King James Version
Exodus 7
25 verses with commentary
Moses and Aaron Before Pharaoh
And the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet.
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God declares 'I have made thee a god to Pharaoh' (אֱלֹהִים, elohim—a god, divine representative). Moses will speak with divine authority, while Aaron serves as 'thy prophet' (נְבִיאֶךָ, nebi'ekha). This establishes the divine-prophet-people chain that challenges Pharaoh's claim to divinity.
Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel out of his land.
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God commands Moses 'Thou shalt speak all that I command thee' with comprehensive fidelity. Aaron will 'speak unto Pharaoh, that he send the children of Israel out of his land.' This division of labor addresses Moses's speech concerns (4:10, 6:30) while maintaining prophetic accuracy.
And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt.
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God announces 'I will harden Pharaoh's heart' (אַקְשֶׁה, aqsheh—from קָשָׁה, qashah, to make hard/severe). This first use of 'harden' introduces the sovereignty-responsibility tension. God will 'multiply my signs and my wonders in the land of Egypt,' turning Pharaoh's resistance into opportunities for revelation.
But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments.
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But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments. God prophetically declares Pharaoh's resistance while revealing His sovereign purpose behind it. The phrase shall not hearken (לֹא־יִשְׁמַע, lo-yishma) uses the verb shama (שָׁמַע), meaning to hear, listen, or obey—Pharaoh will refuse to heed Moses' demands. Yet this disobedience serves divine purpose.
The crucial phrase that I may lay my hand upon Egypt reveals God's redemptive-judicial aim. The Hebrew לְמַעַן (lema'an, "that" or "in order that") indicates purpose: Pharaoh's hardness becomes the occasion for demonstrating Yahweh's power over Egypt and its gods. God's hand (יָד, yad) symbolizes His power—the same hand that would part the Red Sea, provide manna, and write the commandments. Here it executes judgment on Egypt's false gods (12:12) and liberates Israel.
Bring forth mine armies (אֶת־צִבְאֹתַי, et-tziv'otai) describes Israel as Yahweh's tzava'ot—His hosts or armies. This military language elevates Israel's identity: not merely escaped slaves but Yahweh's organized forces marching out in divine order (12:51, 13:18). The plural my people the children of Israel emphasizes covenant relationship: Israel belongs to Yahweh, not Pharaoh. Egypt's stubbornness cannot thwart God's redemptive plan.
By great judgments (בִּשְׁפָטִים גְּדֹלִים, bishphatim gedolim) anticipates the ten plagues. The noun shphatim comes from shaphat (שָׁפַט, "to judge"), indicating these weren't mere natural disasters but divine judicial sentences against Egypt's false deities. Each plague targeted specific Egyptian gods—the Nile (Hapi), the sun (Ra), etc.—revealing their impotence before Yahweh. This prefigures God's ultimate judgment on all evil and idolatry, culminating in Christ's victory over sin, death, and Satan (Colossians 2:15; Revelation 20).
The crucial phrase that I may lay my hand upon Egypt reveals God's redemptive-judicial aim. The Hebrew לְמַעַן (lema'an, "that" or "in order that") indicates purpose: Pharaoh's hardness becomes the occasion for demonstrating Yahweh's power over Egypt and its gods. God's hand (יָד, yad) symbolizes His power—the same hand that would part the Red Sea, provide manna, and write the commandments. Here it executes judgment on Egypt's false gods (12:12) and liberates Israel.
Bring forth mine armies (אֶת־צִבְאֹתַי, et-tziv'otai) describes Israel as Yahweh's tzava'ot—His hosts or armies. This military language elevates Israel's identity: not merely escaped slaves but Yahweh's organized forces marching out in divine order (12:51, 13:18). The plural my people the children of Israel emphasizes covenant relationship: Israel belongs to Yahweh, not Pharaoh. Egypt's stubbornness cannot thwart God's redemptive plan.
By great judgments (בִּשְׁפָטִים גְּדֹלִים, bishphatim gedolim) anticipates the ten plagues. The noun shphatim comes from shaphat (שָׁפַט, "to judge"), indicating these weren't mere natural disasters but divine judicial sentences against Egypt's false deities. Each plague targeted specific Egyptian gods—the Nile (Hapi), the sun (Ra), etc.—revealing their impotence before Yahweh. This prefigures God's ultimate judgment on all evil and idolatry, culminating in Christ's victory over sin, death, and Satan (Colossians 2:15; Revelation 20).
And the Egyptians shall know that I am the LORD, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them.
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And the Egyptians shall know that I am the LORD, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them. This verse declares God's ultimate purpose in the plagues: His self-revelation to Egypt. The phrase shall know that I am the LORD (וְיָדְעוּ מִצְרַיִם כִּי־אֲנִי יְהוָה, veyad'u mitzrayim ki-ani Yahweh) uses yada (יָדַע), meaning to know experientially, not merely intellectually. Egypt will encounter Yahweh's reality through His powerful acts, forcing recognition of His supremacy over their gods.
The divine name Yahweh (יְהוָה, often rendered LORD) appears emphatically. This is the covenant name revealed to Moses at the burning bush (3:14-15)—"I AM THAT I AM." When God acts in history, He reveals His character and name. The Egyptians worshiped countless deities—Ra (sun), Osiris (underworld), Isis (magic), Hapi (Nile), etc.—but Yahweh alone is God. The plagues systematically demonstrated each Egyptian god's impotence, establishing Yahweh's absolute sovereignty.
When I stretch forth mine hand (בִּנְטֹתִי אֶת־יָדִי, bin'toti et-yadi) depicts God's active intervention. The outstretched hand symbolizes divine power executing judgment and salvation—the same hand that later wrote the Law on stone tablets (Deuteronomy 9:10). This anthropomorphic language makes God's invisible power visible and comprehensible. The phrase bring out the children of Israel from among them emphasizes the exodus as separation—God distinguishes His covenant people from Egypt, foreshadowing the church's calling to be separate from the world (2 Corinthians 6:17).
Theologically, this verse reveals that God's judgments serve missional purposes—even in wrath, God makes Himself known. The plagues weren't arbitrary displays of power but targeted revelations of Yahweh's character and supremacy. This anticipates the gospel age where God's judgment on sin at Calvary reveals both His justice and mercy, calling all nations to know Him (Romans 1:16-17).
The divine name Yahweh (יְהוָה, often rendered LORD) appears emphatically. This is the covenant name revealed to Moses at the burning bush (3:14-15)—"I AM THAT I AM." When God acts in history, He reveals His character and name. The Egyptians worshiped countless deities—Ra (sun), Osiris (underworld), Isis (magic), Hapi (Nile), etc.—but Yahweh alone is God. The plagues systematically demonstrated each Egyptian god's impotence, establishing Yahweh's absolute sovereignty.
When I stretch forth mine hand (בִּנְטֹתִי אֶת־יָדִי, bin'toti et-yadi) depicts God's active intervention. The outstretched hand symbolizes divine power executing judgment and salvation—the same hand that later wrote the Law on stone tablets (Deuteronomy 9:10). This anthropomorphic language makes God's invisible power visible and comprehensible. The phrase bring out the children of Israel from among them emphasizes the exodus as separation—God distinguishes His covenant people from Egypt, foreshadowing the church's calling to be separate from the world (2 Corinthians 6:17).
Theologically, this verse reveals that God's judgments serve missional purposes—even in wrath, God makes Himself known. The plagues weren't arbitrary displays of power but targeted revelations of Yahweh's character and supremacy. This anticipates the gospel age where God's judgment on sin at Calvary reveals both His justice and mercy, calling all nations to know Him (Romans 1:16-17).
And Moses and Aaron did as the LORD commanded them, so did they.
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And Moses and Aaron did as the LORD commanded them, so did they. The emphatic doubling—"did... so did they"—stresses complete obedience. The Hebrew va'ya'asu (וַיַּעֲשׂוּ, "and they did") followed by ken asu (כֵּן עָשׂוּ, "so they did") creates a literary frame emphasizing exact compliance with divine instruction. This contrasts sharply with Pharaoh's repeated refusals to obey God's command (5:2, "Who is the LORD, that I should obey his voice?").
The phrase ka'asher tzivah YHWH (כַּאֲשֶׁר צִוָּה יְהוָה, "as the LORD commanded") establishes the pattern for all ten plagues: God commands, Moses and Aaron obey, and judgment follows. Their obedience despite past failures (4:10-14, 5:22-23) demonstrates matured faith. This simple statement of compliance serves as a theological hinge—from this point forward, God's power will manifest through their faithful agency. The repetitive structure anticipates the litany of plagues where each begins with divine command and ends with execution.
The phrase ka'asher tzivah YHWH (כַּאֲשֶׁר צִוָּה יְהוָה, "as the LORD commanded") establishes the pattern for all ten plagues: God commands, Moses and Aaron obey, and judgment follows. Their obedience despite past failures (4:10-14, 5:22-23) demonstrates matured faith. This simple statement of compliance serves as a theological hinge—from this point forward, God's power will manifest through their faithful agency. The repetitive structure anticipates the litany of plagues where each begins with divine command and ends with execution.
And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh.
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And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh. Moses at 80 and Aaron at 83 were past normal prime years, yet God called them to their greatest work. The precise ages establish chronological markers: Moses spent 40 years in Pharaoh's court (Acts 7:23), 40 years in Midian exile (Acts 7:30), and would serve 40 years leading Israel through wilderness (Deuteronomy 34:7). The Hebrew ben shemonim shanah (בֶּן־שְׁמֹנִים שָׁנָה, "son of eighty years") emphasizes completed decades.
This detail refutes human assumptions about useful service. By worldly standards, octogenarians were past leadership age, yet God's economy differs: "They shall still bring forth fruit in old age" (Psalm 92:14). Their advanced years actually enhanced divine glory—deliverance would clearly be God's work, not vigorous human effort. The age specification also explains their desert endurance: they spent 40 more years in wilderness, dying at 120 and 123 respectively. The emphasis on age highlights that God's calling transcends human limitations.
This detail refutes human assumptions about useful service. By worldly standards, octogenarians were past leadership age, yet God's economy differs: "They shall still bring forth fruit in old age" (Psalm 92:14). Their advanced years actually enhanced divine glory—deliverance would clearly be God's work, not vigorous human effort. The age specification also explains their desert endurance: they spent 40 more years in wilderness, dying at 120 and 123 respectively. The emphasis on age highlights that God's calling transcends human limitations.
And the LORD spake unto Moses and unto Aaron, saying,
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And the LORD spake unto Moses and unto Aaron, saying, This verse introduces the confrontation that begins the plague cycle. The formula the LORD spake (וַיֹּאמֶר יְהוָה, vayomer Yahweh) emphasizes divine initiative and authority. Moses and Aaron don't act independently but as Yahweh's appointed representatives executing His commands. The inclusion of both names underscores their partnership: Moses as prophet-leader and Aaron as spokesman-priest (4:14-16; 7:1-2).
The simple word saying (לֵאמֹר, lemor) introduces divine instruction that Moses must faithfully transmit. Throughout Exodus, this pattern repeats: God speaks, Moses and Aaron obey, and through their obedience God's purposes advance. This models proper leadership—human leaders serve as mediators of divine will, not originators of their own agendas. The church continues this pattern: leaders must speak God's Word faithfully, not human wisdom (1 Peter 4:11; 2 Timothy 4:2).
The verse's placement is strategic—immediately after God declares His purpose to make Himself known through judgment (7:5), He provides Moses and Aaron specific instructions for the confrontation's beginning. God doesn't merely announce purposes but equips His servants with detailed guidance. This demonstrates divine patience and thoroughness: before the first plague, God rehearses the sign that will authenticate Moses' authority. The serpent miracle serves as credential establishing that Moses truly speaks for Yahweh.
The simple word saying (לֵאמֹר, lemor) introduces divine instruction that Moses must faithfully transmit. Throughout Exodus, this pattern repeats: God speaks, Moses and Aaron obey, and through their obedience God's purposes advance. This models proper leadership—human leaders serve as mediators of divine will, not originators of their own agendas. The church continues this pattern: leaders must speak God's Word faithfully, not human wisdom (1 Peter 4:11; 2 Timothy 4:2).
The verse's placement is strategic—immediately after God declares His purpose to make Himself known through judgment (7:5), He provides Moses and Aaron specific instructions for the confrontation's beginning. God doesn't merely announce purposes but equips His servants with detailed guidance. This demonstrates divine patience and thoroughness: before the first plague, God rehearses the sign that will authenticate Moses' authority. The serpent miracle serves as credential establishing that Moses truly speaks for Yahweh.
When Pharaoh shall speak unto you, saying, Shew a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a serpent.
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When Pharaoh shall speak unto you, saying, Shew me a miracle: then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a serpent. God prepares Moses and Aaron for Pharaoh's predictable demand: Shew me a miracle (תְּנוּ לָכֶם מוֹפֵת, tenu lakhem mofet). The word mofet (מוֹפֵת) means a sign, wonder, or miracle—something that authenticates divine authority. Ancient Near Eastern courts expected prophets and magicians to demonstrate supernatural power as credentials. Pharaoh demands proof that Moses truly represents a deity worth heeding.
God's instruction specifies thou shalt say unto Aaron—Moses directs, Aaron acts. This division of roles continues the pattern established earlier (7:1-2). The command Take thy rod (קַח אֶת־מַטְּךָ, qach et-mattekha) refers to Aaron's staff, which becomes the instrument of divine power. The rod itself possesses no inherent magic—it's merely wood. But when God works through it, it becomes the tool of miracles, demonstrating that power resides in Yahweh, not in human instruments or techniques.
And it shall become a serpent (וִיהִי לְתַנִּין, vihi l'tannin) uses tannin (תַּנִּין), which can mean serpent, dragon, or large sea creature. Here it likely refers to a cobra (the uraeus that symbolized Egyptian royalty and deity). The choice of sign is theologically significant: the serpent symbol of Egyptian divine power becomes God's instrument to demonstrate Yahweh's superiority. God uses Egypt's own symbols against them, showing that He controls even what they worship.
The verse demonstrates God's omniscience—He knows Pharaoh will demand authentication before the confrontation occurs. This foreknowledge assures Moses that nothing in the coming conflict will surprise God. Every challenge has been anticipated, every response prepared. This should encourage believers: God isn't caught off-guard by opposition but has already prepared the way for His purposes to triumph (Isaiah 46:9-10).
God's instruction specifies thou shalt say unto Aaron—Moses directs, Aaron acts. This division of roles continues the pattern established earlier (7:1-2). The command Take thy rod (קַח אֶת־מַטְּךָ, qach et-mattekha) refers to Aaron's staff, which becomes the instrument of divine power. The rod itself possesses no inherent magic—it's merely wood. But when God works through it, it becomes the tool of miracles, demonstrating that power resides in Yahweh, not in human instruments or techniques.
And it shall become a serpent (וִיהִי לְתַנִּין, vihi l'tannin) uses tannin (תַּנִּין), which can mean serpent, dragon, or large sea creature. Here it likely refers to a cobra (the uraeus that symbolized Egyptian royalty and deity). The choice of sign is theologically significant: the serpent symbol of Egyptian divine power becomes God's instrument to demonstrate Yahweh's superiority. God uses Egypt's own symbols against them, showing that He controls even what they worship.
The verse demonstrates God's omniscience—He knows Pharaoh will demand authentication before the confrontation occurs. This foreknowledge assures Moses that nothing in the coming conflict will surprise God. Every challenge has been anticipated, every response prepared. This should encourage believers: God isn't caught off-guard by opposition but has already prepared the way for His purposes to triumph (Isaiah 46:9-10).
And Moses and Aaron went in unto Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent.
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And Moses and Aaron went in unto Pharaoh, and they did so as the LORD had commanded: Again the formula of obedience—ka'asher tzivah YHWH (כַּאֲשֶׁר צִוָּה יְהוָה). The repetition from verse 6 brackets their ages (v. 7) with obedience, emphasizing that faithful response to God matters more than human qualifications.
And Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. Aaron, not Moses, performs the sign as God ordained (7:9). The rod (matteh, מַטֶּה) becomes a serpent (tannin, תַּנִּין)—not the common snake (nachash) of 4:3, but a great sea creature or dragon, the term used for primordial chaos monsters (Genesis 1:21, Psalm 74:13, Isaiah 27:1). In Egyptian theology, the cobra (uraeus) symbolized Pharaoh's power and divine authority, worn on the royal crown. Aaron's rod becoming a tannin challenges Egyptian cosmic order at its foundation. This sign declares: YHWH controls chaos itself; Egypt's symbols of power are nothing before Him.
And Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. Aaron, not Moses, performs the sign as God ordained (7:9). The rod (matteh, מַטֶּה) becomes a serpent (tannin, תַּנִּין)—not the common snake (nachash) of 4:3, but a great sea creature or dragon, the term used for primordial chaos monsters (Genesis 1:21, Psalm 74:13, Isaiah 27:1). In Egyptian theology, the cobra (uraeus) symbolized Pharaoh's power and divine authority, worn on the royal crown. Aaron's rod becoming a tannin challenges Egyptian cosmic order at its foundation. This sign declares: YHWH controls chaos itself; Egypt's symbols of power are nothing before Him.
Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.
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Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments. Pharaoh responds to Aaron's serpent miracle by summoning his court magicians. The Hebrew identifies three groups: חֲכָמִים (chakamim, "wise men"), מְכַשְּׁפִים (mekhashshephim, "sorcerers"), and חַרְטֻמִּים (chartummim, "magicians" or "sacred scribes"). The chakamim were court advisors skilled in natural knowledge and political counsel. The mekhashshephim practiced forbidden occult arts (compare Deuteronomy 18:10-12). The chartummim were Egypt's elite priestly magicians—the same term used in Genesis 41:8 for those who failed to interpret Pharaoh's dreams before Joseph.
They also did in like manner (וַיַּעֲשׂוּ־כֵן, vayya'asu-ken) indicates successful replication—their staffs also became serpents. The phrase with their enchantments (בְּלַהֲטֵיהֶם, belahatehem) literally means "with their secret arts" or "flames," suggesting occult practices involving incantations and magical techniques. This creates a theological problem: did they perform genuine supernatural acts, or was it sophisticated trickery?
Scripture doesn't explicitly answer whether demonic power enabled real transformation or whether clever illusion deceived observers. However, verse 12 provides the key: Aaron's rod swallowed up their rods—demonstrating Yahweh's superior power over all Egyptian magic and gods. The confrontation isn't merely Moses versus magicians but Yahweh versus Egypt's deities (12:12). The magicians could replicate some signs (7:22, 8:7) but eventually failed (8:18-19), confessing "This is the finger of God."
Theologically, this passage reveals: (1) Satan possesses limited power to counterfeit God's works (2 Thessalonians 2:9); (2) God permits this display to demonstrate His ultimate supremacy; (3) Pharaoh's hardening increases as he finds excuse to resist. Paul references these magicians—Jannes and Jambres (2 Timothy 3:8)—as examples of those who oppose truth, resist God, and ultimately prove corrupt and foolish.
They also did in like manner (וַיַּעֲשׂוּ־כֵן, vayya'asu-ken) indicates successful replication—their staffs also became serpents. The phrase with their enchantments (בְּלַהֲטֵיהֶם, belahatehem) literally means "with their secret arts" or "flames," suggesting occult practices involving incantations and magical techniques. This creates a theological problem: did they perform genuine supernatural acts, or was it sophisticated trickery?
Scripture doesn't explicitly answer whether demonic power enabled real transformation or whether clever illusion deceived observers. However, verse 12 provides the key: Aaron's rod swallowed up their rods—demonstrating Yahweh's superior power over all Egyptian magic and gods. The confrontation isn't merely Moses versus magicians but Yahweh versus Egypt's deities (12:12). The magicians could replicate some signs (7:22, 8:7) but eventually failed (8:18-19), confessing "This is the finger of God."
Theologically, this passage reveals: (1) Satan possesses limited power to counterfeit God's works (2 Thessalonians 2:9); (2) God permits this display to demonstrate His ultimate supremacy; (3) Pharaoh's hardening increases as he finds excuse to resist. Paul references these magicians—Jannes and Jambres (2 Timothy 3:8)—as examples of those who oppose truth, resist God, and ultimately prove corrupt and foolish.
For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods.
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For they cast down every man his rod, and they became serpents: The Egyptian magicians replicate the sign, demonstrating real but limited supernatural power. The text doesn't explain their success as mere trickery—ancient Near Eastern spiritual realities included demonic power. The phrase "every man his rod" (ish mattehu, אִישׁ מַטֵּהוּ) emphasizes multiple participants, suggesting coordinated magical ritual. Their ability to duplicate the sign might have seemed to diminish Moses's authority, proving the contest between YHWH and Egypt's gods was genuine spiritual warfare, not simple superiority of Hebrew technique.
But Aaron's rod swallowed up their rods. The decisive reversal! The Hebrew va'yivla (וַיִּבְלַע, "and it swallowed") indicates complete consumption—not mere victory but total domination. Aaron's single rod devours all the Egyptian rods-turned-serpents. This demonstrates qualitative difference: Egyptian magic can imitate but cannot overcome. The image of swallowing anticipates Israel swallowing Egypt's army in the Red Sea (15:12). God's power doesn't merely exceed opposition—it consumes it entirely. Yet even this clear sign fails to move Pharaoh (v. 13), showing that spiritual blindness persists despite undeniable evidence.
But Aaron's rod swallowed up their rods. The decisive reversal! The Hebrew va'yivla (וַיִּבְלַע, "and it swallowed") indicates complete consumption—not mere victory but total domination. Aaron's single rod devours all the Egyptian rods-turned-serpents. This demonstrates qualitative difference: Egyptian magic can imitate but cannot overcome. The image of swallowing anticipates Israel swallowing Egypt's army in the Red Sea (15:12). God's power doesn't merely exceed opposition—it consumes it entirely. Yet even this clear sign fails to move Pharaoh (v. 13), showing that spiritual blindness persists despite undeniable evidence.
And he hardened Pharaoh's heart, that he hearkened not unto them; as the LORD had said.
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He hardened Pharaoh's heart (וַיֶּחֱזַק לֵב־פַּרְעֹה, vayekhezaq lev-par'oh)—the verb חָזַק (khazaq) means to strengthen, harden, or make obstinate. This is the first of three Hebrew verbs describing Pharaoh's hardening (also קָשָׁה qashah and כָּבֵד kaved), revealing both divine sovereignty and human responsibility.
The text oscillates between God hardening Pharaoh's heart and Pharaoh hardening his own heart (Exodus 8:15, 32), presenting the mystery of divine judgment working through human rebellion. Paul references this in Romans 9:17-18 to demonstrate God's sovereign right to show mercy or judgment. As the LORD had said confirms God's foreknowledge (Exodus 4:21; 7:3) and His control over history's outcome.
The text oscillates between God hardening Pharaoh's heart and Pharaoh hardening his own heart (Exodus 8:15, 32), presenting the mystery of divine judgment working through human rebellion. Paul references this in Romans 9:17-18 to demonstrate God's sovereign right to show mercy or judgment. As the LORD had said confirms God's foreknowledge (Exodus 4:21; 7:3) and His control over history's outcome.
The First Plague: Water to Blood
And the LORD said unto Moses, Pharaoh's heart is hardened, he refuseth to let the people go.
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Verse 14 in the first plague narrative describes the Nile turning to blood. This targets Hapi, Egyptian god of the Nile, demonstrating YHWH's supremacy over Egypt's life source. The water that sustains Egypt becomes death, reversing the blessing.
Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river's brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand.
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Verse 15 in the first plague narrative describes the Nile turning to blood. This targets Hapi, Egyptian god of the Nile, demonstrating YHWH's supremacy over Egypt's life source. The water that sustains Egypt becomes death, reversing the blessing.
And thou shalt say unto him, The LORD God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear.
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Verse 16 in the first plague narrative describes the Nile turning to blood. This targets Hapi, Egyptian god of the Nile, demonstrating YHWH's supremacy over Egypt's life source. The water that sustains Egypt becomes death, reversing the blessing.
Thus saith the LORD, In this thou shalt know that I am the LORD: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood.
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Verse 17 in the first plague narrative describes the Nile turning to blood. This targets Hapi, Egyptian god of the Nile, demonstrating YHWH's supremacy over Egypt's life source. The water that sustains Egypt becomes death, reversing the blessing.
And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall lothe to drink of the water of the river.
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Verse 18 in the first plague narrative describes the Nile turning to blood. This targets Hapi, Egyptian god of the Nile, demonstrating YHWH's supremacy over Egypt's life source. The water that sustains Egypt becomes death, reversing the blessing.
And the LORD spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone. pools: Heb. gathering of their waters
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Verse 19 in the first plague narrative describes the Nile turning to blood. This targets Hapi, Egyptian god of the Nile, demonstrating YHWH's supremacy over Egypt's life source. The water that sustains Egypt becomes death, reversing the blessing.
And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood.
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Verse 20 in the first plague narrative describes the Nile turning to blood. This targets Hapi, Egyptian god of the Nile, demonstrating YHWH's supremacy over Egypt's life source. The water that sustains Egypt becomes death, reversing the blessing.
And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt.
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Verse 21 in the first plague narrative describes the Nile turning to blood. This targets Hapi, Egyptian god of the Nile, demonstrating YHWH's supremacy over Egypt's life source. The water that sustains Egypt becomes death, reversing the blessing.
And the magicians of Egypt did so with their enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them; as the LORD had said.
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Verse 22 in the first plague narrative describes the Nile turning to blood. This targets Hapi, Egyptian god of the Nile, demonstrating YHWH's supremacy over Egypt's life source. The water that sustains Egypt becomes death, reversing the blessing.
And Pharaoh turned and went into his house, neither did he set his heart to this also.
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Verse 23 in the first plague narrative describes the Nile turning to blood. This targets Hapi, Egyptian god of the Nile, demonstrating YHWH's supremacy over Egypt's life source. The water that sustains Egypt becomes death, reversing the blessing.
And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river.
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Verse 24 in the first plague narrative describes the Nile turning to blood. This targets Hapi, Egyptian god of the Nile, demonstrating YHWH's supremacy over Egypt's life source. The water that sustains Egypt becomes death, reversing the blessing.
And seven days were fulfilled, after that the LORD had smitten the river.
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Verse 25 in the first plague narrative describes the Nile turning to blood. This targets Hapi, Egyptian god of the Nile, demonstrating YHWH's supremacy over Egypt's life source. The water that sustains Egypt becomes death, reversing the blessing.