Ben C. Smith wrote: ↑Tue May 09, 2017 7:32 amIt seems possible to me that the Transfiguration is a remembrance of Peter's visionary experience; at any rate, this event is associated with Peter in particular in 2 Peter 1.16-18 (along with an anonymous "we"), in the Apocalypse of Peter (along with the Twelve), and of course in the synoptic gospels (along with James and John). And the Transfiguration is sometimes suspected as a resurrection appearance backdated to the career of Jesus in the gospels. The Transfiguration story, along with the desire to turn the visionary Twelve into companions of the historical Jesus, may have been a visionary Peter's gateway into Jesus' life as Simon's alter ego. I think it may be one of a veritable flood of events which originally either postdated the resurrection or had nothing to do with either it or Jesus' life (the walking on water, calming the sea, the miraculous catch of fish, the adoption of Jesus as son of God) which have been pushed back into the ministry so as to fill it out with stories that are
not about a band of misfits who tried and failed to instigate some kind of revolutionary Passover mischief. In the version in 2 Peter, the visionaries are called ἐπόπται, which was used in two principal ways, I think. First, it was an epithet for a deity as an
overseer; second, however, it was a term for an
initiate into various mysteries, as we find, for example, in Plutarch:
Plutarch, Life of Alexander 7.5: 5 It would appear, moreover, that Alexander not only received from his master his ethical and political doctrines, but also participated in those secret and more profound teachings which philosophers designate by the special terms "acroamatic" and "epoptic" ( ἀκροατικὰς καὶ ἐποπτικὰς), and do not impart to many.
Plutarch, Life of Alcibiades 22.3: 3 His impeachment is on record, and runs as follows: "Thessalus, son of Cimon, of the deme Laciadae, impeaches Alcibiades, son of Cleinias, of the deme Scambonidae, for committing crime against the goddesses of Eleusis, Demeter and Cora, by mimicking the mysteries and showing them forth to his companions in his own house, wearing a robe such as the High Priest wears when he shows forth the sacred secrets to the initiates, and calling himself High Priest, Pulytion Torch-bearer, and Theodorus, of the deme Phegaea, Herald, and hailing the rest of his companions as Mystae [μύστας] and Epoptae [ἐπόπτας], contrary to the laws and institutions of the Eumolpidae, Heralds, and Priests of Eleusis."
Now,
maybe 2 Peter is taking a page from the gospels and mystifying it, deliberately removing or at least obscuring the notion of eyewitness testimony, which is better conveyed by αὐτόπτης, as we find in Luke and in Herodotus...:
Luke 1.1-4: 1 Inasmuch as many have undertaken to compile an account of the things accomplished among us, 2 just as they were handed down to us by those who from the beginning were eyewitnesses [αὐτόπται] and servants of the word, 3 it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus; 4 so that you may know the exact truth about the things you have been taught.
Herodotus, Histories 2.29.1: I was unable to learn anything from anyone else, but this much further I did learn by the most extensive investigation that I could make, going as far as the city of Elephantine as eyewitness [αὐτόπτης], and beyond that by question and hearsay.
...than by ἐπόπτης, and replacing it with mystic sight. Or
maybe, just maybe, 2 Peter reflects the starting point for this line of tradition, the visionary imaginings of a mystery cult; and the mystic ἐπόπται were turned into literal αὐτόπται sometime after an historical Jesus came into the picture:
2 Peter 1.16-18: 16 For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses [ἐπόπται] of His majesty. 17 For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, “This is My beloved Son with whom I am well-pleased”— 18 and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain.
The mountain may be literal or it may be figurative. The quote from heaven is from Psalm 2.7. It is not my contention that 2 Peter predates the merging of the cultists with the former seditionists; rather, if I am right, it merely preserves something more original than either the synoptic version or the apocalyptic version of the tale.