“... Leaving aside, for the sake of brevity, the peculiar ideas of Artapanus (third or second century bc), our earliest witness is Ezekiel the Tragedian (third or second century bc). In his Exagoge 36-8, Moses himself declares: [...] Throughout my boyhood years the princess did, for princely rearing and instruction apt, provide all things, as though I were her own (trans. R.G. Robertson). The word ‘wisdom’ does not occur here, but it is clear that Moses was trained in a variety (indeed ‘all things’) of the skills needed by a king. The passage does not stress the typically Egyptian character of the skills, although the reader will be aware that they are imparted to Moses at the Egyptian court and by Egyptians. We encounter a similar view in Josephus, Antiquities 2.236, where Moses, adopted by the princess, is said to have been ‘educated with the utmost care, the Hebrews resting the highest hopes upon him for their future, while the Egyptians viewed his upbringing with misgiving’. Obviously, Moses acquires a set of abilities that will enable him to perform mighty deeds on behalf of the Jewish people. [...] How far may these Hellenistic Jewish texts be regarded as precedents to the statement in Acts? With Acts, they share the idea of Moses’ education at the Egyptian court. However, the royal character of this upbringing, stressed by Ezekiel the Tragedian, Philo and Josephus, is left unnoticed in Acts. Josephus keeps silent about the subject matter of the teaching, whereas Ezekiel and Philo evoke its many-sidedness, and Philo adds to that its mixed Greek, Egyptian and Near Eastern character. The author of Acts is the only one to represent it as a strictly Egyptian affair. This is his personal contribution and not just a summary of all that has been said by Philo, as has been repeated since Clement of Alexandria in Strom. 1.23.153.3. ...”