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PARALLEL HISTORY BIBLE - Exodus 24:10
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LXX- Greek Septuagint - Exodus 24:10 και 2532 ειδον 1492 5627 τον 3588 τοπον 5117 ου 3739 3757 ειστηκει 2476 5715 εκει 1563 ο 3588 3739 θεος 2316 του 3588 ισραηλ 2474 και 2532 τα 3588 υπο 5259 τους 3588 ποδας 4228 αυτου 847 ωσει 5616 εργον 2041 πλινθου σαπφειρου και 2532 ωσπερ 5618 ειδος 1491 στερεωματος του 3588 ουρανου 3772 τη 3588 καθαριοτητι
Douay Rheims Bible And they saw the God of Israel: and under his feet as it were a work of sapphire stone, and as the heaven, when clear.
King James Bible - Exodus 24:10 And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.
World English Bible They saw the God of Israel. Under his feet was like a paved work of sapphire stone, like the skies for clearness.
Early Church Father Links Anf-07 ix.ix.iii Pg 4, Npnf-103 iv.i.iv.xvi Pg 6, Npnf-103 iv.i.iv.xvi Pg 6
World Wide Bible Resources
Exodus 24:10
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.ii.lxiii Pg 9
Ex. iii. 6. this signified that they, even though dead, are yet in existence, and are men belonging to Christ Himself. For they were the first of all men to busy themselves in the search after God; Abraham being the father of Isaac, and Isaac of Jacob, as Moses wrote.
Anf-01 viii.ii.lxiii Pg 5
Ex. iii. 6. And if you wish to learn what follows, you can do so from the same writings; for it is impossible to relate the whole here. But so much is written for the sake of proving that Jesus the Christ is the Son of God and His Apostle, being of old the Word, and appearing sometimes in the form of fire, and sometimes in the likeness of angels; but now, by the will of God, having become man for the human race, He endured all the sufferings which the devils instigated the senseless Jews to inflict upon Him; who, though they have it expressly affirmed in the writings of Moses, “And the angel of God spake to Moses in a flame of fire in a bush, and said, I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob,” yet maintain that He who said this was the Father and Creator of the universe. Whence also the Spirit of prophecy rebukes them, and says, “Israel doth not know Me, my people have not understood Me.”1902 1902
Anf-01 ix.vi.vi Pg 7
Matt. xxii. 29, etc.; Ex. iii. 6. And He added, “He is not the God of the dead, but of the living; for all live to Him.” By these arguments He unquestionably made it clear, that He who spake to Moses out of the bush, and declared Himself to be the God of the fathers, He is the God of the living. For who is the God of the living unless He who is God, and above whom there is no other God? Whom also Daniel the prophet, when Cyrus king of the Persians said to him, “Why dost thou not worship Bel?”3848 3848 In the Septuagint and Vulgate versions, this story constitutes the fourteenth chapter of the book of Daniel. It is not extant in Hebrew, and has therefore been removed to the Apocrypha, in the Anglican canon [the Greek and St. Jerome’s] of Scripture, under the title of “Bel and the Dragon.” did proclaim, saying, “Because I do not worship idols made with hands, but the living God, who established the heaven and the earth and has dominion over all flesh.” Again did he say, “I will adore the Lord my God, because He is the living God.” He, then, who was adored by the prophets as the living God, He is the God of the living; and His Word is He who also spake to Moses, who also put the Sadducees to silence, who also bestowed the gift of resurrection, thus revealing [both] truths to those who are blind, that is, the resurrection and God [in His true character]. For if He be not the God of the dead, but of the living, yet was called the God of the fathers who were sleeping, they do indubitably live to God, and have not passed out of existence, since they are children of the resurrection. But our Lord is Himself the resurrection, as He does Himself declare, “I am the resurrection and the life.”3849 3849
Npnf-201 iii.vi.ii Pg 35
Npnf-201 iii.xvi.iv Pg 17
Anf-01 ix.ii.xx Pg 5
Ex. xxxiii. 20. has, as they would persuade us, the same reference.
Anf-01 ix.vi.xxi 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 4078
Anf-01 ix.vi.xxi 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 4104
Anf-01 ix.vi.xxi 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 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 1297
Anf-03 v.iv.vi.xix Pg 8
Ex. xxxiii. 20. If Christ is not “the first-begotten before every creature,”6063 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 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 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 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 8105
Anf-01 ix.ii.xx Pg 5
Ex. xxxiii. 20. has, as they would persuade us, the same reference.
Anf-01 ix.vi.xxi 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 4078
Anf-01 ix.vi.xxi 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 4104
Anf-01 ix.vi.xxi 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 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 1297
Anf-03 v.iv.vi.xix Pg 8
Ex. xxxiii. 20. If Christ is not “the first-begotten before every creature,”6063 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 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 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 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 8105
Anf-01 viii.iv.cxxvi Pg 4
Gen. xxxii. 24; 30. and asserts it was God; narrating that Jacob said, ‘I have seen God face to face, and my life is preserved.’ And it is recorded that he called the place where He wrestled with him, appeared to and blessed him, the Face of God (Peniel). And Moses says that God appeared also to Abraham near the oak in Mamre, when he was sitting at the door of his tent at mid-day. Then he goes on to say: ‘And he lifted up his eyes and looked, and, behold, three men stood before him; and when he saw them, he ran to meet them.’2442 2442
Anf-01 viii.iv.lviii Pg 12
Gen. xxxii. 22–30. And again, in other terms, referring to the same Jacob, it says the following: ‘And Jacob came to Luz, in the land of Canaan, which is Bethel, he and all the people that were with him. And there he built an altar, and called the name of that place Bethel; for there God appeared to him when he fled from the face of his brother Esau. And Deborah, Rebekah’s nurse, died, and was buried beneath Bethel under an oak: and Jacob called the name of it The Oak of Sorrow. And God appeared again to Jacob in Luz, when he came out from Mesopotamia in Syria, and He blessed him. And God said to him, Thy name shall be no more called Jacob, but Israel shall he thy name.’2156 2156
Anf-02 vi.iii.i.vii Pg 21.1
Anf-03 v.ix.xiv Pg 8
Gen. xxxii. 30. Therefore the Visible and the Invisible are one and the same; and both being thus the same, it follows that He is invisible as the Father, and visible as the Son. As if the Scripture, according to our exposition of it, were inapplicable to the Son, when the Father is set aside in His own invisibility. We declare, however, that the Son also, considered in Himself (as the Son), is invisible, in that He is God, and the Word and Spirit of God; but that He was visible before the days of His flesh, in the way that He says to Aaron and Miriam, “And if there shall be a prophet amongst you, I will make myself known to him in a vision, and will speak to him in a dream; not as with Moses, with whom I shall speak mouth to mouth, even apparently, that is to say, in truth, and not enigmatically,” that is to say, in image;7926 7926
Npnf-201 iii.vi.ii Pg 26
Anf-01 ix.vi.xxxiv Pg 52
Isa. vi. 1; Ps. cx. 1. others beheld Him coming on the clouds as the Son of man;4293 4293
Anf-01 ix.vi.xxi Pg 31
Isa. vi. 5. pointing out that man should behold God with his eyes, and hear His voice. In this manner, therefore, did they also see the Son of God as a man conversant with men, while they prophesied what was to happen, saying that He who was not come as yet was present proclaiming also the impassible as subject to suffering, and declaring that He who was then in heaven had descended into the dust of death.4086 4086
Edersheim Bible History Lifetimes vii.xii Pg 9.6, Temple vii Pg 6.1, Temple xiv Pg 7.1
Treasury of Scriptural Knowledge, Chapter 24VERSE (10) - :10; 3:6; 33:20,23 Ge 32:30 Jud 13:21,22 1Ki 22:19 Isa 6:1-5
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