the Week of Proper 28 / Ordinary 33
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J.B. Rotherham Emphasized Bible
Exodus 34:33
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And when Moses had finished speaking with them, he put a veil over his face.
And when Moses had done speaking with them, he put a veil on his face.
And when Moses had done speaking with them, he put a veil on his face.
When Moses finished speaking to the people, he put a covering over his face.
When Moses finished speaking with them, he would put a veil on his face.
And [till] Moses had done speaking with them, he put a vail on his face.
When Moses was done speaking with them, he put a veil on his face.
When Moses had finished speaking with them, he put a veil over his face.
And whanne the wordis weren fillid, he puttide a veil on his face;
And Moses finisheth speaking with them, and putteth on his face a vail;
When Moses had finished speaking to them, he put a veil over his face.
The face of Moses kept shining, and after he had spoken with the people, he covered his face with a veil.
And when Moses had done speaking with them, he put a veil on his face.
And at the end of his talk with them, Moses put a veil over his face.
And when Moyses had made an ende of communyng with them, he put a coueryng vpon his face.
(Maftir) Once Moshe had finished speaking with them, he put a veil on his face.
And Moses ended speaking with them; and he had put on his face a veil.
When Moses finished speaking to the people, he put a covering over his face.
And when Moses had done speaking with them, he put a veil on his face.
And till Moses had done speaking with them, he put a vaile on his face.
And till Moses had done speaking with them, he put a vail on his face.
When Moses had finished speaking with them, he covered his face with a piece of cloth.
When Moses had finished speaking with them, he put a veil on his face;
So Moses made an end of comuning with them, and had put a couering vpon his face.
And when Moses had finished speaking with them, he put a veil on his face.
When Moses had finished speaking with them, he covered his face with a veil.
And having done speaking, he put a veil upon his face.
And when Moses had finished speaking with them, he put a veil on his face;
And when he ceased speaking to them, he put a veil on his face.
When Moses had finished speaking with them, he put a veil over his face.
When Moshe was done speaking with them, he put a veil on his face.
And Moses finished speaking with them, and he put a veil on his face.
And Moses finished speaking with them, and he put a veil on his face.
Now whan he had made an ende of talkynge wt the, he put a couerynge vpo his face.
When Moses finished speaking with them, he put a veil over his face, but when he went into the presence of God to speak with him, he removed the veil until he came out. When he came out and told the Israelites what he had been commanded, they would see Moses' face, its skin glowing, and then he would again put the veil on his face until he went back in to speak with God .
When Moses had finished speaking with them, he put a veil over his face.
And when Moses had finished speaking with them, he put a veil on his face.
When Moses finished speaking with them, he covered his face with a veil.
When Moses had finished speaking with them, he put a veil over his face.
Then Moses finished speaking with them and put a veil over his face.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
a veil: Romans 10:4, 2 Corinthians 3:13-18, 2 Corinthians 4:4-6
Gill's Notes on the Bible
And [till] Moses had done speaking with them,.... Not when he had done, as the Septuagint version, for then there would have been no occasion for it; but when he first began to speak to Aaron and the "rulers", and continued to speak to the congregation until he had finished what he had to say; even he did what follows, as soon as he perceived there was a glory on his face, which they could not bear to look at:
he put a vail on his face; something that covered it in a good measure, a mask, or linen cloth, or some such thing. The obscurity of the law may be signified by this vail, both of the moral and ceremonial law; the moral law, which though it makes known the mind and will of God, with respect to what is to be done, or not done, yet not with respect to the affair of life and salvation: it makes known the one God as the object of worship, but gives no account of a trinity of persons in the Godhead; no hint of God in Christ, nor revelation of the Son of God; no view of a Saviour, no notion of pardon; nor does it point out the righteousness of Christ unto us; nor do we from it hear anything of the Spirit of God, and his grace, nor of eternal life and glory: the ceremonial law, and its ordinances, did give some light into evangelical things, and did point out Christ, and the blessings of his grace, yet but darkly and obscurely; they were shadows of good things to come, and gave some dark and distant views of them, but were not so much as the image of the things, and did not bring them near, and set them in a clear light: likewise this vail may be an emblem of the darkness of the minds of men, with respect to the law, and the knowledge of divine things; especially of the Jews, who, as the apostle says, "could not steadfastly look at the end of that which is abolished": of the ceremonial law, which is disannulled, the end of which was Christ; he is the end for which it was made, the scope or mark at which it aimed, the term in which it issued, and in whom it had its complete fulfilment; but this they had not a perfect view of, and could not steadfastly behold: the moral law also is in some sense abolished by Christ, as the ministration of Moses, as a covenant of works, and as to the curse and condemnation of it to those that believe; and Christ he is the end of this, the fulfilling end of it, by conformity of nature, and obedience of life unto it, and by suffering the penalty of it; but such was the blindness of the Jews, that they were ignorant of the nature of this law, of the spirituality and perfection of it, of its use to convince men of sin, to condemn for it, but not to justify from it; were ignorant of the righteousness of God which the law required, and of Christ, and of the way of life and righteousness by him; and so of the Spirit of God, and his work, and of the mysteries of the Gospel, and of the books of the Old Testament; see 2 Corinthians 3:14.
Barnes' Notes on the Bible
Paul refers to this passage as showing forth the glory of the law, though it was but a “ministration of condemnation,” and was to be done away, in order to enhance the glory of the gospel, “the ministration of the spirit,” which is concealed by no veil from the eyes of believers, and is to last forever 2 Corinthians 3:7-15.
Exodus 34:33
When rather than until should be supplied. Moses did not wear the veil when he was speaking to the people, but when he was silent. See Exodus 34:35.
Exodus 34:34
Moses went in - i. e. to the tent of meeting.
Clarke's Notes on the Bible
Verse Exodus 34:33. And till Moses had done speaking — The meaning of the verse appears to be this: As often as Moses spoke in public to the people, he put the veil on his face, because they could not bear to look on the brightness of his countenance; but when he entered into the tabernacle to converse with the Lord, he removed this veil, Exodus 34:34. St. Paul, 2 Corinthians 3:7, c., makes a very important use of the transactions recorded in this place. He represents the brightness of the face of Moses as emblematical of the glory or excellence of that dispensation but he shows that however glorious or excellent that was, it had no glory when compared with the superior excellence of the Gospel. As Moses was glorious in the eyes of the Israelites, but that glory was absorbed and lost in the splendour of God when he entered into the tabernacle, or went to meet the Lord upon the mount; so the brightness and excellence of the Mosaic dispensation are eclipsed and absorbed in the transcendent brightness or excellence of the Gospel of Christ. One was the shadow, the other is the substance. One showed SIN in its exceeding sinfulness, together with the justice and immaculate purity of God; but, in and of itself, made no provision for pardon or sanctification. The other exhibits Jesus, the Lamb of God, typified by all the sacrifices under the law, putting away sin by the sacrifice of himself, reconciling God to man and man to God, diffusing his Spirit through the souls of believers, and cleansing the very thoughts of their hearts by his inspiration, and causing them to perfect holiness in the fear of God. The one seems to shut heaven against mankind, because by the law was the knowledge, not the cure, of SIN; the other opens the kingdom of heaven to all believers. The former was a ministration of death, the latter a dispensation of life. The former ministered terror, so that even the high priest was afraid to approach, the people withdrew and stood afar off, and even Moses, the mediator of it, exceedingly feared and trembled; by the latter we have boldness to enter into the holiest through the blood of Jesus, who is the end of the law for righteousness - justification, to every one that believeth. The former gives a partial view of the Divine nature; the latter shows God as he is,
"Full orbed, in his whole round of rays complete."
The apostle farther considers the veil on the face of Moses, as being emblematical of the metaphorical nature of the different rites and ceremonies of the Mosaic dispensation, each covering some spiritual meaning or a spiritual subject; and that the Jews did not lift the veil to penetrate the spiritual sense, and did not look to the end of the commandment, which was to be abolished, but rested in the letter or literal meaning, which conferred neither light nor life.
He considers the veil also as being emblematical of that state of intellectual darkness into which the Jewish people, by their rejection of the Gospel, were plunged, and from which they have never yet been recovered. When a Jew, even at the present day, reads the law in the synagogue, he puts over his head an oblong woollen veil, with four tassels at the four corners, which is called the taled or thaled. This is a very remarkable circumstance, as it appears to be an emblem of the intellectual veil referred to by the apostle, which is still upon their hearts when Moses is read, and which prevents them from looking to the end of that which God designed should be abrogated, and which has been abolished by the introduction of the Gospel. The veil is upon their hearts, and prevents the light of the glory of God from shining into them; but we all, says the apostle, speaking of believers in Christ, with open face, without any veil, beholding as in a glass the glory of God, are changed into the same image, from glory to glory, as by the Spirit of the Lord; 2 Corinthians 3:18. Reader, dost thou know this excellence of the religion of Christ? Once thou wert darkness; art thou now light in the Lord? Art thou still under the letter that killeth, or under the Spirit that giveth life? Art thou a slave to sin or a servant of Christ? Is the veil on thy heart, or hast thou found redemption in his blood, the remission of sins? Knowest thou not these things? Then may God pity, enlighten, and save thee!
