The Gospels according to Matthew (17:1-13), Mark (9:2-13), and Luke (9:28-36) describe an occasion on which Jesus took his disciples Peter, James, and John to a mountaintop (traditionally Mount Tabor, although Mount Hermon is preferred by many scholars) and there appeared "transfigured" (manifesting glory) with Moses and Elijah.福音书根据马修（ 17:1-13 ） ，马克（ 9:2-13 ） ，和卢克（ 9:28-36 ）描述一个场合上，耶稣带着门徒彼得，詹姆斯，和约翰到一个山头（传统上挂载塔伯尔虽然赫尔蒙山是首选不少学者） ，并出现了"变形" （体现荣耀）与摩西和以利亚。 The Transfiguration is understood by Christians as a testimony that Jesus fulfilled the Old Testament prophecies of the Messiah.该变形了解，由基督徒作为证词中说，耶稣履行旧约圣经预言的弥赛亚。 The Feast of the Transfiguration is observed on Aug. 6.节日的变形观测，是对8月6日。
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The Transfiguration, in the New Testament, is an event traditionally understood as the revelation of the glory of Jesus Christ as the son of God.该变形，在新约圣经，是一个传统上理解为启示荣耀耶稣基督是上帝的儿子。 Described in Matthew 17, Mark 9, and Luke 9, it occurs when Jesus takes his disciples Peter, James, and John to a "high mountain" (traditionally, Mount Tabor): "And he was transfigured before them, and his face shone like the sun, and his garments became white as light" (Matthew 17:2).描述在马太17日，马克9 ，和卢克9 ，它发生时，耶稣以他的门徒彼得，詹姆斯，和约翰是一个"山高" （传统上，摩塔伯尔）说： "他被变形的面前，他的脸一步步像太阳，和他的服装成了白灯" （马太17时02分） 。 At the same time, the prophets Moses and Elijah appeared to the disciples and a "voice from the cloud" said, "This is my beloved Son, with whom I am well pleased; listen to him" (Matthew 17:5).在同一时间内，先知摩西和以利亚似乎门徒和一个"声音从云"说： "这是我亲爱的儿子，我与他很高兴;听他的" （马太17时05分） 。
The Feast of the Transfiguration originated in the Eastern church before the 7th century and was gradually introduced into the Western church.节日的变形起源于东方教会前7世纪，并逐步引入到西方教会。 Its general observance in the Western church was established in 1456 by Pope Callistus III, who fixed its date as August 6 to commemorate a Christian victory over the Ottoman Turks at Belgrade.它的普遍遵守，在西方教会成立于1456年由罗马教皇callistus三，固定其日期为8月6日，以纪念基督教战胜奥斯曼土耳其人在贝尔格莱德。 It is a major feast in the Orthodox and Armenian churches.这是一个重大的节日，在东正教和亚美尼亚教会。
The Transfiguration of our Lord on a "high mountain apart," is described by each of the three evangelists (Matt. 17:1-8; Mark 9:2-8; Luke 9:28-36).该变形我们的主对"高山区外， "是描述每3个福音。 （ 17:1-8 ;马克9:2-8 ;路加福音9:28-36 ） 。 The fullest account is given by Luke, who, no doubt, was informed by Peter, who was present on the occasion.最充分的帐户是由路加，他们毫无疑问，获悉，由彼得，他们是等会见时在座。 What these evangelists record was an absolute historical reality, and not a mere vision.这些福音的记录是一个绝对的历史事实，而不是一个单纯的远见。 The concurrence between them in all the circumstances of the incident is exact.其同意将他们之间的所有事件情况是确实的。 John seems to allude to it also (John 1:14).约翰似乎暗示它还（约翰福音1:14 ） 。 Forty years after the event Peter distinctly makes mention of it (2 Pet. 1:16-18).四十年后，一旦彼得明显提到它（ 2宠物。 1:16-18 ） 。 In describing the sanctification of believers, Paul also seems to allude to this majestic and glorious appearance of our Lord on the "holy mount" (Rom. 12:2; 2 Cor. 3:18).在描述成圣的信徒，保罗似乎也暗示这雄伟壮观和辉煌的外观我们的主，对"神圣的山" （罗马书12:2 2肺心病。 3时18分） 。 The place of the transfiguration was probably Mount Hermon (qv), and not Mount Tabor, as is commonly supposed.地方的变形可能是赫尔蒙山（请参阅） ，而不是摩塔伯尔，是常见的假定。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The Transfiguration of Christ is the culminating point of His public life, as His Baptism is its starting point, and His Ascension its end.该变形的基督是最后一点，他的公共生活，因为他的洗礼，是它的出发点，和他的阿森松它的尽头。 Moreover, this glorious event has been related in detail by St. Matthew (17:1-6), St. Mark (9:1-8), and St. Luke (9:28-36), while St. Peter (2 Peter 1:16-18) and St. John (1:14), two of the privileged witnesses, make allusion to it.此外，这一光荣的事件已在相关详细圣马太（ 17:1-6 ） ，圣马克（ 9:1-8 ） ，和圣卢克（ 9:28-36 ） ，而圣彼得（二彼得1:16-18 ）和圣约翰（ 1:14 ） ，其中两名法官特权证人，使典故给它。
About a week after His sojourn in Cæsarea Philippi, Jesus took with him Peter and James and John and led them to a high mountain apart, where He was transfigured before their ravished eyes.约一个星期后，他寄居在cæsarea Philippi撰写，耶稣上台与他彼得和詹姆斯和约翰，并带他们到山高外，在那里，他变形之前，他们ravished眼睛是雪亮的。 St. Matthew and St. Mark express this phenomenon by the word metemorphothe, which the Vulgate renders transfiguratus est. The Synoptics explain the true meaning of the word by adding "his face did shine as the sun: and his garments became white as snow," according to the Vulgate, or "as light," according to the Greek text.圣马修和圣马克表示，这一现象是由字metemorphothe ，其中vulgate使得transfiguratus估值的synoptics解释的真正含义，这个词加入"他的脸上没有光泽，因为孙：和他的服装变得洁白如雪， "根据该vulgate ，或"轻" ，根据希腊文。
This dazzling brightness which emanated from His whole Body was produced by an interior shining of His Divinity.这令人眼花缭乱的亮度，这是源自他的整个身体是由一个内部擦他的神性。 False Judaism had rejected the Messias, and now true Judaism, represented by Moses and Elias, the Law and the Prophets, recognized and adored Him, while for the second time God the Father proclaimed Him His only-begotten and well-loved Son.虚假犹太教拒绝了messias了，现在真正的犹太教派摩西和爱丽丝，是律法和先知，承认和崇拜他，而对于第二次圣父宣布他的独一和幸福被爱的儿子。 By this glorious manifestation the Divine Master, who had just foretold His Passion to the Apostles (Matthew 16:21), and who spoke with Moses and Elias of the trials which awaited Him at Jerusalem, strengthened the faith of his three friends and prepared them for the terrible struggle of which they were to be witnesses in Gethsemani, by giving them a foretaste of the glory and heavenly delights to which we attain by suffering.通过这个光辉的表现神圣的主人，他们刚刚预示了他的激情，向门徒（马太16时21分） ，是谁在以摩西和埃利亚斯的审判，其中期待已久的他，在耶路撒冷，增强了信心，他的三个朋友和他们的准备为可怕的斗争中，其中两人被证人盖特塞马尼，给予它们预示着光荣和天朝的愉悦，这是我们实现由痛苦。
LOCATION OF THE TRANSFIGURATION位置的变形
Already in Apostolic times the mount of the Transfiguration had become the "holy mount" (2 Peter 1:18).已经在使徒时代摩的变形已成为"神圣的山" （ 2彼得1:18 ） 。 It seems to have been known by the faithful of the country, and tradition identified it with Mount Thabor.它似乎已被称为是由忠于该国，与传统的确定，它与摩thabor 。 Origen said (AD 231-54) "Thabor is the mountain of Galilee on which Christ was transfigured" (Comm. in Ps. lxxxviii, 13).渊源说（公元231-54 ） " thabor是山区的加利利上基督被变形的" （ comm.在PS 。 lxxxviii ， 13 ） 。 In the next century St. Cyril of Jerusalem (Catech., II, 16) and St. Jerome (Ep. xlvi, ad Marcel.; Ep. viii, ad Paulin.; Ep. cviii, ad Eust.) likewise declare it categorically.在下一世纪，圣西里尔耶路撒冷（ catech. ，二， 16岁）和圣杰罗姆（ ep.四十六，助理署长（ Marcel ;的EP第八节，专案保;许可证。 cviii ，专案eust ）同样宣布，它断然。 Later St. Proculus, Patriarch of Constantinople (d. 447; Orat. viii, in Transfig.), Agathangelus (Hist. of Armenia, II, xvii), and Arnobius the Younger (d. 460; Comm. in Ps. lxxxviii, 13) say the same thing.后来圣proculus ，牧的君士坦丁堡（四447个; orat第八节，在transfig ） ， agathangelus （ hist.亚美尼亚，二，第十七章） ，以及亚诺比斯年轻（四460人;委员会在PS 。 lxxxviii ， 13 ）说同样的话。 The testimonies increase from century to century without a single dissentient note, and in 553 the Fifth Council of Constantinople erected a see at Mount Thabor (Notitif. Antioch. . . . patriarch.).这些证词增加，从世纪到世纪，没有一个单一的dissentient说明，并在553第五届理事会君士坦丁堡筑起了一道见山thabor （ notitif.安提… … 。元老） 。
Some modern writers claim that the Transfiguration could not have taken place on Mount Thabor, which, according to Josephus, was then surmounted by a city.一些现代作家声称，若变形不可能发生山thabor ，其中，根据约瑟夫，当时顶部是一个城市。 This is incorrect; the Jewish historian speaks neither of a city nor a village; he simply fortified, as he repeats three times, "the mount called Itabyrion" ("Bell. Jud.", II, xx, 6; IV, i, 8; Vita, 37).这是不正确;犹太历史学家讲既不是一个城市，也不是乡村，他干脆设防，因为他重复了三次， "摩的所谓itabyrion " （下称"钟声。 jud 。 " ，第二章第二十条， 6 ;四，我， 8 ;履历表， 37 ） 。 The town of Atabyrion of Polybius, the Thabor or Celeseth Thabor, the "flank of Thabor" of the Bible, is situated at the foot of Mount Thabor.镇atabyrion的polybius ， thabor或celeseth thabor ， "侧翼的thabor "的圣经，是坐落在山脚下的thabor 。 In any case the presence of houses on a wooded height would not have made it impossible to find a place apart.在任何情况下，在场的房子一个树木茂密的高度不会使人们不可能找到一个地方，除了。
It is again objected that Our Lord was transfigured on Mount Hermon, since He was at that time in its vicinity.又是反对说，我们的主是变形对赫尔蒙山，因为他就在这个时候，在其附近。 But the Synoptics are all explicit concerning the lapse of time, six days, or about eight days including those of departure and arrival, between the discourse in Cæsarea and the Transfiguration, which would infer a somewhat lengthy journey.但synoptics都是明确的关于时间的推移， 6天，即约八天，其中包括出发和到达之间，话语cæsarea和变形，从而推断有点漫长。 Moreover the summits of Hermon are covered with snow as late as June, and even the lesser peaks of 4000 or 5000 feet are likewise snow-covered in February and March, the period of the Transfiguration.此外，首脑会议的赫尔蒙布满积雪迟至6月，甚至连较小的高峰期4000人或5000英尺也同样的白雪覆盖，在2月和3月期间的变形。 Finally, the ancients judged of the height of mountains by their appearance, and Thabor especially was considered a "high mountain", if not by David and Jeremias, at least by Origen and St. Jerome and the pilgrims who made the ascent.最后，古人判断的高度，山由他们一出现，并thabor尤其是被认为是一个"山高" ，如果不是由大卫和jeremias ，至少渊源和圣杰罗姆和朝圣者作了上升。
Publication information Written by Barnabas Meistermann.出版信息写巴纳巴斯迈斯特曼。 Transcribed by Paul T. Crowley.转录的，由保罗汤匙柯劳利。 Dedicated to Father Edward V. Rutowski The Catholic Encyclopedia, Volume XV.致力于父亲爱德华诉rutowski天主教百科全书，体积十五。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1912. nihil obstat ， 1912年10月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
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