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the Jews to dare this too, if indeed it had appeared in another plant. 103 VII Why was Moses commanded to loose his sandal? Some say, that he might cast off the cares of life, which are joined to mortal life; for the leather of the sandals is dead. but some, that with bare feet, it says, he might sanctify the ground. But I accept neither of these; for first, he had not yet been ordained either high priest or prophet; and then, since God had consecrated the place, and for this reason had named it holy, I think it superfluous to say that Moses sanctified the place with his feet. I therefore think that two things are signified by this; for first, by this word he makes him more reverent, so that he would hear what was commanded with fear; then, he is taught beforehand how the priests must minister in the tabernacle. For they too performed their ministries and sacrifices with bare feet. VIII Since God foreknew Pharaoh's disobedience, why did He not punish him from the beginning? That He foreknew, He has made clear: "for I know," he says, "that Pharaoh king of Egypt will not let you go, unless with a mighty hand. And stretching out my hand I will strike the Egyptians." But yet, being good and loving-mankind, He does not endure to punish from foreknowledge alone; but He awaits the outcome of events and shows to all the justice of the punishment. And besides, it is far more just for that one's wickedness to be exposed than for 104 God to be thought harsh. For if He had punished before the proofs, He would have seemed both cruel and unjust; but now both the long-suffering of God has been shown and that one's impious and bestial nature has been exposed. IX Why did He give as the first sign the transformation of the rod into a serpent? Since Pharaoh, being of a rational nature, used cruelty against the Hebrews, and rendered the godlike bestial, He commanded the rod with which He scourged him to be changed into a serpent; for a refutation of his bestiality, and an indication of his hostility. For to the curse of the serpent He also added this: "I will put enmity between you and between the woman" and what follows. X What does the leprosy of the hand signify? The race of Jacob, raised in piety, had entered into Egypt; but there it learned the impiety of the Egyptians. But being delivered from their bondage, it came to know the God of all. Therefore, through the alteration of the hand, He has shown their leprosy, and their cleansing. And in addition to these things, the Lord God was also arranging another matter, for since He was about to establish the law concerning lepers, and to call them unclean; but nothing involuntary is unclean; arranging other things through these, He used these laws; which, when we come to those passages, we will declare with God's help. He made the hand of the lawgiver leprous, teaching those who have been instructed in the perfect things, that nothing of the sort is unclean. For the right hand that worked those wonders, having first become leprous, ministered to the divine 105 signs, and changed the elements. And by this He also taught the lawgiver not to be proud, but to know his nature by remembering his leprous right hand. XI Since the Lord of all used Moses as a minister, why did He form him with a weak voice and slow of tongue? Because this showed the divine power more. For just as He ordained fishermen and tax collectors and cobblers as preachers of truth and teachers of piety, so through a weak voice and a slow tongue, He put to shame the wise men of the Egyptians. XII How is "I will harden Pharaoh's heart" to be understood? It was very easy for God to bring utter destruction after the first disobedience, but using ineffable long-suffering He brought moderate chastisements upon him. But these things made his heart resistant; for, thinking that God was not able to use greater punishments, he despised the moderate scourgings. And that these things are so, the history teaches. For first, having heard those divine words, "Send my people away, that they may serve me in the wilderness," he replied and said: "

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ἰουδαίους καὶ τοῦτο τολμῆσαι, εἴπερ ἐν ἄλλῳ ὤφθη φυτῷ. 103 VII ∆ιὰ τί προσετάχθη ὁ Μωϋσῆς τὸ ὑπόδημα λῦσαι; Τινές φασιν, ἵνα τὰς βιωτικὰς ἀπορρίψῃ μερίμνας, τὰς τῷ θνητῷ βίῳ συνεζευγμένας· νεκρὰ γὰρ τῶν ὑποδημάτων τὰ δέρματα. τινὲς δέ, ἵνα γυμνοῖς, φησί, τοῖς ποσὶν ἁγιάσῃ τὴν γῆν. ἐγὼ δὲ οὐδέτερον τούτων προ σίεμαι· πρῶτον μὲν γάρ, οὐδέπω οὔτε ἀρχιερεὺς οὔτε προφήτης ἐκεχει ροτόνητο· ἔπειτα δὲ τοῦ Θεοῦ τὸν τόπον καθιερώσαντος, καὶ τούτου χάριν ἅγιον ὀνομάσαντος, περιττὸν οἶμαι λέγειν Μωϋσέα τοῖς ποσὶν ἁγιάσαι τὸν τόπον. δύο τοίνυν ἡγοῦμαι διὰ τούτου δηλοῦσθαι· πρῶτον μὲν γὰρ εὐλαβέστερον αὐτὸν τῷδε τῷ λόγῳ καθίστησιν, ὥστε μετὰ δέους τῶν προσταττομένων ἀκοῦσαι· ἔπειτα προπαιδεύεται, πῶς χρὴ τοὺς ἱερέας ἐν τῇ σκηνῇ λειτουργεῖν. γυμνοῖς γὰρ κἀκεῖνοι ποσὶ τὰς λειτουρ γίας ἐπετέλουν καὶ τὰς θυσίας. VIII Προειδὼς ὁ Θεὸς τοῦ Φαραὼ τὸ δυσπειθές, τί δήποτε μὴ ἐξ ἀρχῆς αὐτὸν ἐκόλασεν; Ὅτι προῄδει δεδήλωκεν· " οἶδα, γάρ φησιν, ὅτι οὐ προήσεται ὑμᾶς Φαραὼ βασιλεὺς Αἰγύπτου, εἰ μὴ μετὰ χει ρὸς κραταιᾶς. καὶ ἐκτείνας τὴν χεῖρα πατάξω τοὺς αἰγυπτίους ". ἀλλ' ὅμως ἀγαθὸς ὢν καὶ φιλάνθρωπος κολάζειν ἐκ μόνης προγνώσεως οὐκ ἀνέχεται· ἀλλ' ἀναμένει τῶν πραγ μάτων τὸ τέλος καὶ δείκνυσιν ἅπασι τῆς τιμωρίας τὸ δίκαιον. ἄλλως τε καὶ πολλῷ δικαιότερον τὸ τὴν ἐκείνου γυμνωθῆναι πονηρίαν τοῦ τὸν 104 Θεὸν ἀπηνῆ νομισθῆναι. εἰ γὰρ πρὸ τῶν ἐλέγχων ἐκόλασεν, ἔδοξεν ἂν καὶ ὠμὸς εἶναι καὶ ἄδικος· νῦν δὲ καὶ τοῦ Θεοῦ τὸ μακρόθυμον δέδεκται κἀκείνου τὸ δυσσεβὲς καὶ θηριῶδες ἐλήλεγκται. IX ∆ιὰ τί πρῶτον σημεῖον δέδωκε τῆς ῥάβδου τὴν εἰς ὄφιν μεταβολήν; Ἐπειδὴ λογικῆς ὁ Φαραὼ φύσεως ὢν ὠμότητι κατὰ τῶν ἑβραίων ἐχρήσατο, καὶ τὸ θεοειδὲς θηριῶδες ἀπέφηνε, τὴν ῥάβδον δι' ἧς αὐτὸν ἐμαστίγω σεν εἰς ὄφιν μεταβληθῆναι προσέταξεν· εἰς ἔλεγχον μὲν τῆς ἐκείνου θη ριωδίας, ἔμφασιν δὲ τῆς δυσμενείας. καὶ γὰρ τῇ τοῦ ὄφεως ἀρᾷ καὶ τοῦτο προστέθεικεν· " ἔχθραν θήσω ἀναμέσον σοῦ καὶ ἀνα μέσον τῆς γυναικὸς " καὶ τὰ ἑξῆς. X Ἡ λέπρωσις τῆς χειρὸς τί δηλοῖ; Ἐν εὐσεβείᾳ τραφὲν τὸ γένος τοῦ Ἰακὼβ εἰς τὴν Αἴγυπτον εἰσελήλυθεν· ἀλλ' ἐκεῖ τῶν αἰγυπτίων μετέμαθε τὴν ἀσέβειαν. τῆς ἐκείνων δὲ δουλείας ἀπαλλαγείς, τὸν τῶν ὅλων ἐπέγνω Θεόν. δεδήλωκε τοίνυν διὰ τῆς ἀλ λοιώσεως τῆς χειρὸς τὴν λέπρωσιν αὐτῶν, καὶ τὴν κάθαρσιν. πρὸς δὲ τούτοις καὶ ἕτερον ὁ δεσπότης ᾠκονόμει Θεός, ἐπειδὴ γὰρ ἤμελλε τὸν περὶ τῶν λεπρῶν τιθέναι νόμον, καὶ ἀκαθάρτους τούτους προσαγορεύειν· οὐδὲν δὲ τῶν ἀκουσίων ἀκάθαρτον· ἕτερα διὰ τούτων οἰκονομῶν, τούτοις ἐχρήσατο τοῖς νόμοις· ἅπερ ἐν ἐκείνοις γενόμενοι τοῖς χωρίοις σὺν Θεῷ φάναι δηλώσομεν. ἐλέπρωσε τοῦ νομοθέτου τὴν χεῖρα, τοὺς τὰ τέλεια πεπαιδευμένους διδάσκων, ὡς οὐδὲν τῶν τοιούτων ἀκάθαρτον. ἡ γὰρ τὰ θαύματα ἐκεῖνα ἐργασαμένη δεξιά, λεπρὰ πρότερον γενομένη ταῖς θεο 105 σημείαις ὑπούργησε, καὶ τὰ στοιχεῖα μετέβαλεν. τούτου δὲ καὶ τὸν νομο θέτην ἐπαίδευσεν μὴ μέγα φρονεῖν, ἀλλ' εἰδέναι τὴν φύσιν τῆς λεπρω θείσης ἀναμιμνησκόμενον δεξιᾶς. XI Ὑπουργῷ κεχρημένος τῷ Μωϋσῇ τῶν ὅλων ὁ Κύριος, τί δήποτε ἰσχνό φωνον αὐτὸν διέπλασε καὶ βραδύγλωσσον; Ἐπειδὴ τοῦτο μᾶλλον τὴν δύναμιν ἐδείκνυ τὴν θείαν. ὥσπερ γὰρ ἁλιέας καὶ τελώνας καὶ σκυτοτόμους, κήρυκας ἀληθείας καὶ διδασκάλους εὐσε βείας ἐχειροτόνησεν, οὕτω διὰ φωνῆς ἀσθενοῦς καὶ γλώσσης βραδείας, κατῄσχυνε τοὺς αἰγυπτίων σοφούς. XII Πῶς νοητέον τὸ " ἐγὼ σκληρυνῶ τὴν καρδίαν Φαραώ "; Μάλα ῥᾴδιον ἦν τῷ Θεῷ μετὰ τὴν πρώτην ἀπείθειαν πανωλεθρίαν ἐπα γαγεῖν, ἀλλ' ἀφράστῳ κεχρημένος μακροθυμίᾳ μετρίας αὐτῷ παιδείας ἐπήγαγε. ταῦτα δὲ ἀντίτυπον ἐποίει τὴν ἐκείνου καρδίαν· οἰόμενος γὰρ μὴ δύνασθαι τὸν Θεὸν μείζοσι χρήσασθαι τιμωρίαις, τῶν μετρίων κατε φρόνει μαστίγων. καὶ ὅτι ταῦθ' οὕτως ἔχει, ἡ ἱστορία διδάσκει. πρῶτον μὲν γὰρ τῶν θείων ἐκείνων ἀκούσας ῥημάτων, " ἐξαπόστειλον τὸν λαόν μου, ἵνα μοι λατρεύσωσιν ἐν τῇ ἐρή μῳ ", ὑπολαβὼν ἔφη· "