![]() 403) uses it in this sense of the priests who saw their faces in the polished brass of the lavers of purification, supply an instance of its use with a more appropriate meaning. This meaning, however, is inapplicable here and the writings of Philo, who in one passage ( de Migr. ![]() ![]() ![]() Thus Socrates advised drunkards and the young to “look at themselves in a mirror,” that they might learn the disturbing effects of passion ( Diog. There is no doubt that the active voice signifies to “make a reflection in a mirror.” There is as little doubt that the middle voice signifies to look at one’s self in a mirror. Paul obviously had some special reason for choosing it, instead of the more familiar words, “seeing,” “beholding,” “gazing stedfastly ” and it is accordingly important to ascertain its meaning. 1Corinthians 11:7 but see Note on 2Corinthians 3:15.)īeholding as in a glass the glory of the Lord.-The Greek participle which answers to the first five words belongs to a verb derived from the Greek for “mirror” (identical in meaning, though not in form, with that of 1Corinthians 13:12). We are as Moses was when he stood before the Lord with the veil withdrawn.” If the Tallith were in use at this time in the synagogues of the Jews, there might also be a reference to the contrast between that ceremonial usage and the practice of Christian assemblies. There is no veil over our hearts, and therefore none over the eyes with which we exercise our faculty of spiritual vision. “We,” says the Apostle, after the parenthesis of 2Corinthians 3:17, “are free, and therefore we have no need to cover our faces, as slaves do before the presence of a great king. 18But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.Ellicott's Commentary for English Readers(18) But we all, with open face.-Better, And we all, with unveiled face.-The relation of this sentence to the foregoing is one of sequence and not of contrast, and it is obviously important to maintain in the English, as in the Greek, the continuity of allusive thought involved in the use of the same words as in 2Corinthians 3:14. 17Now the Lord is the Spirit and where the Spirit of the Lord is, there is liberty. 16Nevertheless when one turns to the Lord, the veil is taken away. 15But even to this day, when Moses is read, a veil lies on their heart. For until this day the same veil remains unlifted in the reading of the Old Testament, because the veil is taken away in Christ. 11For if what is passing away was glorious, what remains is much more glorious.ġ2Therefore, since we have such hope, we use great boldness of speech- 13unlike Moses, who put a veil over his face so that the children of Israel could not look steadily at the end of what was passing away. 10For even what was made glorious had no glory in this respect, because of the glory that excels. ![]() 5Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God, 6who also made us sufficient as ministers of the new covenant, not of the letter but of the Spirit for the letter kills, but the Spirit gives life.ħBut if the ministry of death, written and engraved on stones, was glorious, so that the children of Israel could not look steadily at the face of Moses because of the glory of his countenance, which glory was passing away, 8how will the ministry of the Spirit not be more glorious? 9For if the ministry of condemnation had glory, the ministry of righteousness exceeds much more in glory. 1Do we begin again to commend ourselves? Or do we need, as some others, epistles of commendation to you or letters of commendation from you? 2You are our epistle written in our hearts, known and read by all men 3clearly you are an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart.ĤAnd we have such trust through Christ toward God. ![]()
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