The Meaning of 2 Corinthians 4:6 Explained

2 Corinthians 4:6

KJV: For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

YLT: because it is God who said, Out of darkness light is to shine, who did shine in our hearts, for the enlightening of the knowledge of the glory of God in the face of Jesus Christ.

Darby: Because it is the God who spoke that out of darkness light should shine who has shone in our hearts for the shining forth of the knowledge of the glory of God in the face of Jesus Christ.

ASV: Seeing it is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

KJV Reverse Interlinear

For  God,  who  commanded  the light  to shine  out of  darkness,  hath shined  in  our  hearts,  to  [give] the light  of the knowledge  of the glory  of God  in  the face  of Jesus  Christ. 

What does 2 Corinthians 4:6 Mean?

Verse Meaning

Why had Paul conducted himself as he did? It was because God had dispelled the darkness in his heart by illuminating it with the knowledge of Himself that comes though understanding Jesus Christ. Individual regeneration is a work of God as supernatural and powerful as the creation of the cosmos ( Genesis 1:3). Now Paul wanted to share that light with others. In the physical Creation God spoke directly, but in the spiritual creation of new life He usually speaks indirectly through His servants. Nevertheless it is His Word that creates new life.
"Like the earth of Genesis 1:2, the lost sinner is formless and empty; but when he trusts Christ, he becomes a new creation ( 2 Corinthians 5:17). God then begins to form and fill the life of the person who trusts Christ, and he begins to be fruitful for the Lord. God"s, "Let there be light!" makes everything new." [1]
Paul was probably alluding to his own conversion experience on the Damascus road when he wrote this verse (cf. Acts 9:3; Acts 9:8-9; Acts 22:6; Acts 22:9; Acts 22:11; Acts 26:13; Galatians 1:15-16). It was then that the apostle saw God"s glory in the unveiled face of Jesus Christ.
The sincerity, simplicity, and steadfastness of Paul that surfaces in this passage can and should mark all ministers of Jesus Christ.

Context Summary

2 Corinthians 4:1-6 - God's Glory Reflected In Christ
The servant of Christ must never forget that he once needed and obtained mercy. This will sustain him in many an hour when heart and flesh fail. His weapon is the truth, his appeal to conscience. Others may vie with him in brilliant imagination, fervid enthusiasm, and intellectual force, but he has unrivaled supremacy in the realm of conscience. As Richard I of England, immured in a castle-dungeon, recognized the voice and song of his troubadour, singing outside the castle gate a strain familiar to them both, and responded note for note, so does conscience awaken and respond to the truth, which it recognizes as the voice of God.
Why, then, does the gospel fail? Not through any defect in itself, nor because of some arbitrary decree on the part of God, but because the god of this world has blinded the eyes of the heart by the glamour of worldly prosperity and success, or perhaps by the covering film or scale of evil habit, so that the light of the dawn, stealing over the world, is unable to penetrate the darkened life. [source]

Chapter Summary: 2 Corinthians 4

1  Paul declares how he has used all sincerity and diligence in preaching the gospel,
7  and how his troubles and persecutions did redound to the praise of God's power,
12  to the benefit of the church,
16  and to the apostle's own eternal glory

Greek Commentary for 2 Corinthians 4:6

God who said [ο τεος ο ειπων]
Paraphrase of Genesis 1:3. [source]
Who shined [ος ελαμπσεν]
Like a lamp in the heart (cf. Matthew 5:15). Miners carry a lamp on the forehead, Christians carry one in their hearts lit by the Spirit of God. To give the light (προς πωτισμον — pros phōtismon). For the illumination. In the face of Jesus Christ The Christian who looks on the face of Jesus Christ as Moses looked upon the glory of God will be able to give the illumination of the knowledge of the glory of God. See note on 2 Corinthians 2:10 for προσωπον — prosōpon f0). [source]
To give the light [προς πωτισμον]
For the illumination. [source]
In the face of Jesus Christ [εν προσωπωι Ιησου Χριστου]
The Christian who looks on the face of Jesus Christ as Moses looked upon the glory of God will be able to give the illumination of the knowledge of the glory of God. See note on 2 Corinthians 2:10 for προσωπον — prosōpon f0). [source]
Who commanded the light to shine [ὁ εἰπὼν φῶς λάμψαι]
The correct reading is λάμψει shallshine; so that we should render, it is God that said light shall shine. So Rev. [source]
To give the light of the knowledge [πρὸς φωτισμὸν τῆς γνώσεως]
Lit., for the illumination, as 2 Corinthians 4:4. In order that the knowledge may lighten. Knowledge, if not diffused, is not of the nature of light. [source]
In the face of Jesus Christ []
Containing the thought of 2 Corinthians 3:18. The knowledge of the divine glory becomes clear revelation to men in the face of Christ as it appears in the Gospel: “So that in this seen countenance that clear-shining knowledge has the source of its light, as it were, its focus” (Meyer). [source]

Reverse Greek Commentary Search for 2 Corinthians 4:6

Romans 11:33 Wisdom - knowledge [σοφίας - γνώσεως]
Used together only here, 1 Corinthians 12:8; Colossians 2:3. There is much difference of opinion as to the precise distinction. It is agreed on all hands that wisdom is the nobler attribute, being bound up with moral character as knowledge is not. Hence wisdom is ascribed in scripture only to God or to good men, unless it is used ironically. See 1 Corinthians 1:20; 1 Corinthians 2:6; Luke 10:21. Cicero calls wisdom “the chief of all virtues.” The earlier distinction, as Augustine, is unsatisfactory: that wisdom is concerned with eternal things, and knowledge with things of sense; for γνῶσις knowledgeis described as having for its object God (2 Corinthians 10:5); the glory of God in the face of Christ (2 Corinthians 4:6); Christ Jesus (Philemon 3:8). As applied to human acquaintance with divine things, γνῶσις knowledgeis the lower, σοφία wisdomthe higher stage. Knowledge may issue in self-conceit. It is wisdom that builds up the man (1 Corinthians 8:1). As attributes of God, the distinction appears to be between general and special: the wisdom of God ruling everything in the best way for the best end; the knowledge of God, His wisdom as it contemplates the relations of things, and adopts means and methods. The wisdom forms the plan; the knowledge knows the ways of carrying it out. [source]
Romans 1:21 Heart [καρδία]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER-
-DIVIDER-
It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER-
-DIVIDER-
Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER-
1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER-
-DIVIDER-
2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER-
-DIVIDER-
3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 3:2-3. -DIVIDER-
-DIVIDER-
4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER-
-DIVIDER-
It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER-
-DIVIDER-
It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER-
-DIVIDER-
[source]

2 Corinthians 4:4 The light [τὸν φωτισμὸν]
Only here and 2 Corinthians 4:6. Lit., the illumination, act of enlightening. [source]
2 Corinthians 1:11 By means of many [εκ πολλων προσωπων]
Προσωπον — Prosōpon means face The word is common in all Greek. The papyri use it for face, appearance, person. It occurs twelve times in II Corinthians. It certainly means face in eight of them (2 Corinthians 3:7, 2 Corinthians 3:13, 2 Corinthians 3:18; 2 Corinthians 8:24; 2 Corinthians 10:1, 2 Corinthians 10:7; 2 Corinthians 11:20). In 2 Corinthians 5:12 it means outward appearance. It may mean face or person here, 2 Corinthians 2:10; 2 Corinthians 4:6. It is more pictorial to take it here as face “that out of many upturned faces” thanks may be given It is indeed a difficult sentence to understand. [source]
2 Corinthians 4:4 Blinded [ετυπλωσεν]
First aorist active of τυπλοω — tuphloō old verb to blind They refused to believe The illumination, the enlightening. Late word from ποτιζω — photizō to give light, in Plutarch and lxx. In N.T. only in 2 Corinthians 4:4, 2 Corinthians 4:6. Accusative case of general reference here with the articular infinitive (εις το μη αυγασαι — eis to mē augasai that should not dawn). That is, if αυγασαι — augasai is intransitive as is likely, though it is transitive in the old poets (from αυγη — augē radiance. Cf. German Auge =eye). If it is transitive, the idea would be “that they should not see clearly the illumination, etc.” [source]
2 Corinthians 3:10 That which was made glorious had no glory in this respect [οὐ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μὲρει]
Rev., that which hath been made glorious hath not been made glorious. The peculiar form of expression is taken from Exodus 34:29, Exodus 34:35, Sept., “Moses knew not that the appearance of the skin of his face was glorified.” “The children of Israel saw the face of Moses that it was glorified.” Much unnecessary difficulty has been made, chiefly about the connection and meaning of in this respect. That which hath been made glorious is the ministry of death and condemnation (2 Corinthians 3:7, 2 Corinthians 3:9), the ministry of Moses in the giving of the law, which ministry was temporarily glorified in the shining of Moses' face. Hath not been made glorious is only another way of expressing was passing away (2 Corinthians 3:7): of saying that the temporary glory of Moses' ministry faded and paled before the glory of the ministry of Christ. The figure which pervades the whole passage (2 Corinthians 3:7-11) is that of a glorified face. The ministration of the law, impersonated in Moses, is described as having its face glorified. It is to this that in this respect refers. Paul says that the ministry of the law, which was temporarily glorified in the face of Moses, is no longer glorified in this respect; that is, it no longer appears with glorified face, because of the glory that excelleth, the glory of Christ ministering the Gospel, before which it fades away and is as if it had not been. This accords with ch. 4, where the theme is the same as here, ministry or ministration (2 Corinthians 4:1); and where the christian revelation is described as “the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). This is the key to our passage. To the same purpose is 2 Corinthians 4:18, where the Christian is represented as gazing, through the Gospel, with unveiled face, upon the glory of God in Christ, and as being changed thereby into the image of Christ. The glory of the law in the face of Moses has faded before the glory of the Gospel in the face of Jesus Christ. [source]
2 Corinthians 4:4 The light [τον πωτισμον]
The illumination, the enlightening. Late word from ποτιζω — photizō to give light, in Plutarch and lxx. In N.T. only in 2 Corinthians 4:4, 2 Corinthians 4:6. Accusative case of general reference here with the articular infinitive That is, if αυγασαι — augasai is intransitive as is likely, though it is transitive in the old poets (from αυγη — augē radiance. Cf. German Auge =eye). If it is transitive, the idea would be “that they should not see clearly the illumination, etc.” [source]
2 Corinthians 4:7 This treasure [τον τησαυρον τουτον]
On τησαυρον — thēsauron see note on Matthew 6:19. It is the power of giving the illumination of the knowledge of the glory of God (2 Corinthians 4:6). “The power is limitless, but it is stored in very unlikely receptacles” (Plummer). This warning Paul gives in contrast (δε — de) with the exultation of 2 Corinthians 4:6 (Bernard). [source]
Galatians 1:16 To reveal his Son in me [ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ]
In N.T. ἀποκαλύπτειν toreveal is habitually used with the simple dative of the subject of the revelation, as Luke 10:21. Once with εἰς unto Romans 8:18: with ἐν inof the sphere in which the revelation takes place, only here, unless Romans 1:17be so explained; but there ἐν is probably instrumental. Render ἐν here by the simple in: in my spirit, according to the familiar N.T. idea of God revealing himself, living and working in man's inner personality. See, for instance, Romans 1:19; Romans 5:5; Romans 8:10, Romans 8:11; 1 Corinthians 3:16; 1 Corinthians 14:25; 2 Corinthians 4:6; 1 John 2:5, 1 John 2:14, etc. Lightfoot explains, to reveal his Son by or through me to others. But apart from the doubtful use of ἐν , this introduces prematurely the thought of Paul's influence in his subsequent ministry. He is speaking of the initial stages of his experience. [source]
Hebrews 1:3 Being [ων]
Absolute and timeless existence (present active participle of ειμι — eimi) in contrast with γενομενος — genomenos in Hebrews 1:4 like ην — ēn in John 1:1 (in contrast with εγενετο — egeneto in John 1:14) and like υπαρχων — huparchōn and γενομενος — genomenos in Philemon 2:6. The effulgence of his glory The word απαυγασμα — apaugasma late substantive from απαυγαζω — apaugazō to emit brightness The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. The very image of his substance (Χαρακτηρ — charaktēr tēs hupostaseōs). χαρασσω — Charaktēr is an old word from τηρ — charassō to cut, to scratch, to mark. It first was the agent (note ending = χαραγμα — tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαρακτηρ — charagma (Acts 17:29; Revelation 13:16.). Menander had already used (Moffatt) υποστασις — charaktēr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person. The word ψποστασις — hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Hebrews 11:1 μορπη τεου — hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philemon 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul‘s simpler phrase Λογος — morphē theou (the form of God) has difficulties of its own. The use of περων τε — Logos in John 1:1-18 is parallel to Hebrews 1:1-4. And upholding (περω — pherōn te). Present active participle of ων — pherō closely connected with τε — ōn (being) by τωι ρηματι της δυναμεως αυτου — te and like Colossians 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. By the word of his power (ρημα — tōi rēmati tēs dunameōs autou). Instrumental case of ρηματι τεου — rēma (word). See Hebrews 11:3 for αυτου — rēmati theou (by the word of God) as the explanation of creation like Genesis, but here καταρισμον των αμαρτιων — autou refers to God‘s Son as in Hebrews 1:2. Purification of sins (Καταρισμος — katharismon tōn hamartiōn). καταριζω — Katharismos is from ποιησαμενος — katharizō to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle ευραμενος — poiēsamenos like εκατισεν — heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (κατιζω — ekathisen). First aorist active of της μεγαλοσυνης εν υπσηλοις — kathizō “took his seat,” a formal and dignified act. Of the Majesty on high (μεγας — tēs megalosunēs en hupsēlois). Late word from εν υπσηλοις — megas only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Judges 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase εν υπσιστοις — en hupsēlois occurs in the Psalms (Psalm 93:4), here only in N.T., elsewhere εν τοις επουρανιοις — en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3, Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. [source]
Hebrews 1:3 The effulgence of his glory [απαυγασμα της δοχης]
The word απαυγασμα — apaugasma late substantive from απαυγαζω — apaugazō to emit brightness The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. The very image of his substance (Χαρακτηρ — charaktēr tēs hupostaseōs). χαρασσω — Charaktēr is an old word from τηρ — charassō to cut, to scratch, to mark. It first was the agent (note ending = χαραγμα — tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαρακτηρ — charagma (Acts 17:29; Revelation 13:16.). Menander had already used (Moffatt) υποστασις — charaktēr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person. The word ψποστασις — hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Hebrews 11:1 μορπη τεου — hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philemon 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul‘s simpler phrase Λογος — morphē theou (the form of God) has difficulties of its own. The use of περων τε — Logos in John 1:1-18 is parallel to Hebrews 1:1-4. And upholding (περω — pherōn te). Present active participle of ων — pherō closely connected with τε — ōn (being) by τωι ρηματι της δυναμεως αυτου — te and like Colossians 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. By the word of his power (ρημα — tōi rēmati tēs dunameōs autou). Instrumental case of ρηματι τεου — rēma (word). See Hebrews 11:3 for αυτου — rēmati theou (by the word of God) as the explanation of creation like Genesis, but here καταρισμον των αμαρτιων — autou refers to God‘s Son as in Hebrews 1:2. Purification of sins (Καταρισμος — katharismon tōn hamartiōn). καταριζω — Katharismos is from ποιησαμενος — katharizō to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle ευραμενος — poiēsamenos like εκατισεν — heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (κατιζω — ekathisen). First aorist active of της μεγαλοσυνης εν υπσηλοις — kathizō “took his seat,” a formal and dignified act. Of the Majesty on high (μεγας — tēs megalosunēs en hupsēlois). Late word from εν υπσηλοις — megas only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Judges 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase εν υπσιστοις — en hupsēlois occurs in the Psalms (Psalm 93:4), here only in N.T., elsewhere εν τοις επουρανιοις — en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3, Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. [source]
James 5:10 Of suffering [της κακοπατιας]
Old word from κακοπατης — kakopathēs (suffering evil, κακοπατεω — kakopatheō in James 5:13; 2 Timothy 2:3, 2 Timothy 2:9), here only in N.T.Of patience (μακροτυμιας — makrothumias). Like μακροτυμεω — makrothumeō in James 5:7. See both μακροτυμια — makrothumia and υπομονη — hupomonē in 2 Corinthians 4:6; Colossians 1:11 (the one restraint from retaliating, the other not easily succumbing).In the name of As in Jeremiah 20:9. With the authority of the Lord (Deissmann, Bible Studies, p. 198). [source]
James 5:10 Of patience [μακροτυμιας]
Like μακροτυμεω — makrothumeō in James 5:7. See both μακροτυμια — makrothumia and υπομονη — hupomonē in 2 Corinthians 4:6; Colossians 1:11 (the one restraint from retaliating, the other not easily succumbing). [source]
1 John 3:2 If he shall be manifested [εαν πανερωτηι]
As in 1 John 2:28, which see. The subject may be Christ as in 1 John 3:9, or the future manifestation just mentioned. Either makes sense, probably “it” here better than “he.”Like him (ομοιοι αυτωι — homoioi autōi). Αυτωι — Autōi is associative instrumental case after ομοιοι — homoioi This is our destiny and glory (Romans 8:29), to be like Jesus who is like God (2 Corinthians 4:6).We shall see him even as he is Future middle indicative of οραω — horaō The transforming power of this vision of Christ (1 Corinthians 13:12) is the consummation of the glorious process begun at the new birth (2 Corinthians 3:18). [source]
1 John 3:2 Like him [ομοιοι αυτωι]
Αυτωι — Autōi is associative instrumental case after ομοιοι — homoioi This is our destiny and glory (Romans 8:29), to be like Jesus who is like God (2 Corinthians 4:6). [source]
1 John 3:2 It is not yet made manifest [ουπω επανερωτη]
First aorist passive indicative of πανεροω — phaneroō For the aorist indicative with ουπω — oupō with a future outlook Brooke notes Mark 11:2; 1 Corinthians 8:2; Hebrews 12:4; Revelation 17:10, Revelation 17:12.What we shall be (τι εσομετα — ti esometha). Not τινες — tines (who), but τι — ti (what) neuter singular predicate nominative. “This what suggests something unspeakable, contained in the likeness of God” (Bengel).If he shall be manifested As in 1 John 2:28, which see. The subject may be Christ as in 1 John 3:9, or the future manifestation just mentioned. Either makes sense, probably “it” here better than “he.”Like him (ομοιοι αυτωι — homoioi autōi). Αυτωι — Autōi is associative instrumental case after ομοιοι — homoioi This is our destiny and glory (Romans 8:29), to be like Jesus who is like God (2 Corinthians 4:6).We shall see him even as he is Future middle indicative of οραω — horaō The transforming power of this vision of Christ (1 Corinthians 13:12) is the consummation of the glorious process begun at the new birth (2 Corinthians 3:18). [source]
Revelation 22:4 They shall see his face [οπσονται το προσωπον αυτου]
Future active of οραω — horaō This vision of God was withheld from Moses (Exodus 33:20, Exodus 33:23), but promised by Jesus to the pure in heart (Matthew 5:8) and mentioned in Hebrews 12:14 as possible only to the holy, and promised in Psalm 17:15. Even here on earth we can see God in the face of Christ (2 Corinthians 4:6), but now in the New Jerusalem we can see Christ face to face (1 Corinthians 13:12), even as he is after we are made really like him (2 Corinthians 3:18; Romans 8:29; 1 John 3:2). It is anthropomorphic language, to be sure, but it touches the essential reality of religion. “The supreme felicity is reached, immediate presence with God and the Lamb” (Beckwith). [source]

What do the individual words in 2 Corinthians 4:6 mean?

For [it is] - God having said Out of darkness light shall shine who shone in the hearts of us for [the] radiance of the knowledge glory - of God [the] face of Jesus Christ
ὅτι Θεὸς εἰπών Ἐκ σκότους φῶς λάμψει ὃς ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς γνώσεως δόξης τοῦ Θεοῦ προσώπῳ [Ἰησοῦ] Χριστοῦ

ὅτι  For  [it  is] 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεὸς  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
εἰπών  having  said 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: λέγω  
Sense: to speak, say.
Ἐκ  Out  of 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
σκότους  darkness 
Parse: Noun, Genitive Neuter Singular
Root: σκότος  
Sense: darkness.
φῶς  light 
Parse: Noun, Nominative Neuter Singular
Root: φῶς  
Sense: light.
λάμψει  shall  shine 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: ἐπιλάμπω 
Sense: to shine.
ἔλαμψεν  shone 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἐπιλάμπω 
Sense: to shine.
καρδίαις  hearts 
Parse: Noun, Dative Feminine Plural
Root: καρδία  
Sense: the heart.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
πρὸς  for  [the] 
Parse: Preposition
Root: πρός  
Sense: to the advantage of.
φωτισμὸν  radiance 
Parse: Noun, Accusative Masculine Singular
Root: φωτισμός  
Sense: the act of enlightening, illumination.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
γνώσεως  knowledge 
Parse: Noun, Genitive Feminine Singular
Root: γνῶσις  
Sense: knowledge signifies in general intelligence, understanding.
δόξης  glory 
Parse: Noun, Genitive Feminine Singular
Root: δόξα  
Sense: opinion, judgment, view.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
προσώπῳ  [the]  face 
Parse: Noun, Dative Neuter Singular
Root: πρόσωπον  
Sense: the face.
[Ἰησοῦ]  of  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.