Laura Tack, «A Face Reflecting Glory. 2 Cor 3,18 in its Literary Context (2 Cor 3,1 – 4,15).», Vol. 96 (2015) 85-112
This contribution investigates the translation of the hapax legomenon katoptrizo/menoi in 2 Cor 3,18; in addition to philological and religionhistorical arguments, in particular the article takes into account the broader literary context (2 Corinthians 3–4). The main theme of that context, embodied proclamation, turns out to be an important justification of the translation “to reflect as a mirror”. Especially the link between 2 Cor 3,18 and the whole of 2 Corinthians 4, which describes Paul’s somatic identification with and manifestation of Christ, results in understanding 2 Cor 3,18 as describing the unveiled face that reflects the divine glory as a mirror.
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A FACE REFLECTING GLORY 111
that the meaning of this particular metaphor is developed along the
lines of other figures of speech throughout 2 Cor 3,7-18 and reaches
its climax in v. 18. When included under the new covenant, all
Christians represent collectively what Moses represented individu-
ally under the old covenant. On their faces, they all bear the traces
of their encounter with the “Lord who is the Spirit” (2 Cor 3,17) as
they are being transformed. They all are Paul’s letter “to be known
and read by all” (2 Cor 3,2).
2 Cor 4,1-6 further clarifies how this particular manifestation of
glory is framed in a specifically Christian perspective. Jesus is the
image of God who manifests God’s glory in his face and is the
model for all Christians that are mentioned in 2 Cor 3,18.
2 Cor 4,1-6 has yet another role to play in that it connects 2 Cor
3,18 – 4,6, containing the idea of a facial manifestation of divine
glory, with 2 Cor 4,7-15 on the bodily manifestation of Christ’s re-
surrection life as a “treasure in clay jars” (2 Cor 4,7). The mirror
imagery fits with the paradox that is present in these verses con-
cerning Christ’s life that is manifested in the apostle’s weak body
(2 Cor 4,7-15). Just as Paul seemingly indirectly shows power
through weakness, so do all Christians manifest the divine glory
indirectly through the mediation of their faces that are mirrors. This
glory is perceived by looking beyond the visible.
By taking into account the whole of 2 Corinthians 3–4 for our
exegesis of the verse we proposed a solution for two alleged prob-
lems surrounding the option for the translation “to reflect as a mir-
ror”. How is it possible that all Christians reflect this glory on their
own faces? And how is this reflecting related to the transformation
expressed by the main verb of 2 Cor 3,18?
The answer to the first question is to be found in 2 Cor 4,12.15.
These verses express the affinity between Paul, the minister, and
the addressees of his ministry. As a variation of the theme of the
recommendation letter, Paul says in 2 Cor 4,12.15 that his procla-
mation is for the sake of the Christian community in Corinth, so
that it can embody Christ’s life, just as Paul himself carries Christ’s
life (and death) in his own body. This indirectly clarifies why h`mei/j
pa,ntej is used in 2 Cor 3,18. All Christians including Paul in the
end share the same kind of bodily manifestation. With their faces,
they all reflect the same divine glory as a mirror.
2 Cor 4,7-15.16-18 provides an answer to the second question
because it testifies to the ambivalent status of the visual for Paul.