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Explanation for:
Matthew
17
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3
And behold there appeared to them Moses and Elias talking with him.
12
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"When the scribes and Pharisees challenged Him by requesting a sign from heaven, He declined to grant their unholy request and responded wisely. However, to strengthen the faith of His disciples, He provides a heavenly sign when Elijah descends from his elevation and when Moses rises from the realm of the dead. Additionally, Ahaz is instructed through the prophet Isaiah to seek a sign for himself, whether from heaven above or from the depths below, as seen in Isaiah 7:3: \\"And the Lord said unto Isaiah, Go out thou and thy son Shear-jashub to meet Ahaz, unto the end of the conduit of the upper pool, in the way of the fuller's field; verses 10-11: And the Lord continued to speak unto Ahaz, saying, Ask thee a sign of the Lord thy God; ask it either in the depth, or in the height.\\" The passage in 2 Samuel 4 also pertains here because the words about Moses and Elijah appearing and speaking to them are echoed in another Gospel, indicating that He must suffer in Jerusalem, as stated in Luke 9:31: \\"They appeared in glory and spake of His decease which He should accomplish at Jerusalem.\\" This demonstrates the law and the prophets who, through their continual prophecies, foretold both the Lord's passion and His resurrection."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"After a period of six days, Peter, James, and John received nourishment (Matt. 17:1). When another Gospel writer mentions eight days later (Luke 9:28), rather than presenting a contradiction, it highlights a complementary perspective. The former counts both the day when Jesus spoke and the day He ascended the mountain with His disciples, whereas the latter focuses solely on the days that passed between these events. Note how objective Matthew is: he doesn't overlook those who were favored over him. Similarly, John accurately recounts the commendations directed at Peter. All these holy individuals exemplified freedom from envy and vanity. Thus, taking the principal apostles, “He took them up into a high mountain alone, and was transfigured before them: and His face shone like the sun, and His garments became white as light. And, behold, Moses and Elijah appeared to them, talking with Him” (Matthew 17:1-3). Why were only these disciples chosen? They were distinguished among the others: Peter for his fervent love for Jesus, John due to Jesus' unique love for him, and James for his bold assertion alongside his brother, “We can drink the cup” (Matthew 20:22), along with actions that validated his words. Indeed, he was so despised by the Jews that Herod sought to win the favor of the Jewish people by having him killed. Why did Jesus not raise them immediately? To prevent confusion among the other disciples. Consequently, He didn’t reveal the identities of those accompanying Him up the mountain. Otherwise, the remaining disciples would have yearned to follow Him to witness the impending glory and would mourn as if they were overlooked. Although Christ aimed to unveil His glory in a tangible manner, this was also their own desire. But why did He first speak about it? So that, having been forewarned, they would be better prepared to reflect upon it, and that the span of days might intensify their longing, prompting them to approach with eager anticipation. What is the significance of Moses and Elijah’s presence? Various reasons could be hypothesized. Primarily, since some regarded Christ as Elijah, others as Jeremiah, or yet another ancient prophet, the appearance of these leading prophets highlights the distinction between the Servants and the Lord, thereby justifying Peter’s proclamation of Christ as the Son of God. A secondary reason arises as well. The Jews frequently accused Christ of violating the law and blasphemy, as if He had usurped the Father’s glory, claiming, “This Man is not of God, because He keeps not the Sabbath” (John 9:16); and also, “We do not want to stone Thee for a good work, but for blasphemy, and because Thou, being a man, makest Thyself God” (John 10:33). In order to affirm His divine sonship, He would not be stoned for a good deed, but for blasphemy, as He, a man, proclaimed Himself God (John 10:33). To demonstrate that both accusations were rooted in envy and that He was guiltless of either—namely, that He neither broke the law nor claimed glory that was not His by equating Himself with the Father—He presented men renowned for their dedication to upholding the law and their fervor for God's honor. If Moses was the lawgiver, the Jews might assume he would not tolerate a supposed transgressor of the law and would scarcely align himself with one who claimed divine status. Similarly, Elijah, devoted to God’s glory, would not have presented himself to Christ if he viewed Him as an adversary of God or if He falsely proclaimed equality with the Father. In addition to the aforementioned reasons, another can be posited. What might it be? Through this appearing, Jesus desires to instruct His disciples that He has dominion over life and death, reigning over heaven and earth. This is why both the deceased and those still untouched by death are present. Furthermore, the fifth reason, as articulated by the evangelist himself, is to reveal the glory of the cross, to comfort Peter and the other disciples who were fearful of suffering, and to uplift their spirits. Indeed, the two figures who appeared were not silent, but spoke of the glory He intended to unveil in Jerusalem, referring to the suffering and the cross, since suffering and the cross are often equated with glory. Moreover, the rationale for selecting these figures stemmed from their notable virtues, which Jesus sought to cultivate in His disciples. Since Christ consistently taught, “If any man will come after Me, let him deny himself, take up his cross, and follow Me,” He highlights those who had laid down their lives for the glory of God and for those entrusted to them. Each had faced peril steadfastly; one stood boldly against Pharaoh, the other against Ahab; both endured ingratitude from those they sought to save, each striving to redirect the people from idolatry. Each was humble in spirit, one being somewhat hesitant in speech while the other led a rigorous life. Both were characterized by their generosity, with neither Moses nor Elijah possessing wealth beyond their charity. All of this occurred in the Old Testament era before the outpouring of miraculous gifts. Indeed, Moses parted the sea, but Peter walked upon the waters, could command mountains, healed various ailments, cast out ruthless demons by his shadow alone, and converted the entire world. Although Elijah raised the dead, Christ's disciples resurrected countless others, even before receiving the Holy Spirit. Christ engaged both Moses and Elijah to inspire His disciples to emulate their love for their people, their steadfastness, and resilience, encouraging them to embody the meekness of Moses, the zeal of Elijah, and an equal commitment to caring for others. One endured a famine over three years for the Jewish people, while the other pleaded, “Forgive them their sin; if not, blot me out of thy book” (Exodus 32:32). Through the manifestation of Moses and Elijah, the Lord reminded His disciples of this, revealing them in glory, not only for the disciples to aspire to be like them but to surpass them. Thus, when they proposed, “Let us call down fire from heaven” (Luke 9:54) in reference to Elijah’s deeds, He responded, “You do not know what spirit you are of,” encouraging them to cultivate patience in the face of offense. However, let no one assume that we regard Elijah as imperfect; rather, we acknowledge his excellence, which was suited to his time, when the human intellect was still developing and needed guidance. Similarly, Moses was a figure of perfection; however, Christ demands greater righteousness from His disciples, “Unless your righteousness exceeds that of the scribes and Pharisees, ye shall not enter into the kingdom of heaven” (Matt. 5:20). This is because the disciples were not sent to Egypt alone but throughout the entire world, which was in an even worse state than Egypt, and they were called not merely to converse with Pharaoh but to combat the chief evil, the devil. Their mission was to bind him and seize his possessions, accomplishing this not through parting the sea, but by striking the depths of wickedness with the rod of Jesse amidst perilous waves. Consider what did not daunt these men: death, poverty, disgrace, and innumerable sufferings—all of which loomed larger to them than the sea to the Jews. Yet Christ urged them to disregard all such fears, guiding them to walk with unwavering confidence as if traversing dry land. In preparing them for this undertaking, He also presented examples of men glorified in the Old Testament."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The Lord summoned Elijah, who had ascended to heaven, and Moses, who had been resurrected, along with three witnesses from His own messengers, considered the pillars of His kingdom (Galatians 2:9). What was the significance of Moses and Elijah's appearance to Him? When He inquired, \\"What do men say about Me, who am I?\\" they responded, \\"Some say You are Elijah, others Jeremiah, or one of the prophets\\" (cf. Matthew 16:13-14). However, the appearance of Moses and Elijah was to clarify that He is neither Elijah nor just one of those prophets; rather, He is the Sovereign over all prophets. On the mountain, He transformed His appearance before His death to eliminate any doubts regarding the change of His countenance after His resurrection, demonstrating that just as He could transform His garments, He could also revive the body in which He was clothed. He, who bestowed the ineffable glory of the soul upon the body, holds the power to bring it back to life after death, an experience all humanity will undergo. He called those two men to strengthen belief in the resurrection of life, which will occur through Him at the culmination of time. Some, like Moses, will be raised following death, while others, like Elijah, will be taken up alive, for He reigns over both heaven and the realm of the dead. To assure that the Lord did not mislead His disciples, they proclaimed that Moses and Elijah had conversed with Him. Moses received the law on the mount, and Elijah appeared in zealous defense of that law, as stated, \\"You have dealt perversely with me\\" (cf. Matt. 17:12). Additionally, since neither possessed earthly wealth, the two faithful servants were united before Him, who cherished them both equally. God honored their names together, declaring, \\"Remember the law of Moses My servant\\" (cf. Num. 1:13) and in another instance, \\"Behold, ... I send you Elijah the prophet\\" (cf. Mal. 4:5)."},{"author-name":"Maximus the Confessor","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8951a1dea23713695271e_Maximus%20the%20Confessor.png","category":"Holy Fathers and Teachers","century":7,"exegesis-text":"And behold, Moses and Elijah were seen conversing with Him. Peter addressed Jesus, saying, \\"Lord, it is good for us to be here; if You wish, we shall construct three shelters: one for You, one for Moses, and one for Elijah\\" (Matt. 17:3-4; Mk. 9:3, Lk. 9:29). Those who transition from the literal to the spiritual understanding recognize that the Law and the prophets dwell alongside the Word, heralding His arrival with great proclamation. Why did Peter reference the shrubs? Because all knowledge and all virtue, when compared to the eternal realm, resemble fleeting vegetation - as stated by the Apostle: prophecies... shall cease, and knowledge shall come to an end (1 Cor. 13:8). The proposed shelters are three in number: the active, the natural, and the theological. Peter assigned the theological shelter to the Lord, for He is God; the natural contemplation to Moses, who chronicled the creation of all; and the active shelter to Elijah, known for his purity, zeal, and asceticism."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"For various reasons, He positioned Moses and Elijah alongside Him. As some of the onlookers speculated that He was John the Baptist, others suggested He was Elijah, Jeremiah, or one of the prophets from long ago. By placing these two prominent figures from the Old Testament next to Him, He illustrated the distinction between them and His unparalleled greatness. One reason for this arrangement was to counter the accusations leveled against Him regarding His adherence to the law, as some claimed, \\"This man is not from God, for he does not observe the Sabbath\\" (John 9:16). They labeled Him a blasphemer, asserting that He usurped the glory of God, stating, \\"We do not stone you for your good deeds, but for blasphemy, because you, a mere man, claim to be God\\" (John 10:33). By positioning Moses by His side, He demonstrated that the lawgiver would not have stood as a servant to someone who violated the law. Similarly, Elijah was included to illustrate that if He had been a blasphemer, he would not have appeared as a servant of someone who was fiercely dedicated to the honor of God. \\n\\nAnother purpose was to reveal that He reigns over life and death, as Moses experienced death while Elijah was taken up alive. The disciples, witnessing His suffering, were to understand that His death was a choice and recognize that the Lord of life and death could not perish against His will. Furthermore, He placed them there for the benefit of the disciples, encouraging them to emulate the qualities represented by Moses and Elijah. Moses was eloquent, while Elijah was uneducated; both experienced poverty and displayed remarkable courage in confronting powerful rulers—Moses against Pharaoh and Elijah against Ahab. They faced numerous adversities, yet remained steadfast in their concern for those they served. They were encouraged to model Moses’ fortitude, Elijah’s fervor for God, and both men’s leadership abilities, enduring hardships for the sake of those who sought God and for their people. They were prepared to sacrifice themselves for the righteous and for the entrusted flock, ultimately saving their own souls.\\n\\nTheir conversation with Him signified that the law given through Moses and the prophetic messages foretold His death, with the law illustrating sacrifice through symbols, and the prophets prophesying in various ways. Luke records (Luke 9:30, 31) that Moses and Elijah appeared in glory, indicating that all who live righteously partake in divine glory. What was the subject of their discussion? Luke subsequently notes (Luke 9:31) that they spoke of His departure, which He was set to accomplish in Jerusalem, referring to His exodus from this existence. Some texts refer not to \\"exodus\\" but rather to \\"glory,\\" indicating that the cross itself is regarded as glory. While it is viewed as a dishonor by others due to its association with severe offenses, for Christ, it became a source of glory as a reward for His profound love for humanity. Who, possessing a grateful heart, would not honor Him upon learning that He endured such derision for our salvation, being deserving of all praise? There is further reasoning for the cross being termed His glory, which we will explore later. Thus, Moses and Elijah engaged in dialogue about His exodus or glory—that is, the crucifixion. \\n\\nOne might question how the disciples recognized Moses and Elijah after so many years, particularly since the Jews did not create sculptures of figures. Some ancient Jews left behind depictions of notable individuals in written form, enabling readers to identify them. It is plausible that oral traditions passed down their likenesses. Alternatively, the apostles may have recognized them through divine revelation. Regardless, the appearance of Moses and Elijah alongside Christ illustrates that the truths contained in the law and the prophecies ultimately culminate in Him and point to everything concerning His purpose."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"What were their discussions about? Luke notes that it was “The Exodus,” which He was destined to accomplish in Jerusalem, referring to the crucifixion. Why were Moses and Elijah revealed? To demonstrate that He is the Sovereign over both the law and the prophets, those who are alive and those who have passed; for while Elijah was a prophet whose prophecies continue to endure, Moses was a lawgiver who faced death. This also serves to illustrate that Jesus Christ is neither an opponent of the law nor an enemy of God. If He were, Moses would not have talked with Him, nor would Elijah, the fervent prophet, have tolerated His presence if He were an adversary of the divine. This also counters the notion held by some who perceived Him to be Elijah or one of the other prophets. How did the disciples come to recognize them as Moses and Elijah? Not through physical representations, as creating images of men was deemed unlawful at that time. It seems they recognized them through the dialogue they engaged in. Moses may have communicated, “You are the One I foretold through the sacrifice of the lamb and the observance of Passover,” and Elijah could have said, “You are the One whose resurrection I prefigured by raising the widow’s son,” among other statements. By presenting these figures to the disciples, the Lord instructs them to emulate them, becoming like Moses in humility and approachability, like Elijah in zeal and steadfastness when the situation demands, and like them in being willing to face dangers in the pursuit of truth."},{"author-name":"Gregory the Sinaite","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88c387b66f7fc274de97b_Gregory%20the%20Sinaite.png","category":"Holy Fathers and Teachers","century":13,"exegesis-text":"In his discussion on the Holy Transfiguration of Our Lord Jesus Christ, Monk Gregory Sinait addresses the question of why the Lord chose not to take all of His disciples to Mount Tabor. He explains that while the Apostles shared the same grace of the Spirit, there was nonetheless a distinction among them concerning their thoughts, faith, efforts, and love. Even though they proclaimed the same Gospel, their gifts varied. Consequently, the Lord took with Him to the mountain those who were ‘the chosen.’ Under His divine illumination, these selected individuals reacted in diverse ways—one fell backward while another collapsed face down on the ground. This indicates that St. Gregory Sinait relies on a different tradition or account regarding the Apostles' reactions at Tabor compared to St. Gregory Palamas."},{"author-name":"Callistos I. of Constantinople","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Holy Fathers and Teachers","century":14,"exegesis-text":"Certainly! Here is a paraphrased version that meets your criteria:\\n\\nWhere, then, did Christ experience His transformation? This occurred on Mount Tabor, where He established His presence beyond the chaos of the world. As He ascended the mountain with His disciples, He was transfigured in divine splendor, revealing to them the inherent brilliance and luminosity of God’s nature, with Moses and Elijah as witnesses to this awe-inspiring mystery. Through these chosen disciples, He instructs us not to seek after the intangible and the unseen amid our struggles. Instead, we are called to labor earnestly, engage in strenuous effort, and engage in ascetic disciplines to ascend the mountain of understanding. Simultaneously, we must cast aside our most significant earthly thoughts and even the very motions of our minds, thereby entering into the profound darkness that represents the true vision of the world. In this state, we are truly transformed when we elevate ourselves in prayer, becoming detached from the confines of the flesh, as Paul conveys (cf. 2 Cor. 12:2-3) and as John, the teacher of Mount Sinai, reveals, prompting us to marvel: did this extraordinary vision occur within the body or beyond it?"},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"And behold, as the apostles stirred from their slumber, there appeared to them Moses and Elijah, conversing with Him, embodying the brilliant manifestation of Christ's divine glory. The invisible and unfathomable God was made known through the tangible presence of humanity: “the radiance of Christ's divinity,” as noted by Nicanor, Archbishop of Kherson, “shone through the cloud of His human form; the dawn of divine majesty illuminated the obscurity of His human humility.” The God-Man was revealed not only to the celestial beings but also to the earthly eyes of mankind in His splendor; He appeared in a glory surpassing that which He displayed on Sinai and Horeb. Although this glory manifested in a manner gentle enough for the apostles’ frailty, it nonetheless resembled that splendor that will forever illuminate the heavenly city, replacing the sun and moon. His radiance was such that the brilliance of His countenance overshadowed the initial splendor of the rising sun, as the Holy Church proclaims. \\n\\nWith awe-filled joy the apostles ascended Mount Tabor, encountering Moses, who, grasping at God through symbols of darkness, smoke, lightning, and fire, had once beseeched on Sinai: “Show me Your way, that I may know You.” Yet he received the reply: “You cannot see My face, for man shall not see Me and live” (Ex. 33:13, 20). Similarly, the fiery Elijah, desiring to witness God’s presence on Horeb, perceived not in the tumult of the whirlwind, nor in the earthquake and fire, but only perceived a whisper of the divine in a gentle breeze. They ascended at God's summons, yearning to quench their long-held desire—to see Him who reveals Himself, not merely through visions, but in His essence, perfectly united with human nature, through which His glory is disclosed. \\n\\nThere they stood, enveloped in the glory of Him who was transfigured, as they had previously stood before at Sinai and Horeb. The apostles recognized that the Lord Jesus Christ was neither Elijah nor Jeremiah, but the very God of Elijah, He who consecrated Jeremiah in his mother's womb, and the Lord of the prophets who sends them forth. He is the Creator of the heavens and the earth, the Sovereign over the living and the deceased, who commanded the heavens and brought Elijah down, and who freed the earth and raised Moses. \\n\\nThus, on Tabor stood two prophets—one who had passed from life and the other who had not yet faced death. Both had fasted forty days like the Lord, and their departures from earthly life were shrouded in mystery: Elijah was taken to heaven alive, while Moses’ burial place remains unknown. St. Chrysostom remarks that the Jews often accused the Lord of violating the Law and blasphemy, suggesting He sought to embellish Himself with a glory that was not His. In response to such envy-fueled allegations, Christ presented Moses and Elijah—Moses, the giver of the Law, ever faithful to its honor, and Elijah, who would never align himself with one who falsely claimed equality with God.\\n\\nBut how did the disciples recognize Moses and Elijah? Blessed Theophylact suggests they knew them by their discourse. Perhaps Moses proclaimed: “You are the One whose suffering I foreshadowed through the sacrifice of the lamb at Passover,” while Elijah stated: “You are the One whose resurrection I prefigured in the revival of the widow’s son.” Alternatively, according to Monk A. Gorsky, the Lord's glorious splendor might have illuminated both the physical and spiritual senses of the apostles, allowing them to discern the appearance of Moses and Elijah without spoken identification. \\n\\nThus, atop Tabor, the deep longing of these esteemed prophets was fulfilled—seeing God face to face and engaging in conversation with Him. What topics did they discuss? They spoke of the death that the Lord was destined to endure in Jerusalem, that redemptive sacrifice which was to reconcile heaven and earth, anticipated in heaven, on earth, and in the underworld. The prophets expressed their gratitude to the Lord, recognizing that through His arrival, their own proclamations and those of all the prophets had come to fruition; they honored Him for the salvation of the sinful world, for He had indeed accomplished the mystery they had foretold. \\n\\nThe mortal witnesses of this extraordinary exchange were awestruck to hear confirmation of the Lord’s predictions regarding His impending sufferings coming from the mouths of the Law and the Prophets. Therefore, amidst the radiance of the Transfiguration on Tabor, the shadow of the Cross on Golgotha already began to gleam. What emotions must have coursed through the three apostles as they beheld their humble Master radiant with divine glory, conversing with the greatest prophets as if they were His attendants? Time for contemplation was fleeting; their beings were overwhelmed by a singular sentiment—this encounter was profoundly good, a sweetness beyond words, a joy that seemed eternal, yet was quickly drawing to a close, as the holy prophets began to part from the Lord, each returning to their respective realms—one to the abode of the righteous departed, and the other to heaven, to proclaim the reconciliation of heaven and earth."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"\\"Appeared unto them,\\" refers to Jesus Christ and the three disciples. \\"Moses and Elijah\\": What purpose do Moses and Elijah serve here? Numerous explanations can be considered. Firstly, since certain individuals regarded Jesus as Elijah, others as Jeremiah, and some as a prophet from antiquity, the foremost prophets appear to clarify the distinction between the servants and the Lord. Furthermore, because the Jewish leaders frequently accused Him of violating the law and blasphemy, alleging that He usurped the Father’s glory that was not His (John 9:16, John 10:33), it is essential to demonstrate that both of these accusations stemmed from envy and did not accurately pertain to Him. That is to say, He neither broke the law nor claimed glory that was not His. To emphasize this, He prominently brings forth figures renowned for both the law and prophetic authority. Moses, who received the law, would not tolerate its disregard, as the Jews presumed, nor would he support someone who flouted it. Similarly, Elijah, driven by zeal for God's honor, would not align himself with one who professed equality with the Father unless it were true. Additionally, there is another significant reason: to affirm that Jesus Christ possesses authority over both life and death and reigns supreme over heaven and earth. Therefore, both the one who died and the one yet to face death are present. Another point is to reveal the exaltation of the cross, offering comfort to Peter and the other disciples who feared suffering, and to uplift their spirits. Indeed, the two men who appeared did not remain silent but spoke of the glory Jesus intended to unveil in Jerusalem, which encompassed suffering and the cross, as suffering and the cross are always recognized as glory."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"The disciples who had been slumbering awoke to witness the astonishing sight of Jesus, who radiated His divine glory amidst the night’s darkness. Standing alongside Him were two figures conversing with Christ, whom the apostles inferred to be Moses and Elijah. As noted by the Evangelist Luke, these two appeared in glory, manifesting in a distinct form unlike that of earthly beings."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"Amidst the darkness of night, the glorified visage of the Savior illuminated the verdant slopes of the mountain. Alongside Him, two venerable figures appeared in the same brilliant light, recognized as Moses and Elijah, either by their appearance or through spoken words. This splendid trio, enveloped in the surrounding stillness, engaged in a discussion regarding the impending events in Jerusalem, which the Savior had recently shared with His disciples."}]}
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