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    CHAPTERS: Exodus 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40     
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23




    LXX- Greek Septuagint - Exodus 33:20

    και 2532 ειπεν 2036 5627 ου 3739 3757 δυνηση 1410 5695 ιδειν 1492 5629 μου 3450 το 3588 προσωπον 4383 ου 3739 3757 γαρ 1063 μη 3361 ιδη 1492 5632 ανθρωπος 444 το 3588 προσωπον 4383 μου 3450 και 2532 ζησεται 2198 5695

    Douay Rheims Bible

    And again he said: Thou canst not see my face: for man shall not see me and live.

    King James Bible - Exodus 33:20

    And he said, Thou canst not see my face: for there shall no man see me, and live.

    World English Bible

    He said, "You cannot see my face, for man may not see me and live."

    Early Church Father Links

    Anf-01 ix.ii.xx Pg 5, Anf-01 Pg 20, Anf-01 Pg 52, Anf-01 Pg 37, Anf-02 vi.iv.v.i Pg 20.1, Anf-03 v.iv.iii.xxvii Pg 23, Anf-03 iv.ix.ix Pg 52, Anf-03 Pg 8, Anf-03 v.ix.xiv Pg 4, Anf-03 v.ix.xv Pg 6, Anf-03 v.ix.xv Pg 22, Anf-03 v.ix.xxiv Pg 15, Anf-04 vi.v.iii.iv Pg 22, Anf-05 vi.iii.xix Pg 5, Anf-08 vi.iii.v.xix Pg 4, Npnf-101 vi.I_1.V Pg 5, Npnf-108 ii.CXXXIX Pg 13, Npnf-114 iv.lxxvi Pg 6, Npnf-114 v.lxxvi Pg 6, Npnf-203 iv.ix.ii Pg 148, Npnf-203 iv.ix.v.ii Pg 24, Npnf-203 iv.x.cxlvii Pg 99, Npnf-204 xxi.ii.iii.iii Pg 39, Npnf-205 viii.i.xii.i Pg 9, Npnf-206 vi.ix.III Pg 99, Npnf-207 ii.xiii Pg 9, Npnf-207 ii.xiv Pg 53, Npnf-207 iii.xx Pg 9, Npnf-210 iv.iv.vii.xx Pg 23, Npnf-211 iv.iv.ii.xv Pg 4, Npnf-212 ii.v.xlviii Pg 48, Npnf-213 iii.viii.ii Pg 69

    World Wide Bible Resources

    Exodus 33:20

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-01 ix.ii.xx Pg 5
    Ex. xxxiii. 20.

    has, as they would persuade us, the same reference.

    Anf-01 Pg 20
    Ex. xxxiii. 20.

    for the Father is incomprehensible; but in regard to His love, and kindness, and as to His infinite power, even this He grants to those who love Him, that is, to see God, which thing the prophets did also predict. “For those things that are impossible with men, are possible with God.”4078


    Anf-01 Pg 52
    Ex. xxxiii. 20.

    ), and the Word reviving him, and reminding him that it was He upon whose bosom he had leaned at supper, when he put the question as to who should betray Him, declared: “I am the first and the last, and He who liveth, and was dead, and behold I am alive for evermore, and have the keys of death and of hell.” And after these things, seeing the same Lord in a second vision, he says: “For I saw in the midst of the throne, and of the four living creatures, and in the midst of the elders, a Lamb standing as it had been slain, having seven horns, and seven eyes, which are the seven spirits of God, sent forth into all the earth.”4104


    Anf-01 Pg 37
    Ex. xxxiii. 20–22.

    Two facts are thus signified: that it is impossible for man to see God; and that, through the wisdom of God, man shall see Him in the last times, in the depth of a rock, that is, in His coming as a man. And for this reason did He [the Lord] confer with him face to face on the top of a mountain, Elias being also present, as the Gospel relates,4091


    Anf-02 vi.iv.v.i Pg 20.1

    Anf-03 v.iv.iii.xxvii Pg 23
    Ex. xxxiii. 20.

    He means that the Father is invisible, in whose authority and in whose name was He God who appeared as the Son of God. But with us3065

    3065 Penes nos. Christians, not Marcionites. [Could our author have regarded himself as formally at war with the church, at this time?]

    Christ is received in the person of Christ, because even in this manner is He our God. Whatever attributes therefore you require as worthy of God, must be found in the Father, who is invisible and unapproachable, and placid, and (so to speak) the God of the philosophers; whereas those qualities which you censure as unworthy must be supposed to be in the Son, who has been seen, and heard, and encountered, the Witness and Servant of the Father, uniting in Himself man and God, God in mighty deeds, in weak ones man, in order that He may give to man as much as He takes from God. What in your esteem is the entire disgrace of my God, is in fact the sacrament of man’s salvation. God held converse with man, that man might learn to act as God. God dealt on equal terms3066

    3066 Ex æquo agebat.

    with man, that man might be able to deal on equal terms with God. God was found little, that man might become very great. You who disdain such a God, I hardly know whether you ex fidebelieve that God was crucified. How great, then, is your perversity in respect of the two characters of the Creator! You designate Him as Judge, and reprobate as cruelty that severity of the Judge which only acts in accord with the merits of cases. You require God to be very good, and yet despise as meanness that gentleness of His which accorded with His kindness, (and) held lowly converse in proportion to the mediocrity of man’s estate. He pleases you not, whether great or little, neither as your judge nor as your friend! What if the same features should be discovered in your God? That He too is a judge, we have already shown in the proper section:3067

    3067 In the 1st book, 25th and following chapters.

    that from being a judge He must needs be severe; and from being severe He must also be cruel, if indeed cruel.3068

    3068 Sævum.

    Anf-03 iv.ix.ix Pg 52
    Comp. Bible:Heb.1.3">Ex. xxxiii. 20; John i. 18; xiv. 9; Col. i. 15; Heb. i. 3.

    And accordingly it is agreed that the Son of God Himself spake to Moses, and said to the people, “Behold, I send mine angel before thy”—that is, the people’s—“face, to guard thee on the march, and to introduce thee into the land which I have prepared thee: attend to him, and be not disobedient to him; for he hath not escaped1296

    1296 Oehler and others read “celavit”; but the correction of Fr. Junius and Rig., “celabit,” is certainly more agreeable to the LXX. and the Eng. ver.

    thy notice, since my name is upon him.”1297


    Anf-03 Pg 8
    Ex. xxxiii. 20.

    If Christ is not “the first-begotten before every creature,”6063


    Anf-03 v.ix.xiv Pg 4
    Ver. 20.

    in other words, he who sees me shall die. Now we find that God has been seen by many persons, and yet that no one who saw Him died (at the sight). The truth is, they saw God according to the faculties of men, but not in accordance with the full glory of the Godhead.  For the patriarchs are said to have seen God (as Abraham and Jacob), and the prophets (as, for instance Isaiah and Ezekiel), and yet they did not die. Either, then, they ought to have died, since they had seen Him—for (the sentence runs), “No man shall see God, and live;” or else if they saw God, and yet did not die, the Scripture is false in stating that God said, “If a man see my face, he shall not live.” Either way, the Scripture misleads us, when it makes God invisible, and when it produces Him to our sight. Now, then, He must be a different Being who was seen, because of one who was seen it could not be predicated that He is invisible. It will therefore follow, that by Him who is invisible we must understand the Father in the fulness of His majesty, while we recognise the Son as visible by reason of the dispensation of His derived existence;7922

    7922 Pro modulo derivationis.

    even as it is not permitted us to contemplate the sun, in the full amount of his substance which is in the heavens, but we can only endure with our eyes a ray, by reason of the tempered condition of this portion which is projected from him to the earth. Here some one on the other side may be disposed to contend that the Son is also invisible as being the Word, and as being also the Spirit;7923

    7923 Spiritus here is the divine nature of Christ.

    and, while claiming one nature for the Father and the Son, to affirm that the Father is rather One and the Same Person with the Son. But the Scripture, as we have said, maintains their difference by the distinction it makes between the Visible and the Invisible. They then go on to argue to this effect, that if it was the Son who then spake to Moses, He must mean it of Himself that His face was visible to no one, because He was Himself indeed the invisible Father in the name of the Son. And by this means they will have it that the Visible and the Invisible are one and the same, just as the Father and the Son are the same; (and this they maintain) because in a preceding passage, before He had refused (the sight of) His face to Moses, the Scripture informs us that “the Lord spake face to face with Moses, even as a man speaketh unto his friend;”7924


    Anf-03 v.ix.xv Pg 6
    Ex. xxxiii. 20; Deut. v. 26; Judg. xiii. 22.

    But the very same apostles testify that they had both seen and “handled” Christ.7941


    Anf-03 v.ix.xv Pg 22
    Ex. xxxiii. 20.

    This being the case, it is evident that He was always seen from the beginning, who became visible in the end; and that He, (on the contrary,) was not seen in the end who had never been visible from the beginning; and that accordingly there are two—the Visible and the Invisible. It was the Son, therefore, who was always seen, and the Son who always conversed with men, and the Son who has always worked by the authority and will of the Father; because “the Son can do nothing of Himself, but what He seeth the Father do”7957


    Anf-03 v.ix.xxiv Pg 15
    Ex. xxxiii. 20.

    So he is reproved for desiring to see the Father, as if He were a visible Being, and is taught that He only becomes visible in the Son from His mighty works, and not in the manifestation of His person. If, indeed, He meant the Father to be understood as the same with the Son, by saying, “He who seeth me seeth the Father,” how is it that He adds immediately afterwards, “Believest thou not that I am in the Father, and the Father in me?”8105



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