43. I shall speak now with
the utmost brevity of the veil of Moses and the ministration of
death. For I do not think that these things at least can
introduce very much to the disparagement of the law. The text in
question,1946
| 1946
Reading “propositus” for “propheticus.” |
then, proceeds
thus: “But if the ministration of
death, engraven
1947
| 1947 The
Codex Casinensis has formatum; the other codex gives
firmatum. |
in letters on
the
stones, was made in
glory, so that the
children of
Israel could not
stedfastly behold the face of
Moses for the
glory of his
countenance;
which
glory was to be done away;”
1948
and so on. Well, this passage at
any rate acknowledges the existence of a
glory on the
countenance of
Moses, and that surely is a fact favourable to our position. And
even although it is to be done away, and although there is a
veil in
the reading of the same, that does not annoy me or disturb me,
provided
there be
glory in it still. Neither is it the case, that whatever
is to be done away is reduced thereby under all manner of circumstances
to a condition of dishonour.
1949
| 1949 The
text gives, “neque vero omnigene in ignobilitatem
redigitur,” etc. The Codex Bobiensis has, “neque vero
omni genere in nobilitate.” |
For when the Scripture speaks of
glory, it shows us also that it had cognizance
1950
| 1950 Reading
“scisse se differentias gloriæ,” etc. Codex
Bobiensis gives scis esse, etc. = you know that there
are differences. |
of differences in
glory. Thus it
says: “There is one
glory of the sun, and another
glory of
the
moon, and another
glory of the
stars: for one
star differeth
from another
star in
glory.”
1951
Although, then, the sun has a greater
glory than the
moon, it does not follow that the
moon is thereby
reduced to a condition of dishonour. And even thus, too, although
my
Lord Jesus Christ excelleth
Moses in
glory, as the
lord excelleth
the
servant, it does not follow from this that the
glory of
Moses is to
be
scorned. For in this way, too, we are able to satisfy our
hearers, as the
nature of the word itself carries the
conviction1952
| 1952
Sicut et verbi ipsius natura persuadet. Reading
“natura persuadet.” But the Codex Bobiensis
gives demonstrat, demonstrates. |
with it in that
we
affirm what we allege on the
authority of the Scriptures themselves,
or verily make the
proof of our statements all the clearer also by
illustrations taken from them. Thus, although a person kindles a
lamp in the
night-time, after the sun has once risen he has no further
need of the paltry
light of his
lamp, on account of that effulgence of
the sun which sends forth its rays all the
world over; and yet, for all
that, the man does not throw his
lamp contemptuously away, as if it
were something absolutely antagonistic to the sun; but rather, when he
has once found out its use, he will keep it with all the greater
carefulness. Precisely in this way, then, the
law of
Moses served
as a sort of
guardian to the people, like the
lamp, until the true Sun,
who is our Saviour, should arise, even as the
apostle also says to
us: “And
Christ shall give thee
light.”
1953
We must
look, however, to what is said further on: “Their minds
were
blinded: for until this day remaineth the same
veil in the
reading of the Old Testament; it is untaken away, because
it is done away in
Christ.
1954
| 1954 Non
revelatur quia in Christo destruitur. |
For even
unto this day, when
Moses is read, the
veil is upon their
heart.
Nevertheless, when it shall turn to the
Lord, the
veil shall be taken
away. Now the
Lord is that Spirit.”
1955
What, then, is meant by this?
Is
Moses present with us even unto this day? Is it the case that
he has never slept, that he has never gone to his
rest, that he has
never departed this
life? How is it that this phrase “unto
this day” is used here? Well, only mark the
veil, which is
placed, where he says it is placed, on their
hearts in their
reading. This, therefore, is the word of censure upon the
children of
Israel, because they read
Moses and yet do not understand
him, and refuse to turn to the
Lord; for it is He that was prophesied
of by
Moses as about to come. This, then, is the
veil which was
placed upon the face of
Moses,
1956
and this also is his testament;
1957
| 1957 The
text is, “hoc est velamen, quod erat positum super faciem Moysi,
quod est testamentum ejus,” etc. |
for he says in the
law:
1958
“A
prince shall not be
wanting from
Judah, nor a
leader from his thighs,
1959
| 1959 The
reading in the text is, “non deficiet princeps ex Juda, neque dux
de femoribus ejus usquequo veniat,” etc. Codex Bobiensis
coincides, only giving “de femore ejus.” On the
whole quotation, which is given in forms so diverse among the old
versions and fathers, see Novatian, De Trin., ch. 9 [vol. v. p.
618], and Cyprian, Adv. Judæos, i. 21 [vol. v. p.
513]. |
until He come whose he is;
1960
| 1960 The
text gives, “veniat, cujus est,” etc.
Prudentius Maranus on Justin’s Apology, i. § 32 [vol.
i. p. 173, this series], thinks this was originally an error of
transcription for cui jus est, which reading would
correspond very much with the ᾧ ἀπόκειται
of some of the most ancient authorities. See Cotelerius on
the Constitut. Apostol., i. 1, and the note in Migne. |
and He will be the
expectation of the
nations: who shall
bind1961
| 1961 Qui
alligabit. But Codex Casinensis has “quia alligabit,”
and Codex Bobiensis “qui alligavit.” |
His foal unto the
vine, and His
ass’s
colt unto the choice
vine; He shall
wash His
garments in
wine, and His
clothes in the
blood of
grapes; His
eyes shall be
suffused
1962
| 1962
Suffusi oculi. Codex Bobiensis gives “effusi
oculi.” See, on the whole, Grabe’s Dissert. De
variis vitiis LXX. interpret., 19, p. 36. |
with
wine, and
His teeth white with
milk;” and so on. Moreover, he
indicated who He was, and whence He was to come. For he
said: “The
Lord God will raise up unto you a
Prophet from
among your
brethren, like unto me: unto Him hearken
ye.”
1963
Now it is
plain that this cannot be understood to have been said of
Jesus the son
of Nun.
1964
| 1964 We
adopt the reading “Jesu Nave.” But the Codex
Bobiensis gives “Jesu Mane.” See a discussion on this
name by Cotelerius on the Epistle of Barnabas, ch. 12. [Vol. i.
p. 145, this series.] |
For there
is nothing of this
circumcision1965
| 1965 For
circumcisionis Routh suggests circumstationis, which
might perhaps be taken as = these surroundings do not suit him. |
found in him. After him, too, there
have still been kings from
Judah; and consequently this
prophecy is
far
from being applicable to him. And this is the
veil which is on
Moses; for it was not, as some among the
unlearned perhaps fancy, any
piece of linen
cloth, or any
skin that covered his face. But the
apostle also takes care to make this plain to us, when he tells us that
the
veil is put on in the reading of the Old Testament, inasmuch as
they who are called
Israel from olden time still look for the coming of
Christ, and perceive not that the
princes have been wanting from
Judah,
and the
leaders from his thighs; as even at present we see them in
subjection to kings and
princes, and paying tribute to these, without
having any
power left to them either of
judgment or of
punishment, such
as
Judah certainly had, for after he had condemned Thamar, he was able
also to justify her.
1966
| 1966
Gen. xxxviii. 26. We read
“justificare.” But the Codex Casinensis gives
“justificari” = he (or she) could be
justified. |
“But you will also see your
life hang (in doubt) before your eyes.”
1967
| 1967 The
text is, “sed et videbitis vitam vestram pendentem ante oculos
vestros.” The reference is apparently to Deut. xxviii. 66. |
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