[28] In the LXX. ἑλπίζω is often used as the rendering of בָּטַה _confidere_.
[29] Attempts have been made to render πρὸς τὸ μὴ ἀτενίσαι otherwise: _e.g._, πρὸς has been taken as in Matt. xix. 8, which would give the meaning, "considering that the children of Israel did not look on," etc. Moses would thus veil himself in view of the fact that they did not see: the veil would be the symbol of the judicial blindness which was henceforth to fall on them.
[30] I cannot suppose that ἐπὶ τῇ ἀναγνώσει τῆς π. διαθήκης means anything different from ἡνίκα ἄν ἀναγινώσκηται Μωϋσῆς. It conveys no sense, that I can see, to say that there are _two veils_, one upon the reading, and another upon the heart. Yet many take it so.
[31] The present, where we might expect the future, conveys the certainty and decisiveness of the result.
[32] The subject of the verb ἐπιστρέψῃ ("turn") is not in point of grammar very clear. It may be Israel, or the heart on which a veil lies, or any one, taken indefinitely. Practically, the application is limited to those who live under the old covenant, and yet have its nature hidden from them. Hence it is fair to render, as I have done, "when _they_ turn to the Lord."
[33] The peculiarity of the passage has given occasion to conjectures, of which by far the most ingenious is Baljon's: Ὁῦ δὲ ὁ Κύριος, τὸ Πνεῦμά ἐστιν, οὗ δὲ τὸ Πνεῦμα Κυρίου, ἐλευθερία: "Where the Lord is, the Spirit is; and where the Spirit of the Lord is, there is liberty."
[34] _Hom._ vii. on 2 Cor., p. 486, E.: Οὐ μόνον ὁρῶμεν εἰς τὴν δόξαν τοῦ Θεοῦ, ἀλλὰ καὶ ἐκεῖθεν δεχόμεθά τινα αἴγλην.
[35] So Meyer, from whom the particulars in this sentence are taken.
[36] The idea of the mirror is not to be omitted, as of no consequence. It is essential to the figure: "we see not yet face to face."