Jesus and the Gospel Tradition: The Baptism, Pt 4 (Lk 9:28-36 etc)

This note follows up on the prior discussion, regarding the Transfiguration scene (Mk 9:2-13 par), and its parallels with the Baptism of Jesus. Here I will be focusing on the meaning and significance of the episode, especially as presented in the Gospel of Luke. This will include a comparison of the variant readings in Lk 9:35, compared with those in John 1:34.

Interpretation of the Transfiguration scene

As I mentioned in the prior note, the Transfiguration begins the second half of the Synoptic narrative, much as the Baptism scene begins the first. The Baptism of Jesus marks the start of his ministry (in Galilee), while the Transfiguration marks the beginning of his Passion (i.e. in Judea/Jerusalem) and precedes his journey to Jerusalem. The parallels between the Baptism and Transfiguration (cf. the list in previous note) have to be understood in terms of these differing contexts within the narrative. Consider the following points:

1. The connection with John the Baptist and questions regarding the identity of the Messiah

This has been a central theme in our study of the Baptism of Jesus in the Gospel tradition (discussed in detail in the prior notes). John the Baptist, of course, features prominently in the Baptism narrative, which opens with a description of John and his ministry, including the central association with the Isaiah 40:3ff prophecy (Mark 1:2-6 par). His presence in the Transfiguration scene is limited to the (separate?) tradition which appears at the end (Mk 9:11-13). It is generally assumed that Jesus is speaking of John in his reference to “Elijah” (cp. Matt 11:14), drawing a parallel between the Baptist’s mistreatment/arrest and his own (i.e. of the “Son of Man”, 8:31; 9:12, etc). Note the framing structure surrounding 8:27-9:13, forming an inclusio:

The question regarding the identity of “the Anointed One” (i.e. Messiah) is given more prominence and clarity in Luke’s account of the Baptism (3:15; cp. John 1:19-27).

2. The heavenly declaration corrects/clarifies the Messianic identification

This is implicit by the phenomena attending Jesus at his baptism, especially the descent of the Spirit upon him; Luke brings out the Messianic association more directly, in the subsequent scene at Nazareth, where Jesus identifies himself with the “Anointed” figure of Isa 61:1ff (Lk 4:17-21, cf. also 7:22). This makes clear in what sense Jesus is the Messiah (3:15) and the “one [who is] coming” (3:16; 7:19 par). The heavenly declaration at the Baptism adds to this by identifying Jesus as God’s Son (3:22 par), drawing upon the image of the king (i.e. the Davidic ruler) as “Son of God” (the variant reading in Lk quotes [the Messianic] Psalm 2:7). Similarly, prior to the Transfiguration, Peter declares Jesus to be “the Anointed One (Messiah) [of God]” (Mk 8:27 / Lk 9:2). The exchange between Peter and Jesus which follows (Mk 8:31-33 par, but omitted by Luke) suggests that Peter had in mind the Messianic figure-type of the Davidic ruler (cf. Parts 6–8 of the series “Yeshua the Anointed”), which would not have been compatible with the idea that Jesus must suffer and be put to death. It was Peter who also responds to the Transfiguration, without truly understanding the significance of what he sees (Mk 9:5-6 par, cf. below). Again, as at the Baptism, the heavenly voice declares Jesus to be the “Son of God”—but here, it would seem, not in the traditional Messianic sense, but hinting at something greater, tied to the death and resurrection of Jesus (Mk 8:31; 9:9, 12-13 par), which will lead to his exaltation to the right hand of God (Mk 14:62 par; Acts 2:32-35; 13:30-35 [citing Ps 2:7], etc).

3. The presence of Moses and Elijah—Jesus as a Prophet figure, specially chosen/anointed by God

That Jesus was seen as a Messiah of the Prophet figure-type seems clear enough from the Baptism scene, attested by different strands of tradition (Mk 1:7-8 par; Lk 3:15ff; 4:14-30; Jn 1:19-27), as well as the entirety of the period of his Galilean ministry, as recorded in the Synoptic narrative. Principally, he fulfilled the role of Spirit-endowed, miracle working Prophet (like Elijah), identified more specifically with the anointed herald of Isa 61:1ff. It has been popular to interpret the presence of Moses and Elijah in the Transfiguration scene as representing “the Law and the Prophets” which Jesus was fulfilling (Matt 5:17; Lk 16:16; 24:27, 44; Jn 1:45, etc). However, this does not seem to be correct. To begin with, Elijah is an odd choice to represent the Prophetic Scriptures (Isaiah would make more sense, cf. Jn 12:39-41). More importantly, Moses and Elijah each represent distinct Prophet-figures; and, in the original context of the Gospels, it is almost certain that Jesus, in the period of his Galilean ministry especially, was also seen as an Anointed Prophet. I would suggest that in the Transfiguration scene the significance of Moses and Elijah is two-fold:

    1. It identifies Jesus as a Messianic Prophet (like Moses and Elijah), marking the conclusion of his Galilean ministry in which this role was primarily being fulfilled, but also pointing to his eschatological role inaugurating a new era for the people of God. It is no coincidence that, in Jewish tradition by the time of Jesus, Moses and Elijah were seen as prophetic figures who would appear at the end-time, as a fulfillment of specific prophecies (Deut 18:15-20; Mal 3:1ff; 4:5-6).
    2. Moses and Elijah each experienced a theophany—manifestation of God’s presence—upon the holy mountain (Sinai/Horeb); similarly, Jesus (and his disciples) on this mountain experience the appearance of the cloud of God’s presence and the divine Voice from heaven. This theophany, in relation to Jesus, is of a different sort, reflecting his divine Sonship. For more on this, cf. below.
4. The Transfiguration scene prefigures the coming Passion—the death and resurrection of the Son of Man

This is clear from the position of the Transfiguration scene in the Synoptic narrative, as noted above. It marks the conclusion of Jesus’ Galilean ministry, and the beginning of his Passion—the upcoming journey to Jerusalem (Mk 10; Lk 9:51–18:34), and the events which would take place there. Luke’s account of the Transfiguration brings out this aspect more clearly (cf. below).

The Transfiguration in Luke 9:28-36

Note the following details or characteristics of the Lukan version, and its place in the specific context of the Gospel narrative:

  • Luke has given special prominence to Jesus’ role as a Messianic, Spirit-endowed Prophet in the period of his Galilean ministry (4:14–9:22); this gives greater significance to the presence of Moses and Elijah in the Transfiguration scene (see above).
  • Peter’s confession in Luke (9:20) reads “You are the Anointed One of God” which is parallel to the unique form of the heavenly declaration in the Lukan version of the Transfiguration “This is the Son of God, the Elect/Chosen (One)“. On this, see below.
  • Luke’s version of the Transfiguration brings out more clearly the association with Moses and the Exodus—especially the traditions regarding the cloud of God’s presence (9:29, 31a, 34-35, cf. Exod 13:21-22; 19:9, 16ff; 24:15-16ff; 33:9-10; 34:5; 40:34-38). In particular, note v. 34 which alludes to Moses entering the cloud (Exod 24:18, cf. also 33:9).
  • This also enhances the idea of the Transfiguration as a theophany, in which Jesus and his disciples experience the presence of God and see his glory/splendor (vv. 31-32, cf. also v. 27). In this context, the altered appearance of Jesus (v. 29) probably is meant to echo the tradition regarding Moses changed appearance in Exod 34:29-35.
  • Luke ties the Transfiguration more directly to the coming death and resurrection of Jesus in Jerusalem, in two respects:
    (1) by the detail he includes in v. 31, using the word e&codo$ (exodos, “way out”, i.e. “exodus”), and
    (2) its relation to the journey to Jerusalem which follows, and which features so prominently in the structure of the Lukan narrative (9:51-18:34)

The textual question in Luke 9:35 and John 1:34

Finally, mention should be made again of the textual variants for the heavenly declaration in Luke 9:35. The majority text (including A C* W 33, etc) follows the version in Mark (9:7):

“This is my Son, the (one who is) loved”
ou!to/$ e)stin o( ui(o/$ mou o( a)gaphto/$

However, many of the earliest/best manuscripts (Ë45,75 a B L, etc) instead read:

“This is my Son, the (one) gathered out [i.e. elect/chosen]”
ou!to/$ e)stin o( ui(o/$ mou o( e)klelegme/no$

Most commentators prefer this as the original reading, considering it much more likely, considering scribal tendencies, that the passage would be harmonized with Mark than the other way around. As it happens, there is a similar textual variant related to the declaration of Jesus’ identity at the Baptism, in John 1:34. The Baptist’s statement, in the vast majority of manuscripts and witnesses (including Ë66) reads—

“…this is the Son of God”
ou!to/$ e)stin o( ui(o\$ tou= qeou=

which, of course, is quite similar to the voice at the Transfiguration in the Synoptic tradition (cf. also the Matthean version of the Baptism, Matt 3:17). However, in a number of witnesses (Ë5,106vid a* b e ff2* etc) the reading is:

“…this is the (One) gathered out [i.e. Elect/Chosen] of [i.e. by] God”
ou!to/$ e)stin o( e)klekto/$ tou= qeou=

A few MSS have the longer (conflate) reading “…the elect/chosen Son of God”, which is surprisingly close to the heavenly voice in the Lukan version of the Transfiguration (according to many of the best MSS, cf. above). The adjective e)klekto/$ is closely related to the participle e)klelegme/no$ (both from the verb e)kle/gomai, “gather out of/from”), and has essentially the same meaning (“selected, elect, chosen”, etc). The adjective normally refers (in the plural) to believers (as the elect/chosen ones) in the New Testament, but the singular is used of Jesus (also as a title) in Luke 23:35; a few manuscripts likewise read the adjective, instead of the participle, in Lk 9:35. In the two Lukan references, and in Jn 1:34 v.l., the title “Elect/Chosen One” almost certainly must be understood in a Messianic context. The Lukan usage in 9:35, if original, suggests a parallel with the adjective a)gaphto/$ (“[the one] loved [i.e by God]”)—the one chosen by God is loved by God, and vice versa. It also indicates that the title “Son of God” should not be understood here in terms of later orthodox Christology (nor even the developed Christology of the Fourth Gospel). The immediate narrative context of the Gospel has rather a different, two-fold emphasis:

    • Jesus is the Son of God in a Messianic sense, according to the interpretation of Psalm 2:7 etc in Jewish and early Christian tradition (cf. Lk 1:32, 35, etc), and
    • The declaration points to the death, resurrection (and exaltation) of Jesus, by which he is considered to be God’s Son (and Anointed One) in a very special sense (Acts 13:33, etc). The Johannine idea of Jesus’ Sonship—i.e. as the pre-existent, eternal Son of the Father, plays little (if any) role in the Synoptic narrative, and represents a somewhat later development in the Gospel tradition.
The title “Elect/Chosen One of God” (ah*l*a$ ryj!B=) is found in an Aramaic text from Qumran (4Q534). It survives only as a fragmentary piece, so it is nearly impossible to determine the precise context, but it appears to be related in some way to the ancient Enoch traditions, most familiar as expressed in the work known as 1 Enoch. Column 1 lines 10-11 reads: “in that [i.e. because] he is the chosen (one) of God, his being born [i.e. his birth] and the spirit [jwr] of his life-breath [<vn] {…} his thinking/reckoning [pl. i.e., plans] will be to the distant age (to come) [i.e. for ever]…”. It may perhaps be debated to what extent the title “Elect/Chosen One” is Messianic (cp. Isa 42:1; Ps 89:3; 106:23); however, in the so-called Similitudes of Enoch (chap. 37-71), often dated roughly to the time of Jesus (early-mid 1st cent. A.D.), we find a heavenly figure (much like Jesus) who is variously given the titles “Son of Man”, “Anointed One” and “Elect/Chosen One”. All three of these titles appear together, in the context of the Transfiguration scene, in Luke 9 (vv. 20, 22, 26, 35 v.l., 44).

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