The transfiguration of Jesus Christ is described in Gospel texts. According to legend, He, along with three close apostles – Peter, James and John – ascended a high mountain. All early Christian theologians note unanimously that it was Mount Tabor that is six kilometres south-eastward from the city of Nazareth in Israel. Symbolically the mount represented the Church because on it Jesus united two testaments taken by the Church – the Old and the New ones. At one point, Christ’s face shone, and His clothes turned white. Also, on the mountain appeared the Old Testament prophets Elijah and Moses and a cloud in radiance. From this cloud came the voice of God the Father of Sabaoth: “This is My beloved Son, in whom I am well pleased. Hear Him!”. In Orthodoxy, the Transfiguration of the Lord is one of the 12 most revered holidays – the Twelve Great Feasts.
The iconography of this image was formed by the 9th century. Usually icons depicted Jesus Christ on top of a mountain – He does not stand on the ground, but as if soars above it. The figure of Christ was used to be painted in a halo that covered the whole body – mandorla. To the right and left of the Saviour were placed the Old Testament prophets Moses and Elijah, and at His feet – the three apostles. Emanating down from the mandorla were three rays symbolising the “arrows of the Divine” that are mentioned in the irmos of the fourth ode of the canon for the Transfiguration of our Lord by John of Damascus: “From Your flesh were emanating arrows of the Divine. For that the chosen ones from the apostles and prophets cried out: Praise be to Your power, Lord”. The icon from the collection of the Rybinsk Museum Reserve is painted in this icon-painting tradition.
The iconography of this image was formed by the 9th century. Usually icons depicted Jesus Christ on top of a mountain – He does not stand on the ground, but as if soars above it. The figure of Christ was used to be painted in a halo that covered the whole body – mandorla. To the right and left of the Saviour were placed the Old Testament prophets Moses and Elijah, and at His feet – the three apostles. Emanating down from the mandorla were three rays symbolising the “arrows of the Divine” that are mentioned in the irmos of the fourth ode of the canon for the Transfiguration of our Lord by John of Damascus: “From Your flesh were emanating arrows of the Divine. For that the chosen ones from the apostles and prophets cried out: Praise be to Your power, Lord”. The icon from the collection of the Rybinsk Museum Reserve is painted in this icon-painting tradition.
