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  * Gospels


  * Transfig. 1


  * Transfig. 2


  * Transfig. 3


  * Mk 9:2-10 A


  * Mk 9:2-10 B


  * Mountain

  * Emir

  * Document


  * Prehistory


  * Pagans

  * Old Test.


  * Rabbinical

  * Greeks


  * Romans

  * Crusaders

  * Post Crus.

  * Franciscans


  * Exploration


  * Sanctuary


  * Recently


  * Today

  * Conclusion


  * Pictures 1

  * Pictures 2

  * Pictures 3

  * Pictures 4

The Transfiguration of Jesus (Part I)


(by Lino Cignelli, ofm - translated by Fr. Silas Musholt, ofm)

1. Generalities.

1. 通則

Mount Tabor has a certain biblical grandeur about it. The Old Testament refers to it many times (cfr Jg 4, 6.12.14; I Sm 10, 3), where it is considered to be a sacred mountain and a place for worship (Dt 33, 18f; Ps 5, 1). The Psalmist sings: "Tabor and Hermon exalt in your name" (Psalm 88, 18 in the LXX). Is this perhaps a prophecy in regard to the future Transfiguration? In any case it is this christological Mystery that has made Tabor the famous place it is.

大博爾山,在聖經中有其崇高、宏偉莊嚴之處,舊約也多次提到(參見:民四6, 12, 14;撒上十3),認為它是一座神聖的山和崇拜的地方(申卅三18;詠五1)。聖詠作者吟唱:「大博爾,赫爾孟因你而歡暢」(詠八九13)。這或許就是之後耶穌變容的預告?至少,這是基督論的奧秘之處吧,讓大博爾山因此而聞名!

Mount Tabor is never mentioned expressly in the New Testament. However an ancient tradition, referred to among others by St. Cyril of Jerusalem (Catachesis 12, 16), and St. Jerome (Ep. 46, 13) indicates it is the place of the Transfiguration. Another tradition places it on the "mountain" of Galilee on which the Master spoke to the Apostles after His Resurrection (Mt 28 7.16). In the 4th-5th century St. Jerome, a resident in Palestine, thought that Tabor was also the "mountain" where Jesus proclaimed His inaugural discourse, sometimes called the "discourse on the mountain" (Mt 5, 1ff). But this opinion never was accepted.

大博爾山在新約中從未被刻意地提及。St. Cyril of Jerusalem(Catachesis 12, 16)以及St. Jerome(Ep. 46, 13)參考了古時候的傳說和其他的材料,指出這裡就是耶穌變容的地方。至於其他在加里肋亞地區的「山」,耶穌在復活後對門徒們說話的那些傳說地點(瑪二八7, 16)。4-5世紀時,曾在巴勒斯坦地區生活的St. Jerome認為,大博爾山也是其中的一座「山」,耶穌在那裡發表了他的就職演說,即所謂的「山中聖訓」(瑪五1)。但這樣的見解並未被接受。

At the beginning of the 12th century a pious Russian pilgrim, the abbot Daniil (Daniel) wrote: "Mount Tabor was created by God in a marvelous and extraordinary manner. It has an indescribable beauty and was shaped in a splendid way. It is very high and very large..." (Itinerario in T.S., New City 1991, 149). The description is evidently the result of the mystical experience which the devout pilgrim was blessed with while visiting that holy mountain" (ivi, 150).

十二世紀初,一位虔誠的俄羅斯朝聖者──修道院院長Daniil(Daniel)這麼寫道:「大博爾山是神以奇妙、非凡的方式所創造的,它有著難以形容的華麗和宏偉的外貌,高聳碩大……」(Itinerario in T.S., New City 1991, 149)。這樣的描述,顯然是虔誠的朝聖者在參拜聖山之際,蒙受祝福的神秘經驗的結果(ivi, 150)。

In his turn, the Blessed Frédéric Janssoone, ofm, the pilgrim and outstanding guide of the last century, considered Tabor to be a place for "retreat" and contemplation for souls which hungered and thirsted for the divine world (Pages choisies..., by R. Légaré, Québec 1972, 75). The same sentiments had already been expressed in a Greek homily prior to the 11th century.

一位廿世紀的傑出朝聖帶領神師,方濟會會士the Blessed Frédéric Janssoone認為,為那些飢渴慕義者,不妨將大博爾山當作是「靜隱」(retreat)和默觀的處所(Pages choisies…, by R. Légaré, Québec 1972, 75);同樣的觀點在第十一世紀前曾被一位希臘佈道者所論述過。

And we too want to be associated with these souls who were drawn to God. Let us make a spiritual pilgrimage to Tabor, "to the holy mountain" (2 Peter 1, 18), so that we can understand and more deeply share in the glorious Mystery which is forever unfolding there. This too "has been written for our instruction" (Rom 15, 4). St. Jerome mentions this as he says "Everything that Jesus did is a mystery, it is our salvation" (On Mark. ll, 1-10). So, let us be guided by St. Matthew (17, 1-9) and through him, "by the spirit of truth" which alone can reveal to us the person and divine work of Christ.

我們也想與這些為神所吸引的人交會,就讓我們來趟大博爾山的心靈之旅吧!「在那座聖山上」(伯後一18),我們能夠瞭解和更深深地分享那永遠展開的光榮奧蹟。這也是「凡經上所寫的,都是為教訓我們而寫的。」(羅十五4)。正如St. Jerome說的「耶穌所做的每一件事都是奧蹟,他是我們的救主。」(On Mark. ll, 1-10)。因此,讓我們在聖史瑪竇(十七1-9)的引導下,「通過真理之神」將基督的人性和神性顯示給我們。

In the course of time a church/basilica was built on Tabor to celebrate the Mystery of the Transfiguration. Eutichios of Alexandria spoke about this in the 10th century "the church on Mount Tabor is there to give witness that Christ ascended that mountain along with three of his disciples, the sons of Zebedee, and that there He was transfigured before them with the light of His divinity so that His face became like the sun and His clothing white like the light..." (Bookof the Demonstration n. 323; translation of B. Pirone, SOC Collectanea 23, 1990, 33f).

後來,在大博爾山興建了一座教堂/大殿(basilica)以紀念耶穌顯聖容的奧蹟。在十世紀的時候,Eutichios of Alexandria說道「大博爾山的教堂是為見證耶穌單獨帶領他的三位門徒,載伯德的兒子,登上高山,在他們面前變了容貌,散發著聖潔的光芒,他的面貌發光有如太陽,他的衣服潔白如光……」(Book of the Demonstration n. 323; translation of B. Pirone, SOC Collectanea 23a, 1990, 33f)。

Let us enter into this church/shrine with the Gospel in our hand. In that way we relive in our "flesh" the Mystery of glory which is contained there and which is waiting for all of us. The pertinent pages of the Gospel are like the very voice of that Holy Place, its life-agiving message (Jn 6, 63). There let us read it together. The Gospel reading, and we know it well, transforms us into contemporaries of and present to those mysteries and saving actions of the God-Man. Our faith makes us - it has to make us - participants. Through faith, the ultimate act of our liberty, we are incorporated into, and we live the Mystery. We progress from the theory to the practice, from abstract knowledge to the concrete and nourishing knowledge of the grace event which is inviting us.


And so we too are present on Tabor before our transfigured Christ, who is totally beautiful and blessed in His personal humanity. Let us allow ourselves to be engulfed in the Mystery. This is the ultimate intention of the evangelist and above all of the Holy Spirit who speaks through him. The holy fathers powerfully remind us of this. For example, Makerion, the Persian (4th century) calls on every single faithful soul in these words: "If you search for Him on that mountain, you will find Him with Elias and Moses" (Hom 12, 12). St. Jerome wrote to his Roman friends and involved them too in the happening "we will go up upon Tabor, and under the tent of the Savior we will contemplate Him in the company of the Father and of the Holy Spirit..." (Ep 46, 13).

所以,此刻我們也在大博爾山,在顯聖容的基督跟前,祂是如此的華麗,祂的人性是蒙受祝福的。這是福音作者的終極概念,重要的是聖神藉他的口講話。這一點,聖父們強烈地提醒我們。舉例來說,波斯人Makerion(四世紀)對每一個信仰個體這麼請求:「如果你在山上找尋祂的蹤跡,你會發現祂正和厄里亞及梅瑟在一起。」(Hom 12, 12)。St. Jerome寫信給他在羅馬的朋友們並邀請他們也來參與此事:「我們將上到大博爾山,在救世主的帳幕下,在天父和聖神的陪同下凝視著祂。」(Ep 46, 13)。

First we will treat of the context and then present a reading and commentary on the Gospel of the Transfiguration according to Matthew.





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