as Moses under the Old Covenant), re- flecting as a mirror the glory of the Lord, sc., of Jehovah (see cefl.), which is the glory of Christ (cf. John xvii. 24), are transformed into the same image, sc., of Christ (see reff.), from glory to glory (i.t., progressively and without interruption, and so unlike the transitory reflection of the Divine glory on the face of Moses; of. Ps. Ἰχκχιν. 7, and on chap. ii. 16
above), as from (not “by” as the A.V.) the Lord the Spirit; sc., our progress in is continuous, as becomes the work
of the Spirit from whom it springs (John xvi. 14, Rom. viii. 11). The meaning of κατοπτρίζεσθαι (which is not found else- where in the Greek Bible) is somewhat doubtful. (i.) The analogy of 1 Cor. xiii. 12, of Philo, Leg. All., iii., 33 (a passage where Exod. xxxiii. 18 is parap
and which therefore is specially apposite here), and of Clem. Rom., § 36, would sup the rendering of the A.V., “ be- holding as in a glass" (i.¢., a mirror). This is also given in the margin of the R.V., and is preferred by the American Revisers. But such a translation is not appropriate to the context, for the Apostle’s thought is not of any indirect vision of the Divine glory, but of our freedom of access thereto and of per- ception thereof. It seems better there- fore (ii.) to render with the R.V. (follow- ing Chrysostom) reflecting as in a mirror. And so the image conveyed is “ that Christians having, like Moses, received in their lives the reflected glory of the Divine presence, as Moses received it on his countenance, are unlike Moses in that they have no fear, such as his, of its vanishing away, but are confident of its continuing to shine in them with increasing lustre (cf. iv. 6 below); and in this confidence present
without veil or disguise, inviting enquiry