Luke’s transfiguration scene gathers several strong Sinai-shaped features: mountain, Moses, cloud, divine glory, dazzling appearance, and a voice from the cloud. The parallels make the connection very strong, while Luke simultaneously presents Jesus as more than another Moses by centering the divine command on listening to the Son.

Luke uniquely says Moses and Elijah discuss Jesus’ coming ‘exodos’ to be accomplished at Jerusalem. The noun can mean departure/death, but with Moses present and Jerusalem as the destination, new-Exodus and Israel-restoration readings have substantial lexical and narrative support.

The heavenly command to “hear him” beside Moses strongly recalls Deuteronomy’s command to hear the prophet like Moses; Acts 3 later quotes Deuteronomy 18 explicitly, strengthening the Luke-Acts trajectory.

The earlier critical-text reading ‘my Son, my Chosen One’ strongly evokes Isaiah’s chosen Servant. The KJV/traditional ‘beloved Son’ reflects a later dominant Byzantine form closer to Matthew/Mark wording.

Luke uses exodos for Jesus’ death in the Transfiguration scene; 2 Peter uses exodos for Peter’s approaching death immediately before recalling the Transfiguration. The rare word exodos links Peter’s approaching death with Jesus’ death discussed at the Transfiguration. The relationship remains at its approved evidence level; Luke’s explicit quotations, Synoptic parallels, narrative echoes, and broader canonical patterns should not be collapsed into one category.

At the transfiguration Moses and Elijah speak of the exodus Jesus will accomplish at Jerusalem; after the resurrection Jesus interprets Moses and all the prophets as bearing witness to his suffering and glory, making Luke 24 the inspired interpretive completion of Luke 9:31.