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

 I. (1) The first volume of this treatise relates to the subject of the birth and bringing up of Moses, and also of his education and of his government

 II. (8) And first of all we must speak of the matters which relate to his character and conduct as a lawgiver. I am not ignorant that the man who desi

 III. (12) But that he himself is the most admirable of all the lawgivers who have ever lived in any country either among the Greeks or among the barba

 IV. (17) But this is not so entirely wonderful, although it may fairly by itself be considered a thing of great intrinsic importance, that his laws we

 V. (25) And that beauty and dignity of the legislation of Moses is honoured not among the Jews only, but also by all other nations, is plain, both fro

 VI. (31) He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived th

 VII. (37) Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, th

 VIII. (45) Now what has been here said is quite sufficient for the abundant praise of Moses as a lawgiver. But there is another more extensive praise

 IX. (49) Now of all other lawgivers, some the moment that they have promulgated positive commands as to what it is right to do and what it is right no

 X. (52) At all events if any one were inclined to examine with accuracy the powers of each individual and particular law, he will find them all aiming

 XI. (59) But in the great deluge I may almost say that the whole of the human race was destroyed, while the history tells us that the house of Noah al

 XII. On which account everything was now made obedient to Noah and even beasts, which up to that time had been savage, became gentle, and being tamed

 XIII. (66) We have already, then, gone through two parts of the life of Moses, discussing his character in his capacity of a king and of a lawgiver. W

 XIV. (68) But, in the first place, before assuming that office, it was necessary for him to purify not only his soul but also his body, so that it sho

 XV. (71) And while he was still abiding in the mountain he was initiated in the sacred will of God, being instructed in all the most important matters

 XVI. (76) Therefore the general form of the model was stamped upon the mind of the prophet, being accurately painted and fashioned beforehand invisibl

 XVII. (84) Moreover the architect surrounded the tabernacle with very beautiful woven work of all kinds, employing work of hyacinth colour, and purple

 XVIII. (88) Moreover, he chose the materials of this embroidery, selecting with great care what was most excellent out of an infinite quantity, choosi

 XIX. (91) And the situation was as follows. In the middle was placed a tent, being in length thirty cubits and in width ten cubits, including the dept

 XX. (95) But the ark was in the innermost shrine, in the inaccessible holy of holies, behind curtains being gilded in a most costly and magnificent m

 XXI. (101) And in the space between the five pillars and the four pillars, is that space which is, properly speaking, the space before the temple, bei

 XXII. (104) And the table, on which bread and salt are laid, was placed on the northern side, since it is the north which is the most productive of wi

 XXIII. (109) After these things the architect of the tabernacle next prepared a sacred dress for him who was to be appointed high priest, having in it

 XXIV. (117) Such, then, is the dress of the high priest. But we must not omit to mention the signification which it conceals beneath both in its whole

 XXV. (127) And this logeum is described as double with great correctness for reason is double, both in the universe and also in the nature of mankind

 XXVI. (131) Such then are the figurative meanings which he desires to indicate by the sacred vestments of the high priest and instead of a diadem he

 XXVII. (136) Again, outside the outer vestibule, at the entrance, is a brazen laver the architect having not taken any mere raw material for the manu

 XXVIII. (141) And when he had been taught the patterns of the sacred tabernacle, and had in turn himself taught those who were gifted with acute compr

 XXIX. (146) And when he had thus furnished them with proper vestments, he took very fragrant ointment, which had been made by the skill of the perfume

 XXX. (152) Accordingly, he first of all anointed the three parts before mentioned of the bodies of the priests with the unmixed blood of one of the vi

 XXXI. (159) And as many sacrifices were of necessity offered up every day, and especially on all days of solemn assembly and festival, both on behalf

 XXXII. (167) And when he came into the middle of the camp, and marvelled at the sudden way in which the multitude had forsaken all their ancient habit

 XXXIII. (174) But, since there is not one order only of consecrated priests, but since to some of them the charge is committed of attending to all the

 XXXIV. (180) And the fruit were almonds, which is a fruit of a different character from any other. For in most fruit, such as grapes, olives, and appl

 XXXV. (187) Since, therefore, I have now stated that in the absolutely perfect governor there ought to be four things, royal power, the legislative di

 XXXVI. (192) And we must here begin with the promise. There are four places where the oracles are given by way of question and answer, being contained

 XXXVII. (196) Accordingly, this man of mixed race, having had a quarrel with some one of the consecrated and well-instructed house of Israel, becoming

 XXXVIII. (205) But, as it seems, he is not now speaking of that God who was the first being who had any existence, and the Father of the universe, but

 XXXIX. (209) Moreover, in accordance with the honour due to the Creator of the universe, the prophet hallowed the sacred seventh day, beholding with e

 XL. (217) On this day, then, the man who had done this deed of impiety was led away to prison and Moses being at a loss what ought to be done to the

 XLI. (221) Therefore both those instances which I have mentioned comprise the punishments of wicked men, appointed and confirmed by question and answe

 XLII. (228) When he heard this he saw that the justification which they alleged was not inconsistent with reason and truth, and that the excuse which

 XLIII. (233) Having now, then, given this account of those who were too late to sacrifice the festival of the passover with the rest of the nation by

 XLIV. (243) And having given his divine directions respecting the petitions which the orphan maidens had preferred, he proceeds to lay down a more gen

 XLV. (246) Having now, as I was forced to do, gone through the entire account of those sacred commands referring to a mixed possession of an inheritan

 XLVI. But when the prophet saw that the whole nation was now enclosed like a shoal of fish, and in great consternation, he no longer remained master o

 XLVII. (258) This is the beginning and preface of the prophecies of Moses under the influence of inspiration. After this he prophesied about the first

 XLVIII. (263) He gave a second instance of his prophetical inspiration not long afterwards in the oracle which he delivered about the sacred seventh d

 XLIX. (270) Such then are the predictions which he delivered, under the influence of inspiration, respecting the food which came down from heaven but

 L. (275) I have also another still more marvellous and prodigy-like oracle to report, which indeed I have mentioned before, when I was relating the ci

 LI. (288) And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to beco

XXXVIII. (205) But, as it seems, he is not now speaking of that God who was the first being who had any existence, and the Father of the universe, but of those who are accounted gods in the different cities; and they are falsely called gods, being only made by the arts of painters and sculptors, for the whole inhabited world is full of statues and images, and erections of that kind, of whom it is necessary however to abstain from speaking ill, in order that no one of the disciples of Moses may ever become accustomed at all to treat the appellation of God with disrespect; for that name is always most deserving to obtain the victory, and is especially worthy of love. (206) But if any one were, I will not say to blaspheme against the Lord of gods and men, but were even to dare to utter his name unseasonably, he must endure the punishment of death; (207) for those persons who have a proper respect for their parents do not lightly bring forward the names of their parents, though they are but mortal, but they avoid using their proper names by reason of the reverence which they bear them, and call them rather by the titles indicating their natural relationship, that is, father and mother, by which names they at once intimate the unsurpassable benefits which they have received at their hands, and their own grateful disposition. (208) Therefore these men must not be thought worthy of pardon who out of volubility of tongue have spoken unseasonably, and being too free of their words have repeated carelessly the most holy and divine name of God.