Majestic (3169) (megaloprepes from megas = great + prépo = it is becoming) is literally that which is becoming to greatness.
Megaloprepes means very wonderful, resplendent, impressive, sublime (tending to inspire awe usually because of elevated quality and implies an exaltation or elevation almost beyond human comprehension) glorious, magnanimous.
Thayer defines the word as
befitting a great man, magnificent, splendid, full of majesty.
Megaloprepes was used in the papyri as a term of honor and respect for political personalities ("befitting a great man"). BDAG has this secular use -- "the impressive character of your hospitality".
As preparations were made for the reception of a Roman senator in Egypt the instructions were "let him be received with special magnificence" (Moulton and Milligan)
Megaloprepes is used in other sentences “the most magnificent secretary”, “on the inquiry of his magnificence I told him what was fitting about your magnificence,” and “since your magnificence’s obedient servants and their children are ill, I hope your highness will excuse my account” (ibid) It was common for the Jews to use such statement when referring to God Himself.
Megaloprepes is used in the Septuagint (LXX) (Greek translation of the Hebrew OT) in (Dt 33:26) as an epithet (a characterizing word or phrase occurring in place of the name of the person, i.e. "God") of God...
"There is none like the God of Jeshurun ("upright one," poetic name for Israel), Who rides the heavens to your help (LXX = boethos see study of related word boetheos), and through the skies in His majesty (LXX = megaloprepes = "the magnificent One") (Dt 33:26)
The Majestic Glory is a name for God as alluded to in (Ex 16:10; Nu 14:10) indicating that God Himself (manifest as the "Shechinah Glory") exalted Christ.
Click for a chart, timeline and references regarding the "Excellent Glory" of God, otherwise known as the Shekinah Glory of the LORD (Past, Present and Future)
Vincent says
the phrase excellent glory refers to the bright cloud which overshadowed the company on the transfiguration mount, like the Shekinah above the mercy-seat.”
Easton's Bible Dictionary notes that Shechinah (see Shekinah) was
A Chaldee word meaning resting-place, not found in Scripture, but used by the later Jews to designate the visible symbol of God's presence in the tabernacle, and afterwards in Solomon's temple. When the Lord led Israel out of Egypt, he went before them "in a pillar of a cloud." This was the symbol of his presence with His people. For references made to it during the wilderness wanderings (Ex 14:20; 40:34, 35, 36, 37, 38; Lv 9:23,24; Nu 14:10; 16:19,42.)"
Smith's Bible Dictionary adds that the term Shekinah
is not found in the Bible. It was used by the later Jews, and borrowed by Christians from them, to express the visible majesty of the divine Presence especially when resting or dwelling between the cherubim on the mercy seat in the tabernacle and in the temple of Solomon, but not in the second temple. The use of the term is first found in the Targums (Aramaic translation of the OT), where it forms a frequent periphrasis for God, considered its dwelling among the children of Israel. The idea which the different accounts in Scripture convey is that of a most brilliant and glorious light, enveloped in a cloud, and usually concealed by the cloud, so that the cloud itself was for the most part alone visible but on particular occasions the glory appeared. The allusions in the New Testament to the Shechinah are not infrequent. (Lk 2:9; Jn 1:14; Ro 9:4-note)
THIS IS MY BELOVED SON: o huios mou o agapetos mou houtos estin (3SPAI): (Click meditate on the 9 uses of "beloved Son" in the NT - note one use refers to Timothy)
Beloved (27) (agapetos) means one who is dear or very much loved and speaks of a love called out of one’s heart by preciousness of the object loved. (Click for an in depth word study of the noun agape).
Son (5207) (huios) refers to a male offspring or descendant. The "Son" of God is the One Who has the essential characteristics and nature of God.
My beloved Son means “This One is in essence with Me.” The Father is affirming the deity of Christ (cf. Mt 17:5; LK 9:27, 28, 29, 30, 31, 32, 33, 34, 35, 36).
Witnesses are people who tell accurately what they have seen and heard (Acts 4:20), and Peter was a faithful witness. Is Jesus Christ of Nazareth the Son of God? Yes, He is! How do we know? The Father said so! This was God’s divine affirmation of everything Jesus had done and was about to do. The Transfiguration assured the disciples that their commitment was well placed and their eternity was secure. Jesus was truly the Messiah, the divine Son of God. On earth, Jesus appeared as a man, a poor carpenter from Nazareth turned itinerant preacher. But at the Transfiguration, Jesus’ true identity was revealed with the glorious radiance that he had before coming to earth (Jn 17:5; see note Philippians 2:6-note) and that he will have when he returns in glory to establish his kingdom (Revelation 1:14- note; Re 1:15-note).
IN WHOM I AM WELL- PLEASED: eis on ego eudokesa (1SAAI) : (Mt 3:17; 17:5; Mk 1:11; 9:7; Lk 3:22; 9:35 Isa 42:1; 53:10; Mt 12:18)
The "I" (ego) is emphatic and thus the idea "I, even I".
Well pleased (2106) (eudokeo from eu = good + dokeo = to think & so literally to think good of) means to be well pleased and to think well of something by understanding not only what is right and good, as in dokeo, but stressing the willingness and freedom of an intention or resolve regarding what is good.
Eudokeo conveys a strong element of emotional satisfaction and delight.
The aorist tense could be "timeless aorist" meaning that the Father's good pleasure rested on Jesus before He came into the world and still rests on Him. Alternatively one could view this as "historical aorist" which expresses the Father's delight in the incarnate Son, Who in His perfection and glory has committed Himself to the work of human redemption. Both are certainly apropos.
The Father took great pleasure and delight in His Son and so should we. Let us bow low and worship the Beloved Son with holy lives and then with holy lips (cf 1Pe 1:13-note; 1Pe 1:14-note; 1Pe 1:15-note).
There are 3 instances in the Gospels where an audible voice spoke to Jesus: (1) His baptism (Mt 3:16, 17), (2) His transfiguration (Mt 17:5) (3) when certain Greeks during Passion week requested an interview with Him (Jn 12:20-28).
During the Transfiguration, a cloud appeared and enveloped the group on the mountain (Jesus, Elijah, Moses, Peter, James, and John). God’s voice came by the Majestic Glory, singling out Jesus from Moses and Elijah as the long-awaited Messiah who possessed divine authority. As he had done at Jesus’ baptism (Mk 1:11), God gave verbal approval of his Son. Peter and the apostles knew what they were talking about when they preached; this is the meaning of the reminder here. Could the false teachers come up with this kind of authority?
2 Peter 1:18 and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain. (NASB: Lockman)
Greek: kai tauten ten phonen hemeis ekousamen (1PAAI) ex ouranou enechtheisan (APPFSA) sun auto ontes (PAPMPN) en to hagio horei
Amplified: We [actually] heard this voice borne out of heaven, for we were together with Him on the holy mountain. (Amplified Bible - Lockman)
KJV: And this voice which came from heaven we heard, when we were with him in the holy mount.
NLT: We ourselves heard the voice when we were there with him on the holy mountain. (NLT - Tyndale House)
Wuest: And this voice we heard borne along, out from heaven, when we were with Him in the holy mountain. (Eerdmans)
Young's Literal: and this voice we -- we did hear, out of heaven borne, being with him in the holy mount.
AND WE OURSELVES HEARD: kai tauten ten phonen hemeis ekousamen (1PAAI):
The pronoun "we" is emphatic, emphasizing it was not just Peter who heard but also John and James who heard and therefore witnessed this pronouncement. Here is the testimony of three witnesses, which according to Matthew 18 is authoritative and competent, where Jesus Himself declared (quoting the ancient law of the Jews from Dt 19:15)...
"But if he does not listen to you, take one or two more with you, so that BY THE MOUTH OF TWO OR THREE WITNESSES EVERY FACT MAY BE CONFIRMED (literally = "every spoken word may stand"). (Mt 18:16)
Experiences fade, but the Word of God remains!
Experiences are subjective, but the Word of God is objective.
Experiences may be interpreted in different ways by different participants, but the Word of God gives one clear message.
What we remember about our experiences can be unconsciously distorted, but the Word of God remains the same and abides forever.
When we study 2Peter 2, we discover that apostate teachers try to turn people away from the Word of God and into “deeper experiences” that are contrary to the Word. These false teachers use “plastic words” instead of God’s inspired Word (2Pe 2:3-note), and they teach “damnable heresies” (2Pe 2:1-note). In other words, this is really a matter of life and death! If a person believes the truth, he will live. If he believes lies, he will die. It is the difference between salvation and condemnation.
THIS UTTERANCE MADE FROM HEAVEN WHEN WE WERE WITH HIM ON THE HOLY MOUNTAIN: kai tauten ten phonen... ex ouranou enechtheisan (APPFSA) sun auto ontes (PAPMPN) en to hagio orei: (Ge 28:16,17; Ex 3:1;3:5 Josh 5:15; Isa 11:9; 56:7; Zec 8:3; Mt 17:6)
Were with Him (literally "being with Him") adds the testimony of Jesus' physical appearance. In sum, Peter is saying that all three of the disciples witnessed the Transfiguration by sight, by hearing and by physical presence. There is no doubt that it was a real appearance of the pre-incarnate glory (at least in part) of the Lord Jesus Christ.
Mountain (3735) (oros) is a relatively high elevation of land which contrasts with bounos (1015) or `hill' which by comparison is somewhat lower. Which specific mountain on which this event transpired is not absolutely certain. Many favor Mount Hermon, the highest mountain near Caesarea Philippi (cf to the mention of this city in Mark 8:27, and then the mention of the Transfiguration in Mark 9:7).
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