SEV Biblia, Chapter 17:2
Y se transfigur delante de ellos; y resplandeci su rostro como el sol, y sus vestidos fueron blancos como la luz.
Clarke's Bible Commentary - Matthew 17:2
Verse 2. Was transfigured] That fullness of the Godhead, which dwelt bodily in Christ, now shone forth through the human nature, and manifested to his disciples not only that Divinity which Peter had before confessed, chap. xvi. 16, but also the glorious resurrection body, in which they should exist in the presence of God to eternity. White as the light.] But the Cod. Bezae, some of the ancient versions, and several of the fathers, read wv ciwn, as snow; and this is the reading in Mark ix. 3.
John Gill's Bible Commentary
Ver. 2. And was transfigured before them , etc.] Peter, James, and John, before whom he was metamorphosed, or changed into another form; for not the substance of his body was changed, nor even the shape of it altered, only it received a more glorious form; that whereas before he appeared in the form of a servant, and looked mean and despicable, now he appeared in the form and majesty of God; or there was a divine glory; which from his deity showed itself in a visible manner through his flesh: and his face did shine as the sun it had still the same appearance of an human face, but had such a dazzling glory upon it, as equalled the sun shining in its full strength: and his raiment was white as the light : he did not put off his clothes, nor were the nature and substance, and fashion of them changed; but such rays of glory darted through his flesh, and through his clothes, as made them as bright and shining, as the light of the sun at noon day. Mark says, they became exceeding white as snow, so as no fuller on earth can white them. The Vulgate Latin reads, as snow, here; and so do the Ethiopic version, and Munsters Hebrew Gospel. Snow has a peculiar whiteness in it, and is therefore made use of, to express the glittering brightness of Christs raiment; and the fuller is mentioned, who by the Jews is called sbwk , and means one that whitens wool, or raiment, and such an one is here designed: not that any fuller makes garments of another colour white; for though this may be done, it is not the work of fullers, but dyers: but fullers, whatever colour garments are of, if sullied and spotted, can restore them to their native colour; and if white, can bring them to their former whiteness: now Christs garments were as white, yea, whiter, than any such men could possibly make garments, that were white at first: what colour Christs garments were of before, is not certain; now they appeared white, to the greatest degree of whiteness. Dr. Hammond has a conjecture, that in the phrase on earth, reference is had to the earth fullers make use of in cleaning, and which is called fullers earth; and that the words are to be rendered, as no fuller, by or with earth can white them; but if this will not bear, the sense is, that there is no fuller, nor ever was, or ever will be upon earth, that can make raiment so white as Christs was.
Matthew Henry Commentary
Verses 1-13 - Now the disciples beheld somewhat of Christ's glory, as of the onl begotten of the Father. It was intended to support their faith, when they would have to witness his crucifixion; and would give them an ide of the glory prepared for them, when changed by his power and made lik him. The apostles were overcome by the glorious sight. Peter though that it was most desirable to continue there, and to go no more down to meet the sufferings of which he was so unwilling to hear. In this he knew not what he said. We are wrong, if we look for a heaven here upo earth. Whatever tabernacles we propose to make for ourselves in thi world, we must always remember to ask Christ's leave. That sacrific was not yet offered, without which the souls of sinful men could no have been saved; and important services were to be done by Peter an his brethren. While Peter spoke, a bright cloud overshadowed them, a emblem of the Divine presence and glory. Ever since man sinned, an heard God's voice in the garden, unusual appearances of God have bee terrible to man. They fell prostrate to the earth, till Jesu encouraged them; when looking round, they beheld only their Lord a they commonly saw him. We must pass through varied experiences in ou way to glory; and when we return to the world after an ordinance, it must be our care to take Christ with us, and then it may be our comfor that he is with us.
Greek Textus Receptus
και 2532 CONJ μετεμορφωθη 3339 5681 V-API-3S εμπροσθεν 1715 PREP αυτων 846 P-GPM και 2532 CONJ ελαμψεν 2989 5656 V-AAI-3S το 3588 T-NSN προσωπον 4383 N-NSN αυτου 846 P-GSM ως 5613 ADV ο 3588 T-NSM ηλιος 2246 N-NSM τα 3588 T-NPN δε 1161 CONJ ιματια 2440 N-NPN αυτου 846 P-GSM εγενετο 1096 5633 V-2ADI-3S λευκα 3022 A-NPN ως 5613 ADV το 3588 T-NSN φως 5457 N-NSN
Vincent's NT Word Studies
2. He was transfigured (metemorfwqh), meta, denoting change or transfer, and morfh, form. This latter word denotes the form regarded as the distinctive nature and character of the object, and is distinguished from schma, the changeable, outward fashion: in a man, for instance, his gestures, clothes, words, acts. The morfh partakes of the essence of a thing; the schma is an accident which may change, leaving the form unaffected. Compare Mark xvi. 12; Christ "appeared in another form" (morfh), and 1 Cor. vii. 31: "the fashion (schma) of the word passeth away." The distinction passes into the verbs compounded with these two nouns. Thus, Rom. xii. 2, "Be not conformed to this world," is suschmatizesqe; i.e., be not fashioned according to the fleeting fashion of this world. So Rev., fashioned. See, also, 2 Cor. xi. 13, 14, 15, where the changes described are changes in outward semblance. False apostles appeared in the outward fashion of apostles of Christ; Satan takes on the outward appearance of an angel. All these changes are in the accidents of the life, and do not touch its inner, essential quality. On the other hand, a change in the inner life is described as a change of morfh, never of schma. Hence, Rom. xii. 2, "Be ye transformed (metamorfousqe); the change taking place by the reviewing of the mind. Compare Rom. viii. 29; 2 Cor. iii. 18; Philip. iii. 21; and see, further, on Philip. ii. 6, 7.Why, then, it may be asked, is a compound of morfh employed in this description of the transfigured Savior, since the change described is a change in his outward appearance? It may be answered, because a compound of schma, expressing merely a change in the aspect of Christ's person and garments, would not express the deeper truth of the case, which is, that the visible change gets its real character and meaning from that which is essential in our Lord - his divine nature. A foreshadowing or prophecy of his true form - his distinctive character - comes out in his transfiguration. He passes over into a form identified, so far as revealed, with the divine quality of his being, and prophetic of his revelation "as he is" (1 John iii. 2), in the glory which he had with the Father before the world was (John xvii. 5). In truth, there is a deep and pregnant hint in the use of this word, which easily escapes observation, and which defies accurate definition. The profound and overwhelming impression upon the three disciples was due to something besides the shining of Christ's face and garments, and the presence of Moses and Elijah; and was deeper and subtler than the effect of all these combined. There was a fact and a power in that vision which mere radiance and the appearance of the patriarchs could not wholly convey: a revelation of Deity breaking out in that glorified face and form, which appealed to something deeper than sense, and confirmed the words from heaven: This is my beloved Son.
The same truth is illustrated in the use of morfh in Mark xvi. 12, where it is said that Jesus appeared in a different form (en etera morfh) after his resurrection. The accidents of figure, face, pierced hands and feet, were the same; but an indefinable change had passed upon him, the characteristic of which was that it prefigured his passing into the condition peculiar and appropriate to his essential spiritual and divine being.
Robertson's NT Word Studies
17:2 {He was transfigured before them} (metemorfwqe emprosqen autwn). The word is the same as the metamorfoses (cf. Ovid) of pagan mythology. Luke does not use it. The idea is change (meta-) of form (morfe). It really presents the essence of a thing as separate from the scema (fashion), the outward accident. So in #Ro 12:2 Paul uses both verbs, sunschematizesthe (be not fashioned) and metamorphousthe (be ye transformed in your inner life). So in #1Co 7:31 scema is used for the fashion of the world while in #Mr 16:12 morfe is used of the form of Jesus after his resurrection. The false apostles are described by metaschmatisomai in #2Co 11:13-15. In #Php 2:6 we have en morphi used of the Preincarnate state of Christ and morphn doulou of the Incarnate state (#Php 2:7), while schmati h"s anqrwpos emphasizes his being found "in fashion as a man." But it will not do in #Mt 17:2 to use the English transliteration metamorfwsis because of its pagan associations. So the Latin _transfigured_ (Vulgate _transfiguratus est_) is better. "The deeper force of metamorphousthai is seen in #2Co 3:18 (with reference to the shining on Moses' face), #Ro 12:2" (McNeile). The word occurs in a second-century papyrus of the pagan gods who are invisible. Matthew guards against the pagan idea by adding and explaining about the face of Christ "as the sun" and his garments "as the light."
