2 COR 3:13 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible—click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed as a tool for doing comparisons of different translations—the older translations are further down the page (so you can read up from the bottom to trace the English translation history). The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible—please double-check these texts in advance before using in public.

Text critical issues=small word differences Clarity of original=clear Importance to us=normal (All still tentative.)

OET (OET-RV) [ref]not just like Mosheh putting a veil over his face because the Israelis couldn’t even look at him when introducing a system that would be replaced.

Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the RV alignments are incomplete (and may occasionally be wrong).

ULT and not like Moses putting a veil over his face so that the sons of Israel would not look intently at the end of what was fading away.

UST We are not like Moses, who wore a cloth that hid his face. That way, the Israelites could not gaze at how his face stopped reflecting how glorious God is.

BLB and not as Moses would put a veil over his face for the sons of Israel not to look intently into the end of that fading away.

AICNT and not like Moses, who put a veil over his face so that the sons of Israel would not look intently at the end of what was fading away.

OEB unlike Moses, who covered his face with a veil, to prevent the Israelites from gazing at the disappearance of what was passing away.

WEBBE and not as Moses, who put a veil on his face so that the children of Israel wouldn’t look steadfastly on the end of that which was passing away.

WMBB (Same as above)

NET 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.

LSV and [are] not as Moses, who was putting a veil on his own face, for the sons of Israel not to look steadfastly into the end of that which is being made useless,

FBV We don't have to be like Moses, who had to put on a veil to cover his face so the Israelites wouldn't be dazzled by the glory, even though it was fading away.

TCNT We are not like Moses, who would put a veil over his face so that the sons of Israel would not gaze at the end of what was fading away.

T4T We do not need to put a veil over our faces when we teach people, as Moses did. Moses put a veil over his face so that the Israelites would not see that the radiance on his face soon faded away. Similarly, the glory of the old agreement has also faded away.

LEB and not as Moses used to place a veil over his face, in order that the sons of Israel would not stare at the end of what was transitory.

BBE And are not like Moses, who put a veil on his face, so that the children of Israel might not see clearly to the end of the present order of things:

Moff not like Moses, who used to hang a veil over his face to keep the children of Israel from gazing at the last rays of a fading glory.

Wymth who used to throw a veil over his face to hide from the gaze of the children of Israel the passing away of what was but transitory.

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:

DRA And not as Moses put a veil upon his face, that the children of Israel might not steadfastly look on the face of that which is made void.

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,

Drby 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.

RV 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:
(and are not as Moses, who put a veil upon his face, that the children of Israel should not look steadfastly on the end of that which was passing away: )

SLT And not as Moses put a veil upon his face, that the sons of Israel should not look intently to the end of that left unemployed:

Wbstr And not as Moses, who put a vail over his face, that the children of Israel could not steadfastly look to the end of that which is abolished:

KJB-1769 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:
(And not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished: )

KJB-1611 And not as Moses, which put a vaile ouer his face, that the children of Israel could not stedfastly looke to the end of that which is abolished;
(Modernised spelling is same as from KJB-1769 above, apart from punctuation)

Bshps And not as Moyses, which put a vayle ouer his face, that the chyldren of Israel shoulde not see for what purpose that serued which is put away.
(And not as Moses, which put a veil over his face, that the children of Israel should not see for what purpose that served which is put away.)

Gnva And we are not as Moses, which put a vaile vpon his face, that the children of Israel should not looke vnto the ende of that which should be abolished.
(And we are not as Moses, which put a veil upon his face, that the children of Israel should not look unto the end of that which should be abolished. )

Cvdl and do not as Moses, which put a vayle before his face, so that ye children of Israel mighte not se the ende of it, that is done awaye.
(and do not as Moses, which put a veil before his face, so that ye/you_all children of Israel might not see the end of it, that is done away.)

TNT and do not as Moses which put a vayle over his face that the children of Israel shuld not se for what purpose that served which is put awaye.
(and do not as Moses which put a veil over his face that the children of Israel should not see for what purpose that served which is put away. )

Wycl and not as Moises leide a veil on his face, that the children of Israel schulden not biholde in to his face, which veil is auoidid.
(and not as Moses laid a veil on his face, that the children of Israel should not behold in to his face, which veil is avoidid.)

Luth und tun nicht wie Mose, der die Decke vor sein Angesicht hing, daß die Kinder Israel nicht ansehen konnten das Ende des, der aufhöret.
(and do/put not as/like Moses, the/of_the the ceiling/cover/blanket before/in_front_of be face hinge(v), that the children Israel not seen could the end(n) of, the/of_the stops.)

ClVg et non sicut Moyses ponebat velamen super faciem suam, ut non intenderent filii Israël in faciem ejus, quod evacuatur,
(and not/no like Moyses ponebat velamen over face his_own, as not/no pay_attentionrent children Israel in/into/on face his, that evacuatur, )

UGNT καὶ οὐ καθάπερ Μωϋσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον αὐτοῦ, πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ, εἰς τὸ τέλος τοῦ καταργουμένου.
(kai ou kathaper Mōusaʸs etithei kalumma epi to prosōpon autou, pros to maʸ atenisai tous huious Israaʸl, eis to telos tou katargoumenou.)

SBL-GNT καὶ οὐ καθάπερ Μωϋσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον ⸀αὐτοῦ, πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου.
(kai ou kathaper Mōusaʸs etithei kalumma epi to prosōpon ⸀autou, pros to maʸ atenisai tous huious Israaʸl eis to telos tou katargoumenou.)

RP-GNT καὶ οὐ καθάπερ Μωϋσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον ἑαυτοῦ, πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου·
(kai ou kathaper Mōusaʸs etithei kalumma epi to prosōpon heautou, pros to maʸ atenisai tous huious Israaʸl eis to telos tou katargoumenou;)

TC-GNT καὶ οὐ καθάπερ [fn]Μωϋσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον [fn]ἑαυτοῦ, πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου·
(kai ou kathaper Mōusaʸs etithei kalumma epi to prosōpon heautou, pros to maʸ atenisai tous huious Israaʸl eis to telos tou katargoumenou; )

3:13 μωυσης ¦ μωσης TR

3:13 ἑαυτοῦ ¦ αὐτοῦ CT

Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).

TTN Tyndale Theme Notes:

God’s New Covenant

God had promised to establish a new covenant with his people (Jer 31:31-34). This new covenant was initiated by Christ (see Luke 22:19-20), who removes the veil associated with the old covenant (2 Cor 3:14). Using the creation story of Genesis 1–2, Paul explains how the God of creation is also the God of the new creation (2 Cor 4:4-6; 5:17). God is now revealed in Christ, who brings God close to us.

In the new covenant, God, the Father of our Lord Jesus Christ, is also our Father because he has enabled us to be adopted as his children (2 Cor 1:3; Gal 3:26–4:7). He is the faithful God whose Old Testament promises are fulfilled in the Messiah (2 Cor 1:18-22). And he is the author of reconciliation (5:18-21), as Christ became the means by which God won the sinful world back to himself. Jesus Christ became one with sinful humankind (see 8:9) and released God’s saving power and righteousness to restore the broken relationship between God and the world.

Under the new covenant, God sends his Spirit to dwell among his people. The Spirit gives believers life, freedom, and the ability to conform to Christ (3:6, 17-18). The Spirit unites us to Christ and serves as the guarantee of our complete salvation in the resurrection (1:22; 5:1-5), when believers’ mortal bodies will be transformed into glorified bodies (1 Cor 15:42-57). Paul gives a full account of this hope in 2 Cor 5:1-10. This will be the final outcome of the new covenant that God has established for his people.

Passages for Further Study

Gen 9:1-17; 12:1-9; 15:1-21; Exod 19:3-6; 2 Sam 7:5-16; 1 Chr 10:13-14; Isa 59:20-21; 65:17-25; Jer 2:1–3:10; 31:31-34; Matt 26:27-29; Luke 22:20; 1 Cor 11:23-32; 2 Cor 3:4-18; 4:4-6; Heb 8:6-13; 9:11-28; 10:1-25; 12:18-24

SOTN SIL Open Translator’s Notes:

Section 3:1–4:6: Confidence in the gospel of Jesus

The false teachers in Corinth were Jews (11:22). In this section, Paul wrote about some of the false teachings of these men. Since they were Jews, Paul referred to people and events in the Old Testament, such as the tablets of stone (3:3), Moses (3:7), and Moses’ veil (3:13). They probably brought letters from other false teachers who said the false teachers in Corinth taught truthfully (3:1–3). The false teachers taught that believers must obey the Jewish laws. But Paul said that believers follow the new covenant with Jesus and not the old covenant with the Jews (3:14). He also spoke against their secret and shameful ways and said that they corrupted God’s word (4:2). Throughout this section Paul also encouraged the believers to follow Jesus.

Other examples of headings for this section are:

The Ministry That Comes From Christ Is Greater Than Moses’ Ministry (GW)

The new covenant is greater than the law of Moses

3:13a–b

We are not like Moses, who would put a veil over his face to keep the Israelites from gazing at the end of what was fading away: The who-clause tells the reader more about Moses. It does not imply that there were other people named Moses and this was the only one with a veil over his face. Some languages must translate differently to indicate the correct meaning. One way to do that is to start a new sentence here. For example:

^13aWe are not like Moses. He would put a veil over his face ^13bto keep the Israelites from gazing at it while the radiance was fading away.

3:13a

We are not like Moses, who would put a veil over his face

We^(excl) are not like Moses, who used to put a veil/covering over his face
We do not do as Moses did when he would put a veil/cloth over his face

We are not like Moses: Moses hid the fading glory, but Paul and the other evangelists were bold. Moses hid the glory, but this does not imply that he was dishonest or timid. The comparison is explained in the rest of 3:13. Your translation should clearly compare Paul and the others to this part of Moses’ life. For example:

^13aMoses would put a veil over his face ^13bto keep the Israelites from gazing at it while the radiance was fading away. ^13aBut we do not do as he did.

who would put a veil over his face: Moses would go into the tent of meeting to talk directly with God, and Moses’ face received some of God’s glory. He did not wear the veil when he was with God. When he went and spoke to the people, his face shone with that glory. After he finished speaking to them, he would put a veil over his face (Exodus 34:33–35). Other ways to translate this clause are:

who put a covering over his face (NCV)

His face was shining, but he covered it (CEV)

veil: This word refers to a piece of cloth that covers a person’s face. Some veils are thin and cover the whole face, but the person can still see through the cloth. Other veils only cover the face below the eyes.

3:13b

to keep the Israelites from gazing at the end of what was fading away.

to prevent the people of Israel from watching the end of it as it faded.
so that the people of Israel would not see the thing/glory fade to nothing.

to keep the Israelites from gazing at: Here the words keep…from mean “prevent.” For example:

so that the people of Israel would not see (GNT)

the end of what was fading away: The Greek phrase is literally “the end of the thing fading away.” It refers to the glory that faded after Moses left God’s presence. But Paul used the general word “thing” to imply that the old ministry was also fading away or temporary. For example:

the end of what was transitory (NJB)

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / explicit

καὶ οὐ καθάπερ Μωϋσῆς

(Some words not found in SR-GNT: καί οὒ καθάπερ Μωϋσῆς ἐτίθει κάλυμμα ἐπί τό πρόσωπον αὐτοῦ πρός τό μή ἀτενίσαι τούς υἱούς Ἰσραήλ εἰς τό τέλος τοῦ καταργουμένου)

Here Paul contrasts the boldness that he and his fellow workers show with how Moses could not show God’s glory openly. In other words, Paul and his fellow workers can reveal God’s glory openly, in contrast to Moses, who could not. If it would be helpful in your language, you could make this contrast more explicit. Alternate translation: [and without hiding the glory, like Moses]

Note 2 topic: figures-of-speech / explicit

Μωϋσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον αὐτοῦ, πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ, εἰς τὸ τέλος τοῦ καταργουμένου

Moses ˓was˒_putting ˓a˒_veil (Some words not found in SR-GNT: καί οὒ καθάπερ Μωϋσῆς ἐτίθει κάλυμμα ἐπί τό πρόσωπον αὐτοῦ πρός τό μή ἀτενίσαι τούς υἱούς Ἰσραήλ εἰς τό τέλος τοῦ καταργουμένου)

Here Paul refers to a story in [Exodus 34:29–35](../exo/34/29.md) that describes how Moses’ face shone with God’s glory after Moses spoke with him. Moses would hide his face with a veil when his face shone like this. If it would be helpful in your language, you could make what Paul is writing about more explicit. See how you translated the similar phrases in [3:7](../03/07.md), where Paul has already referred to this story. Alternate translation: [Moses wearing a veil to hide his face so that the sons of Israel would not look directly at it when the glory on his face, which came from talking with God, was disappearing]

Note 3 topic: figures-of-speech / gendernotations

τοὺς υἱοὺς

Although the word sons is masculine, Paul is using it to refer to any children or descendants, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: [the sons and daughters] or [the children]

Note 4 topic: translate-kinship

τοὺς υἱοὺς Ἰσραὴλ

Here the author uses the word sons to refer in general to all the descendants of Israel. If it would be helpful in your language, you could use a word or phrase that refers to descendants in general. Alternate translation: [the descendants of Israel] or [those descended from Israel]

Note 5 topic: figures-of-speech / explicit

τὸ τέλος

Here, the word end could refer to: (1) the result of the fading, which was that the “glory” completely stopped shining from Moses’ face. Alternate translation: [the cessation] or [the termination] (2) the purpose or implication of how the “glory” ceased shining from Moses’ face, which was that the old covenant too would cease. Alternate translation: [the result] or [the meaning]

Note 6 topic: figures-of-speech / explicit

τοῦ καταργουμένου

˱of˲_the_‹thing› ˓being˒_wasted

Here, the phrase what was fading away could refer to: (1) the “glory” that shone from the face of Moses. In this case, Paul could also be implying that the old covenant would also “fade.” Alternate translation: [of the glory that was fading from his face] (2) the old covenant, that would “fade away” when God instituted a new covenant. Alternate translation: [of the covenant that would fade away]

Note 7 topic: figures-of-speech / possession

τὸ τέλος τοῦ καταργουμένου

Here Paul uses the possessive form to describe how what was fading away completely ceased or “ended.” If it would be helpful in your language, you could express the idea in another way. Alternate translation: [how what was fading away ended]

Parallel 2 COR 3:13

Section 3:1–4:6: Confidence in the gospel of Jesus

3:13a–b

3:13a

3:13b

Parallel 2 COR 3:13