{He was transfigured before them} (metemorph(9374)h(8820)emprosthen
aut(936e)). The word is the same as the metamorphoses (cf. Ovid) of
pagan mythology. Luke does not use it. The idea is change
(meta-) of form (morph(885c)). It really presents the essence of a
thing as separate from the sch(886d)a (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  sch(886d)a is
used for the fashion of the world while in  Mr 16:12  morph(885c) is
used of the form of Jesus after his resurrection. The false
apostles are described by metasch(886d)atisomai in  2Co 11:13-15 .
In  Php 2:6  we have en morph(8869) used of the Preincarnate state
of Christ and morph(886e) doulou of the Incarnate state ( Php
2:7 ), while sch(886d)ati h(9373) anthr(9370)os emphasizes his being found
"in fashion as a man." But it will not do in  Mt 17:2  to use the
English transliteration metamorph(9373)is 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."