[B-Greek] 2 Cor 3:14b - subject of KATARGEITAI

Elizabeth Kline kline_dekooning at earthlink.net
Mon May 18 12:29:38 EDT 2009

On May 17, 2009, at 9:47 PM, Iver Larsen wrote:

> May I use this to make some general comments which deal with certain  
> Greek discourse markers and the
> meaning of some of the key words?

"May I use this ..." Certainly you may, however a certain level of  
confusion here results from assuming that I was doing "discourse  
analysis" within the R.Dooley, S.Levinsohn, ktl. framework. I am NOT  
using that framework. Theme is a recursive notion, in other words  
there are themes within themes. For low level themes we might adopt a  
different term like thematic threads. To avoid cumbersome language I  
will just stick with the word theme understanding that it can refer to  
a major development like hH PALAIA DIAQHKH or a minor one like TO  

"Paul is not linear in his thinking and writing ..."

That was the main point of my last post. The argument that TO KALUMMA  
was the subject of the most recent finite verbs and should be  
understood as the subject of KATARGEITAI 2 Cor 3:14 assumes a linear  
development within Paul's argument.

Elizabeth Kline

> It is easy for us all to be so intently looking at specific words  
> and word forms that we miss the
> overall theme which is developed over several verses. To use a  
> common expression: We cannot see the
> forest for the trees.
> Section 7-11 has one theme: The new covenant is so much greater and  
> more glorious than the old
> Mosaic covenant.
> Section 12-18 draws a corollary from that by way of OUN. This  
> section focuses not on the two
> covenants per se, but on the people who live under these two  
> covenants. There was no "we" in the
> previous section, but it comes in v. 12. The contrast is now between  
> "we" and "them". The verse
> starts out with ELPIS which is much closer to English "confidence"  
> than to "hope". PARRHSIA refers
> to an open and honest confidence. It is often translated "openly".  
> "Boldness" as is often used in
> this verse, does not quite do justice to the term. Paul speaks with  
> an "open face" not hiding
> anything in contrast to Moses in v. 13 who put a veil over his face  
> to hide something.
> The ALLA in v. 14 does indicate a certain shift. Paul changes from  
> focusing on Moses to the people
> under the ministry of Moses, i.e. the Jews under the old  
> covenant.That is covered in 14-15.
> There is a veil between the people and the old covenant which blocks  
> the Jews to this day from
> properly understanding it. Paul is not linear in his thinking and  
> writing, and that can be confusing
> to linear readers. For instance, in 14b he anticipates the theme he  
> is going to start in v. 16,
> namely that the veil is taken away "in Christ". Such theme  
> anticipation is very common in Hebrew
> style. It is akin to modern news broadcasts where brief headlines  
> anticipate a more detailed
> coverage. V. 15 is still on the same topic as the major part of  
> verse 14. The DE in v. 16 indicates
> the shift from describing the Jews under the old covenant to the  
> Christians under the new covenant.
> His focus is on Jews who become Christians rather than Gentiles,  
> since he talks about the veil being
> removed, the new freedom in the Spirit (picking up topics from  
> 7-12), the glory of the Lord which we
> can now see without a veil (18a) and as a consequence such people  
> change - METAMORFOW - from the
> old,
> temporary glory to the new, permanent and greater glory (APO DOXHS  
> EIS DOXAN), again taking up a
> topic from 7-12. This change is a gradual transformation of the mind  
> as Paul says in another place.
> To follow this, one needs to appreciate the Greek discourse markers  
> non-linear Semitic thought patterns as well as the cohesion and  
> various topics in the whole section
> as they are skillfully woven together under an overall theme.

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