Plague of Hail (Exodus 9: 22–35)
 And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt.
 And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt.
 So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation.
 And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field.
 Only in the land of Goshen, where the children of Israel were, was there no hail.
 And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD is righteous, and I and my people are wicked.
 Intreat the LORD (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer.
 And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; and the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth is the LORD’s.
 But as for thee and thy servants, I know that ye will not yet fear the LORD God.
 And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled.
 But the wheat and the rie were not smitten: for they were not grown up.
 And Moses went out of the city from Pharaoh, and spread abroad his hands unto the LORD: and the thunders and hail ceased, and the rain was not poured upon the earth.
 And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants.
 And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses.
Philo, Life of Moses (De Vita Moses) 1.118–1.119
(118) … the air suddenly assumed a new appearance, so that all the things which are seen in the most stormy and wintry countries, come upon it all together; abundance of rain, and torrents of dense and ceaseless hail, and heavy winds met together and beat against one another with violence; and the clouds burst, and there were incessant lightnings, and thunders, and continued roarings, and flashes which made a most wonderful and fearful appearance. For though the lightning and the thunderbolts penetrated and descended through the hail, being quite a contrary substance, still they did not melt it, nor were the flashes extinguished by it, but they remained as they were before, and ran up and down in long lines, and even preserved the hail.
(119) And not only did the excessive violence of the storm drive all the inhabitants to excessive despair, but the unprecedented character of the visitation tended likewise to the same point. For they believed, as was indeed the case, that all these novel and fearful calamities were caused by the divine anger, the air having assumed a novel appearance, such as it had never worn before, to the destruction and overthrow of all trees and fruits, by which also great numbers of animals were destroyed, some in consequence of the exceeding cold, others though the weight of the hail which fell upon them, as if they had been stoned, while some again were destroyed by the fire of the lightning. And some remained half consumed, bearing the marks of the wounds caused by the thunderbolts, for the admonition and warning of all who saw them.
Philo, On Drunkenness (De Ebrietate) 101–102
(101) And he says in another passage that, “When I have gone out of the city I will stretch forth my hands unto the Lord, and the voices shall cease.” [Ex 9:29] Think not here that he who is speaking is a man, a contexture, or composition, or combination of soul and body, or whatever else you may choose to call this concrete animal; but rather the purest and most unalloyed mind, which, while contained in the city of the body and of mortal life is cramped and confined, and like a man who is bound in prison confesses plainly that he is unable to relish the free air. But as soon as it has escaped from this city, then being released, as to its thoughts and imaginations, as prisoners are loosened as to their hands and feet, it will put forth its energies in their free, and emancipated, and unrestrained strength, so that the commands of the passions will be at once put an end to.
(102) Are not the outcries of pleasure very loud with which she is accustomed to deliver such commands as please her? And is not the voice of appetite unwearied when she pours forth her bitter threats against those who do not serve her? And so again all the other passions have a voice of loud and varied sound.
(103) But even, if each one of the passions were to exert the ten thousand mouths and voices, and all the power of making an uproar spoken of by poets, it would not be able to perplex the ears of the perfect man, after he has already passed from them, and determined no longer to dwell in the same city with them.
Philo, On the Change of Names (De Mutatione Nominum) 21–23
(21) And Moses, in another place, says, “Behold, when I go forth out of the city I will spread out my hands unto the Lord, and the sounds shall cease, and the hail, and there shall be no more rain, that thou mayest know that the earth is the Lord’s;” that is to say, every thing that is made of body or of earth, “and that thou,” that is the mind which bears in itself the images of things, “and thy servants,” that is the particular reasonings which act as body-guards to the mind, “for I know that ye do not yet fear the Lord;” [Ex 9:29–30] by which he means not the Lord who is spoken of commonly and in different senses, but him who is truly the Master of all things.
(22) For there is in truth no created Lord, not even a king shall have extended his authority and spread it from one end of the world even to the other end, but only the uncreated God, the real governor, whose authority he who reverences and fears receives a most beneficial reward, namely, the admonitions of God, but utterly miserable destruction awaits the man who despises him;
(23) therefore he is held forth as the Lord of the foolish, striking them with a terror which is appropriate to him as ruler. But he is the God of those who are improved; as we read now, “I am thy God, I am thy God, be thou increased and multiplied.”[Gen 17:1, 35:2] And in the case of those who are perfect, he is both together, both Lord and God; as we read in the ten commandments, “I am the Lord thy God.”[Ex 20:2]
Source: Yonge, Charles Duke. The Works of Philo. Complete and Unabridged, New Updated Edition. David M. Scholer, editor. Hendrickson Publishers, 1993. ISBN 0943575931.
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