were laboring under a delusion. Nor were they insensible to what occurred, for they were fully awake when witnessing the transfiguration. With their literal eyes and ears they actually saw and heard what took place at that time.—Luke 9:32.

As Moses and Elijah were being separated from Jesus, Peter, “not realizing what he was saying,” suggested the erecting of three tents, one each for Jesus, Moses and Elijah. (Luke 9:33) But as the apostle spoke a cloud formed (Luke 9:34), evidently (as at the tent of meeting in the wilderness) symbolizing Jehovah’s presence there on the mountain of the transfiguration. (Ex. 40:34-38) From out of the cloud there came Jehovah’s voice, saying: “This is my Son, the one that has been chosen. Listen to him.” (Luke 9:35) Years later, with reference to the transfiguration, Peter identified the heavenly voice as that of “God the Father.” (2 Pet. 1:17, 18) In the transfiguration, evidently Moses and Elijah represented the Law and the Prophets, both of which pointed toward and were fulfilled in Christ. Whereas in the past God had spoken through prophets, he now indicated that he would do so through his Son.—Gal. 3:24; Heb. 1:1-3.

The apostle Peter viewed the transfiguration as a marvelous confirmation of the prophetic word, and by having been an eyewitness of Christ’s magnificence he was able to acquaint his readers “with the power and presence of our Lord Jesus Christ.” (2 Pet. 1:16, 19) The apostle had experienced the fulfillment of Christ’s promise that some of his followers would “not taste death at all until first they see the kingdom of God already come in power.” (Mark 9:1) The apostle John may also have alluded to the transfiguration at John 1:14.

Jesus told his three apostles: “Tell the vision to no one until the Son of man is raised up from the dead.” (Matt. 17:9) They did refrain from then reporting what they saw to anyone, apparently even to the other apostles. (Luke 9:36) While descending from the mountain, the three apostles “discussed among themselves what this rising from the dead meant,” concerning which Jesus had commented. (Mark 9:10) One current Jewish religious teaching was that Elijah must appear before the resurrection of the dead that would inaugurate the Messiah’s reign. So, the apostles inquired: “Why, then, do the scribes say that Elijah must come first?” Jesus assured them that Elijah had come and they perceived that he spoke of John the Baptist.—Matt. 17:10-13.

The transfiguration, it seems, served to fortify Christ for his sufferings and death, while also comforting and strengthening the faith of his followers. It showed that Jesus had God’s approval and it was a foreview of his future glory and kingdom power. It presaged the second presence of Christ, when his kingly authority would be complete.

TRANSLATOR

See INTERPRETATION.

TRANSPORTATION

Ancient modes and vehicles of conveyance varied with the circumstances of travelers and their destination or the places to which articles were transported.

The camel’s ability to subsist on the common plants of the desert and to go without water for prolonged periods made it an ideal animal for travel in arid regions. Camels served both as mounts and for transporting merchandise from place to place. (Gen. 37:25-28; Judg. 6:3-5; 7:12; 1 Ki. 10:2) Other animals employed as mounts or beasts of burden were the ass (Josh. 15:18; Judg. 5:10; 10:4; 12:14; 1 Sam. 25:42, Isa. 30:6), the mule (1 Ki. 1:33) and the horse. (1 Ki. 4:26; Acts 23:23, 24, 31-33) Ships were used extensively. (2 Chron. 9:21; Ezek. 27:9; Jonah 1:3; Acts 20:13-15; 27:1-44) Wagons were employed to transport both goods and persons. (Gen. 46:5; Num. 7:1-9) Chariots or litters, at times richly decorated, served as a regular means of transport for royalty or men of high station. (2 Ki. 10:15; Song of Sol. 3:6-10; Acts 8:26-31) And the common people usually traveled on foot.—Luke 24:13-15; see CHARIOT; COMMUNICATION; HIGHWAY, ROAD; LITTER; SHIP; WAGON.

TRAP

A means or device for catching an animal, usually having a snare or spring that, when triggered, seizes, imprisons or kills the animal. As a rule, it is hidden, camouflaged or disguised in some manner so as to deceive the victim; bait is often used. A number of different Hebrew words are rendered variously as “trap,” ‘snare’ and ‘net.’ (Ps. 141:9, 10) Though the Bible does not provide detailed descriptions of the kinds of animal traps and snares used in ancient times, passages such as Job 18:8-10; Psalm 10:9; 140:5 and Jeremiah 18:22 give a general idea of how some of these were employed. For information regarding their construction and use, see BIRDCATCHER; HUNTING AND FISHING.

FIGURATIVE OR ILLUSTRATIVE USE

As they bring captivity, harm or death to animals caught in them, snares and traps can represent causes of loss of freedom, calamity, ruin or death. Thus, after Moses announced the coming of a severe locust plague on Egypt, Pharaoh’s servants asked: “How long will this man prove to be as a snare to us?” (Ex. 10:7) The previous plagues had all come at the announcement of Moses and, therefore, he had proved to be as a snare, that is, a cause of calamity or ruin to the Egyptians. Jehovah repeatedly warned the Israelites about allowing the Canaanites to remain in the Promised Land so that they would not fall into the trap of idolatry. (Ex. 23:32, 33; 34:12; Deut. 7:16, 25; Josh. 23:13) Idolatry was a trap or an insidious cause of calamity for the Israelites in that it resulted in their losing Jehovah’s favor and protection and led to oppression and restraint at the hands of their enemies. It was also deceptive, was baited with the pretense of bringing benefits and pleasures. (Judg. 2:2, 3, 11-16; 8:27) Similarly, King Saul used his daughter Michal in a scheme, saying: “I shall give her to [David] that she may serve as a snare to him.” (1 Sam. 18:21) Saul secretly hoped that David would lose his life in the venturesome exploit needed to obtain a hundred foreskins of the Philistines to give to the king instead of “marriage money.”—1 Sam. 18:25.

Another feature of traps alluded to in figurative terms is the speed with which they can operate, catching one unawares. The fall of Babylon to the Medes and Persians, for example, came so suddenly and unexpectedly that it was as if Jehovah had sprung a snare or trap on her.—Jer. 50:24; compare Luke 21:34, 35.

An individual must carefully examine and be cautious about what he vows or guarantees to do so that he does not find himself trapped in a situation from which escape may be difficult or virtually impossible. (Prov. 6:1-3; 20:25) Companionship with a person given to fits of anger can cause one to become just like him. This is a snare, for it leads to entanglement in quarrels, ruinous complications and sin. (Prov. 22:24, 25; compare 1 Corinthians 15:33.) On the other hand, fear of God and striving to keep His way aids the wise one to avoid being enticed into wrongdoing (such as involvement with prostitutes) that might become a trap leading to death.—Prov. 13:14; 14:27; compare Proverbs 5:3-8; 7:21-23.

In the first century C.E., some Christians, attracted by the allurement of riches, fell into a snare that brought spiritual ruin. (1 Tim. 6:9, 10) Others are said to have fallen into the “snare of the Devil.” Evidently this means that they had been misled and deviated from the truth and thus had become victims of the adversary. Timothy was urged to instruct such persons with mildness so that they might come