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[12] Since, then, we have such a hope, we act with great boldness, [13] not like Moses, who put a veil over his face to keep the people of Israel from gazing at the end of the glory that was being set aside. [14] But their minds were hardened. Indeed, to this very day, when they hear the reading of the old covenant, that same veil is still there, since only in Christ is it set aside. [15] Indeed, to this very day whenever Moses is read, a veil lies over their minds; [16] but when one turns to the Lord, the veil is removed. [17] Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. [18] And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit.
[1] Therefore, since it is by God's mercy that we are engaged in this ministry, we do not lose heart. [2] We have renounced the shameful things that one hides; we refuse to practice cunning or to falsify God's word; but by the open statement of the truth we commend ourselves to the conscience of everyone in the sight of God.
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This is the Epistle selection to be read aloud on the last Sunday after the Epiphany, Year C, according to the lectionary for the Episcopal Church. It will follow an Old Testament reading from Exodus, where is read: “When Moses had finished speaking with them, he put a veil on his face; but whenever Moses went in before Yahweh to speak with him, he would take the veil off, until he came out; and when he came out, and told the Israelites what he had been commanded, the Israelites would see the face of Moses, that the skin of his face was shining; and Moses would put the veil on his face again, until he went in to speak with him.” That will then be followed by a singing of Psalm 99, where David wrote: “Moses and Aaron among his priests, and Samuel among those who call upon his Name, they called upon Yahweh, and he answered them.” All will accompany the Gospel selection from Luke, where we read: “a cloud came and overshadowed them; and they were terrified as they entered the cloud. Then from the cloud came a voice that said, "This is my Son, my Chosen; listen to him!”’
This selection from Paul’s letters needs to be viewed in the light of it having been purposefully chosen to follow the Exodus 34 reading that tells of Moses’ face glowing after coming down from the mountain, bringing replacement tablets. This reading is only read on the last Sunday after the Epiphany, Year C. Moses broke the first tablets when he saw the sins of the people, who built a golden calf to worship. Aaron led the people to commit this grave sin, which led to three thousand losing their loves to Levites swinging swords. To see that Aaron was afraid to see Moses’ face glowing, along with the elders of the people, says Aaron was one who should have been executed for having allowed sin to be promoted. Therefore, it is my opinion that the events of Exodus 34 did not truly occur when Moses and Aaron (with Joshua) were leading the Israelites. The broken tablets are a prophecy of the future failures of the people and their leaders, with Aaron’s name merely being symbolic of a high priest in the Aaronic line. This opinion of mine is now being supported by the words spoken by Paul in his second letter to the Corinthians.
These selected verses are Paul speaking amid a section that was begun in verse seven, which BibleHub entitles “The Glory of the New Covenant.” The NRSV gives all of chapter three a heading that announces: “Ministers of the New Covenant.” In verses seven through eleven, Paul wrote to question how a ministry could succeed, if the people were afraid to look upon the face of Moses, which glowed from having spoken with Yahweh. Paul’s verse even surmised that the fear of the new commitment brought down by Moses prophesied a greater glory will come. That greater glory is the advent of Christianity.
In the above NRSV translation, I have supplied the verse numbers, in bold type, within brackets. This will aid in see where the interpretations that will follow come from. I will make some references to the NRSV translation, but my interpretations will be more heavily leaned on a literal translation of the Greek text into English, which exposes the NRSV as the producer of English paraphrases. Often, those paraphrases do a disservice to the divine text written.
In the NRSV translation of verse twelve, to see that stating “Since, then, we have such a hope, we act with great boldness” … well, that is bad paraphrase. The verse begins with the capitalized word “Echontes,” which is the Present Participle Plural form of “echó,” which means “to have, hold, possess.” When the capitalization is understood to be a purposefully written word that denotes divine elevation in meaning, the proper word in translation is “Possessing us.” That is Paul stating, as a prophet of Yahweh, that he and those to whom he wrote in Corinth were all known to be the divine “Possessions” of Yahweh, as His elohim. The whole of verse twelve then literally says, “Possessing us therefore of such a kind expectation , much confidence we make use of .” This becomes much more powerful a statement than some ‘ho-hum’ “Since we have hope, we act boldly.” Where did the “hope” come from?
Verse thirteen then uses the third of three references made by Paul in this section relative to the New Covenant, which point to “fading away.” The whole of the verse literally translates into English to say, “kai not just as Moses would place a veil upon this face of himself , advantageous for this not to gaze steadily these sons of Israel into this end of this fading away ,” This begins with the word “kai,” which means it is important to grasp how being in the “Possession” of Yahweh [Him “Possessing us”] is not to be seen ["kai ou"]. There, the word "not" becomes important to understand.
When the lesson of Exodus 34 is seen as Moses placing a veil upon his face, making that covering become advantageous for the fearful Israelites, so they would not have to look intently at the face of Yahweh worn by Moses, the point Paul made was this Scripture was not telling of the past [the times of Moses and Aaron], but the future. Hiding the face of Yahweh becomes a sign of the “end” times, when Judaism [“these sons of Israel”] were rapidly “fading away” from being anything even remotely considered “Possessions” of Yahweh. The “end” was then, when Paul was the resurrection of Jesus’ soul (along with the other true Christians like him), who feared making a commitment that placed their souls in the hands of Yahweh. Thus, Judaism was “fading away” in relevance to Yahweh, because the first set of marriage vows had been broken.
Verse fourteen also begins with a capitalized word – “Alla” – which becomes divinely elevated in meaning, so it becomes the “Exception” that comes from this “fade.” Here, Paul was not saying that Jesus is a reflection of the veil of Moses being removed. Instead, the Exodus 34 story tells of the future to come [leading to an “end” through “fade”] would be the symbolism of the Law wearing the “veil” of confusion. Without being able to understand the meaning of that written by Yahweh and given to Moses – which came to the Israelites by their own ability to discern, from making a divine marriage commitment and eating spiritual food daily – all that understanding would be lost when all explanations of meaning fell behind the “veil” of Yahweh’s “tongue” [his divine language that requires divine language fluency]. When Paul wrote, “within Christ it is removed,” this says each “Anointment” of a Saint [all reborn as Jesus, Anointed as Yahweh's Son] comes with a 'built-in' understanding of all Scripture passed down to the Israelites (who had “faded” to being only Jews).
Paul then wrote in verse fifteen that the only “veil” then worn, which kept souls from being able to be led by Yahweh’s Spirit to discern the truth of Scripture, was the one that covered the “hearts” of the believers. Paul wrote this “exception” [“all’” not capitalized] was: “until this day , when shall be read Moses [Scripture] , a veil over this heart of themselves lies .” In that, the Greek word “kardian” translates as “heart,” but that usage is metaphor for “the mind, character, inner self, will, intention, center.” That soul-center being covered should be seen as the self-drive away from a Spiritual commitment that a soul is expected to make to Yahweh. The use of the plural form of “autōn” should be read as “themselves,” where the “self” is always denoting a “soul.” Thus, the “veil” that keeps the meaning of Scripture hidden from one’s understanding is self-limitations on commitment to Yahweh – a refusal to fall in love and submit one’s soul in divine marriage.
In verses sixteen, seventeen and eighteen are found five uses [in variations] of the word “Kyrios,” all basically meaning “Lord.” In addition to those are three uses [in variations] of “Pneuma,” all basically meaning “Spirit.” Before going into what Paul specifically wrote, it is important to grasp the difference that comes from an Old Testament naming [in Hebrew] of “Yahweh,” which is reduced in English translations to being “the Lord,” and a New Testament statement [in Greek] of “Kyrios,” and it subsequent translation as “[the] Lord.” The two are not the same.
In the Greek text that is based on “Kyrios,” this capitalized word denotes a word that is divinely elevated to a meaning that is much higher than the lower-case would denote. As such, a “Lord” or “Master” is Spiritual, not physical. A “lord” or “master” would denote a superior or slave owner. On the lower-case spelling level that is human, looking at spirits being present in the world, a “soul” is the “lord” and “master” of its flesh. By seeing that, a capitalized “Lord” then reflects the presence of a divinely elevated soul-spirit that becomes the new “Lord” over both one’s soul and its flesh; and, this “Lord” is named Jesus.
In the Hebrew naming of “Yahweh,” there is no way that Yahweh will ever become “the Lord” over a human being. Yahweh is the source of one’s soul, which is the gift of life, given at birth to be the “lord” over one’s flesh. Yahweh will marry a soul (living in a body of flesh) and then possess that soul-body as His; but He will not take over being His wife. Yahweh will not become the direct "Lord" over one human being. Instead, Yahweh will send His “Spirit” [Hebrew “ruach,” Greek “Pneuma”] to merge with the soul of a wife, which will lead that soul-body to compliance (willingly) to the marriage vows. Such a "Lord" is what Jesus called the "Advocate." Thus, in Paul’s words one must read Jesus as the “Lord” and Yahweh as His “Spirit.”
Verse sixteen is then Paul making it clear that the “veil is taken away,” adding “at which time however if shall have turned toward the Lord.” This must be seen as the resurrection of Jesus’ soul within ones soul, which comes from a soul having fully submitted itself to Yahweh in divine marriage. The result of that marriage is the rebirth of His Son in the flesh [new flesh], which becomes the “Lord” over that flesh and its host soul. This is a divine possession [called "eudaimonia"]. This then means the presence of “Lord” Jesus makes one be “Anointed” by Yahweh [thus His “Christ”], because one has been reborn as the Son, who is always “the Christ.” Because Jesus becomes the Law written within the heart (or soul) of a believer, the presence of Jesus means all understanding of the Law [all divine Scripture] is immediate and forever. With that understanding, the “veil” of ignorance has been “taken away.”
Verse seventeen then begins with a capitalized “Ho,” which typically translates as “the,” in the lower-case, but it has greater divine elevation as a reference to “This,” which has just been stated. “This” is then reference to the removal of the “veil” that prevents understanding of the Law. “This” is then said to be “now Lord this Spirit,” where both “Lord” and “Spirit” [“Kyrios” and “Pneuma”] are capitalized and separately important in divine elevation. The “Lord” brings about the removal of the veil, with that presence having been generated by the “Spirit” of Yahweh. The “Spirit” brings about a new “existence” [from “estin” meaning “I am, exist”] that is able to see Spiritually, without a veil blocking one’s ability to discern spiritual matters.
Paul then furthered this about the “Lord this Spirit” by adding, “in what place now this Spirit of Lord , freedom .” In this, the order of “Pneuma” and “Kyrios” is reversed, with the genitive case used in Paul writing “Kyriou,” which states the “Spirit” possesses the power to bring about “this Lord,” because the “Spirit” is “of Lord.” The host soul in a body of flesh – a new wife in submission to Yahweh’s “Spirit” – is then “in what place” is “now” found “this Spirit,” who is the Father “of Lord” Jesus. The removal of the veil through divine marriage is then a “freedom” to understand spiritual matters.
In the last verse of chapter three, Paul wrote of the “face” as a “mirror” that becomes the “same image” that is the “glory” that made the “face” of Moses shine. In seven segments, Paul wrote the following:
“ourselves now the whole ,” – This needs to be seen as the totality of the New
Testament, or the new tablets brought down to replace the marriage agreement that
had been broken. This is the truth of Christianity, as "ourselves now the whole" says all
are Anointed by Yahweh to see, reborn as Jesus, without a veil of ignorance.
“having been unveiled in countenance ,” – This needs to be seen as the removal of the
“face” of self, to be replaced by the “face” of Yahweh. This is the First Commandment
that all wives of Yahweh must agree to, willingly and lovingly. Wearing the
"countenance" of Yahweh comes by being reborn as His Son.
“this honor of Lord reflecting as in a mirror ,” – This needs to be seen as the Father
being reflected in the Son, and vice versa. It says one wears the “face” of Yahweh by the
presence of the Son [the “Lord” Jesus] projecting as the halo that surrounds one’s
human “face.”
“this itself image are the transfigurations within ,” – This needs to be seen in the same
way as Peter, James, and John witnessed Jesus, Moses, and Elijah [three for three, all
saints or apostles], where they were themselves transfigured, which allowed them to
hear the voice of Yahweh speaking to them [the “Spirit”], telling their souls to listen to
Jesus [“the Lord”].
“away from renown into honor ,” – This needs to be seen as the movement that takes
one away from glorifying that which is misunderstood [like seeing Jesus as the only
Christ, who will come again some time in the distant future to save the world], into a
state of being that receives all the honor and glory of being Jesus reborn, here now, as
his soul has been reborn countless times, ever since Pentecost Sunday, when many
souls received his soul and were renewed in honor.
“just as away from of Lord ,” – This needs to be seen as one’s soul being removed as
one’s lord over the flesh, which in most cases is a straw boss that has sold itself and
body into slavery to some demon spirit. As such, one must receive the “Spirit” and be
reborn as “Lord” Jesus controlling oneself.
“of Spirit .” – This must be seen as everything being made possible through a soul
marrying Yahweh, becoming divinely possessed “of Spirit.”
At this point, it is quite important to understand that chapter four is not a continuation of chapter three. Therefore, it is not adding further details about the removal of the veil of ignorance that keeps a selfish soul from understanding divine guidance through holy texts. Chapter four is taking a new thought direction, which requires acceptance that all stated prior has been properly discerned. Still, the capitalized first word of chapter four says “Because of,” followed by “this,” which can only refer backwards to that finishing chapter three.”
The first verse of chapter four then literally states, “Because of this , possessing this ministry here , just as we have been shown mercy , not we become weary .” This says that the strength of “ministry” or “service” [“diakonian”] to Yahweh comes from the divinely elevated “Possessing us” that was stated in chapter three, verse twelve. The “mercy” or “pity” shown saints [“ēleēthēmen”] is forgiveness of sin, which is only Yahweh’s to give. The continuation that is the road of righteousness, after having been cleansed by the baptism of the Spirit of Yahweh, comes from the resurrection of His Son Jesus [the “Lord”]. Therefore, no temptations will cause a soul married to Yahweh, having given birth to His Son again, will fall back into wayward ways.
Verse two then becomes Paul explaining some of the sins that will have been erased from one’s life. This is another “exception” that a soul has agreed to, in the divine marriage vows. The whole of verse two is two lengthy segments (the first divided into two parts), both ending by stating the possession of a soul, so it is “of God.” Those two segments (three parts) literally translate as this:
“except we have disowned these secrets those of shame , “ – This should be seen as
there are no longer any hidden sins that Yahweh and Jesus will allow. Everything has
been confessed and opened for inspection. Nothing can be retained from a past life
that does not assist one in the present and future.
“not conducting a life by cunning and not corrupting this word of this of God ,” – This
means all allegiances to Satan (the serpent who is the most cunning of all the spiritual
animals of Eden) will no longer cause one to sin; and, that means no longer twisting
Scripture to suit one’s needs (as a sinner), because that will not longer be allowed. To
“corrupt the word of God” means to condemn one’s soul.
“except this by disclosure of this of truth commending ourselves advantageous for every
kind of consciousness of humanity before the face of this of God .” – This needs to be
read as the use of the word "of God" ["Theou"] being afforded to oneself [a self is a soul]
is the truth as stated by Jesus within, so one must commit to always speaking the truth
of the word, regardless of the circumstances and surrounding environment. When an
opportunity to present the truth comes, one must speak the truth without holding back.
These two verses of Paul’s fourth chapter (2 Corinthians) are then relative to the divine possession of a soul by Yahweh and the rebirth of His Son within one’s soul. This says the purpose of redemption is ministry; and, ministry is not found conducted in a church pew, where one has stocked it will pillows, shawls and tissues, planning on never going into the outside world, where “every kind of consciousness of humanity” is in need of having the truth be told.
As the Epistle selection to be read aloud on the last Sunday after the Epiphany, it is vital understand the New Covenant does not allow for veils to be worn, so a large number of followers can plead ignorance of Scripture as their justification to sin. One's soul is expected to have married Yahweh Spiritually. One is expected to have had the soul of Jesus resurrected within one’s soul, becoming the Son of man reborn [menfolk and womenfolk]. One is expected to be totally “Possessed” by the “Spirit” of Yahweh and led by the “Lord” Jesus, as a Christ. The after the Epiphany time period is when one has had time to play with all the new gifts one’s soul has received at Christmas [when one became a Christ], so one has spent some time in practice ministry (internship) perfecting the use of those gifts. As with all such trial runs, the time for an exam always comes; and, once passing the temptations of the wilderness, one will completely sacrifice oneself as a servant to Yahweh, going wherever He leads. This is Paul writing words of encouragement to his New Covenant Christians, telling them to go forward without doubts.
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