"It is evident that His ultimate glory was veiled in order to make possible a ministry to His disciples in scenes on earth. After His ascension into heaven, Christ never appeared again apart from His glory. In Acts [[7:56|bible.65.7.56]], Stephen saw Christ standing at the right hand of the Father in the midst of the glory of God. In the appearance of Christ to Paul recorded in Acts [[9:3-6|bible.65.9.3]], the glory of Christ was such that Paul was blinded. A similar experience befell the Apostle John in Rev. [[1:12-29|bible.87.1.12]] where John fell at the feet of Christ as one dead when he beheld the glory of Christ in His resurrection."
Ref-0104, pp. 204-205. Note the parallel between the transfiguration and Jesus as the 'New Moses' of Due. 18:15; 1. Jesus on a high mountain with Moses and Elijah whereas Moses encounters God on mount Sinai. 2. Jesus' face shone like the sun whereas Moses' face was radiant (Ex. [[34:29-32|bible.2.34.29]]). 3. The voice of God speaks from a cloud whereas the Lord spoke to Moses from the cloud (Ex. [[24:15-18|bible.2.24.15]]; cf. Ex. [[19:9|bible.2.19.9]]). 4. God says concerning Jesus, "With Him I am will pleased" whereas he tells Moses, "I am pleased with you" (Ex. [[33:17|bible.2.33.17]]). 5. God says regarding Jesus, "Listen to Him!" predicted by Deu. [[18:15|bible.5.18.15]]. See
F00017. "A. . . problem with the preterist view [that the promise refers to the coming of Christ in the 70 AD destruction of Jerusalem] is that our Lord said 'some of those standing here. . .' It is clear that the term 'some' would have to include at least two or more individuals within the scope of its meaning, since 'some' is plural and coupled with a plural verb, 'to be.' The word 'some' nicely fits the three disciples, Peter, James, and John (Mtt. [[17:1|bible.61.17.1]]) who were participants with our Lord at the transfiguration. On the other hand, Peter's notes that 'John only survived' among the 12 disciples till the destruction of Jerusalem."
2001122201.doc, p. 10 citing
Ref-0141, p. 2:562. "Peter follows Jesus' pattern of supporting the future Second Advent by citing the past transfiguration (2Pe. [[1:16-18|bible.82.1.16]]). In this way, Peter's second epistle supports the futurist understanding of Mtt. [[16:28|bible.61.16.28]], etc."
2001122201.doc, p. 11. "A further problem with the preterist view is that our Lord said 'some of those standing here. . . .' it is clear that the term 'some' would have to include at least two or more individuals . . . Peters notes that 'John only survived' among the 12 disciples till the destruction of Jerusalem." Thomas Ice, "Preterist 'Time Texts'",
Ref-0209, p. 88.
"Although the redemption of elect human beings is a very important part of God's purpose for history, it is only part of that purpose. During the course of history, God not only has a program for the elect but also a program for the nonelect (Rom. [[9:10-23|bible.66.9.10]]). In addition, God has different programs for nations (Job [[12:23|bible.18.12.23]]; Isa. [[14:24-27|bible.23.14.24]]; Jer. [[10:7|bible.24.10.7]]; Dan. [[2:36-45|bible.27.2.36]]), rulers (Isa. [[44:28-45|bible.23.44.28]]:7; Dan. [[4:17|bible.27.4.17]]), Satan (John [[12:31|bible.64.12.31]]; Rom. [[16:20|bible.66.16.20]]; Rev. [[12:7-10|bible.87.12.7]]; Rev. [[20:1-3|bible.87.20.1]]), and nature (Mtt. [[19:28|bible.61.19.28]]; Acts [[3:19-21|bible.65.3.19]]; Rom. [[8:19-22|bible.66.8.19]]). Since God has many different programs which He is operating during the course of history, all of them must be contributing something to His ultimate purpose of History. Thus, the ultimate goal of history has to be large enough to incorporate all of God's programs, not just one of them."
Ref-0072, p. 20.
"In the Septuagint there was a significant change in the use of δόξα. The meaning of 'opinion' is not found, and δόξα is most often used to translate דוֹבָכּ, (literally, 'weighty')." David J. Macleod, "The Incarnation of the Word: John [[1:14|bible.64.1.14]]",
Ref-0200, vol. 161 no. 641, January-March 2004 (pp. 72-88), p. 79.