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PARALLEL HISTORY BIBLE - Genesis 33:10
CHAPTERS: Genesis 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, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20
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LXX- Greek Septuagint - Genesis 33:10 ειπεν 2036 5627 δε 1161 ιακωβ 2384 ει 1488 5748 ευρηκα 2147 5758 χαριν 5485 5484 εναντιον 1726 σου 4675 δεξαι 1209 5663 τα 3588 δωρα 1435 δια 1223 2203 των 3588 εμων 1699 χειρων 5501 ενεκεν 1752 τουτου 5127 ειδον 1492 5627 το 3588 προσωπον 4383 σου 4675 ως 5613 αν 302 τις 5100 5101 ιδοι προσωπον 4383 θεου 2316 και 2532 ευδοκησεις με 3165
Douay Rheims Bible And Jacob said: Do not so I beseech thee, but if I have found favor in thy eyes, receive a little present at my hands: for I have seen thy face, as if I should have seen the countenance of God: be gracious to me,
King James Bible - Genesis 33:10 And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me.
World English Bible Jacob said, "Please, no, if I have now found favor in your sight, then receive my present at my hand, because I have seen your face, as one sees the face of God, and you were pleased with me.
Early Church Father Links Anf-05 iii.iii.iii.xii Pg 15, Npnf-206 v.LIII Pg 82
World Wide Bible Resources
Genesis 33:10
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 v.iii.ix Pg 12
Gen. iii. 19. But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in dancing and plaudits which have no sense in them.690 690 Reference is here made to well-known Jewish opinions and practices with respect to the Sabbath. The Talmud fixes 2000 cubits as the space lawful to be traversed. Philo (De Therap.) refers to the dancing, etc. And after the observance of the Sabbath, let every friend of Christ keep the Lord’s Day as a festival, the resurrection-day, the queen and chief of all the days [of the week]. Looking forward to this, the prophet declared, “To the end, for the eighth day,”691 691
Anf-01 viii.vi.xxx Pg 4
Gen. iii. 19. calls the lifeless body of Hector dumb clay. For in condemnation of Achilles dragging the corpse of Hector after death, he says somewhere:2580 2580 Iliad, xxii. — “On the dumb clay he cast indignity, Blinded with rage.”
Anf-01 ix.vii.xvii Pg 2
Gen. iii. 19. If then, after death, our bodies return to any other substance, it follows that from it also they have their substance. But if it be into this very [earth], it is manifest that it was also from it that man’s frame was created; as also the Lord clearly showed, when from this very substance He formed eyes for the man [to whom He gave sight]. And thus was the hand of God plainly shown forth, by which Adam was fashioned, and we too have been formed; and since there is one and the same Father, whose voice from the beginning even to the end is present with His handiwork, and the substance from which we were formed is plainly declared through the Gospel, we should therefore not seek after another Father besides Him, nor [look for] another substance from which we have been formed, besides what was mentioned beforehand, and shown forth by the Lord; nor another hand of God besides that which, from the beginning even to the end, forms us and prepares us for life, and is present with His handiwork, and perfects it after the image and likeness of God.
Anf-01 ix.viii.xiv Pg 4
Gen. iii. 19. as the true course of things proceeds [now and always]. Then again, if the serpent observed the woman not eating, how did he induce her to eat who never had eaten? And who pointed out to this accursed man-slaying serpent that the sentence of death pronounced against them by God would not take [immediate] effect, when He said, “For in the day that ye eat thereof, ye shall surely die?” And not this merely, but that along with the impunity4820 4820 The Greek reads the barbarous word ἀθριξίᾳ, which Massuet thinks is a corruption of ἀθανασίᾳ, immortality. We have, however, followed the conjecture of Harvey, who would substitute ἀπληξίᾳ, which seems to agree better with the context. [attending their sin] the eyes of those should be opened who had not seen until then? But with the opening [of their eyes] referred to, they made entrance upon the path of death.
Anf-03 v.iv.vi.ix Pg 11
Gen. iii. 19. [“Was not said unto the Soul”—says our own Longfellow, in corresponding words.] That, therefore, which came from the ground shall return to the ground. Now that falls down which returns to the ground; and that rises again which falls down. “Since by man came death, by man came also the resurrection.”5590 5590
Anf-03 v.v.xxxi Pg 15
See Bible:Gen.4.10">Gen. ii. 21, 23; iii. 5, 19; iv. 10. and yet it never intimated that they had been created by God. What will Hermogenes have to answer? That the human limbs must belong to Matter, because they are not specially mentioned as objects of creation? Or are they included in the formation of man? In like manner, the deep and the darkness, and the spirit and the waters, were as members of the heaven and the earth. For in the bodies the limbs were made, in the bodies the limbs too were mentioned. No element but what is a member of that element in which it is contained. But all elements are contained in the heaven and the earth.
Anf-03 v.viii.vi Pg 9
Comp. chap. ii. etc. that are submissive to the bishop, to the presbytery, and to the deacons: may I have my portion with them from God! Labour together with one another; strive in company together; run together; suffer together; sleep together; and awake together, as the stewards, and associates,1106 1106 Or, “assessors.” and servants of God. Please ye Him under whom ye fight, and from whom ye shall receive your wages. Let none of you be found a deserter. Let your baptism endure as your arms; your faith as your helmet; your love as your spear; your patience as a complete panoply. Let your works be the charge assigned to you, that you may obtain for them a most worthy1107 1107 Literally, “worthy of God.” recompense. Be long-suffering, therefore, with one another, in meekness, and God shall be so with you. May I have joy of you for ever!1108 1108 Comp. Ignatius’ Epistle to the Ephesians, chap. ii.
Anf-03 v.viii.xviii Pg 10
Gen. iii. 19. Even the man who has not heard the sentence, sees the fact. No death but is the ruin of our limbs. This destiny of the body the Lord also described, when, clothed as He was in its very substance, He said, “Destroy this temple, and in three days I will raise it up again.”7389 7389
Anf-03 v.viii.xxvi Pg 3
Gen. iii. 19. In respect, of course, to his fleshly substance, which had been taken out of the ground, and which was the first to receive the name of man, as we have already shown,7462 7462 See above, ch. v. does not this passage give one instruction to interpret in relation to the flesh also whatever of wrath or of grace God has determined for the earth, because, strictly speaking, the earth is not exposed to His judgment, since it has never done any good or evil? “Cursed,” no doubt, it was, for it drank the blood of man;7463 7463
Anf-03 v.viii.lii Pg 14
Gen. iii. 19. because it was taken out of the earth. And it was from this circumstance that the apostle borrowed his phrase of the flesh being “sown,” since it returns to the ground, and the ground is the grand depository for seeds which are meant to be deposited in it, and again sought out of it. And therefore he confirms the passage afresh, by putting on it the impress (of his own inspired authority), saying, “For so it is written;”7686 7686
Anf-01 v.iii.ix Pg 12
Gen. iii. 19. But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in dancing and plaudits which have no sense in them.690 690 Reference is here made to well-known Jewish opinions and practices with respect to the Sabbath. The Talmud fixes 2000 cubits as the space lawful to be traversed. Philo (De Therap.) refers to the dancing, etc. And after the observance of the Sabbath, let every friend of Christ keep the Lord’s Day as a festival, the resurrection-day, the queen and chief of all the days [of the week]. Looking forward to this, the prophet declared, “To the end, for the eighth day,”691 691
Anf-01 viii.vi.xxx Pg 4
Gen. iii. 19. calls the lifeless body of Hector dumb clay. For in condemnation of Achilles dragging the corpse of Hector after death, he says somewhere:2580 2580 Iliad, xxii. — “On the dumb clay he cast indignity, Blinded with rage.”
Anf-01 ix.vii.xvii Pg 2
Gen. iii. 19. If then, after death, our bodies return to any other substance, it follows that from it also they have their substance. But if it be into this very [earth], it is manifest that it was also from it that man’s frame was created; as also the Lord clearly showed, when from this very substance He formed eyes for the man [to whom He gave sight]. And thus was the hand of God plainly shown forth, by which Adam was fashioned, and we too have been formed; and since there is one and the same Father, whose voice from the beginning even to the end is present with His handiwork, and the substance from which we were formed is plainly declared through the Gospel, we should therefore not seek after another Father besides Him, nor [look for] another substance from which we have been formed, besides what was mentioned beforehand, and shown forth by the Lord; nor another hand of God besides that which, from the beginning even to the end, forms us and prepares us for life, and is present with His handiwork, and perfects it after the image and likeness of God.
Anf-01 ix.viii.xiv Pg 4
Gen. iii. 19. as the true course of things proceeds [now and always]. Then again, if the serpent observed the woman not eating, how did he induce her to eat who never had eaten? And who pointed out to this accursed man-slaying serpent that the sentence of death pronounced against them by God would not take [immediate] effect, when He said, “For in the day that ye eat thereof, ye shall surely die?” And not this merely, but that along with the impunity4820 4820 The Greek reads the barbarous word ἀθριξίᾳ, which Massuet thinks is a corruption of ἀθανασίᾳ, immortality. We have, however, followed the conjecture of Harvey, who would substitute ἀπληξίᾳ, which seems to agree better with the context. [attending their sin] the eyes of those should be opened who had not seen until then? But with the opening [of their eyes] referred to, they made entrance upon the path of death.
Anf-03 v.iv.vi.ix Pg 11
Gen. iii. 19. [“Was not said unto the Soul”—says our own Longfellow, in corresponding words.] That, therefore, which came from the ground shall return to the ground. Now that falls down which returns to the ground; and that rises again which falls down. “Since by man came death, by man came also the resurrection.”5590 5590
Anf-03 v.v.xxxi Pg 15
See Bible:Gen.4.10">Gen. ii. 21, 23; iii. 5, 19; iv. 10. and yet it never intimated that they had been created by God. What will Hermogenes have to answer? That the human limbs must belong to Matter, because they are not specially mentioned as objects of creation? Or are they included in the formation of man? In like manner, the deep and the darkness, and the spirit and the waters, were as members of the heaven and the earth. For in the bodies the limbs were made, in the bodies the limbs too were mentioned. No element but what is a member of that element in which it is contained. But all elements are contained in the heaven and the earth.
Anf-03 v.viii.vi Pg 9
Comp. chap. ii. etc. that are submissive to the bishop, to the presbytery, and to the deacons: may I have my portion with them from God! Labour together with one another; strive in company together; run together; suffer together; sleep together; and awake together, as the stewards, and associates,1106 1106 Or, “assessors.” and servants of God. Please ye Him under whom ye fight, and from whom ye shall receive your wages. Let none of you be found a deserter. Let your baptism endure as your arms; your faith as your helmet; your love as your spear; your patience as a complete panoply. Let your works be the charge assigned to you, that you may obtain for them a most worthy1107 1107 Literally, “worthy of God.” recompense. Be long-suffering, therefore, with one another, in meekness, and God shall be so with you. May I have joy of you for ever!1108 1108 Comp. Ignatius’ Epistle to the Ephesians, chap. ii.
Anf-03 v.viii.xviii Pg 10
Gen. iii. 19. Even the man who has not heard the sentence, sees the fact. No death but is the ruin of our limbs. This destiny of the body the Lord also described, when, clothed as He was in its very substance, He said, “Destroy this temple, and in three days I will raise it up again.”7389 7389
Anf-03 v.viii.xxvi Pg 3
Gen. iii. 19. In respect, of course, to his fleshly substance, which had been taken out of the ground, and which was the first to receive the name of man, as we have already shown,7462 7462 See above, ch. v. does not this passage give one instruction to interpret in relation to the flesh also whatever of wrath or of grace God has determined for the earth, because, strictly speaking, the earth is not exposed to His judgment, since it has never done any good or evil? “Cursed,” no doubt, it was, for it drank the blood of man;7463 7463
Anf-03 v.viii.lii Pg 14
Gen. iii. 19. because it was taken out of the earth. And it was from this circumstance that the apostle borrowed his phrase of the flesh being “sown,” since it returns to the ground, and the ground is the grand depository for seeds which are meant to be deposited in it, and again sought out of it. And therefore he confirms the passage afresh, by putting on it the impress (of his own inspired authority), saying, “For so it is written;”7686 7686
Anf-03 v.iv.iv.xx Pg 17
The four books of the Kings were sometimes regarded as two, “the first” of which contained 1 and 2 Samuel, “the second” 1 and 2 Kings. The reference in this place is to 2 Samuel vii. 12. makes a promise to David for his seed, “which shall proceed,” says he, “out of thy bowels.”3386 3386 He here again makes bowels synonymous with womb. Now, if you explain this simply of Solomon, you will send me into a fit of laughter. For David will evidently have brought forth Solomon! But is not Christ here designated the seed of David, as of that womb which was derived from David, that is, Mary’s? Now, because Christ rather than any other3387 3387 Magis. was to build the temple of God, that is to say, a holy manhood, wherein God’s Spirit might dwell as in a better temple, Christ rather than David’s son Solomon was to be looked for as3388 3388 Habendus in. the Son of God. Then, again, the throne for ever with the kingdom for ever is more suited to Christ than to Solomon, a mere temporal king. From Christ, too, God’s mercy did not depart, whereas on Solomon even God’s anger alighted, after his luxury and idolatry. For Satan3389 3389
Anf-01 vi.ii.vi Pg 15
Ex. xxxiii. 1; Lev. xx. 24. What, then, says Knowledge?1507 1507 The original word is “Gnosis,” the knowledge peculiar to advanced Christians, by which they understand the mysteries of Scripture. Learn: “Trust,” she says, “in Him who is to be manifested to you in the flesh—that is, Jesus.” For man is earth in a suffering state, for the formation of Adam was from the face of the earth. What, then, meaneth this: “into the good land, a land flowing with milk and honey?” Blessed be our Lord, who has placed in us wisdom and understanding of secret things. For the prophet says, “Who shall understand the parable of the Lord, except him who is wise and prudent, and who loves his Lord?”1508 1508
Anf-02 vi.iv.v.x Pg 12.1
Anf-02 vi.iii.i.vii Pg 24.1
Anf-02 vi.iii.i.vii Pg 25.1
Anf-02 vi.iv.v.xiv Pg 125.1
Anf-03 v.ix.xiv Pg 3
Ex. xxxiii. 13. God said, “Thou canst not see my face; for there shall no man see me, and live:”7921 7921
Anf-03 v.ix.xiv Pg 14
Comp. ver. 13 with ver. 11 of Ex. xxxiii. which he ought not to have desired, because he had already seen it? And how, in like manner, does the Lord also say that His face cannot be seen, because He had shown it, if indeed He really had, (as our opponents suppose). Or what is that face of God, the sight of which is refused, if there was one which was visible to man? “I have seen God,” says Jacob, “face to face, and my life is preserved.”7932 7932 Gen. xxii. 30. There ought to be some other face which kills if it be only seen. Well, then, was the Son visible? (Certainly not,7933 7933 Involved in the nunquid. ) although He was the face of God, except only in vision and dream, and in a glass and enigma, because the Word and Spirit (of God) cannot be seen except in an imaginary form. But, (they say,) He calls the invisible Father His face. For who is the Father? Must He not be the face of the Son, by reason of that authority which He obtains as the begotten of the Father? For is there not a natural propriety in saying of some personage greater (than yourself), That man is my face; he gives me his countenance? “My Father,” says Christ, “is greater than I.”7934 7934
Anf-03 v.iv.v.xxii Pg 53
See Ex. xxxiii. 13–23. Not loins, or calves of the legs, did he want to behold, but the glory which was to be revealed in the latter days.4370 4370
Treasury of Scriptural Knowledge, Chapter 33VERSE (10) - Ge 19:19; 47:29; 50:4 Ex 33:12,13 Ru 2:10 1Sa 20:3 Jer 31:2
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