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parallelVerse INT GEN EXO LEV NUM DEU JOB JOS JDG RUTH 1SA 2SA PSA AMOS HOS 1KI 2KI 1CH 2CH PRO ECC SNG JOEL MIC ISA ZEP HAB JER LAM YNA NAH OBA DAN EZE EZRA EST NEH HAG ZEC MAL YHN MARK MAT LUKE ACTs YAC GAL 1TH 2TH 1COR 2COR ROM COL PHM EPH PHP 1TIM TIT 1PET 2PET 2TIM HEB YUD 1YHN 2YHN 3YHN REV
2Cor Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13
2Cor 3 V1 V2 V3 V4 V5 V6 V7 V8 V9 V10 V11 V12 V14 V15 V16 V17 V18
Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. 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=normal (All still tentative.)
OET (OET-RV) 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.
OET-LV and not just_as Mōsaʸs was_putting a_veil over the face of_him, because/for that not to_look_intently the sons of_Israaʸl/(Yisrāʼēl), to the end of_the thing being_wasted.
SR-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.)
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 OET-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.
BSB 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.
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 No Moff 2COR book available
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:
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 leide a veil on his face, that the children of Israel should not behold in to his face, which veil is auoidid.)
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 like Mose, the/of_the the Decke before/in_front_of his face hing, that the children Israel not ansehen could the Ende des, the/of_the aufhöret.)
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 intenderent children Israel in 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.)
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; )
Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).
3:4-18 The contrast between Paul’s ministry and the others’ ministries leads Paul to contrast the old covenant of written laws (Exod 31:18) with the new covenant written on human hearts (Jer 31:33).
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
Note 1 topic: figures-of-speech / explicit
καὶ οὐ καθάπερ Μωϋσῆς
and not just_as Moses
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 over the face ˱of˲_him for that not /to/_look_intently the sons ˱of˲_Israel to the end ˱of˲_the_‹thing› /being/_wasted
Here Paul refers to a story in Exodus 34:29–35 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, 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
the sons
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
the sons ˱of˲_Israel
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
the that the end
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
the that the end ˱of˲_the_‹thing› /being/_wasted
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]