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LXX Exodus

Septuagint

About this book

Moses and Aaron Before Pharaoh

Chapter 7

1 The Lord told Moses, “Look, I have made you a god to Pharaoh,⁠ and your brother Aaron will be your prophet. 2 Tell him everything I command you. Your brother Aaron will speak to Pharaoh so he sends the sons of Israel out of his land. 3 I will harden Pharaoh’s heart and multiply my signs and wonders in the land of Egypt. 4 Pharaoh will not listen to you. I will lay my hand on Egypt and bring my people, the sons of Israel, out of the land of Egypt with my army and great vengeance. 5 All the Egyptians will know that I am the Lord when I stretch out my hand against Egypt and bring the sons of Israel out from among them.”

6 Moses and Aaron did just as the Lord commanded them. That is what they did. 7 Moses was eighty years old, and his brother Aaron was eighty-three, when he spoke to Pharaoh.

Aaron’s Staff Becomes a Dragon

8 The Lord told Moses and Aaron, 9 “If Pharaoh tells you, ‘Give us a sign or wonder,’ tell your brother Aaron, ‘Take the staff and throw it on the ground before Pharaoh and his servants. It will become a dragon.’”

10 Moses and Aaron went before Pharaoh and his servants and did just as the Lord commanded them. Aaron threw the staff down before Pharaoh and his servants, and it became a dragon.

11 Pharaoh summoned Egypt’s wise men and sorcerers. The Egyptians’ enchanters also did the same with their magical potions. 12 Each threw down his staff, and they became dragons. Aaron’s staff swallowed their staffs.

13 Pharaoh’s heart grew strong, and he did not listen to them, just as the Lord had told them.

The River Turns to Blood

14 The Lord told Moses, “Pharaoh’s heart has become heavy, so he will not send the people away. 15 Go to Pharaoh in the morning. Look, he is going out to the water. Stand on the riverbank to meet him, and take in your hand the staff that turned into a snake. 16 Tell him, ‘The Lord, the God of the Hebrews, has sent me to you, saying, “Send my people away so they can serve me in the wilderness.” Look, you have not listened up to this point. 17 The Lord says this: “By this you will know that I am the Lord. Look, I am striking the river’s water with the staff in my hand, and it will turn to blood. 18 The fish in the river will die, the river will stink, and the Egyptians will not be able to drink water from the river.”’”

19 The Lord told Moses, “Tell your brother Aaron, ‘Take your staff and stretch out your hand over Egypt’s waters, over their rivers, canals, marshes, and all their standing water. It will be blood.’” And there was blood throughout the land of Egypt, both in the wood and in the stones.

20 Moses and Aaron did just as the Lord commanded them. He lifted it and struck the river’s water with his staff before Pharaoh and his servants. All the water in the river turned to blood. 21 The fish in the river died, and the river stank. The Egyptians could not drink water from the river, and there was blood throughout the land of Egypt.

22 The Egyptians’ enchanters also did the same with their magical potions. Pharaoh’s heart was hardened, and he did not listen to them, just as the Lord had said.

23 Pharaoh turned and went into his house. He did not pay attention even to this.

24 All the Egyptians dug around the river to drink water, and they could not drink water from the river.

25 Seven days passed after the Lord struck the river.

The Warning About Frogs

26 The Lord told Moses, “Go to Pharaoh and tell him, ‘The Lord says this: “Send my people away so they can serve me. 27 If you refuse to send them away, look, I am going to strike all your borders with frogs. 28 The river will vomit frogs. They will come up into your houses, into the private chambers of your bedrooms, onto your beds, into the houses of your servants and your people, into your dough, and into your ovens. 29 The frogs will climb onto you, your servants, and your people.”’”

Texts in conversation

Compare LXX Exodus 7:1 and Philo, On the Birth of Abel 8–10

Septuagint · Classical

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Summary

Philo quotes Exodus 7 to explain how Moses could be called “a god” without adding a second god. For Philo, God is complete and cannot be added to, so Moses is only “a sort of god” because he is master of his own body and mind.

Passages

LXX Exodus 7:1

Septuagint
1 The Lord told Moses, “Look, I have made you a god to Pharaoh, and your brother Aaron will be your prophet. 2 Tell him everything I command you. Your brother Aaron will speak to Pharaoh so he sends the sons of Israel out of his land. 3 I will harden Pharaoh’s heart and multiply my signs and wonders in the land of Egypt.
300–201 BCE Read in LXX Exodus

Philo, On the Birth of Abel 8–10

Classical · De sacrificiis Abelis et Caini
8 There is also another proof that the mind is immortal, and it is this: there are some people whom God, advancing them to higher degrees of improvement, has enabled to soar above all species and genera, placing them near himself, as he says to Moses, ‘But stand here with Me.’ He departs to another abode, so that you may understand from this that God counts a wise man as worthy of equal honour with the world itself, since by the same word he both created the universe and raised the perfect man from the things of earth up to himself. 9 Yet when he gave him the use of all earthly things and allowed him to live among them, he did not assign him a power such as he might share with an earthly governor or monarch, by which he would forcibly rule over the passions of the soul; instead he appointed him to be a sort of god, making the whole body, and the mind that rules the body, his subjects and slaves; ‘For I give you,’ he says, ‘as a god to Pharaoh.’ But God admits no subtraction or addition, since he is complete and entirely equal to himself. 10 This is why it is said of Moses, ‘That no one is said to know of his tomb;’ for who could be competent to perceive the migration of a perfect soul to the living God? I do not even believe that the soul itself, while awaiting this event, was aware of its own improvement, since it was then gradually becoming divine; for when God is about to benefit people, he does not take the one who is to receive the benefit into his counsels, but rather tends to pour his benefits ungrudgingly on him before he has any anticipation of them. This is roughly what it means that God adds the creation of what is good to the perfect mind. And the good is holiness, whose name is Abel.

References

“... The persistence of the unwelcome opinion is particularly clear in the case of Exodus 7:1, whence the giving of the name ‘god’ to Moses was taken up in Sirach (45:2, where ‘god’ is indicated by the fragmentary Genizah Hebrew), and again in the Herodian age by Philo (Vita Mosis 1.158, ‘he was named god and king of the whole people’). It was also probably taken up in 4Q374, a Hebrew fragment on the exodus and conquest (line 6, ‘he set him for a god over mighty ones, and a cause of reeling to Pharaoh’). In the ancient versions, the sense ‘a god for Pharaoh’ or ‘a god of Pharaoh’ remains not only in the Septuagint and the Peshitta but also in later Jewish or Jewish-influenced versions and interpretations, including Aquila, Symmachus, and the Vulgate ...”
William Horbury, “Jewish and Christian Monotheism in the Herodian Age,” in Early Jewish and Christian Monotheism, ed. Loren T. Stuckenbruck and Wendy E. S. North (London: T&T Clark International, 2004), 37.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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    Paul, October 8, 2026

LXX Exodus 7:1 and Philo, On the Birth of Abel 8–10

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