3:7 But if the ministry that produced death – carved in letters on stone tablets 1 – came with glory, so that the Israelites 2 could not keep their eyes fixed on the face of Moses because of the glory of his face 3 (a glory 4 which was made ineffective), 5 3:8 how much more glorious will the ministry of the Spirit be? 6 3:9 For if there was glory in the ministry that produced condemnation, 7 how much more does the ministry that produces righteousness 8 excel 9 in glory!
2 Corinthians 3:13Context
3:13 and not like Moses who used to put a veil over his face to keep the Israelites 10 from staring 11 at the result 12 of the glory that was made ineffective. 13
2 tn Grk “so that the sons of Israel.”
4 tn The words “a glory” are not in the Greek text, but the reference to “glory” has been repeated from the previous clause for clarity.
5 tn Or “which was transitory.” Traditionally this phrase is translated as “which was fading away.” The verb καταργέω in the corpus Paulinum uniformly has the meaning “to render inoperative, ineffective”; the same nuance is appropriate here. The glory of Moses’ face was rendered ineffective by the veil Moses wore. For discussion of the meaning of this verb in this context, see S. J. Hafemann, Paul, Moses, and the History of Israel (WUNT 81), 301-13. A similar translation has been adopted in the two other occurrences of the verb in this paragraph in vv. 11 and 13.
6 tn Grk “how will not rather the ministry of the Spirit be with glory?”
7 tn Grk “the ministry of condemnation”; translated as an objective genitive, “the ministry that produced condemnation.”
8 tn Grk “the ministry of righteousness”; translated as an objective genitive, “the ministry that produces righteousness.”
9 tn Traditionally, “abound.”
10 tn Grk “the sons of Israel.”
11 tn Or “from gazing intently.”
12 tn Or “end.” The word τέλος (telos) can mean both “a point of time marking the end of a duration, end, termination, cessation” and “the goal toward which a movement is being directed, end, goal, outcome” (see BDAG 998-999 s.v.). The translation accepts the interpretation that Moses covered the glory of his face with the veil to prevent Israel from being judged by the glory of God (see S. J. Hafemann, Paul, Moses, and the History of Israel [WUNT 81], 347-62); in this case the latter meaning for τέλος is more appropriate.