(11) Then he fled from Egypt and fed sheep, being thus trained beforehand for pastoral rule. For the shepherd's life is a preparation for sovereignty in the case of him who is destined to rule over the peaceful flock of men, as the chase for those who are by nature warlike. Thence God brought him to lead the Hebrews.

(90) And I saw till that man, who wrote down the names of the shepherds [and] carried up into the presence of the Lord of the sheep [came and helped it and showed it everything: he had come down for the help of that ram].

(89) And the Lord of the sheep remained unmoved till all the sheep were dispersed over the field and mingled with them (i.e. the beasts), and they (i.e. the shepherds) did not save them out of the hand of the beasts.

(1) The histories of the Hebrews say, O noble Demophilus, that, even that holy, distinguished Moses was deemed worthy of the Divine manifestation on account of his great meekness. And, if at any time they describe him as being excluded from the vision of God, they do not cast him out from God for his meekness. But they say that when speaking very rashly, and opposing the Divine Counsels, Jehovah was angry with him with wrath. But when they make him proclaimed by his God-discerned deserts, he is proclaimed, from his pre-eminent imitation of the Good. For he was very meek, and on this account is called "Servant of God," and deemed more fit for vision of God than all Prophets. Now, when certain envious people were contending with him and Aaron, about the High Priesthood and government of the tribes, he was superior to all love of honour, and love of rule, and referred the presidency over the people to the Divine judgment. And, when they even rose up against him, and reproaching him concerning the precedency, were threatening him, and were already almost upon him, the meek man invoked the Good for preservation, but very suitably asserted that he would be guiltless of all evils to the governed. For he knew that it is necessary, that the familiar with God the Good should be moulded, as far as is attainable, to that which is specially most like the Good, and should be conscious within himself of the performance of deeds of good friendship. And what made David, the father of God, a friend of God? Even for being good and generous towards enemies. The Super-Good, and the Friend of Good says--"I have found a man after mine own heart." Further also, a generous injunction was given, to care for even one's enemy's beasts of burden. And Job was pronounced just, as being free from injury. And Joseph did not take revenge upon the brethren who had plotted against him; and Abel, at once, and without suspicion, accompanied the fratricide. And the Word of God proclaims all the good as not devising evil things, not doing them, but neither being changed from the good, by the baseness of others, but, on the contrary, after the example of God, as doing good to, and throwing their shield over the evil; and generously calling them to their own abundant goodness, and to their own similitude. But let us ascend higher, not proclaiming the gentleness of holy men, nor kindness of philanthropic angels, who take compassion upon nations, and invoke good on their behalf, and punish the destructive and devastating mobs, and, whilst being grieved over calamities, yet rejoice over the safety of those who are being called back to things good; nor whatever else the Word of God teaches concerning the beneficent angels; but, whilst in silence welcoming the beneficent rays of the really good and super-good Christ, by them let us be lighted on our path, to His Divine works of Goodness. For assuredly is it not of a Goodness inexpressible and beyond conception, that He makes all things existing to be, and brought all things themselves to being, and wishes all things ever to become near to Himself, and participants of Himself, according to the aptitude of each? And why? Because He clings lovingly to those who even depart from Him, and strives and beseeches not to be disowned by those beloved who are themselves coy; and He bears with those who heedlessly reproach Him, and Himself makes excuse for them, and further promises to serve them, and runs towards and meets even those who hold themselves aloof, immediately that they approach; and when His entire self has embraced their entire selves, He kisses them, and does not reproach them for former things, but rejoices over the present, and holds a feast, and calls together the friends, that is to say, the good, in order that the household may be altogether rejoicing. (But, Demophilus, of all persons in the world, is at enmity with, and very justly rebukes, and teaches beautiful things to, good men, and rejoices.) "For how," He says, "ought not the good to rejoice over safety of the lost, and over life of those who are dead." And, as a matter of course, He raises upon His shoulders that which with difficulty has been turned from error, and summons the good angels to rejoicing, and is generous to the unthankful, and makes His sun to rise upon evil and good, and presents His very soul as an offering on behalf of those who are fleeing from Him. But thou, as thy letters testify, I do not know how, being in thy senses, hast spurned one fallen down before the priest, who, as thou sayest, was unholy and a sinner. Then this one entreated and confessed that he has come for healing of evil deeds, but thou didst not shiver, but even insolently didst cover with abuse the good priest, for shewing compassion to a penitent, and justifying the unholy. And at last, thou saidst to the priest, "Go out with thy like"; and didst burst, contrary to permission, into the sanctuary, and defiledst the Holy of holies, and writest to us, that "I have providentially preserved the things sacred, which were about to be profaned, and am still keeping them undefiled." Now, then, hear our view. It is not lawful that a priest should be corrected by the Leitourgoi, who are above thee, or by the Therapeutae, who are of the same rank with thee; even though he should seem to act irreverently towards things Divine, and though he should be convicted of having done some other thing forbidden. For, if want of order, and want of regulation, is a departure from the most Divine institutions and decrees, it is not reasonable that the divinely transmitted order should be changed on God's behalf. For Almighty God is not divided against Himself, for, "how then shall His kingdom stand?" And if the judgment is of God, as the Oracles affirm, and the priests are angels and interpreters, after the hierarchs, of the Divine judgments, learn from them through whom thou wast deemed worthy to be a Therapeutes, through the intermediate Leitourgoi, when opportunity serves, the things Divine suitable for thyself. And do not the Divine Symbols proclaim this, for is not the Holy of holies altogether simply separated from all, and the order of the consecrators is in closer proximity to it than the rank of the priests, and following these, that of the Leitourgoi. But the gates of the sanctuary are bounded by the appointed Therapeutae, within which they are both ordained, and around which they stand, not to guard them, but for order, and teaching of themselves that they are nearer the people than the priesthood. Whence the holy regulation of the priests orders them to participate in things Divine, enjoining the impartation of these to others, that is to say, the more inward. For even those who always stand around the Divine Altar, for a symbolical purpose, see and hear things Divine revealed to themselves in all clearness; and advancing generously to things outside the Divine Veils, they shew, to the subject Therapeutae, and to the holy people, and to the orders under purification, according to their meetness, things holy which had been beautifully guarded without pollution, until thou didst tyrannically burst into them, and compelledst the Holy of holies, against its will, to be strutted over by thee, and thou sayest, that thou holdest and guardest the sacred things, although thou neither hast known, nor heard, nor possessest any of the things belonging to the priests; as neither hast thou known the truth of the Oracles, whilst cavilling about them each day to subversion of the hearers. And even if same civil Governor undertook what was not commanded him by a King, justly would any one of the subordinates standing by be punished who dared to criticise the Governor, when justifying, or condemning any one; (for I do not go so far as to say to vituperate), and at the same time thought to cast him from his government; but thou, man, art thus rash in what concerns the affairs of the meek and good, and his hierarchical jurisdiction. We are bound to say these things, when any one undertakes what is above his rank, and at the same time thinks that he acts properly. For this is not within the powers of any one. For what was Ozias doing out of place, when offering incense to Almighty God? and what Saul in sacrificing? Yea, further, what were those domineering demons, who were truly proclaiming the Lord Jesus God? But every one who meddles with other people's business, is outlawed by the Word of God; and each one shall be in the rank of his own service, and alone the High Priest shall enter into the Holy of holies, and once only throughout the year, and this in the full legal hierarchical purification. And the priests encompass the holy things, and the Levites must not touch the holy things, lest they die. And Jehovah was angry with wrath at the rashness of Ozias, and Mariam becomes leprous, because she had presumed to lay down laws for the lawgiver. And the demons fastened on the sons of Sceva, and He says, "I did not send them, yet they ran, and I spake not to them yet they prophesied." "And the profane who sacrifices to me a calf, (is) as he who slays a dog," and to speak briefly, the all-perfect justice of Almighty God does not tolerate the disregarders of law, but whilst they are saying "in Thy Name, we ourselves did many wonderful works," He retorts, "And I know you not; go from Me all ye workers of lawlessness." So that it is not permissible, as the holy Oracles say, even to pursue things that are just, when not according to order, but each must keep to himself, and not meditate things too high and too deep for him, but contemplate alone things prescribed for him according to order.

(8) They say unto him, The son of David. He saith unto them,

(2) And I do say: Who art thou? He saith: I am Man-Shepherd (Poemandres), Mind of all-masterhood; I know what thou desirest and I'm with thee everywhere.

(13) Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?

(34) I am the good shepherd: the good shepherd giveth his life for the sheep. But he that is a hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is a hireling, and careth not for the sheep.

(1) Our Moses then is a prophet, a legislator, skilled in military tactics and strategy, a politician, a philosopher. And in what sense he was a prophet, shall be by and by told, when we come to treat of prophecy. Tactics belong to military command, and the ability to command an army is among the attributes of kingly rule. Legislation, again, is also one of the functions of the kingly office, as also judicial authority.

(6) Then, with her maids, the daughter of the king, To bathe her beauty in the cleansing stream, Came near, straight saw, and took and raised me up; And knew me for a Hebrew. Miriam My sister to the princess ran, and said, 'Is it thy pleasure, that I haste and find A nurse for thee to rear this child Among the Hebrew women?' The princess Gave assent. The maiden to her mother sped, And told, who quick appeared. My own Dear mother took me in her arms. Then said The daughter of the king: 'Nurse me this child, And I will give thee wages.' And my name Moses she called, because she drew and saved Me from the waters on the river's bank.

(28) And when he putteth forth his own sheep, he goeth before them,

(69) The name of the first Jeqôn: that is, the one who led astray ⌈all⌉ the sons of God, and brought them down to the earth, and led them astray through the daughters of men.

(2) .... And Jesse begat David the king; and David the king begat Solomon; and Solomon begat....

(5) I am not sent but unto the lost sheep of the house of Israel.

(89) And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from the sheep, and brought it up to me, and caused it to dwell there.

(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.

(2) Upon this the Creator of the Kine (the holy herds) asked of Righteousness : How (was) thy guardian for the Kine (appointed) by thee when, as having power (over all her fate), ye made her? (In what manner did ye secure) for her, together with pasture, a cattle-chief who was both skilled and likewise energetic? Whom did ye select as her (life's) master who might hurl back the fury of the wicked ?

(35) Who, then, is David? And who is Solomon? And what is the foundation? And what is the wall which surrounds Jerusalem? And who are the demons? And what are the waterpots? And who are the Romans? But these are mysteries ... ... (11 lines unrecoverable) ... victorious over [...] the Son of Man [...] undefiled ... ... (3 lines unrecoverable) ... and he [...] when he [...]. For [...] is a great ... ... (1 line unrecoverable) ... to this nature ... ... (1 line unrecoverable) ... those that [...] all in a [...] blessed, and they [...] like a salamander. It goes into the flaming fire which burns exceedingly; it slithers into the furnace ... ... (13 lines unrecoverable) ... the furnace ... ... (1 line unrecoverable) ... the boundaries [...], that they might see [...] and the power [...] sacrifice. Great is the sacrifice ... ... (2 lines unrecoverable) ..., but in a [...] aside [...]. And the Son of Man [...], and he has become manifest through the bubbling fountain of immortality. ... ... (1 line unrecoverable) ... he is pure, and he is [...]. A free man is not envious. He is set apart from everyone, from every audacity and envy the power of which is great [...] is (a) disciple [...] pattern of law [...] these [...] only ... ... (2 lines unrecoverable) ... they placed him under a [...] a teaching ... ... (1 line unrecoverable) ... his teaching, saying, "Even if an angel comes from heaven, and preaches to you beyond that which we preached to you, may he be anathema," (Gal 1:8) not letting the [...] of the soul which [...] freedom [...]. For they are still immature [...] they are not able to keep this law which works by means of these heresies - though it is not they, but the powers of Sabaoth - by means of the [...] the doctrines [...] as they have been jealous of some [...] law(s) in Christ. Those who will [...] power [...] they reach the [...] the twelve judge [...] them [...] the fountain of immortality ... ... (3 lines unrecoverable) ... in order that ... ... (3 lines unrecoverable) ... good [...] the whole place. [...] there the enemies. He baptized himself, and the [...] he became divine; he flew up, (and) they did not grasp him. [...] there the enemies [...], since it was not possible for them to bring him down again. If every [...] grasps him with ignorance, attending to those who teach in the corners by means of carved things and artful tricks, they are not able [...].

(2) Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?

(70) And as Jeroboam's Calves were an Abomination to God, which he yet with earnest Zeal set up to serve the true God thereby, only that he might preserve his worldly Kingdom, that the People might not fall from him, when they were to go up to Jerusalem to offer Sacrifice; and God rejected him and his whole House for it; and as Moses came (in Wrath) because of their divine Service before the Calf, and broke the Tables of the divine Law, and took his Sword, and one Brother must slay the other, because of their Abominations and Sins of false Worshipping of God; so also (thou blind World in Babel of Confusion) seeing thou art fallen away from the omnipresent, omniscient, all-seeing, all-hearing, all-smelling, and all-feeling Heart, Jesus Christ, and set upon thy own conceited Ways, and dost not desire to see the gracious Countenance itself of Jesus Christ, and wilt not lay aside thy Shame and Whoredom, thy appearing Show of Holiness of Hypocrisy, thy self-conceited wilful Pride, Might, Authority, Pomp and State, but livest in thy invented Holiness, for thy Pleasure, in Covetousness, Gormandizing, Gluttony, and Drunkenness, and in mere exalting of thyself in Honour; therefore the second Moses (who was promised by the first, and whom Men should hear) has broken the Tables of his Law, whereupon his precious Incarnation, suffering Death, Resurrection, and entering into Heaven stood, and has stopt their Entering into thy Ears; and has sent thee strong Delusions (out of the Spirit of thy own invented Show of Holiness) as St. Paul says; so that thou believest the Spirit of Lying, and livest according to thy fleshly Lust, that so thy own invented Show of Holiness with thy false Key (which does not open the Suffering and Dying of Jesus Christ in his Death) deceives thyself.