05_Tack_copiaaaaa_85-112 28/04/15 12:35 Pagina 92 92 LAURA TACK 2. To Reflect as a Mirror Hugedé developed his position in discussion with J. Dupont, who put forward the following arguments. 1. The lack of philological evidence in which the middle voice katoptri,zomai denotes ‘reflect as a mirror’ is not problematic for Dupont. He considers it plausible that Paul used the verb differ- ently from the way it is used in the few surviving Greek texts 28. 2. Dupont understands the clause avnakekalumme,nw| prosw,pw| as an instrumental dative that expresses the instrument with which the action of katoptri,zomai is completed. Since one cannot use one’s own face as a mirror to see God’s glory, the translation “to behold as in a mirror” does not fit in this particular syntax. According to Dupont, 2 Cor 3,18 describes the subject that uses his or her face as an instrument to reflect, as one would use a mirror to reflect 29. 3. The literary context of 2 Cor 3,18 carries the main burden of Dupont’s argumentation. Dupont is of the opinion that 2 Corinthi- ans 3 focuses on the relation between Moses and all Christians 30 and not on the contradiction between the Christians and oi` ui`oi. VIsrah,l. The fact that the Israelites are unable to see the glory has nothing to do with their own veiled faces that would impede their sight. According to 2 Corinthians 3, the Israelites had never veiled their faces. Instead, as Paul claims in v. 15, the Israelites have a veiled heart. It is a symbol for their alleged incapacity to bear the sight of the overwhelming divine glory, as it was mentioned earlier in v. 7. So, when Paul refers to the unveiled faces of all Christians in v. 18, he does not want to make a comment on their capacity to see God. He wants to describe how all Christians are capable of manifesting God’s glory, just as Moses did at the time. Moreover, in 2 Corinthians 3 there is no reference to Moses’ vision of God 31. 28 DUPONT, “Chrétien”, 397. 29 DUPONT, “Chrétien”, 397. 30 See also BACHMANN, Zweite Brief, 176, n. 1; P. CORSSEN, “Paulus und Por- phyrios. Zur Erklärung von 2 Kor 3,18”, ZNTW 19/20 (1919-1920) 2-10, 10; W.C. VAN UNNIK, “ ‘With Unveiled Face’. An Exegesis of 2 Corinthians III, 12-18”, NovT 6 (1963) 153-169, 167; PRÜMM, Diakonia Pneumatos, I, 177-178; MOULE, II Cor, 227-234; BELLEVILLE, Reflections, 280-282; G. DAUTZENBERG, “Die Beziehung der Christen zur Göttlichen Herrlichkeit. Zur Interpretation von 2 Kor 3,18”, In Krisen und Umbrüche in der Geschichte des Christentums. FS M. Greschat (eds. W. KURZ – R. LÄCHELE – G. SCHMALENBERG) (Gießen 1994) 225-236, 227. 31 As is written in LXX Exod 34,34, Moses takes off the veil when he wants to speak with the Lord. There is no mention of seeing. As G. Dautzenberg puts