(73) Thus the Soul of Christ rested in the Grave, in the Father, forty Hours present with its Body; for the heavenly Body was not dead, but the earthly only, the Soul sprung up in the heavenly through Death, and stood forty Hours in Rest; these were the forty Hours in which Adam was asleep, when his wife was taken out of him; and also the forty Days when Moses was on the Mount, [and Israel was tempted to try] whether it was possible to live in the Virtue or Power of the Father in the Kingdom of Heaven. But when it was found to be impossible, then presently the People fell away from the Law of the Father, viz. from the Law of Nature, and worshipped a Calf that they had made, to be instead of God; and Moses broke the Tables of the Law.

(3) According to certain Jewish mystics, Moses ascended Mount Sinai three times, remaining in the presence of God forty days each time. During the first forty days the tables of the written law were delivered to the prophet; during the second forty days he received the soul of the law; and during the last forty days God instructed him in the mysteries of the Qabbalah, the soul of the soul of the law. Moses concealed in the first four books of the Pentateuch the secret instructions that God had given him, and for centuries students of Qabbalism. have sought therein the secret doctrine of Israel. As the spiritual nature of man is concealed in his physical body, so the unwritten law--the Mishna and the Qabbalah--is concealed within the written teachings of the Mosaic code. Qabbalah means the secret or hidden tradition, the unwritten law, and according to an early Rabbi, it was delivered to man in order that through the aid of its abstruse principles he might learn to understand the mystery of both the universe about him and the universe within him.

(26) But that I have said, that he was forty Days in the Paradise, the second Adam's (Christ'Temptation testifies so much to me; as also the Temptation of Israel at Mount Sinai by Moses [staying twice] on the Mount, both which lasted forty Days, which you may read in Moses; and you may read concerning the Temptation of Christ; and you will find Wonders.

(29) Then God stirred up a Prophet among them, even Moses, who gave them Laws, and sharp Doctrines, as Nature required; and these were given them (through the Spirit of the great World) in Zeal, in the Fire. Yet seeing they would live still in the Roughness, therefore they were tried [or tempted to see,] Rule, or Dominion. whether they would live in the Father; and God gave them Bread from Heaven, and fed them forty Years, to try what Manner of People they would be, and whether they would by any Means be brought to cleave to God: He gave them Ordinances and Customs [to observe,] in Meats and Drinks, and also a priestly Order, with heavy and hard Precepts and Punishments, which he published also to them; but it availed not, they were only wicked, and walked in the Dominion [or Regimen] of the Stars; and yet far worse, [they walked] altogether according to the Wrathfulness of Hell.

(16) And if you count, along with the four hundred and fifty years from Joshua to David, the forty years of the rule of Moses, and the other eighty years of Moses's life previous to the exodus of the Hebrews from Egypt, you will make up the sum in all of six hundred and ten years. But our chronology will run more correctly, if to the five hundred and twenty-three years and seven months till the death of David, you add the hundred and twenty years of Moses and the forty years of Solomon. For you will make up in all, down to the death of Solomon, six hundred and eighty-three years and seven months.

(3) Moses ere he might come to see this Ark and for to wit how it should be made, with great long travail he clomb up to the top of the mountain, and dwelled there, and wrought in a cloud six days: abiding unto the seventh day that our Lord would vouchsafe for to shew unto him the manner of this Ark‑making. By Moses’s long travail and his late shewing, be understood those that may not come to the perfection of this ghostly work without long travail coming before: and yet but full seldom, and when God will vouchsafe to shew it.

(5) ¶They went into Capernaum; and on the sabbath day Jesus entered into the synagogue, and taught. They were astonished: for his word was with power: he taught them as one that had authority, and not as the scribes.

(9) And beginning at Moses, he expounded the things in all the Scriptures concerning himself.

(1) MOSES writeth in his first book [Genesis] as if he had been present, and had beheld all with his eyes; but without doubt he received it in writing from his forefathers: It may be he, in the spirit, might well have discerned somewhat more herein than his forefathers did.

(70) It would take an entire volume to give the translations of all the forms the chapter has assumed. It must be sufficient here to give the earliest forms known to us of the text and of the first commentaries. These are printed in characters which show the difference between text and later additions; all of which, it must be remembered, are of extreme antiquity—some two thousand years before any probable date of Moses

(2) Behold, when God the Father had brought Israel into the Wilderness to Mount Sinai, and would give them Laws, in which they should live, then he commanded Moses to come up the Mountain to the Lord, and the rest of the Elders must stay afar off, and the People below the Mountain; and Moses went up the Mountain alone to the Lord, and there appeared the Brightness [or Glory] of the Lord, and on the seventh Day he called Moses, and spoke with him concerning all the Laws. And the Countenance of Moses was glorified from the Lord, so that he could stand before him, and speak with him. Thus also the Man Christ in Ternario Sancto [in the Holy Ternary] when he ascended into his Throne, was glorified on the ninth Day in the Holy Trinity.

(74) And God spoke further to Israel in the Fire, that they should see, that it was not possible to enter into the Land of Promise, [into] Paradise, till the right Joshua or Jesus came, who should bring them through Death into Life. Consider this further; I will set it down very clearly in the other Books concerning the Tables of Moses; search for it, and you will find the whole Ground of whatsoever Moses has spoken and done. Of Christ's Resurrection out of the Grave.

(31) There are then from the birth of Moses till this captivity nine hundred and seventy-two years; but according to strict chronological accuracy, one thousand and eighty-five, six months, ten days. From the reign of David to the captivity by the Chaldeans, four hundred and fifty-two years and six months; but as the accuracy we have observed in reference to dates makes out, four hundred and eighty-two and six months ten days.

(27) Here I will faithfully admonish the Reader, deeply to consider Moses, for shere, under the Vail of Moses, he may look upon the Face of Moses: Also he may see the second Adam in the tLove of the Virgin: Also he may see him in his Temptation, and upon the Cross; as also in Death; and lastly, in the Virtue of the Resurrection at the Right Hand of God: Also you may see Moses on Mount Sinai; and lastly, the Clarification [or Transfiguration] of Christ, Moses and Elias on Mount Tabor: Also you may see herein the whole Scripture of the Old and New Testament: Also you find herein all the Prophets from the Beginning of the World to this Time, and all the Might and Power of all Tyrants, why Things have gone so, and must still go [as they do:] Lastly, you find the golden Gate of the Omnipotence, and of the great Power in the Love and Humility; and why the Children of God must still be tempted; and why the noble Grain of Mustard-Seed must grow in Storms, Crosses, and Misery, and why it cannot be otherwise: Also here you find the Essence of all Essences.

(57) From the birth of Moses to the exodus of the Jews from Egypt, eighty years j and the period down to his death, other forty years. The exodus took place in the time of Inachus, before the wandering of Sothis, Moses having gone forth from Egypt three hundred and forty-five years before. From the rule of Moses, and from Inachus to the flood of Deucalion, I mean the second inundation, and to the conflagration of Phaethon, which events happened in the time of Crotopus, forty generations are enumerated (three generations being reckoned for a century). From the flood to the conflagration of Ida, and the discovery of iron, and the Idaean Dactyls, are seventy-three years, according to Thrasyllus; and from the conflagration of Ida to the rape of Ganymede, sixty-five years. From this to the expedition of Perseus, when Glaucus established the Isthmian games in honour of Melicerta, fifteen years; and from the expedition of Perseus to the building of Troy, thirty-four years. From this to the voyage of the Argo, sixty-four years. From this to Theseus and the Minotaur, thirty-two years; then to the seven at Thebes, ten years. And to the Olympic contest, which Hercules instituted in honour of Pelops, three years; and to the expedition of the Amazons against Athens, and the rape of Helen by Theseus, nine years. From this to the deification of Hercules, eleven years; then to the rape of Helen by Alexander, four years. From the taking of Troy to the descent of Æneas and the founding of Lavinium, ten years; and to the government of Ascanius, eight years; and to the descent of the Heraclidae, sixty-one years; and to the Olympiad of Iphitus, three hundred and thirty-eight years. Eratosthenes thus sets down the dates: "From the capture of Troy to the descent of the Heraclidae, eighty years.

(13) And there in the Center, in the paradisical Matrix, and in the paradisical Heaven, the Spirit of God stood in his own eternal Seat, neither did it depart from thence, and moved upon the material Water with the Fiat, and there formed the Heaven, which was created out of the Midst of the watery Matrix; and he separated the Root of the Darkness from the Light in the Matrix, in which Darkness the Devils remained, and they have not comprehended the Matter in the Matrix, nor the new Light, which sprung up in the Matrix. And so with this Creation and Separation the Length of one Day was finished, and out of the Beginning and End, and Morning and Evening, was the first Day, as Moses writes.

(27) Whereas Joshua was an Image and Similitude, that Israel (because they could not subsist in the Father's Clarity and Love) should be led by the second Joshua (or Jesus) out of the Wrath into the Love, through the Breaking of his Body, and Entering into Death. Moses must enter through Death into Life, and bring his Clarity through Death into Life; even as he appeared with Elias on Mount Thabor to the second Joshua or Jesus, in the Clarity of the Father, and showed him the Pleasure of the Father, [viz.] that he (the second Joshua) should bring Israel through his Death and Clarity into the Promised Land of Paradise.

(100) But seeing these words, evening and morning, are contrary to the current of philosophy and reason, therefore it may be conceived that Moses was not the sole original author thereof, but that it was derived down to him from his forefathers, who reckoned all the six days of the creation in one continued course, and preserved and kept the memory of the creation from Adam, in an obscure word, and so left it to posterity.

(17) And what is the parted hoof? That the righteous walks in this world, and expects the holy eternity to come." Then he adds, "See how well Moses enacted.

(16) Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?