the Week of Proper 26 / Ordinary 31
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Myles Coverdale Bible
1 Corinthians 13:12
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It is the same with us. Now we see God as if we are looking at a reflection in a mirror. But then, in the future, we will see him right before our eyes. Now I know only a part, but at that time I will know fully, as God has known me.
For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall understand fully, even as I have been fully understood.
Now we se in a glasse even in a darke speakynge: but then shall we se face to face. Now I knowe vnparfectly: but then shall I knowe even as I am knowen.
For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known.
Now we see only a blurred reflection in a mirror, but then we will see face to face. Now what I know is incomplete, but then I will know fully, even as I have been fully known.Matthew 18:10; 2 Corinthians 3:18; 5:7; Philippians 3:12; 1 John 3:2;">[xr]
For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully, just as I also have been fully known.
It is the same with us. Now we see a dim reflection, as if we were looking into a mirror, but then we shall see clearly. Now I know only a part, but then I will know fully, as God has known me.
For now we see in a mirror, darkly; but then face to face: now I know in part; but then I shall know fully even as also I was fully known.
For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.
For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known.
And now we see by means of a glass obscurely; but then face to face: now I know in part; but then I shall know even as also I am known.
For the present we see things as if in a mirror, and are puzzled; but then we shall see them face to face. For the present the knowledge I gain is imperfect; but then I shall know fully, even as I am fully known.
And we seen now bi a myrour in derknesse, but thanne face to face; now Y knowe of parti, but thanne Y schal knowe, as Y am knowun.
For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know even as also I have been known.
Now we see but a dim reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.
Now all we can see of God is like a cloudy picture in a mirror. Later we will see him face to face. We don't know everything, but then we will, just as God completely understands us.
For now [in this time of imperfection] we see in a mirror dimly [a blurred reflection, a riddle, an enigma], but then [when the time of perfection comes we will see reality] face to face. Now I know in part [just in fragments], but then I will know fully, just as I have been fully known [by God].
For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know fully even as also I was fully known.
For now we see things in a glass, darkly; but then face to face: now my knowledge is in part; then it will be complete, even as God's knowledge of me.
For now we see obscurely in a mirror, but then it will be face to face. Now I know partly; then I will know fully, just as God has fully known me.
For we see now through a dim window obscurely, but then face to face; now I know partially, but then I shall know according as I also have been known.
12 But now as in a mirror we see in a figure; [fn] but then- the face before the face. Now I know a little of much; but then shall I know even as I am known.
And now we see, as by a mirror, in similitude; but then face to face: now I know partially; but then shall I know, just as I am known.
For now we see through a glasse, darkely: but then face to face: now I know in part, but then shall I know euen as also I am knowen.
Now we see things imperfectly, like puzzling reflections in a mirror, but then we will see everything with perfect clarity. All that I know now is partial and incomplete, but then I will know everything completely, just as God now knows me completely.
Now that which we see is as if we were looking in a broken mirror. But then we will see everything. Now I know only a part. But then I will know everything in a perfect way. That is how God knows me right now.
For now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known.
For nowe we see through a glasse darkely: but then shall wee see face to face. Nowe I know in part: but then shall I know euen as I am knowen.
For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
For we see, as yet, through a dim window, obscurely, but, then, face to face: as yet, I gain knowledge, in part, but, then, shall I fully know, even as I was also fully known.
We see now through a glass in a dark manner: but then face to face. Now I know in part: but then I shall know even as I am known.
Nowe we see in a glasse, euen in a darke speakyng: but then [shall we see] face to face. Nowe I knowe vnperfectly: but then shall I knowe euen as I am knowen.
What we see now is like a dim image in a mirror; then we shall see face-to-face. What I know now is only partial; then it will be complete—as complete as God's knowledge of me.
For now we see only a reflection as in a mirror, but then face to face. Now I know in part, but then I will know fully, as I am fully known.
For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
For now we see through a mirror indirectly, but then face to face. Now I know in part, but then I will know completely, just as I have also been completely known.
For now we see through a mirror in dimness, but then face to face. Now I know in part, but then I will fully know even as I also was fully known.
for we see now through a mirror obscurely, and then face to face; now I know in part, and then I shall fully know, as also I was known;
now we do but indirectly see the faint images of things; but then the objects themselves will be before our eyes; now I have a partial knowledge, but then shall I know, even as I myself am known.
We don't yet see things clearly. We're squinting in a fog, peering through a mist. But it won't be long before the weather clears and the sun shines bright! We'll see it all then, see it all as clearly as God sees us, knowing him directly just as he knows us!
For now we see in a mirror indirectly, but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known.
For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.
Right now it's like we are looking at God in a dirty mirror, but one day everything will be washed away and we will see him clearly. We can't see the whole trail right now, but one day we will reach the end and God will be there to show us everything.
For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known.
For now we see in a mirror dimly, but then face to face. Now I know in part, but then I will know fully just as I also have been fully known.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
we see: 2 Corinthians 3:18, 2 Corinthians 5:7, Philippians 3:12, James 1:23
darkly: Gr. in a riddle, Judges 14:12-19, Ezekiel 17:2
face: Exodus 33:11, Numbers 12:8, Matthew 5:8, Matthew 18:10, Romans 8:18, 1 John 3:2, Revelation 22:4
now: 1 Corinthians 13:9, 1 Corinthians 13:10, John 10:15
Reciprocal: Exodus 33:23 - thou shalt Numbers 14:14 - art seen 1 Samuel 3:8 - the third Job 4:12 - a little Job 19:26 - in my flesh Job 37:19 - we Psalms 16:11 - in thy Song of Solomon 2:9 - he standeth Isaiah 52:8 - see Ezekiel 1:28 - This Ezekiel 40:16 - narrow Ezekiel 40:25 - windows Ezekiel 41:16 - narrow Luke 5:8 - Depart John 17:24 - may Galatians 4:9 - are known Hebrews 12:14 - no man Hebrews 12:23 - the spirits
Cross-References
And there fell a strife betwene the hirdmen of Abrams catell, and the hirdmen of Lots catell. The Cananites also and the Pheresites dwelt at that tyme in the londe.
Then sayde Abram vnto Lot: O let there be no strife betwene me and the, and betwene my hyrdmen and thine, for we are brethre.
They toke Lot also Abrams brothers sonne, & his good (for he dwelt at Sodome) and departed.
In the euenynge came the two angels vnto Sodome. And Lot sat vnder the gate of the cite. And whe he sawe them, he rose vp for to mete them, and bowed him self downe to the grounde vpon his face,
and ouerthrew those cities, the whole region, and all that dwelt in the cities, and that that grew vpon the earth.
For whan God destroyed ye cities of the region, he thought vpon Abraham, and conueyed Lot out of the cities which he ouerthrew, wherin Lot dwelt.
I hate the congregacion of the wicked, and I will not syt amonge the vngodly.
Be not ye disceaued. Euell speakinges corruppe good maners.
Gill's Notes on the Bible
For now we see through a glass,.... In this present life, they that are enlightened by the Spirit of God, see God, the perfections and glory of his nature, the riches of his grace and goodness, as displayed in Christ; they behold the glory of Christ, as full of grace and truth, and are filled with love to him; the desires of their souls are after him, and they are changed into the same image by his Spirit; they discern the things of the Spirit of God; the veil being removed from them, they behold wondrous things, out of the law of God and Gospel of Christ, even such things as are unseen unto, and unknown by the natural man: but then it is all "through a glass"; not of the creatures; for though the invisible things of God may in some sort be seen and understood by the things that are made; and God, as the God of nature, may be seen in the works of creation and providence, yet not as the God of grace; it is only in his Son, and through the glass of the Gospel, he is to be beheld in this light: and so it is through the glass of the word and ordinances, that the glory of the person of Christ, of his offices, fulness of grace and righteousness, is only to be seen; in these he is evidently set forth to the eye of faith, as the surety, Saviour, and Redeemer of his people, and through these the knowledge of divine truths is communicated: and through all these but
darkly: "in an enigma", or "riddle", or "dark saying", as the word here used may be rendered; that is, in this present state, in comparison of the future one; for though the sight of things under the Gospel dispensation is clear, and with open face, in comparison of the legal one, yet even this is very obscure, and attended with great darkness and imperfection, when compared with the beatific vision in heaven, which will have no manner of interruption and obscurity in it:
but then face to face: there will be no intervening mediums of vision; not the glass of the word and ordinances; there will be no need of them, God and Christ will be seen as they are; the judgments of God, his providential dispensations, will be all made manifest, and will be legible without the help of a glass; the doctrines of grace and truth will lie open and clear, free of all dark speeches, obscure hints, or enigmatical expressions: and as there will be nothing to intervene by way of assistance, there being no need of any, there will be nothing to intercept the sight; the objects will be nigh, even face to face; the view will be full and clear, the sight will be perfect, as well as the converse with the objects will be familiar; and which, without the least obstruction, will always so continue: there seems to be here a double reference, partly to what the Lord says of Moses, in Numbers 12:8 "with him will I speak, mouth to mouth, even apparently, and not in dark speeches"; and partly to what the Jews say of him, with a view to the same passage:
"all the prophets (say they s) looked through a glass, which did not give light; (or, as they sometimes say, which was spotted, and was not clear;) Moses our master looked באיספקלריא המאירה, "through a glass that gave light";''
or, as elsewhere, was bright and clear, and without any spot. Again, they say t,
"all the prophets prophesied by the means of an angel; hence they saw what they saw במשל וחידה, "by way of parable and riddle", or dark saying; Moses our master did not prophesy by the means of an angel; as it is said, "with him will I speak mouth to mouth"; and it is said, "the Lord spake to Moses, face to face"; and it is also said, "the similitude of the Lord shall he behold"; as if it was said, that there should be no parable; but he should see the thing clearly without a parable; of which likewise the law testifies, saying, "apparently, and not in dark speeches"; for he did not prophesy בחידה, "by way of riddle"; (in an enigmatical way, darkly;) but apparently, for he saw the matter clearly.''
The two glasses, clear and not clear, the Cabalistic doctors call "tiphereth" and "malchuth" u.
""Tiphereth" (they say) is a clear and well polished glass, by which Moses prophesied and had visions, "and saw all things most exactly", in a very singular manner; "malchuth" is the glass that is not clear; so that he that prophesies by that, prophesies "by riddle", and parable.''
Now the apostle suggests, that as there was such a difference between Moses and the rest of the prophets, the one saw clearly, the other through a glass darkly; a like, yea, a much greater difference there is between the clearest views saints have of divine things now, and those they shall be blessed with hereafter, and which he exemplifies in himself:
now I know in part; though not a whit behind the chief of the apostles; though his knowledge in the mystery of Christ was such, as had not been given to any in ages and generations past; and though he had been caught up into the third heaven and had heard words not lawful to be uttered, yet owns his knowledge in the present state to be but imperfect; which may be instructive to such, who are apt to entertain an high opinion of themselves, and dream of perfection in this life:
but then shall I know, even as I am known; in the other world and state, he signifies that he should know God, Christ, angels, and glorified saints, and all truths in a perfect manner, even as he was known of God and Christ perfectly, allowing for the difference between the Creator and the creature; his sense is, that he should have as full and complete a knowledge of persons and things as he was capable of; it would be like, though not equal to, the knowledge which God had of him; and which would be attended with the strongest love and affection to the objects known, even as he was known and loved of God.
s T. Bab. Yebamot, fol. 49. 2. Vajikra Rabba, sect. 1. fol. 147. 2. Zohar in Gen. fol. 30. 2. & 98. 3. & 103. 3. & in Exod. x. 3. & xi. 3. & xiv. 4. & 34, 2. Tzeror Hammor, fol. 46. 4. & 170. 2. Shaare ora, fol. 26. 2. t Maimon. Jesode Hatora, c. 7. sect. 6. u Lex. Cabal. p. 139. R. Moses in Sepher Hashem in ib.
Barnes' Notes on the Bible
For now we see through a glass - Paul here makes use of another illustration to show the imperfection of our knowledge here. Compared with what it will be in the future world, it is like the imperfect view of an object which we have in looking through an obscure and opaque medium compared with the view which we have when we look at it “face to face.” The word “glass” here (ἐσοπτρον esoptron) means properly a mirror, a looking-glass. The mirrors of the ancients were usually made of polished metal; Exodus 38:8; Job 37:18. Many have supposed (see Doddridge, in loc. and Robinson’s Lexicon) that the idea here is that of seeing objects by reflection from a mirror, which reflects only their imperfect forms. But this interpretation does not well accord with the apostle’s idea of seeing things obscurely. The most natural idea is that of seeing objects by an imperfect medium, by looking “through” something in contemplating them.
It is, therefore, probable that he refers to those transparent substances which the ancients had, and which they used in their windows occasionally; such as thin plates of horn, transparent stone, etc. Windows were often made of the “lapis specularis” described by Plint (xxxvi. 22), which was pellucid, and which admitted of being split into thin “laminae” or scales, probably the same as mica. Humboldt mentions such kinds of stone as being used in South America in church windows - Bloomfield. It is not improbable, I think, that even in the time of Paul the ancients had the knowledge of glass, though it was probably at first very imperfect and obscure. There is some reason to believe that glass was known to the Phenicians, the Tyrians, and the Egyptians. Pliny says that it was first discovered by accident. A merchant vessel, laden with nitre or fossil alkali, having been driven on shore on the coast of Palestine near the river Belus, the crew went in search of provisions, and accidentally supported the kettles on which they dressed their food upon pieces of fossil alkali.
The river sand above which this operation was performed was vitrified by its union with the alkali, and thus produced glass - See Edin. Encyclopedia, “Glass.” It is known that glass was in quite common use about the commencement of the Christian era. In the reign of Tiberius an artist had his house demolished for making glass malleable. About this time drinking vessels were made commonly of glass; and glass bottles for holding wine and flowers were in common use. That glass was in quite common use has been proved by the remains that have been discovered in the ruins of Herculaneum and Pompeii. There is, therefore, no impropriety in supposing that Paul here may have alluded to the imperfect and discolored glass which was then in extensive use; for we have no reason to suppose that it was then as transparent as that which is now made. It was, doubtless, an imperfect and obscure medium, and, therefore, well adapted to illustrate the nature of our knowledge here compared with what it wilt be in heaven.
Darkly - Margin, “In a riddle” (ἐν αἰνίγματι en ainigmati). The word means a riddle; an enigma; then an obscure intimation. In a riddle a statement is made with some resemblance to the truth; a puzzling question is proposed, and the solution is left to conjecture. Hence, it means, as here, obscurely, darkly, imperfectly. Little is known; much is left to conjecture; a very accurate account of most of that which passes for knowledge. Compared with heaven, our knowledge here much resembles the obscure intimations in an enigma compared with clear statement and manifest truth.
But then - In the fuller revelations in heaven.
Face to face - As when one looks upon an object openly, and not through an obscure and dark medium. It here means, therefore, “clearly, without obscurity.”
I know in part - 1 Corinthians 13:9.
But then shall I know - My knowledge shall be clear and distinct. I shall have a clear view of those objects which are now so indistinct and obscure. I shall be in the presence of those objects about which I now inquire; I shall “see” them; I shall have a clear acquaintance with the divine perfections, plans, and character. This does not mean that he would know “everything,” or that he would be omniscient; but that in regard to those points of inquiry in which he was then interested, he would have a view that would be distinct and clear - a view that would be clear, arising from the fact that he would be present with them, and permitted to see them, instead of surveying them at a distance, and by imperfect mediums.
Even as also I am known - “In the same manner” (καθὼς kathōs), not “to the same extent.” It does not mean that he would know God as clearly and as fully as God would know him; for his remark does not relate to the “extent,” but to the “manner” and the comparative “clearness” of his knowledge. He would see things as he was now seen and would be seen there. It would be face to face. He would be in their presence. It would not be where he would be seen clearly and distinctly, and himself compelled to look upon all objects confusedly and obscurely, and through an imperfect medium. But he would he with them; would see them face to face; would see them without any medium; would see them “in the same manner” as they would see him. Disembodied spirits, and the inhabitants of the heavenly world, have this knowledge; and when we are there, we shall see the truths, not at a distance and obscurely, but plainly and openly.
Clarke's Notes on the Bible
Verse 1 Corinthians 13:12. Now we see through a glass, darkly — δι εσοπτρου εν αινιγματι. Of these words some literal explanation is necessary. The word εσοπτρον which we translate a glass, literally signifies a mirror or reflector, from εις, into, and οπτομαι, I look; and among the ancients mirrors were certainly made of fine polished metal. The word here may signify any thing by which the image of a person is reflected, as in our looking, or look in glass. The word is not used for a glass to look through; nor would such an image have suited with the apostle's design.
The εσοπτρον or mirror, is mentioned by some of the most ancient Greek writers; so Anacreon, Ode xi. ver. 1:-
Αεγουσιν αἱ γυναικες,
Ανακρεων, γερων ει·
Ααβων ΕΣΟΠΤΡΟΝ αθρει
Κομας μεν ουκετ' ουσας.
The women tell me,
Anacreon, thou art grown old;
Take thy mirror, and view
How few of thy hairs remain.
And again, in Ode xx. ver. 5:-
Εγω δ' εσοπτρον ειην,
Ὁπως αει βλεπης με.
I wish I were a mirror
That thou mightst always look into me.
In Exodus 38:8, we meet with the term looking glasses; but the original is maroth, and should be translated mirrors; as out of those very articles, which we absurdly translate looking GLASSES, the brazen laver was made!
In the Greek version the word εσοπτρον is not found but twice, and that in the apocryphal books.
In the book of the Wisdom of Solomon, chap. 1 Corinthians 7:26, speaking of wisdom the author says: "She is the brightness of the everlasting light, και εσοπτρον ακηλιδωτον, and the unspotted mirror of the power of God, and the image of his goodness."
In Ecclus. xii. 11, exhorting to put no trust in an enemy, he says: "Though he humble himself, and go crouching, yet take good heed and beware of him, and thou shalt be unto him, ως εκμεμαχως εσοπτρον, as if thou hadst wiped a looking glass, (mirror,) and thou shalt know that his rust hath not altogether been wiped away." All these passages must be understood of polished metal, not of glass, which, though it existed among the Romans and others, yet was brought to very little perfection; and as to grinding and silvering of glass, they are modern inventions.
Some have thought that the apostle refers to something of the telescopic kind, by which distant and small objects become visible, although their surfaces become dim in proportion to the quantum of the magnifying power; but this is too refined; he appears simply to refer to a mirror by which images were rejected, and not to any diaphanous and magnifying powers, through which objects were perceived.
Possibly the true meaning of the words δι εσοπτρου εν αινιγματι, through a glass darkly, may be found among the Jewish writers, who use a similar term to express nearly the same thing to which the apostle refers. A revelation of the will of God, in clear and express terms, is called by them אספקלריא מאירה aspecularia maira, a clear or lucid glass, or specular in reference, specularibus lapidibus, to the diaphanous polished stones, used by the ancients for windows instead of glass. An obscure prophecy they termed אספקלריא דלא נהריא aspecularia dela naharia, "a specular which is not clear."
Numbers 12:6: If there be a prophet-I the Lord will make myself known unto him in a vision, and I will speak unto him in a dream; Rab. Tanchum thus explains: "My Shechinah shall not be revealed to him, באספקלריא מאירה beaspecularia maira, in a lucid specular, but only in a dream and a vision."
On Ezekiel 1:4, Ezekiel 1:5 : And I looked, and behold a whirlwind-a great cloud, and a fire unfolding itself, c. Sohar Chadash, fol. 33, says: "This is a vision באספקלריא דלא נהרא beaspecularia dela nahara, by an obscure or dark specular."
From a great variety of examples produced by Schoettgen it appears that the rabbins make a great deal of difference between seeing through the lucid glass or specular, and seeing through the obscure one. The first is attributed only to Moses, who conversed with God face to face, i.e. through the lucid specular; and between the other prophets, who saw him in dreams and visions, i.e. through the obscure specular. In these distinctions and sayings of the ancient Jews we must seek for that to which the apostle alludes. See Schoettgen.
The word αινιγματι, which we render darkly, will help us to the true meaning of the place. The following is Mr. Parkhurst's definition of the term and of the thing: "αινιγμα, from ηνιγμαι, the perfect passive of ισυιττω, to hint, intimate, signify with some degree of obscurity; an enigma, in which one thing answers or stands in correspondence to, or as the representative of, another, which is in some respects similar to it; occurs 1 Corinthians 13:12: Now-in this life, we see by means of a mirror reflecting the images of heavenly and spiritual things, εν αινιγματι, in an enigmatical manner, invisible things being represented by visible, spiritual by natural, eternal by temporal; but then-in the eternal world, face to face, every thing being seen in itself, and not by means of a representative or similitude."
Now I know in part — Though I have an immediate revelation from God concerning his great design in the dispensation of the Gospel, yet there are lengths, breadths, depths, and heights of this design, which even that revelation has not discovered; nor can they be known and apprehended in the present imperfect state. Eternity alone can unfold the whole scheme of the Gospel.
As - I am known. — In the same manner in which disembodied spirits know and understand.
