On the question why certain Names in the Holy Scriptures are changed (6-10)

When therefore you hear that God has been seen by man, you must consider that this is said without any reference to that light which is perceptible by the external senses, for it is natural that that which is appreciable only by the intellect should be presented to the intellect alone; and the fountain of the purest light is God; so that when God appears to the soul he pours forth his beams without any shade, and beaming with the most radiant brilliancy.

Do not, however, think that the living God, he who is truly living, is ever seen so as to be comprehended by any human being; for we have no power in ourselves to see any thing, by which we may be able to conceive any adequate notion of him; we have no external sense suited to that purpose (for he is not an object which can be discerned by the outward sense), nor any strength adequate to it: therefore, Moses, the spectator of the invisible nature, the man who really saw God (for the sacred scriptures say that he entered "into the darkness," [*] by which expression they mean figuratively to intimate the invisible essence), having investigated every part of every thing, sought to see clearly the much-desired and only God;

but when he found nothing, not even any appearance at all resembling what he had hoped to behold; he, then, giving up all idea of receiving instruction on that point from any other source, flies to the very being himself whom he was seeking, and entreats him, saying, "Show me thyself that I may see thee so as to know thee." [*]

But, nevertheless, he fails to obtain the end which he had proposed to himself, and which he had accounted the most all-sufficient gift for the most excellent race of creation, mankind, namely a knowledge of those bodies and things which are below the living God.

For it is said unto him, "Thou shalt see my back parts, but my face shall not be beheld by thee." [*] As if it were meant to answer him: Those bodies and things which are beneath the living God may come within thy comprehension, even though every thing would not be at once comprehended by thee, since that one being is not by his nature capable of being beheld by man.

And what wonder is there if the living God is beyond the reach of the comprehension of man, when even the mind that is in each of us is [*] [*] [*]