וְעַתָּ֡ה אִם־נָא֩ מָצָ֨אתִי חֵ֜ן בְּעֵינֶ֗יךָ הוֹדִעֵ֤נִי נָא֙ אֶת־דְּרָכֶ֔ךָ וְאֵדָ֣עֲךָ֔ לְמַ֥עַן אֶמְצָא־חֵ֖ן בְּעֵינֶ֑יךָ וּרְאֵ֕ה כִּ֥י עַמְּךָ֖ הַגּ֥וֹי הַזֶּֽה׃
און אַצונד, אױב, איך בעט דיך, איך האָב געפֿונען לײַטזעליקײט אין דײַנע אױגן, לאָז מיך װיסן, איך בעט דיך, דײַנע װעגן, אַז איך זאָל דיך קענען, כּדי איך זאָל געפֿינען לײַטזעליקײט אין דײַנע אױגן; און זע אַז דאָסדאָזיקע פֿאָלק איז דאָך דײַן פֿאָלק.
On the Change of Names
[8] And when there was no sign of finding aught, not even any semblance of what he hoped for, in despair of learning from others, he took refuge with the Object of his search Itself and prayed in these words: “Reveal Thyself to me that I may see Thee with knowledge” (Ex. 33:13). And yet he fails to gain his object. To know what lies below the Existent, things material and immaterial alike, is a most ample gift even for the best sort among mortals, as God judges,
On the Change of Names
§ 7. Into the darkness. Philo treats this text in much the same way in De Post. 14 ff., and follows it up in the same way with Ex. 33:13. But there he insists on a point which he does not make here, viz. that the search is not altogether fruitless, since to realize that τὸ ὄν is incomprehensible is in itself a vast boon.
On the Posterity of Cain and his Exile
[13] These and other exhortations like these does Moses address to others. But so unceasingly does he himself yearn to see God and to be seen by Him, that he implores Him to reveal clearly His own nature (Exod. 33:13), which is so hard to divine, hoping thus to obtain at length a view free from all falsehood, and to exchange doubt and uncertainty for a most assured confidence. Nor will he abate the intensity of his desire, but although he is aware that he is enamoured of an object which entails a hard quest, nay, which is out of reach, he will nevertheless struggle on with no relaxation of his earnest endeavour, but honestly and resolutely enlisting all his faculties to co-operate for the attainment of his object.