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(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.

(27) And He spake to Jacob and said : "I am the Lord God of Abraham, thy father, and the God of Isaac ; the land whereon thou art sleeping, to thee shall I give it, and to thy seed after thee.

(1) Accordingly all those above-mentioned dogmas appear to have been transmitted from Moses the great to the Greeks. That all things belong to the wise man, is taught in these words: "And because God hath showed me mercy, I have all things." And that he is beloved of God, God intimates when He says, "The God of Abraham, the God of Isaac, the God of Jacob." For the first is found to have been expressly called "friend;" and the second is shown to have received a new name, signifying "he that sees God;" while Isaac, God in a figure selected for Himself as a consecrated sacrifice, to be a type to us of the economy of salvation.

(44) And on the sixteenth the Lord ap- peared unto him, and said unto him, " Jacob, Jacob " ; and he said, " Here am I." And He said unto him : " I am the God of thy fathers, the God of Abraham and Isaac ; fear not to go down into Egypt, for I will there make of thee a great nation.

(87) That is why he says: "Work not for the food which perishes, but for that which abides unto eternal life." Similarly they quote the saying: "The children of the age to come neither marry nor are given in marriage." But if anyone thinks care- fully about this question concerning the resurrection of the dead and those who asked it, he will find that the Lord is not rejecting marriage, but ridding their minds of the expectation that in the resurrection there will be carnal desire. The phrase "the children of this age" is not meant to make a contrast with the children of some other age, but is equivalent to saying "those who are born in this age," who are children because of birth; they beget and are begotten since without birth no one will come into this life. But this birth, which must expect a corresponding corruption, no longer awaits him who has once departed from this life. "Your father in heaven is one," but he is also father of all men by creation. "Therefore call no man your father on earth," which is as if he said: Do not reckon him who begat you by fleshly generation to be the cause of your being, but as the one who co-operated in causing your birth, or rather as a subordinate helper to that end.

(7) But now when they were fallen away from God, [as Adam was,] then came Moses and Joshua, and saw the Apostacy [or Falling away,] and broke the Tables in Pieces, and led them into the Wilderness; where they must all die, except Joshua and Caleb: For the Clarity [or Brightness] of the Father in the Fire, in the first Principle, could not bring them into the promised Land; and although they did eat Manna, yet it did not help [in] the Trial, only Joshua, and at length JESUS must do it.

(38) Further, Esaias the prophet is ordered to take "a new book, and write in it" certain things: the Spirit prophesying that through the exposition of the Scriptures there would come afterwards the sacred knowledge, which at that period was still unwritten, because not yet known. For it was spoken from the beginning to those only who understand. Now that the Saviour has taught the apostles, the unwritten rendering' of the written [Scripture] has been handed down also to us, inscribed by the power of God on hearts new, according to the renovation of the book. Thus those of highest repute among the Greeks, dedicate the fruit of the pomegranate to Hermes, who they say is speech, on account of its interpretation. For speech conceals much. Rightly, therefore, Jesus the son of Nave saw Moses, when taken up [to heaven], double, - one Moses with the angels, and one on the mountains, honoured with burial in their ravines. And Jesus saw this spectacle below, being elevated by the Spirit, along also with Caleb. But both do not see similarly But the one descended with greater speed, as if the weight he carried was great; while the other, on descending after him, subsequently related the glory which he beheld, being able to perceive more than the other as having grown purer; the narrative, in my opinion, showing that knowledge is not the privilege of all. Since some look at the body of the Scriptures, the expressions and the names as to the body of Moses; while others see through to the thoughts and what it is signified by the names, seeking the Moses that is with the angels.

(13) Wherefore also Moses says, " Show Thyself to me," - intimating most clearly that God is not capable of being taught by man, or expressed in speech, but to be known only by His own power. For inquiry was obscure and dim; but the grace of knowledge is from Him by the Son. Most clearly Solomon shall testify to us, speaking thus: "The prudence of man is not in me: but God giveth me wisdom, and I know holy things." Now Moses, describing allegorically the divine prudence, called it the tree of life planted in Paradise; which Paradise may be the world in which all things proceeding from creation grow. In it also the Word blossomed and bore fruit, being "made flesh," and gave life to those "who had tasted of His graciousness;" since it was not without the wood of the tree that He came to our knowledge. For our life was hung on it, in order that we might believe. And Solomon again says: "She is a tree of immortality to those who take hold of her." "Behold, I set before thy face life and death, to love the Lord thy God, and to walk in His ways, and hear His voice, and trust in life. But if ye transgress the statutes and the judgments which I have given you, ye shall be destroyed with destruction. For this is life, and the length of thy days, to love the Lord thy God."

(23) And Jacob awoke from his sleep, and behold Abraham was cold as ice, and he said: "Father, father!"; but there was none that spake, and he knew thathe was dead.

(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.

(5) Thus also Moses and Elias appeared to the Disciples of Christ in their own Form and Shape, on Mount Tabor, though they had been a long Time in Heaven before. [John 17.]

(1) And it came to pass in the first year of the exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, that God spake to Moses-; saying : " Come up to Me on the Mount, and I will give thee two tables of stone of the law and of the commandment, which I have written, that thou mayst teach them."

(4) Barnabas, too, who in person preached the word along with the apostle in the ministry of the Gentiles, says, "I write to you most simply, that ye may understand." Then below, exhibiting already a clearer trace of gnostic tradition, he says, "What says the other prophet Moses to them? Lo, thus saith the Lord God, Enter ye into the good land which the Lord God sware, the God of Abraham, and Isaac, and Jacob; and ye received for an inheritance that land, flowing with milk and honey. What says knowledge? Learn, hope, it says, in Jesus, who is to be manifested to you in the flesh. For man is the suffering land; for from the face of the ground was the formation of Adam. What, then, does it say in reference to the good land, flowing with milk and honey? Blessed be our Lord, brethren, who has put into our hearts wisdom, and the understanding of His secrets. For the prophet says, "Who shall understand the Lord's parable but the wise and understanding, and he that loves his Lord?" It is but for few to comprehend these things. For it is not in the way of envy that the Lord announced in a Gospel, "My mystery is to me, and to the sons of my house;" placing the election in safety, and beyond anxiety; so that the things pertaining to what it has chosen and taken may be above the reach of envy. For he who has not the knowledge of good is wicked: for there is one good, the Father; and to be ignorant of the Father is death, as to know Him is eternal life, through participation in the power of the incorrupt One. And to be incorruptible is to participate in divinity; but revolt from the knowledge of God brings corruption. Again the prophet says: "And I will give thee treasures, concealed, dark, unseen; that they may know that I am the Lord."

(5) Now, if there be any other or strange God without, and besides this God, who then shall make thee living again out of this God, in whom thou shalt be departed and turned to Dust? How shall that strange God, out of whom thou art not created, and in whom thou didst never live, bring thy Body and Spirit together again?

(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.

(5) And the same apostle owns that he bears witness to the Jews, "that they have a zeal of God, but not according to knowledge. For, being ignorant of God's righteousness, and seeking to establish their own, they have not submitted themselves to the righteousness of God." For they did not know and do the will of the law; but what they supposed, that they thought the law wished. And they did not believe the law as prophesying, but the bare word; and they followed through fear, not through disposition and faith. "For Christ is the end of the law for righteousness," who was prophesied by the law to every one that believeth. Whence it was said to them by Moses, "I will provoke you to jealousy by them that are not a people; and I will anger you by a foolish nation, that is, by one that has become disposed to obedience." And by Isaiah it is said, "I was found of them that sought Me not; I was made manifest to them that inquired not after Me," - manifestly previous to the coming of the Lord; after which to lsrael, the things prophesied, are now appropriately spoken: "I have stretched out My hands all the day long to a disobedient and gainsaying people." Do you see the cause of the calling from among the nations, clearly declared, by the prophet, to be the disobedience and gainsaying of the people? Then the goodness of God is shown also in their case. For the apostle says, "But through their transgression salvation is come to the Gentiles, to provoke them to jealousy," and to willingness to repent. And the Shepherd, speaking plainly of those who had fallen asleep, recognises certain righteous among Gentiles and Jews, not only before the appearance of Christ, but before the law, in virtue of acceptance before God, - as Abel, as Noah, as any other righteous man. He says accordingly, "that the apostles and teachers, who had preached the name of the Son of God, and had fallen asleep, in power and by faith, preached to those that had fallen asleep before." Then he subjoins: "And they gave them the seal of preaching.

(39) Thus, O blind Jew, Turk and Heathen, thou seest that there are Three Persons in the Deity, thou canst not deny it, for thou livest and art, or hast thy Being in the Three Persons, and thou hast thy Life from them, and in the Power of these Three Persons thou art to rise from the Dead at the last Day, and live Eternally. Note.

(84) These very deep and difficult Matters are not profitable for you, you ought not to look after them; we must only set them down, that you may see what the Ground is, and what the Error is. For we are not the Cause of these Writings, but you (in your high puffed up Lust) have stirred up the Spirit, that you might find out the Thoughts of your Hearts; let the Resurrection of Christ be powerful [and effectual] to you, for his Resurrection is your Resurrection, and in him we shall grow and flourish, and live eternally; only stick to him, and then you cannot perish in any Distress, for if you have him, you have the Holy Trinity of God.