Teks -- 2 Corinthians 3:13 (NET)

3:13 and not like Moses who used to put a veil over his face to keep the Israelites from staring at the result of the glory that was made ineffective.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 2Co 3:13 - Put a veil upon his face

Put a veil upon his face ( etithei kalumma epi to prosōpon autou ).

Imperfect active of tithēmi , used to put (Exo 34:33).

Robertson: 2Co 3:13 - That the children of Israel should not look steadfastly

That the children of Israel should not look steadfastly ( pros to mē atenisai tous huious ).

Purpose expressed by pros and the articular infinitive with negative mē and the accusative of general reference. The Authorized Version had a wrong translation here as if to hide the glory on his face.

Vincent: 2Co 3:13 - Could not steadfastly look

Could not steadfastly look

Rev., should not . See Exo 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.

Vincent: 2Co 3:13 - To the end

To the end ( εἰς τὸ τέλος )

Rev., on the end. The termination.

Vincent: 2Co 3:13 - Of that which is abolished

Of that which is abolished ( τοῦ καταργουμένου )

See 2Co 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.

Wesley: 2Co 3:13 - And we do not act as Moses did, who put a veil over his face

Which is to be understood with regard to his writings also.

Wesley: 2Co 3:13 - So that the children of Israel could not look steadfastly to the end of that dispensation which is now abolished

The end of this was Christ. The whole Mosaic dispensation tended to, and terminated in, him; but the Israelites had only a dim, wavering sight of him, of whom Moses spake in an obscure, covert manner.

JFB: 2Co 3:13

We use no disguise, "as Moses put a veil over his face, that the children of Israel might not look steadfastly upon the end of that which was to be done away" [ELLICOTT and others]. The view of Exo 34:30-35, according to the Septuagint is adopted by Paul, that Moses in going in to speak to God removed the veil till he came out and had spoken to the people; and then when he had done speaking, he put on the veil that they might not look on the end, or the fading, of that transitory glory. The veil was the symbol of concealment, put on directly after Moses' speaking; so that God's revelations by him were interrupted by intervals of concealment [ALFORD]. But ALFORD'S view does not accord with 2Co 3:7; the Israelites "could not look steadfastly on the face of Moses for the glory of his countenance." Plainly Moses' veil was put on because of their not having been able to "look steadfastly at him." Paul here (2Co 3:13) passes from the literal fact to the truth symbolized by it, the blindness of Jews and Judaizers to the ultimate end of the law: stating that Moses put on the veil that they might not look steadfastly at (Christ, Rom 10:4) the end of that (law) which (like Moses' glory) is done away. Not that Moses had this purpose; but often God attributes to His prophets the purpose which He has Himself. Because the Jews would not see, God judicially gave them up so as not to see. The glory of Moses' face is antitypically Christ s glory shining behind the veil of legal ordinances. The veil which has been taken off to the believer is left on to the unbelieving Jew, so that he should not see (Isa 6:10; Act 28:26-27). He stops short at the letter of the law, not seeing the end of it. The evangelical glory of the law, like the shining of Moses' face, cannot be borne by a carnal people, and therefore remains veiled to them until the Spirit comes to take away the veil (2Co 3:14-17) [CAMERON].

Clarke: 2Co 3:13 - And not as Moses

And not as Moses - The splendor of Moses’ countenance was so great that the Israelites could not bear to look upon his face, and therefore he was obliged to veil his face: this, it appears, he did typically, to represent the types and shadows by which the whole dispensation of which he was the minister was covered. So that the Israelites could not steadfastly look - could not then have the full view or discernment of that in which the Mosaic dispensation should issue and terminate.

Calvin: 2Co 3:13 - Not as Moses

13.Not as Moses Paul is not reasoning as to the intention of Moses. For as it was his office, to publish the law to his people, so, there can be no doubt that he was desirous, that its true meaning should be apprehended by all, and that he did not intentionally involve his doctrine in obscurity, but that the fault was on the part of the people. As, therefore, he could not renew the minds of the hearers, he was contented with faithfully discharging the duty assigned to him. Nay more, the Lord having commanded him to put a veil between his face and the eyes of the beholders, he obeyed. Nothing, therefore, is said here to the dishonor of Moses, for he was not required to do more than the commission, that was assigned to him, called for. In addition to this, that bluntness, or that weak and obtuse vision, of which Paul is now speaking, is confined to unbelievers exclusively, because the law though wrapt up in figures, ⁴⁰⁵ did nevertheless impart wisdom to babes, Psa 19:7 ⁴⁰⁶

Defender: 2Co 3:13 - veil over his face

The "veil" on Moses' face, like the "veil of the temple" (Mat 27:51), kept the people from such direct contact with the impeccable holiness of God's glory which would have otherwise consumed them (Exo 34:29-35), yet both Moses and the glory in the temple mediated to them the knowledge of God's will. Now that the "veil is done away in Christ" (Heb 10:20), however, the Israelites (as well as others) still stand condemned by the Law as long as they reject Christ and fail to understand what they read in the Scriptures."

TSK: 2Co 3:13 - which // could not // to the

which : Exo 34:33-35

could not : 2Co 3:18

to the : Rom 10:4; Gal 3:23, Gal 3:24; Eph 2:14, Eph 2:15; Col 2:17; Heb 10:1-9

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Co 3:13 - to the end of that which is abolished

We have the history to which this passage of the apostle relateth, in Exo 34:33,35 , where we read, that when Moses had done speaking, he put a veil on his face. The apostle here elegantly turns that passage into an allegory, and opens to us a mystery hidden under that piece of history. That shining of Moses’ s face, in a type, prefigured the shining of Him who was to be the light of the world; as he was from eternity the brightness of his Father’ s glory. Moses’ s covering himself with a veil, signifies God’ s hiding the mystery of Christ from ages. Moses did not put a veil on his face for that end, that the children of Israel might not look upon him; but this was the event of it, which also prefigured the blinding of the Jews; they first shut their eyes and would not see, then God judicially sealed their eyes that they should not see, that Christ was the end of the law for righteousness, the true Messiah, and the Mediator between God and man; they could not (as the apostle expresseth it) see

to the end of that which is abolished to the end of the legal dispensation, to the end of all the types of Christ which were in the Levitical law. Now, (saith the apostle), we do not do so, but make it our business to preach the gospel with as much openness, and plainness, and freedom, as is imaginable. The whole history of the gospel justifieth what this text affirmeth concerning the Jews; that they could not see that Christ, by his coming, had put an end to the law, and the righteousness thereof. We find upon all occasions how much the Pharisees, and those who adhered to that sect, stuck in the law, to the hinderance of their receiving of, or believing in, the Lord Jesus Christ.

Haydock: 2Co 3:13

The apostle here informs the Corinthians that the apostles speak with confidence, without any veil, discovering to men mysteries hidden from the foundation of the world; not like Moses, who put a veil on his face that the Israelites might not look steadfastly, or might not discover the weakness and short duration of the law, which was represented by the light that surrounded his face, and which quickly passed away. St. Paul here give the allegorical explanation of the light and veil on the face of Moses. (Estius)

Gill: 2Co 3:13 - And not as Moses, which put a veil over his face // that the children of Israel // could not steadfastly look to // to the end of that which is abolished

And not as Moses, which put a veil over his face,.... This he did, because there was such a glory upon his face when he came down from the mount, that the Israelites could not bear to look upon him; and also to take off that dread of him which was upon them, for they were afraid to come nigh him; and that so they might be able to hearken and attend to the words of the law, he delivered to them: the account of Moses's putting on this veil is in Exo 34:33 where Onkelos renders it by בית אפי, "the house of the face", or a "mask": and Jarchi on the place says it was a "garment", which he put before his face; and both the Targums of Jonathan and Jerusalem call it סודרא, "a linen cloth": now this veil upon his face had a mystery in it; it was an emblem of the Gospel being veiled under the law, and of the darkness and obscurity of the law in the business of life and salvation; and also of the future blindness of the Jews, when the glory of the Gospel should break forth in the times of Christ and his apostles; and which was such,

that the children of Israel, the Jews, as in the times of Moses, so in the times of Christ and his apostles,

could not steadfastly look to; not upon the face of Moses, whose face was veiled; not that they might not look, but because they could not bear to look upon him; but they could not look

to the end of that which is abolished; that is, to Christ, who is the end of the law, which is abrogated by him: to him they could not look, nor could they see him to be the fulfilling end of the law for righteousness; which being fulfilled, is done away by him; and this because of the blindness of their hearts, of which blindness the veil on Moses' face was typical: though the Alexandrian copy and the Vulgate Latin version read, "to the face of him which is abolished".