A passage that serves as a warning to all the unbelievers and half-hearted

2 Corinthians 4:3. And if our Good News is veiled, it is veiled to them that perish; 4. To them whose minds the god of this world has blinded, in order that they might not believe, or else the light[1] of the Flame (Good News) of the glory of the Mashiyach (who is the likeness of Elohim)[2] should dawn upon them.

5. For it is not ourselves that we preach, but the Mashiyach, Y’shua our Master;[3] and, as to ourselves, that we are your servants for Y’shua’ sake.

6. Because Elohim, who commanded the light to arise from darkness, has Himself shined in our hearts, that we might be illuminated with the knowledge of the glory of Elohim on the face of Y’shua the Mashiyach.[4] 7. But we have this treasure in an earthen vessel that the excellence of the power might be from Elohim, and not from us. (AENT)

Footnotes:

[1] An Aramaic wordplay between “blinded” (aeor) and “light” in Hebrew (aur), which can also become the Aramaic word for “Torah,” i.e. aurayta, since Torah certifies the Good News. Also, in mystical thinking when the aleph is replaced by an ayin (as in the word for blind), even though both have a potential silent or “A” sound, the ayin is said to drain power; so from light to blindness.

[2] Damota d’Alaha = likeness of Elohim. This is an interesting word choice because damota denotes likeness but not equivalence. As in the book of Hebrews the earthly Temple vessels are representative of the heavenly; in this case Y’shua is the human face of YHWH. However, Hebrews 1:3 also tells us that Y’shua is “the radiance of His glory” – with a synonym to damota, tzemya – “and the exact representation (tzelma) of His (YHWH’s) nature.”

Tzelma is a much closer idea of the spiritual blueprint of man, which is also the reflection of YHWH. It is not representative like damota, but is almost like reflection in the sense of a cloned image that is the image itself. The word “copy” should be avoided as that would denote two natures of YHWH, which is not supported in the Peshitta text.

[3] Just as Y’shua spoke in his Father’s Name, so does Paul speak in the name of Y’shua Mashiyach. Paul’s authority was not on the basis of his own name. Neither was Paul given any authority to do away with Torah; this is simply a Pagan or Hellenistic ideology that is projected upon Paul.

[4] This verse strengthens the idea that the glory of Elohim is “reflected” in Y’shua’s face.