By way of preliminary explanation it should be said—that the turning of water into blood should not be toned down to a mere discoloration of the waters of Egypt—a reddening of such sort as customarily attends the annual rise of the Nile, only carried in the present case somewhat beyond the ordinary degree. For, be it noticed, the record is that the waters were turned to blood; that fish could no longer live in it but died (were the fish deceived by the mere appearance, the color?); that the river became offensive to the smell; its waters could not be drank; “there was blood throughout all the land of Egypt.” If this language does not mean far more than a mere discoloration—something totally different from a visual deception; in short, if it does not mean “turned to blood,” then no language can be found to express it.
In the third plague, the Hebrew word for “lice”[29] were better rendered gnats, yet an insect unknown to our country. Herodotus (B. C. 400) speaks of the great trouble which they cause and of the precautions used against them. Hartmann testifies:“All travelers speak of these gnats as an ordinary plague of the country.”[30] “So small as to be scarcely visible to the eye, their sting notwithstanding causes a most painful irritation. They even creep into the eyes and nose, and after harvest rise in great swarms from the inundated rice fields.” (Keil.)
In the fourth plague, the word translated “swarms of flies”[31] does not mean a mixed mass or swarm of various insects as our translators assumed, but “a stinging, scorpion-like insect” [Fuerst], “so called from its sucking the blood” [Gesenius]. Sonnini (in Hengstenberg’s Moses, p. 117) says—“Men and animals are grievously tormented by them. It is impossible to form an adequate conception of their fury when theywish to fix themselves upon any part of the body. If they are driven away they light again the same instant, and their pertinacity wearies the most patient. They especially love to light in the corners of the eyes or on the edge of the eyelids, sensitive parts to which they are attracted by a slight moisture.” “They are much more numerous and annoying than the gnats; and when enraged, they fasten themselves upon the human body, especially upon the edge of the eyelids and become a dreadful plague” [Keil].——Obviously the American house-fly gives us no adequate idea of this fourth plague on Egypt.
Of the sixth plague, “boils with blains,” it need only be said that they were inflamed ulcers breaking forth into pustules, intensely painful. The word for “boils” is the same which describes the plague brought by Satan upon Job.
The seventh plague, hail with lightning, was not unknown in Egypt, yet was by no means common, and was specially rare in Upper Egypt—more frequent in Lower.——The other plagues will be readily understood.
1. It is now in place to show that these plagues were really supernatural—miraculous inflictions from the hand of the Almighty.
(1.) Note, they were wrought in response to Pharaoh’s challenge to Moses and Aaron to “show a miracle for themselves” (Ex. 7: 9). The Lord accepted this challenge. Of course the achievements wrought can be nothing less than miracles. Given on the side of the Lord honesty and power; then nothing less than miracles can follow.
His purpose in these terrible inflictions God announces to Pharaoh in these words: “By this shalt thou know that I am the Lord” (Ex. 7: 19 and 9: 14). Events in the common course of nature do not suffice for this purpose upon such a heart as Pharaoh’s. The case demands real miracles—things done outside and apart from the ordinary laws of nature.
(2.) The plagues came and went at the behest of Moses acting under God; in some cases, at a definite time previously indicated. (9: 5, 18, 29, 33 and 10: 4); while some were removed at a time which Pharaoh himselffor his more full satisfaction was allowed to fix (8: 9, 10). So I construe the somewhat disputed words (v. 8); “Moses said to Pharaoh—Glory over me: When shall I entreat for thee,” etc. Moses would say—I yield to you the honor of fixing the time: say when; and I meet your time.——Some critics translate simply—Explain; declare yourself (Gesenius); or utter plainly, definitely (Fuerst); but the usual sense of the verb, coupled with the preposition (“over”) which follows, strongly favors the construction above given.