Exodus 33:15
And Moses said: If thou thyself dost not go before, bring us not out of this place.
Open Exodus 33:15 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Et ait Moyses : Si non tu ipse præcedas, ne educas nos de loco isto.
- Septuagint (Swete)
- καὶ λέγει πρὸς αὐτόν Εἰ μὴ αὐτὸς σὺ πορεύῃ, μή με ἀναγάγῃς ἐντεῦθεν.
- Hebrew (WLC)
- וַיֹּ֖אמֶר אֵלָ֑יו אִם אֵ֤ין פָּנֶ֨יךָ֙ הֹלְכִ֔ים אַֽל תַּעֲלֵ֖נוּ מִזֶּֽה
Haydock's commentary
Thyself. Moses desires a farther explanation, or a positive assurance that God would conduct them.
By all, ab omnibus, distinguished in glory from all others. (Chaldean)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
Tertullian The Five Books Against Marcion, The Same Conclusion Supported by the Transfiguration. Marcion Inconsistent in Associating with Christ in Glory Two Such Eminent Servants of the Creator as Moses and Elijah. St. Peter's Ignorance Accounted for on Montanist Principle
You ought to be very much ashamed of yourself on this account too, for permitting him to appear on the retired mountain in the company of Moses and Elias, whom he had come to destroy. This, to be sure, was what he wished to be understood as the meaning of that voice from heaven: “This is my beloved Son, hear Him”, Him , that is, not Moses or Elias any longer. The voice alone, therefore, was enough, without the display of Moses and Elias; for, by expressly mentioning whom they were to hear, he must have forbidden all others from being heard. …
Origen Origen's Commentary on Matthew, Chapter XXVI
“ See that ye despise not one of these little ones. ” It seems to me that as among the bodies of men there are differences in point of size, so that some are little, and others great, and others of middle height, and, again, there are differences among the little, as they are more or less little, and the same holds of the great, and of those of middle height, so also among the souls of men, there are some things which give them the stamp of littleness, and other things the stamp of greatness, so to speak, and generally, after the analogy of things bodily, other things the stamp of mediocrity. …
St Augustine On the Holy Trinity, In What Manner Moses Saw God
28. Add, too, that which the Lord afterward said to Moses, “Thou canst not see my face: for there shall no man see my face, and live. And the Lord said, Behold, there is a place by me, and thou shall stand upon a rock: and it shall come to pass, while my glory passeth by, that I will put thee into a watch-tower of the rock, and will cover thee with my hand while I pass by: and I will take away my hand, and thou shalt see my back parts; but my face shall not be seen.”
St Gregory of Nyssa Against Eunomius, He then exposes the ignorance of Eunomius, and the incoherence and absurdity of his arguments, in speaking of the Son as “the Angel of the Existent,” and as being as much below the Divine Nature as the Son is superior to the things created by Himself. And in this connection there is a noble and forcible counter-statement and an indignant refutation, showing that He Who gave the oracles to Moses is Himself the Existent, the Only-begotten Son, Who to the petition of Moses, “If Thou Thyself goest not with us, carry me not up hence,” said, “I will do this also that thou hast said”; Who is also called “Angel” both by Moses and Isaiah: wherein is cited the text, “Unto us a Child is born.”
But he strives to prop up his absurdity by the testimony of Scripture, and puts forth Moses as his advocate against the truth. For as though that were the source from which he drew his arguments, he freely sets forth to us his own fables, saying, “He Who sent Moses was the Existent Himself, but He by Whom He sent and spake was the Angel of the Existent, and the God of all else.” That his statement, however, is not drawn from Scripture, may be conclusively proved by Scripture itself. But if he says that this is the sense of what is written, we must examine the original language of Scripture. Moreover let us first notice that Eunomius, after calling the Lord God of all things after Him, allows Him no superiority in comparison with the angelic nature. …