A Treatise on the Life of Moses, that is to say, On the Theology and Prophetic Office of Moses, Book I.

 I. (1) I have conceived the idea of writing the life of Moses, who, according to the account of some persons, was the lawgiver of the Jews, but accord

 II. (5) And I will begin first with that with which it is necessary to begin. Moses was by birth a Hebrew, but he was born, and brought up, and educat

 III. (8) And he was thought worthy of being bred up in the royal palace, the cause of which circumstance was as follows. The king of the country, inas

 IV. (12) And so they departed in ignorance of the future, being wholly overwhelmed with sad misery but the sister of the infant who was thus exposed,

 V. (18) But when the child began to grow and increase, he was weaned, not in accordance with the time of his age, but earlier than usual and then his

 VI. (25) And when he had passed the boundaries of the age of infancy he began to exercise his intellect not, as some people do, letting his youthful

 VII. (32) But Moses, having now reached the very highest point of human good fortune, and being looked upon as the grandson of this mighty king, and b

 VIII. (40) At all these events Moses was greatly grieved and indignant, not being able either to chastise the unjust oppressors of his people nor to a

 IX. (46) But when the Egyptian authorities had once got an opportunity of attacking the young man, having already reason for looking upon him with sus

 X. (51) I will also mention one action which was done by him at that time, even although it may be but a trifling one in appearance, but still it proc

 XI. (58) So the damsels went home exceedingly delighted, and they related all that had happened to them beyond their hopes, so that they wished their

 XII. (63) Therefore Moses, having become the most skilful herdsman of his time, and the most prudent provider of all the necessary things for his floc

 XIII. (68) But we must now accurately investigate the comparison here made. The briar, as has been already said, is a most weak and supple plant, yet

 XIV. (71) God, having shown this prodigious and miraculous sight to Moses, gave him, in this way, a most visible lesson as to the events which are abo

 XV. (85) Having heard these things (for it as not at all safe or free from danger to oppose the commands of God), he departed and proceeded with his w

 XVI. Therefore, when all the powerful men of the state were assembled round the king, the brother of Moses taking his rod, and shaking it in a very re

 XVII. For the elements of the universe, earth, water, air, and fire, of which the world was made, were all by the command of God, brought into a state

 XVIII. (102) But again, after a brief respite, the Egyptians returned to the same cruelty and carelessness as before, as if either justice had been ut

 XIX. (106) And when they had a little recovered from this punishment, then, like wrestlers at the games, who have recovered fresh strength after a str

 XX. (113) Such then were the chastisements which were inflicted by the agency of the brother of Moses. But those in which Moses himself was the minist

 XXI. (120) And when this evil had abated, and when the king and his court had again resumed their confidence, Moses stretched forth his rod into the a

 XXII. (126) Such, they say, were the punishments inflicted by the agency of Moses alone, the plague, namely, of hail and thunderstorms, the plague of

 XXIII. (130) The remaining punishments are three in number, and they were inflicted by God himself without any agency or ministration of man, each of

 XXIV. (134) After which the tenth and last punishment came, exceeding in terror all that had gone before, namely, the death of the Egyptians themselve

 XXV. (140) So they, being now driven out of the land and pursued, coming at last to a proper notion of their own nobility and worth, ventured upon a d

 XXVI. (143) Such, then, were the afflictions and punishments by which Egypt was corrected not one of which ever touched the Hebrews, although they we

 XXVII. (147) And of those who now went forth out of Egypt and left their abodes in that country, the men of age to bear arms were more than six hundre

 XXVIII. (155) Therefore, as he had utterly discarded all desire of gain and of those riches which are held in the highest repute among men, God honour

 XXIX. (163) When then he received the supreme authority, with the good will of all his subjects, God himself being the regulator and approver of all h

 XXX. (167) But when the king of Egypt saw them proceeding along a pathless track, as he fancied, and marching through a rough and untrodden wilderness

 XXXI. (170) And the Hebrews, being terrified at this extraordinary and unexpected danger, and not being well prepared for defence, because of a scarci

 XXXII. (176) He then spoke thus. But when the sun had set, immediately a most violent south wind set in and began to blow, under the influence of whic

 XXXIII. (181) And when they had departed from the sea they went on for some time travelling, and no longer feeling any apprehension of their enemies.

 XXXIV. (187) And so having appeased their thirst with double pleasure, since the blessing of enjoyment when it comes beyond one's hopes delights one s

 XXXV. (191) But after these events only a short time elapsed, when they became oppressed by famine through the scarcity of provisions, as if one neces

 XXXVI. (196) Moses, being reviled in this way, was nevertheless not so much grieved at their accusations which they brought against himself, as at the

 XXXVII. (206) I will also relate a circumstance which is more marvellous than even this one for, though they were travelling for forty years, yet dur

 XXXVIII. (210) Accordingly, they had a great abundance of these birds, as they never failed. But, a second time, a terrible scarcity of water came upo

 XXXIX. (214) And now, as they had gone over a vast tract of land previously untravelled, there appeared some boundaries of habitable country and some

 XL. (220) After this battle he considered that it was proper to reconnoitre the country into which the nation was being led as a colony (and it was no

 XLI. (227) When they had received these orders, they went forth to spy out the land, being conducted on their way by the whole multitude who feared le

 XLII. (232) Accordingly, there were a great many contest between them even before they returned to the camp, but not very serious ones, in order that

 XLIII. (237) This was the reason why they did not arrive sooner in the land which they went forth to colonize for though they might, in the second ye

 XLIV. (244) But as the Hebrews received their answer with great indignation, and prepared at once to oppose them, Moses stood in a place from whence h

 XLV. (250) Therefore he passed by the cities of these nations but a certain king of the neighbouring country, Canaan by name, when his spies reported

 XLVI. (255) A short time afterwards, having found a copious spring of water which supplied drink to all the multitude, and the spring was in a well an

 XLVII. (258) A few days afterwards he entered the country of the Amorites, and sent ambassadors to the king, whose name was Sihon, exhorting him to th

 XLVIII. (263) This war struck all the Asiatic nations with terrible consternation, and especially all those who were near the borders of the Amorites,

 XLVI. (269) But when he was on his road a very manifest sign met him in the way, showing him plainly that the purpose for which he was travelling was

 L. (275) But when the king heard that he was now near at hand, he went forth with his guards to meet him and when they met at first there were, as wa

 LI. (280) When Balak heard these words he was grieved within himself and after he had stopped speaking, not being able to contain his sorrow, he said

 LII. (285) But Balak, being very indignant at finding that all the assistance which he expected to derive from divination was turning out contrary to

 LIII. (292) And the king, being very indignant at these words, said: Having been invited hither to curse my enemies, you have now prayed for and bles

 LIV. (295) Come, then, let us examine into his fine recommendations, and see how cunningly they were contrived with reference to the most certain defe

 LV. (300) This, then, was the advice which Balaam gave to Balak. And he, thinking that what he said to him did not want sense, repealed the law agains

 LVI. (305) But when none of the civil and intestine evils remained any longer, but when all the men who were suspected of having either forsaken the w

 LVII. (309) Therefore being nerved by these exhortations, and being kindled and filled with noble courage which was indeed in their souls already, the

 LVIII. (315) However, after no long lapse of time he divided the booty among those who had taken a part in the expedition, and they were but a small n

 LIX. (319) All these wars were carried on and brought to an end before the Hebrews had crossed Jordan, the river of the country, being wars against th

 LX. (328) So they, bearing this rebuke with moderation, as being genuine sons of a very kindlydisposed father (for they knew that Moses was not a man

XIV. (71) God, having shown this prodigious and miraculous sight to Moses, gave him, in this way, a most visible lesson as to the events which are about to be accomplished; and he begins to exhort him, by divine admonitions and predictions, to apply himself to the government of his nation, as one who was to be not only the author of its freedom, but also its leader in its migration from Egypt, which should take place at no distant period; promising to be present with him as his coadjutor in every thing. (72) For says God, "I myself have had compassion for a long time on them while ill-treated and subjected to insolence hard to be borne, while there was no man to lighten their sufferings, nor to pity their calamities; for I have seen them all, each individual privately and the whole nation, with one accord turning to address supplications and prayer to me, and hoping for assistance from me. And I am by nature merciful, and propitious to all sincere suppliants. (73) But go thou to the king of the country, without fearing any thing whatever; for the former king is dead from whom you fled for fear of his plotting against thee. And another king now governs the land, who has no ill-will against thee on account of any thing, and who has taken the elders of the nation into his council; tell him that the whole nation is called forth by me, by my divine oracle, that in accordance with the customs of their ancestors they may depart three days' journey out of the country, and there may sacrifice unto me." (74) But Moses, not being ignorant that even his own countrymen would distrust his word, and also that every one else would do so, said, "If then they ask what is the name of him who sent thee, and if I know not what to reply to them, shall I not seem to be deceiving them?" (75) And God said, "At first say unto them, I am that I am, that when they have learnt that there is a difference between him that is and him that is not, they may be further taught that there is no name whatever that can properly be assigned to me, who am the only being to whom existence belongs. (76) And if, inasmuch as they are weak in their natural abilities, they shall inquire further about my appellation, tell them not only this one fact that I am God, but also that I am the God of those men who have derived their names from virtue, that I am the God of Abraham, and the God of Isaac, and the God of Jacob, one of whom is the rule of that wisdom which is derived from teaching, another of natural wisdom, and the third of that which is derived from practice. And if they are still distrustful they shall be taught by these tokens, and then they shall change their dispositions, seeing such signs as no man has hitherto either seen or heard." (77) Now the tokens were as follows. The rod which Moses held in his hand God ordered him to throw down on the ground; and immediately it received life, and crawled along, and speedily became the most powerful of all the animals which want feet, namely an immense serpent, complete in all its parts. And when Moses retreated from the beast, and out of fear was on the point of taking to flight, he was called back again; and when God laid his commands upon him, and inspired him with courage, he laid hold of it by the tail; (78) and the serpent, though still crawling onwards, stopped at his touch, and being stretched out at its full length again returned to its original elements and because the same rod as before, so that Moses marvelled at both the changes, not knowing which was the most wonderful; as he was unable to decide between them, his soul being overwhelmed with these appearances of equal strangeness. (79) This now was the first sign. The second miraculous token was afforded to him at no great distance of time. God commanded him to put one of his hands in his bosom and hide it there, and a moment afterwards to draw it out again. And when he had done what he was commanded, his hand in a moment appeared whiter than snow. Again, when he had put his hand a second time into his bosom, and had a second time drawn it forth, it returned to its original complexion, and resumed its proper appearance. (80) These two lessons he was taught in solitude, when he was alone with God, like a pupil alone with his master, and having about him the instruments with which these wonders were worked, namely, his hand and his rod, with which indeed he walked along the road. (81) But the third he could not carry about with him, nor could he be instructed as to that beforehand; but it was destined to astonish him not less than the others, deriving the origin of its existence from Egypt. And this was its character. God said, "The water of the river, as much as you can take up in your hand and pour upon the ground shall be dark blood, being both in colour and in power transformed with a complete transformation." (82) And, as was natural, this also appeared credible to Moses, not merely by reason of the truth-telling nature of the speaker but also because of the marvels that had already been shown to him, with respect to his hand and to his rod. (83) But though he believed the words of God, nevertheless he tried to avoid the office to which God was appointing him, urging that he was a man of a weak voice, and slow of speech, and not eloquent, and especially so ever since he had heard God himself speaking. For judging the greatest human eloquence to be mere speechlessness in comparison with the truth, and being also prudent and cautious by nature, he shrunk from the undertaking, thinking such great matters proper for proud and bold men and not for him. And he entreated God to choose some one else who would be able easily to accomplish all the commands which he thus laid upon him. (84) But he approved of his modesty, and said, "Art thou ignorant who it is that giveth to man a mouth, and who has formed his windpipe and his tongue, and all the apparatus of the articulate voice? I am he. Therefore, fear thou nothing. For when I approve, every thing will become articulate and clear, and will change for the better, and improve; so that no one shall hinder thee, but the stream of thy words shall flow forth in a rapid and smooth current as if from a pure fountain. And if there is any need of an interpreter, thou shalt have thy brother, who will be a subordinate mouthpiece for thee, that he may utter to the multitude the words which he receives from thee, while thou utterest to him the words that thou receivest from God."