Ver. 15. ἀλλ᾽ ἕως σήμερον K.T.A.: but unto this day, whensoever Moses (sc., the Law; cf. Acts xv. 21) is read, a veil lieth upon their heart. It will be observed that the image has been changed as the application of Exod. xxxiv. 2g ff. pro- ceeds: in that history the veil was upon the face of Moses; here it is upon the heart of the people, as God speaks to them through the medium of the Law (see above on ver. 2 for a similar change in the application of the metaphor sug- gested by the word ἐπιστολή).
Ver. 16. ἡνίκα δ᾽ Gv κιτιλ.: but whensoever it, t.e., Israel, shall turn to the Lord, the veil is taken away ; a para- phrase of Exod. xxxiv. 34, ἡνίκα δ᾽ ay εἰσεπορεύετο Μωσῆς ἔναντι Κυρίου λα- λεῖν αὐτῷ, περιῃρεῖτο τὸ κάλυμμα ἕως τοῦ ἐκπορεύεσθαι.
Ver. 17. δδὲ Κύριος τὸ πνεῦμά ἐστιν: but the LORD, 1.6., the Jehovah of Israel,
58 ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ B ΠῚ. τ oy kines ἐστιν" οὗ δὲ τὸ " Πνεῦμα " Κυρίου,! ἐκεῖ 5 "ἐλευθερία. 18. ἡμεῖς δὲ
a Nias πάντες, ᾽ ἀνακεκαλυμμένῳ προσώπῳ τὴν “δόξαν Κυρίου * κατοπτριζό- μα. μένοι, τὴν αὐτὴν ᾿εἰκόνα " μεταμορφούμεθα ὃ ἀπὸ δόξης εἰς δόξαν,
Acts v. 9, Viii. 39. o Rom. viii. 21; 1 Cor. x. 29; Gal. ii. 4, v. 1, 13. xxxill. 1 r Here only. s Rom. viii. 29; 1
t Matt. xvii. 2; Mk. ix. 2; Rom. xii. 2 only.
p Reff. ver. 1 q Cf. Exod. . xi. 7, xv. 49; chap. iv. 4; Col. i. = iii. το.
1 L has το αγιον instead of Κνριον, and two cursives omit Κνριον. Hort suggested that Κυριον is a primitive error for Κυριον; but this seems quite unnecessary; see
note below and reff.
2 Om. εκει NABCD* 17,1, the Peshitto and the Bohairic; it is thus inadequately supported and, moreover, is not in St. Paul’s style (cf. Rom. iv. 15, v. 20).
ΣΑ μεταμορφουμενοι.
spoken of in the preceding quotation, is the Spirit, the Author of the New Covenant of grace, to whom the new Israel is invited to turn (cf. Acts ix. 35). It is quite perverse to compare 1 Cor. xv. 45 (where it is said that Christ, as “the last Adam,” became πνεῦμα ζωο- ποιοῦν) or Ignatius, Mag., ξτ5, ἀδιάκριτον πνεῦμα ὅς ἐστιν ᾿Ιησοῦς Χριστός, and to find here an “ identification” of Christ with the Holy Spirit. ὁ Κύριος is here not Christ, but the Jehovah of Israel spoken of in Exod, xxxiv. 34; and in St. Paul’s application of the narrative of the Veiling of Moses, the counterpart of 6 Κύριος under the New Covenant is the Spirit, which has been already contrasted in the preceding verses (vv. 3, 6) with the letter of the Mosaic law. At the same time it is true that the identifica- tion of “τῆς Lord” (i.¢., the Son) and “the Spirit" intermittently appears afterwards in Christian theo . see (for reff.) Swete in Dict. Chr. Tow. iii., 115a.—ot δὲ τὸ πνεῦμα κ.τ.λ.:; and where the Spirit of the Lord is, there is liberty ; sc., in contradigtinction to the servile fear of Exod. xxxiv. 30; ς΄. John viii. 32, Rom, viii. 15, Gal. iv. 7, in all of which passages the freedom of Christian service is contrasted with the bondage of the Law. The thought. here is not of the freedom of the Spirit’s action (John iii. 8, x Cor. xii. 11), but of the freedom of access to God under the New Cove- nant, as exemplified in the removal of the veil, when the soul turns itself to the Divine glory. ‘ The Spirit of the Lord” is an O.T. phrase (see reff.). We now return to the thought of ver. 12, the openness and boldness of the Apostolical service.
Ver. 18. ἡμεῖς δὲ πάντες κ.τ.λ.: but we all, sc., you as well as I, all Christian believers, with unveiled face (and so not