05_Tack_copiaaaaa_85-112 28/04/15 12:35 Pagina 93 A FACE REFLECTING GLORY 93 The text emphasizes Moses’ face that is radiating glory. The com- mon feature in the comparison between Moses and all Christians is exactly the face that manifests God’s glory. In this context there- fore the unveiled face does not refer to the ability to see God’s glory, but instead refers to the ability to make visible God’s glory by means of the face 32. 4. Dupont also deals with the problem of the reference of the identical adjective auvto,j in the direct object th.n auvth.n eivko,na. According to him, auvto,j does not refer back to the mirror image that is con- templated by all Christians. It does instead refer to the glory of the Lord that is reflected by all Christians. On the basis of the Pauline literature (Rom 8,29; 1 Cor 11,7; 15,49 and 2 Cor 4,4), Dupont shows that for Paul, the concepts of eivkw,n and do,xa are closely re- lated. In 2 Cor 3,18 Paul describes all Christians who are being transformed into the same image, i.e. into the glory of the Lord that they are reflecting as a mirror on their own faces 33. 5. Contrary to Hugedé, Dupont emphasizes the difference between the Johannine conceptualization of a transforming vision (1 John 3,2) and the Pauline notion of transformation that is not a conse- quence of a vision of God (Phil 3,21; Rom 8,29; 12,2). 2 Cor 3,18 ties in with this Pauline understanding of transformation 34. 6. Dupont also refers to 2 Cor 4,1-6 in order to sustain his thesis. Ac- cording to him, v. 6 does not refer to the vision of the glory on Christ’s face. Instead there is mention of knowledge that comes with the enlightenment of the heart. This explains why the unbe- lievers are not able to see the glory of the gospel (v. 4); because they did not convert, their hearts have not been enlightened by God. it, “Denn das Antlitz des Mose ist ja nicht auf Grund einer Gottesschau doxa- haltig geworden, sondern auf Grund seiner Gottesbegegnung, auf Grund seines Umgangs mit der göttlichen Doxa”: DAUTZENBERG, “Die Beziehung”, 232. D. Litwa claims, however, that Paul was familiar with a Jewish tradition concern- ing Moses’ mirror vision. According to Litwa, this tradition developed from a reading of Num 12,6-8 and is crystallized in rabbinic literature such as Lev.Rab. 1.14. Litwa discerns traces of this tradition in Philo, Leg. III, 101 that might have influenced Paul when describing his mirror vision in 2 Cor 3,18: D. LITWA, “Transformation through a Mirror. Moses in 2 Cor. 3.18”, JSNT 34 (2012) 286-297. However, it is not clear if Philo was acquainted with that tradition. 32 DUPONT, “Chrétien”, 398-402. 33 Ibid., 404-405. 34 Ibid., 402-404. Cf. BACHMANN, Zweite Brief, 177; J. FITZMYER, “Glory Reflected on the Face of Christ (2 Cor 3:7 – 4:6)”, According to Paul. Studies in the Theology of the Apostle (Mahwah, NJ 1993) 64-79, 79.