KJV: And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished:
YLT: and are not as Moses, who was putting a vail upon his own face, for the sons of Israel not stedfastly to look to the end of that which is being made useless,
Darby: and not according as Moses put a veil on his own face, so that the children of Israel should not fix their eyes on the end of that annulled.
ASV: and are not as Moses, who put a veil upon his face, that the children of Israel should not look stedfastly on the end of that which was passing away:
| Μωϋσῆς | Moses |
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Parse: Noun, Nominative Masculine Singular Root: Μωσεύς Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion. |
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| ἐτίθει | would put |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: τίθημι Sense: to set, put, place. |
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| κάλυμμα | a veil |
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Parse: Noun, Accusative Neuter Singular Root: κάλυμμα Sense: a veil, covering. |
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| ἐπὶ | over |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| πρόσωπον | face |
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Parse: Noun, Accusative Neuter Singular Root: πρόσωπον Sense: the face. |
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| αὐτοῦ | of himself |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀτενίσαι | to look intently |
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Parse: Verb, Aorist Infinitive Active Root: ἀτενίζω Sense: to fix the eyes on, gaze upon. |
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| υἱοὺς | sons |
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Parse: Noun, Accusative Masculine Plural Root: υἱός Sense: a son. |
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| Ἰσραὴλ | of Israel |
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Parse: Noun, Genitive Masculine Singular Root: Ἰσραήλ Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name). |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| τέλος | end |
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Parse: Noun, Accusative Neuter Singular Root: τέλος Sense: end. |
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| τοῦ | of that |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| καταργουμένου | fading away |
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Parse: Verb, Present Participle Middle or Passive, Genitive Neuter Singular Root: καταργέω Sense: to render idle, unemployed, inactivate, inoperative. |
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Greek Commentary for 2 Corinthians 3:13
Imperfect active of τιτημι tithēmi used to put (Exodus 34:33). [source]
Purpose expressed by προς pros and the articular infinitive with negative μη mē and the accusative of general reference. The Authorized Version had a wrong translation here as if to hide the glory on his face. [source]
Rev., should not. See Exodus 34:30-35, where the A.V., by the use of till, gives the wrong impression that Moses wore the veil while speaking to the people, in order to hide the glory of his face. The true sense of the Hebrew is given by the Sept.: “When he ceased speaking he put a veil on his face;” not because the Israelites could not endure the radiance, but that they should not see it fade away. Whenever Moses went into the presence of God he removed the veil, and his face was again illumined, and shone while he delivered God's message to the people. Then, after the delivery of the message, and during his ordinary association with the people, he kept his face covered. [source]
Rev., on the end. The termination. [source]
See 2 Corinthians 3:11. The temporarily glorified ministration of Moses. The end of this, which the veil prevented the Israelites from seeing, was the disappearance of the glory - the type of the termination of Moses' ministry. Paul's comparison is between the ministry of Moses, interrupted by intervals of concealment, and the gospel ministry, which is marked by frank and full proclamation. “The opposition is twofold: 1. Between the veiled and the unveiled ministry, as regards the mere fact of concealment in the one case, and openness in the other. 2. Between the ministry which was suspended by the veiling that its end might not be seen, and that which proceeds 'from glory to glory,' having no termination” (Alford). The face of Moses needed a continually renewed illumination: in the face of Christ the glory abides forever. [source]
Reverse Greek Commentary Search for 2 Corinthians 3:13
Took his seat there as a sign that he was going to speak instead of going back to his former seat. This was the usual Jewish attitude for public speaking and teaching (Luke 5:3; Matthew 5:1; Mark 4:1; Acts 16:13).Were fastened on him (ησαν ατενιζοντες αυτωι ēsan atenizontes autōi). Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb ατενιζω atenizō occurs in Aristotle and the Septuagint. It is from the adjective ατενης atenēs and that from τεινω teinō to stretch, and copulative or intensive α a not α a privative. The word occurs in the N.T. here and in Luke 22:56, ten times in Acts, and in 2 Corinthians 3:7, 2 Corinthians 3:13. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience. [source]
Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb ατενιζω atenizō occurs in Aristotle and the Septuagint. It is from the adjective ατενης atenēs and that from τεινω teinō to stretch, and copulative or intensive α a not α a privative. The word occurs in the N.T. here and in Luke 22:56, ten times in Acts, and in 2 Corinthians 3:7, 2 Corinthians 3:13. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience. [source]
Προσωπον Prosōpon means face The word is common in all Greek. The papyri use it for face, appearance, person. It occurs twelve times in II Corinthians. It certainly means face in eight of them (2 Corinthians 3:7, 2 Corinthians 3:13, 2 Corinthians 3:18; 2 Corinthians 8:24; 2 Corinthians 10:1, 2 Corinthians 10:7; 2 Corinthians 11:20). In 2 Corinthians 5:12 it means outward appearance. It may mean face or person here, 2 Corinthians 2:10; 2 Corinthians 4:6. It is more pictorial to take it here as face “that out of many upturned faces” thanks may be given It is indeed a difficult sentence to understand. [source]
Note the inversion of metaphor. Paul is first the babe, then the nurse or mother. For similar instances see 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Corinthians 3:13-16; Romans 7:1ff. See Introduction to 2Corinthians, Vol. 3, p. 19. [source]
This comparative clause with ως εαν hōs ean (Mark 4:26; Galatians 6:10 without εαν ean or αν an) and the subjunctive (Robertson, Grammar, p. 968) has a sudden change of the metaphor, as is common with Paul (1 Timothy 5:24; 2 Corinthians 3:13.) from babes to nurse (τροπος trophos), old word, here only in the N.T., from τρεπω trephō to nourish, τροπη trophē nourishment. It is really the mother-nurse “who suckles and nurses her own children” (Lightfoot), a use found in Sophocles, and a picture of Paul‘s tender affection for the Thessalonians. Ταλπω Thalpō is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and Ephesians 5:29. [source]
oP., often in Hebrews, and commonly in the same sense as here - approach to God through the O.T. sacrifices or the sacrifice of Christ. Paul's word προσαγωγή accessexpresses the same idea. See Ephesians 2:18; Ephesians 3:12. The phrase come boldly expresses a thought which the Epistle emphasizes - that Christianity is the religion of free access to God. Comp. 2 Corinthians 3:12, 2 Corinthians 3:13. [source]
The conclusion, the culmination of faith (2 Corinthians 3:13; Romans 2:21.; Romans 10:4). See Hebrews 12:2 of Jesus as “Pioneer and Perfecter of Faith.”Even the salvation of your souls (σωτηριαν πσυχων sōtērian psuchōn). No “even” in the text, just the accusative of apposition with τελος telos viz., final salvation. [source]