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there is a murmuring of the people because of thirst, and Moses and Aaron provoked God at the water of contradiction. And the Lord became angry and said, "Because you did not glorify me before Israel, you shall not bring the people into the land of the promise." And Aaron dies, having gone up to Mount Hor, receiving the penalty of death because of the water of contradiction. And after the water of contradiction the people go down into Edom, and murmur against God and Moses. And God sent the serpents, and they killed the people. And then the bronze work of the serpent is made by the command of God. That in the second census, when Moses and Eleazar numbered the people, not a man was found from the first numbering, when Moses and Aaron numbered those from twenty years old and upward, because the Lord said to them, "You shall surely die because of your murmurings." For those with Moses and Eleazar, as Levites, were not counted with the other tribes in the old census, but Joshua was a Benjamite, and Caleb from the 1.129 of Judah. But note that those under twenty years of age were not deprived of the land of promise, nor those of the Levites who were still living. And here Moses is commanded to go up Mount Naban, and he himself is also reproved, like his brother, because of the water of contradiction. Therefore he is also deprived of the land of promise, and dies there at one hundred and twenty years old. That the cities of Sihon king of the Amorites and of Og king of Bashan and the whole country of the two kings beyond the Jordan, Moses gave as a possession to Reuben and Dan and to the half-tribe of Manasseh, after he received the decision to go up the mountain and die. That when the sons of Israel were passing through Mount Seir they are commanded by God to buy bread and water from the Idumeans, the sons of Esau, because God said to them, "You shall not inherit from the land of Esau not even a footstep, because they are your brothers." And they are turned away by God from the land of the Moabites and from their cities on account of Lot their forefather. That in the second law-giving Moses says, "These ten holy words you heard from the midst of the fire," so that even before they were written on tablets they were issued by the divine voice. For the people heard not an indistinct but an articulate voice from the midst of the fire on Sinai, as it is written, "and he heard his 1.130 words from the midst of the fire." These are the holy words of the law, which he later inscribed on tablets. That Moses, being 80 years old, leads the journey of the Hebrew nation out of Egypt, and was with them legislating in the desert for 40 years. From the 2nd book of Josephus' Antiquities, that Pharaoh at the same hour saw both the visions of the dreams and their interpretations. but having forgotten the interpretations he was seeking the one who would remind him of them. that in the seven years of plenty the Egyptians did not foresee the seven-year famine. that one of the sacred scribes announces to king Pharaoh that someone would be born at that time to the Israelites, who, when he was raised, would humble the dominion of the Egyptians, but would exalt the Israelites. Therefore also by his counsel he commands every male born to the Israelites to be thrown into the river. But no one could prevail over the will of God, not even one who contrived countless stratagems for this purpose. that the father of Moses is taught beforehand by God in his sleep all the things that would happen concerning Moses and Aaron, and reveals them to his wife Jochebed. that Thermuthis the daughter of Pharaoh, having taken up Moses, orders a woman to be brought and to provide a breast to the child; but when many had been brought and Moses would not accept them, Miriam, standing by, said, "If you would have one of the Hebrew women of his own race be brought, perhaps he would accept a breast." Therefore, having been commanded, 1.131 she brings his mother, and the child gladly attaches to the breast. that Pharaoh, showing favor to his own daughter, places the diadem on Moses, but he through

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γίνεται γογγυσμὸς τοῦ λαοῦ διὰ τὸ δίψος, καὶ παρώξυνε Μωϋσῆς καὶ Ἀαρὼν τὸν θεὸν ἐπὶ τοῦ ὕδατος τῆς ἀντιλογίας. καὶ ὀργισθεὶς κύριος· εἶπεν «ἀνθ' ὧν οὐκ ἐδοξάσατέ με ἐνώπιον Ἰσραήλ, οὐκ εἰσάξετε τὸν λαὸν ὑμεῖς εἰς τὴν γῆν τῆς ἐπαγγελίας.» τελευτᾷ δὲ Ἀαρὼν ἀνελθὼν εἰς τὸ ὄρος Ὤρ, ἐπιτιμίαν θανάτου δεξάμενος διὰ τὸ ὕδωρ τῆς ἀντιλογίας. μετὰ δὲ τὸ ὕδωρ τῆς ἀντιλογίας κατ έρχεται ὁ λαὸς εἰς Ἐδώμ, καὶ καταγογγύζει θεοῦ καὶ Μωϋσέως. καὶ ἀπέστειλεν ὁ θεὸς τοὺς ὄφεις, καὶ ἐθανάτουν τὸν λαόν. καὶ λοιπὸν γίνεται τὸ χαλκούργημα τοῦ ὄφεως προστάξει θεοῦ. Ὅτι ἐν τῇ δευτέρᾳ ἐξαριθμήσει, ἡνίκα Μωϋσῆς καὶ Ἐλεά ζαρ ἠρίθμησαν τὸν λαόν, οὐχ εὑρέθη ἄνθρωπος ἐκ τῆς πρώτης ἀριθμήσεως, ἡνίκα Μωϋσῆς καὶ Ἀαρὼν ἠρίθμησαν τοὺς ἀπὸ εἴκοσιν ἐτῶν καὶ ἐπέκεινα, ὅτι εἶπε κύριος αὐτοῖς «θανάτῳ ἀποθα νεῖσθε διὰ τοὺς γογγυσμοὺς ὑμῶν.» οἱ γὰρ περὶ τὸν Μωϋσέα καὶ Ἐλεάζαρ, ὡς Λευῖται, οὐδὲ τὸ παλαιὸν συνηριθμήθησαν ταῖς λοιπαῖς φυλαῖς, ὁ δὲ Ἰησοῦς Βενιαμίτης ἦν, ὁ δὲ Χάλεβ ἐκ τῆς 1.129 τοῦ Ἰούδα. σημείωσαι δὲ ὅτι καὶ οἱ κατὰ ὕφεσιν τῶν εἴκοσιν ἐτῶν οὐκ ἐστερήθησαν τῆς γῆς τῆς ἐπαγγελίας, οὐδὲ οἱ φθάσαντες ζῆν τῶν Λευιτῶν. ἐνταῦθα δὲ κελεύεται Μωϋσῆς ἀνελθεῖν εἰς τὸ ὄρος Ναβάν, καὶ ἐλέγχεται καὶ αὐτός, ὡς ἀδελφὸς αὐτοῦ, διὰ τὸ ὕδωρ τῆς ἀντιλογίας. διὸ καὶ τῆς γῆς τῆς ἐπαγγελίας ἐστέρη ται, καὶ τελευτᾷ ἐκεῖ ἐτῶν ἑκατὸν εἴκοσιν. Ὅτι τοῦ Σηὼν βασιλέως τῶν Ἀμορραίων καὶ τοῦ Ὢγ βασιλέως τῆς Βασὰν τὰς πόλεις καὶ πᾶσαν τὴν χώραν τῶν δύο βα σιλέων πέραν τοῦ Ἰορδάνου δέδωκε Μωϋσῆς εἰς κατάσχεσιν τῷ Ῥουβεὶμ καὶ ∆ὰν καὶ τῷ ἡμίσει φυλῆς Μανασσῆ, μετὰ τὸ λαβεῖν αὐτὸν ἀπόφασιν ἀνελθεῖν ἐν τῷ ὄρει καὶ τελευτῆσαι. Ὅτι παρερχόμενοι οἱ υἱοὶ Ἰσραὴλ διὰ τοῦ ὄρους Σιὴρ προσ τάσσονται ὑπὸ τοῦ θεοῦ ἄρτον καὶ ὕδωρ πρίασθαι παρὰ τῶν Ἰδουμαίων τῶν υἱῶν Ἠσαῦ, διότι εἶπεν αὐτοῖς ὁ θεός "οὐ κληρονομήσετε ἐκ τῆς γῆς τῶν Ἠσαῦ οὐδὲ βῆμα ποδός, ὅτι ἀδελφοὶ ὑμῶν εἰσίν." ἀποτρέπονται δὲ ὑπὸ θεοῦ ἐκ τῆς γῆς τῶν Μωαβι τῶν καὶ τῶν πόλεων αὐτῶν διὰ Λὼτ τὸν προπάτορα αὐτῶν. Ὅτι ἐν τῇ δευτέρᾳ νομοθεσίᾳ λέγει Μωϋσῆς "τὰ ἅγια δέκα ῥήματα ταῦτα ὑμεῖς ἀκούσατε ἐκ μέσου τοῦ πυρός," ὥστε καὶ πρὸ τοῦ γραφῆναι αὐτὰ ἐν πλαξὶν ἐξεδόθησαν ὑπὸ τῆς θείας φω νῆς. οὐ γὰρ φωνὴν ἄσημον ἀλλ' ἔναρθρον ἤκουσεν ὁ λαὸς ἐκ μέσου τοῦ πυρὸς ἐν Σινᾷ, καθὼς γέγραπται "καὶ τὰ ῥήματα αὐ 1.130 τοῦ ἤκουσεν ἐκ μέσου τοῦ πυρός." ταῦτα δέ εἰσι τὰ ἅγια ῥήματα τοῦ νόμου, ἃ ὕστερον ἐνεχάραξεν ἐν πλαξίν. Ὅτι Μωϋσῆς πʹ ἐτῶν ὢν ἡγεῖται τῆς ἐξ Αἰγύπτου πορείας τοῦ Ἑβραίων ἔθνους, συνῆν τε αὐτοῖς νομοθετῶν ἐπὶ τῆς ἐρήμου ἔτη μʹ. Ἀπὸ βʹ βιβλίου Ἰωσήπου τῆς ἀρχαιολογίας, ὅτι Φαραὼ ὑπὸ τὴν αὐτὴν ὥραν ἐθεάσατο καὶ τὰς τῶν ἐνυπνίων ὄψεις καὶ τὰς ἐξηγήσεις αὐτῶν. ἀλλὰ τῶν ἐξηγήσεων ἐπιλαθόμενος τὸν ταύ τας ἀναμνήσοντα ἐζήτει. ὅτι ἐν τοῖς ἑπτὰ τῆς εὐθηνίας ἔτεσιν οὐ προῄσθοντο Αἰγύπτιοι τὸν ἑπταετῆ λιμόν. ὅτι τῶν ἱερογραμματέων τις ἀναγγέλλει τῷ βασιλεῖ Φαραὼ τεχθήσεσθαί τινα κατ' ἐκεῖνον τὸν καιρὸν τοῖς Ἰσραηλίταις, ὃς ταπεινώσει μὲν τὴν Αἰ γυπτίων ἡγεμονίαν, αὐξήσει δὲ τοὺς Ἰσραηλίτας τραφείς. διὸ καὶ γνώμῃ αὐτοῦ κελεύει πᾶν τὸ γεννηθὲν ἄρσεν ὑπὸ τῶν Ἰσραηλιτῶν εἰς τὸν ποταμὸν ῥίπτεσθαι. ἀλλὰ κρατήσειε δ' ἂν οὐδεὶς τῆς τοῦ θεοῦ γνώμης, οὐδ' ὁ μυρίας τέχνας ἐπὶ τούτῳ μηχανησάμενος. ὅτι ὁ πατὴρ Μωϋσέως κατὰ τοὺς ὕπνους πάντα τὰ κατὰ Μωϋσέα καὶ Ἀαρὼν συμβησόμενα ἐκ θεοῦ προδιδάσκεται καὶ τῇ αὐτοῦ γυναικὶ Ἰοχάβεδ φανεροῖ. ὅτι Θέρμουθις ἡ θυγάτηρ Φαραὼ ἀνελομένη Μωϋσέα κελεύει γύναιον ἀχθῆναι καὶ θηλὴν τῷ παιδίῳ παρασχεῖν· πολλῶν δὲ ἀχθεισῶν μὴ προσιεμένου Μωϋσέως παρε στῶσα Μαριὰμ εἶπεν "εἰ τῶν ὁμοφύλων αὐτῷ γυναικῶν Ἑβραΐδων ποιήσειας ἀχθῆναι, τάχα ἂν προσίεται θηλήν." διὸ καὶ κελευ 1.131 σθεῖσα ἄγει τὴν αὐτοῦ μητέρα, καὶ τὸ παιδίον ἀσμένως προσφύε ται τῇ θηλῇ. ὅτι φιλοφρονούμενος Φαραὼ τῇ ἰδίᾳ θυγατρὶ ἐπι τίθησι Μωϋσῇ τὸ διάδημα, ὁ δὲ διὰ