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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, I. The dispute between God and Moses finishes, and Moses applies himself to the execution of his commission, in obedience to God's command, ver. 1-7. II. The dispute between Moses and Pharaoh begins, and a famous trial of skill it was. Moses, in God's name, demands Israel's release; Pharaoh denies it. The contest is between the power of the great God and the power of a proud prince; and it will be found, in the issue, that when God judgeth he will overcome. 1. Moses confirms the demand he had made to Pharaoh, by a miracle, turning his rod into a serpent; but Pharaoh hardens his heart against this conviction, ver. 8-13. 2. He chastises his disobedience by a plague, the first of the ten, turning the waters into blood; but Pharaoh hardens his heart against this correction, ver. 14, &c.
Adam Clarke: Commentary on the Bible - 1831
The dignified mission of Moses and Aaron to Pharaoh - the one to be as God, the other as a prophet of the Most High, Exo 7:1, Exo 7:2. The prediction that Pharaoh's heart should be hardened, that God might multiply his signs and wonders in Egypt, that the inhabitants might know he alone was the true God, Exo 7:3-4. The age of Moses and Aaron, Exo 7:7. God gives them directions how they should act before Pharaoh, Exo 7:5, Exo 7:9. Moses turns his rod into a serpent, Exo 7:10. The magicians imitate this miracle, and Pharaoh's heart is hardened, Exo 7:11-13. Moses is commanded to wait upon Pharaoh next morning when he should come to the river, and threaten to turn the waters into blood if he did not let the people go, Exo 7:14-18. The waters in all the land of Egypt are turned into blood, Exo 7:19, Exo 7:20. The fish die, Exo 7:21. The magicians imitate this, and Pharaoh's heart is again hardened, Exo 7:22, Exo 7:23. The Egyptians sorely distressed because of the bloody waters, Exo 7:24. This plague endures seven days, Exo 7:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 7:1, Moses and Aaron are encouraged to go again to Pharaoh; Exo 7:7, Their age; Exo 7:8, Aaron's rod is turned into a serpent; Exo 7:11, The sorcerers do the like; but their rods are swallowed up by Aaron's; Exo 7:13, Pharaoh's heart is hardened; Exo 7:14, God's message to Pharaoh; Exo 7:19, The river is turned into blood; and the consequent distress of the Egyptians.
John Gill
INTRODUCTION TO EXODUS 7
Moses and Aaron are ordered to go to Pharaoh, and require the dismission of the people of Israel, but they are told before hand that Pharaoh's heart would be hardened, and would refuse to let them go, until the hand of the Lord was stretched out, and great judgments were brought down upon, Egypt, and then they should come forth, Ex 7:1, which orders Moses and Aaron obeyed, and their age is observed, when this was done, Ex 7:6 and they are bid to work a miracle, when Pharaoh should demand one, by turning a rod into a serpent, which they did; but Pharaoh's magicians doing the same in appearance, his heart was hardened, Ex 7:8 and then they are directed to meet him at the river, and require the same as before; and if he refused, to smite the waters of the river with the rod, and turn them into blood, which they did, Ex 7:15, but Pharaoh's magicians doing the same by enchantments, he did not regard it, though the plague lasted seven days, Ex 7:22.
7:17:1: Եւ ասէ Տէր ցՄովսէս. Ահա ետու զքեզ Աստուա՛ծ փարաւոնի. եւ Ահարոն եղբայր քո եղիցի քեզ մարգարէ՛։
1 Տէրն ասաց Մովսէսին. «Ահա ես քեզ փարաւոնի համար մի աստուած դարձրի, իսկ քո եղբայր Ահարոնը թող լինի քո մարգարէն[13]: [13] 13. Իմա՝ պատգամախօսը:
7 Տէրը ըսաւ Մովսէսին. «Նայէ՛, քեզ Փարաւոնին աստուած ըրի ու թող եղբայրդ Ահարոն քու մարգարէդ ըլլայ։
Եւ ասէ Տէր ցՄովսէս. Ահա ետու զքեզ աստուած փարաւոնի, եւ Ահարոն եղբայր քո եղիցի քեզ մարգարէ:

7:1: Եւ ասէ Տէր ցՄովսէս. Ահա ետու զքեզ Աստուա՛ծ փարաւոնի. եւ Ահարոն եղբայր քո եղիցի քեզ մարգարէ՛։
1 Տէրն ասաց Մովսէսին. «Ահա ես քեզ փարաւոնի համար մի աստուած դարձրի, իսկ քո եղբայր Ահարոնը թող լինի քո մարգարէն[13]:
[13] 13. Իմա՝ պատգամախօսը:
7 Տէրը ըսաւ Մովսէսին. «Նայէ՛, քեզ Փարաւոնին աստուած ըրի ու թող եղբայրդ Ահարոն քու մարգարէդ ըլլայ։
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7:11: Но Господь сказал Моисею: смотри, Я поставил тебя Богом фараону, а Аарон, брат твой, будет твоим пророком:
7:1 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare ἰδοὺ ιδου see!; here I am δέδωκά διδωμι give; deposit σε σε.1 you θεὸν θεος God Φαραω φαραω Pharaō; Farao καὶ και and; even Ααρων ααρων Aarōn; Aaron ὁ ο the ἀδελφός αδελφος brother σου σου of you; your ἔσται ειμι be σου σου of you; your προφήτης προφητης prophet
7:1 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses רְאֵ֛ה rᵊʔˈē ראה see נְתַתִּ֥יךָ nᵊṯattˌîḵā נתן give אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) לְ lᵊ לְ to פַרְעֹ֑ה farʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and אַהֲרֹ֥ן ʔahᵃrˌōn אַהֲרֹן Aaron אָחִ֖יךָ ʔāḥˌîḵā אָח brother יִהְיֶ֥ה yihyˌeh היה be נְבִיאֶֽךָ׃ nᵊvîʔˈeḵā נָבִיא prophet
7:1. dixitque Dominus ad Mosen ecce constitui te Deum Pharaonis Aaron frater tuus erit propheta tuusAnd the Lord said to Moses: Behold, I have appointed thee the god of Pharao; and Aaron, thy brother, shall be thy prophet.
1. And the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet.
And the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet:

1: Но Господь сказал Моисею: смотри, Я поставил тебя Богом фараону, а Аарон, брат твой, будет твоим пророком:
7:1
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
ἰδοὺ ιδου see!; here I am
δέδωκά διδωμι give; deposit
σε σε.1 you
θεὸν θεος God
Φαραω φαραω Pharaō; Farao
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
ο the
ἀδελφός αδελφος brother
σου σου of you; your
ἔσται ειμι be
σου σου of you; your
προφήτης προφητης prophet
7:1
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
רְאֵ֛ה rᵊʔˈē ראה see
נְתַתִּ֥יךָ nᵊṯattˌîḵā נתן give
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
לְ lᵊ לְ to
פַרְעֹ֑ה farʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
אַהֲרֹ֥ן ʔahᵃrˌōn אַהֲרֹן Aaron
אָחִ֖יךָ ʔāḥˌîḵā אָח brother
יִהְיֶ֥ה yihyˌeh היה be
נְבִיאֶֽךָ׃ nᵊvîʔˈeḵā נָבִיא prophet
7:1. dixitque Dominus ad Mosen ecce constitui te Deum Pharaonis Aaron frater tuus erit propheta tuus
And the Lord said to Moses: Behold, I have appointed thee the god of Pharao; and Aaron, thy brother, shall be thy prophet.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: В ответ на слова Моисея: «как же послушает меня фараон?» — Господь говорит ему: «смотри, Я поставил тебя Богом фараону». Тебе не страшен фараон. Я определил дать тебе и, действительно, дам такую власть, что он будет бояться тебя, как своего бога. И если цари повинуются и слушают только Бога, признавая Его высшим себя, так точно и он в конце концов подчинится тебе; твое косноязычие, на которое ты ссылаешься, как на причину непослушания царя, не будет также иметь значения. Говорящим за тебя, твоими устами, пророком будет брат твой Аарон (4:15).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-7: Moses Receives a Fresh Commission.B. C. 1491.
1 And the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet. 2 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. 3 And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt. 4 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. 5 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. 6 And Moses and Aaron did as the LORD commanded them, so did they. 7 And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh.
Here, I. God encourages Moses to go to Pharaoh, and at last silences all his discouragements. 1. He clothes him with great power and authority (v. 1): I have made thee a god to Pharaoh; that is, my representative in this affair, as magistrates are called gods, because they are God's vicegerents. He was authorized to speak and act in God's name and stead, and, under the divine direction, was endued with a divine power to do that which is above the ordinary power of nature, and invested with a divine authority to demand obedience from a sovereign prince and punish disobedience. Moses was a god, but he was only a made god, not essentially one by nature; he was no god but by commission. He was a god, but he was a god only to Pharaoh; the living and true God is a God to all the world. It is an instance of God's condescension, and an evidence that his thoughts towards us are thoughts of peace, that when he treats with men he treats by men, whose terror shall not make us afraid. 2. He again nominates him an assistant, his brother Aaron, who was not a man of uncircumcised lips, but a notable spokesman: "He shall be thy prophet," that is, "he shall speak from thee to Pharaoh, as prophets do from God to the children of men. Thou shalt, as a god, inflict and remove the plagues, and Aaron, as a prophet, shall denounce them, and threaten Pharaoh with them." 3. He tells him the worst of it, that Pharaoh would not hearken to him, and yet the work should be done at last, Israel should be delivered and God therein would be glorified, v. 4, 5. The Egyptians, who would not know the Lord, should be made to know him. Note, It is, and ought to be, satisfaction enough to God's messengers that, whatever contradiction and opposition may be given them, thus far they shall gain their point, that God will be glorified in the success of their embassy, and all his chosen Israel will be saved, and then they have no reason to say that they have laboured in vain. See here, (1.) How God glorifies himself; he makes people know that he is Jehovah. Israel is made to know it by the performance of his promises to them (ch. vi. 3), and the Egyptians are made to know it by the pouring out of his wrath upon them. Thus God's name is exalted both in those that are saved and in those that perish. (2.) What method he takes to do this: he humbles the proud, and exalts the poor, Luke i. 51, 52. If God stretch out his hand to sinners in vain, he will at last stretch out his hand upon them; and who can bear the weight of it?
II. Moses and Aaron apply themselves to their work without further objection: They did as the Lord commanded them, v. 6. Their obedience, all things considered, was well worthy to be celebrated, as it is by the Psalmist (Ps. cv. 28), They rebelled not against his word, namely, Moses and Aaron, whom he mentions, v. 26. Thus Jonah, though at first he was very averse, at length went to Nineveh. Notice is taken of the age of Moses and Aaron when they undertook this glorious service. Aaron the elder (and yet the inferior in office) was eighty-three, Moses was eighty; both of them men of great gravity and experience, whose age was venerable, and whose years might teach wisdom, v. 7. Joseph, who was to be only a servant to Pharaoh, was preferred at thirty years old; but Moses, who was to be a god to Pharaoh, was not so dignified until he was eighty years old. It was fit that he should long wait for such an honour, and be long in preparing for such a service.
Adam Clarke: Commentary on the Bible - 1831
7:1: I have made thee a god - At thy word every plague shall come, and at thy command each shall be removed. Thus Moses must have appeared as a god to Pharaoh.
Shall be thy prophet - Shall receive the word from thy mouth, and communicate it to the Egyptian king, Exo 7:2.
Albert Barnes: Notes on the Bible - 1834
7:1: With this chapter begins the series of miracles performed in Egypt. They are progressive. The first miracle is performed to accredit the mission of the brothers; it is simply credential, and unaccompanied by any infliction. Then come signs which show that the powers of nature are subject to the will of Yahweh, each plague being attended with grave consequences to the Egyptians, yet not inflicting severe loss or suffering; then in rapid succession come ruinous and devastating plagues, murrain, boils, hail and lightning, locusts, darkness, and lastly, the death of the firstborn. Each of the inflictions has a demonstrable connection with Egyptian customs and phenomena; each is directly aimed at some Egyptian superstition; all are marvelous, not, for the most part, as Rev_ersing, but as developing forces inherent in nature, and directing them to a special end. The effects correspond with these characteristics; the first miracles are neglected; the following plagues first alarm, and then for a season, subdue, the king, who does not give way until his firstborn is struck. Even that blow leaves him capable of a last effort, which completes his ruin, and the deliverance of the Israelites.
I have made thee a god - Or "appointed thee." See the margin reference. Moses will stand in this special relation to Pharaoh, that God will address him by a prophet, i. e. by one appointed to speak in His name. The passage is an important one as illustrating the primary and essential characteristic of a prophet, he is the declarer of God's will and purpose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: See: Exo 16:29; Gen 19:21; Kg1 17:23; Kg2 6:32; Ecc 1:10
a god: Exo 4:15, Exo 4:16; Psa 82:6; Jer 1:10; Joh 10:35, Joh 10:36
Carl Friedrich Keil and Franz Delitzsch
7:1
Moses' last difficulty (Ex 6:12, repeated in Ex 6:30) was removed by God with the words: "See, I have made thee a god to Pharaoh, and Aaron thy brother shall be thy prophet" (Ex 7:1). According to Ex 4:16, Moses was to be a god to Aaron; and in harmony with that, Aaron is here called the prophet of Moses, as being the person who would announce to Pharaoh the revelations of Moses. At the same time Moses was also made a god to Pharaoh; i.e., he was promised divine authority and power over Pharaoh, so that henceforth there was no more necessity for him to be afraid of the king of Egypt, but the latter, notwithstanding all resistance, would eventually bow before him. Moses was a god to Aaron as the revealer of the divine will, and to Pharaoh as the executor of that will. - In Ex 7:2-5 God repeats in a still more emphatic form His assurance, that notwithstanding the hardening of Pharaoh's heart, He would bring His people Israel out of Egypt. ושׁלּח (Ex 7:2) does not mean ut dimittat or mittat (Vulg. Ros.; "that he send," Eng. ver.); but ו is vav consec. perf., "and so he will send." On Ex 7:3 cf. Ex 4:21.
Geneva 1599
7:1 And the LORD said unto Moses, See, I have made thee a (a) god to Pharaoh: and Aaron thy brother shall be thy prophet.
(a) I have given you power and authority to speak in my name and to execute my judgments on him.
John Gill
7:1 And the Lord said unto Moses,.... In answer to his objection, taken from his own meanness, and the majesty of Pharaoh, and from his want of readiness and freedom of expression:
see; take notice of, observe what I am about to say:
I have made thee a god to Pharaoh; not a god by nature, but made so; he was so by commission and office, clothed with power and authority from God to act under him in all things he should direct; not for ever, as angels are gods, but for a time; not in an ordinary way, as magistrates are gods, but in an extraordinary manner; and not to any other but to Pharaoh, being an ambassador of God to him, and as in his room and stead to, rule over him, though so great a monarch; to command him what he should do, and control him when he did wrong, and punish him for his disobedience, and inflict such plagues upon him, and do such miracles before him, as no mere man of himself, and none but God can do; and even exercise the power of life and death, as in the slaying of the firstborn, that Pharaoh should stand in as much fear of him, as if he was a deity, and apply to him to remove the plagues upon him, as if he was one:
and Aaron thy brother shall be thy prophet; to declare the will of God revealed to him by Moses from the Lord; so that this seems to be more than to be the mouth and spokesman of Moses and interpreter and explainer of his words, or to be acting the part of an orator for him; for Moses in this affair being God's viceregent, and furnished with a knowledge of the mind and will of God respecting it, as well as with power to work miracles, and inflict plagues, was made a god to both Pharaoh and Aaron; see Ex 4:6 to Pharaoh in the sense before explained, and to Aaron, he being his prophet, to whom he communicated the secrets of God, and his will and pleasure, in order to make the same known to Pharaoh. Thus highly honoured was Moses to be a god to a sovereign prince, and to have Aaron to be his prophet.
John Wesley
7:1 I have made thee a god to Pharaoh - That is, my representative in this affair, as magistrates are called gods, because they are God's vicegerents. He was authorized to speak and act in God's name, and endued with a divine power, to do that which is above the ordinary course of nature. And Aaron shall be thy prophet - That is, he shall speak from thee to Pharaoh, as prophets do from God to the children of men. Thou shalt as a god inflict and remove the plagues, and Aaron as a prophet shall denounce them.
Robert Jamieson, A. R. Fausset and David Brown
7:1 SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
the Lord said unto Moses--He is here encouraged to wait again on the king--not, however, as formerly, in the attitude of a humble suppliant, but now armed with credentials as God's ambassador, and to make his demand in a tone and manner which no earthly monarch or court ever witnessed.
I have made thee a god--"made," that is, set, appointed; "a god"; that is, he was to act in this business as God's representative, to act and speak in His name and to perform things beyond the ordinary course of nature. The Orientals familiarly say of a man who is eminently great or wise, "he is a god" among men.
Aaron thy brother shall be thy prophet--that is, "interpreter" or "spokesman." The one was to be the vicegerent of God, and the other must be considered the speaker throughout all the ensuing scenes, even though his name is not expressly mentioned.
7:27:2: Դու խօսեսցիս ընդ նմա զամենայն ինչ՝ զոր պատուիրեմ քեզ։ եւ Ահարոն եղբայր քո խօսեսցի՛ ընդ փարաւոնի, արձակել զորդիսն Իսրայէլի յերկրէ իւրմէ։
2 Դու Ահարոնին կը յայտնես այն ամէնը, ինչ կը պատուիրեմ քեզ, իսկ քո եղբայր Ահարոնը թող դիմի փարաւոնին, որ սա իսրայէլացիներին արձակի իր երկրից:
2 Դուն իրեն ըսէ՛ այն ամէնը, որ քեզի կը հրամայեմ եւ քու եղբայրդ Ահարոն թող ըսէ Փարաւոնին, որպէս զի Իսրայէլի որդիները իր երկրէն արձակէ։
Դու խօսեսցիս ընդ նմա զամենայն ինչ զոր պատուիրեմ քեզ, եւ Ահարոն եղբայր քո խօսեսցի ընդ փարաւոնի, արձակել զորդիսն Իսրայելի յերկրէ իւրմէ:

7:2: Դու խօսեսցիս ընդ նմա զամենայն ինչ՝ զոր պատուիրեմ քեզ։ եւ Ահարոն եղբայր քո խօսեսցի՛ ընդ փարաւոնի, արձակել զորդիսն Իսրայէլի յերկրէ իւրմէ։
2 Դու Ահարոնին կը յայտնես այն ամէնը, ինչ կը պատուիրեմ քեզ, իսկ քո եղբայր Ահարոնը թող դիմի փարաւոնին, որ սա իսրայէլացիներին արձակի իր երկրից:
2 Դուն իրեն ըսէ՛ այն ամէնը, որ քեզի կը հրամայեմ եւ քու եղբայրդ Ահարոն թող ըսէ Փարաւոնին, որպէս զի Իսրայէլի որդիները իր երկրէն արձակէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:22: ты будешь говорить все, что Я повелю тебе, а Аарон, брат твой, будет говорить фараону, чтобы он отпустил сынов Израилевых из земли своей;
7:2 σὺ συ you δὲ δε though; while λαλήσεις λαλεω talk; speak αὐτῷ αυτος he; him πάντα πας all; every ὅσα οσος as much as; as many as σοι σοι you ἐντέλλομαι εντελλομαι direct; enjoin ὁ ο the δὲ δε though; while Ααρων ααρων Aarōn; Aaron ὁ ο the ἀδελφός αδελφος brother σου σου of you; your λαλήσει λαλεω talk; speak πρὸς προς to; toward Φαραω φαραω Pharaō; Farao ὥστε ωστε as such; that ἐξαποστεῖλαι εξαποστελλω send forth τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of τῆς ο the γῆς γη earth; land αὐτοῦ αυτος he; him
7:2 אַתָּ֣ה ʔattˈā אַתָּה you תְדַבֵּ֔ר ṯᵊḏabbˈēr דבר speak אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אֲצַוֶּ֑ךָּ ʔᵃṣawwˈekkā צוה command וְ wᵊ וְ and אַהֲרֹ֤ן ʔahᵃrˈōn אַהֲרֹן Aaron אָחִ֨יךָ֙ ʔāḥˈîḵā אָח brother יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak אֶל־ ʔel- אֶל to פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and שִׁלַּ֥ח šillˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מֵ mē מִן from אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth
7:2. tu loqueris omnia quae mando tibi ille loquetur ad Pharaonem ut dimittat filios Israhel de terra suaThou shalt speak to him all that I command thee; and he shall speak to Pharao, that he let the children of Israel go out of his land.
2. Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh, that he let the children of Israel go out of his land.
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:

2: ты будешь говорить все, что Я повелю тебе, а Аарон, брат твой, будет говорить фараону, чтобы он отпустил сынов Израилевых из земли своей;
7:2
σὺ συ you
δὲ δε though; while
λαλήσεις λαλεω talk; speak
αὐτῷ αυτος he; him
πάντα πας all; every
ὅσα οσος as much as; as many as
σοι σοι you
ἐντέλλομαι εντελλομαι direct; enjoin
ο the
δὲ δε though; while
Ααρων ααρων Aarōn; Aaron
ο the
ἀδελφός αδελφος brother
σου σου of you; your
λαλήσει λαλεω talk; speak
πρὸς προς to; toward
Φαραω φαραω Pharaō; Farao
ὥστε ωστε as such; that
ἐξαποστεῖλαι εξαποστελλω send forth
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
αὐτοῦ αυτος he; him
7:2
אַתָּ֣ה ʔattˈā אַתָּה you
תְדַבֵּ֔ר ṯᵊḏabbˈēr דבר speak
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אֲצַוֶּ֑ךָּ ʔᵃṣawwˈekkā צוה command
וְ wᵊ וְ and
אַהֲרֹ֤ן ʔahᵃrˈōn אַהֲרֹן Aaron
אָחִ֨יךָ֙ ʔāḥˈîḵā אָח brother
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
אֶל־ ʔel- אֶל to
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
שִׁלַּ֥ח šillˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מֵ מִן from
אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth
7:2. tu loqueris omnia quae mando tibi ille loquetur ad Pharaonem ut dimittat filios Israhel de terra sua
Thou shalt speak to him all that I command thee; and he shall speak to Pharao, that he let the children of Israel go out of his land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: Exo 4:15, Exo 6:29; Deu 4:2; Kg1 22:14; Jer 1:7, Jer 1:17; Eze 3:10, Eze 3:17; Mat 28:20; Act 20:27
John Gill
7:2 Thou shalt speak all that I command thee,.... That is, to Aaron his prophet, whatever the Lord made known to him in a private manner as his will to be done:
and Aaron thy brother shall speak unto Pharaoh; whatsoever should be told him by Moses, as from the Lord:
that he send the children of Israel out of his land; this was the principal thing to be insisted upon; and all that was said or done to him was to bring about this end, the dismission of the children of Israel out of Egypt.
7:37:3: Եւ ես խստացուցից զսիրտն փարաւոնի. զի յաճախեցից զնշանս իմ եւ զարուեստս յերկրիդ Եգիպտացւոց[544]։ [544] ՚Ի լուս՛՛. Եւ յաճախեցից զնշանս. համաձայն այլոց ՚ի բնաբ՛՛։
3 Ես կը կարծրացնեմ փարաւոնի սիրտը, բայց եւ կը բազմապատկեմ իմ նշաններն ու զարմանահրաշ գործերը Եգիպտացիների երկրում,
3 Ես Փարաւոնին սիրտը պիտի խստացնեմ ու իմ նշաններս ու հրաշքներս Եգիպտոսի երկրին մէջ պիտի շատցնեմ։
Եւ ես խստացուցից զսիրտն փարաւոնի, եւ յաճախեցից զնշանս իմ եւ զարուեստս յերկրիդ Եգիպտացւոց:

7:3: Եւ ես խստացուցից զսիրտն փարաւոնի. զի յաճախեցից զնշանս իմ եւ զարուեստս յերկրիդ Եգիպտացւոց[544]։
[544] ՚Ի լուս՛՛. Եւ յաճախեցից զնշանս. համաձայն այլոց ՚ի բնաբ՛՛։
3 Ես կը կարծրացնեմ փարաւոնի սիրտը, բայց եւ կը բազմապատկեմ իմ նշաններն ու զարմանահրաշ գործերը Եգիպտացիների երկրում,
3 Ես Փարաւոնին սիրտը պիտի խստացնեմ ու իմ նշաններս ու հրաշքներս Եգիպտոսի երկրին մէջ պիտի շատցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
7:33: но Я ожесточу сердце фараоново, и явлю множество знамений Моих и чудес Моих в земле Египетской;
7:3 ἐγὼ εγω I δὲ δε though; while σκληρυνῶ σκληρυνω harden τὴν ο the καρδίαν καρδια heart Φαραω φαραω Pharaō; Farao καὶ και and; even πληθυνῶ πληθυνω multiply τὰ ο the σημεῖά σημειον sign μου μου of me; mine καὶ και and; even τὰ ο the τέρατα τερας omen ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
7:3 וַ wa וְ and אֲנִ֥י ʔᵃnˌî אֲנִי i אַקְשֶׁ֖ה ʔaqšˌeh קשׁה be hard אֶת־ ʔeṯ- אֵת [object marker] לֵ֣ב lˈēv לֵב heart פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and הִרְבֵּיתִ֧י hirbêṯˈî רבה be many אֶת־ ʔeṯ- אֵת [object marker] אֹתֹתַ֛י ʔōṯōṯˈay אֹות sign וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מֹופְתַ֖י môfᵊṯˌay מֹופֵת sign בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
7:3. sed ego indurabo cor eius et multiplicabo signa et ostenta mea in terra AegyptiBut I shall harden his heart, and shall multiply my signs and wonders in the land of Egypt.
3. And I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt.
And I will harden Pharaoh' s heart, and multiply my signs and my wonders in the land of Egypt:

3: но Я ожесточу сердце фараоново, и явлю множество знамений Моих и чудес Моих в земле Египетской;
7:3
ἐγὼ εγω I
δὲ δε though; while
σκληρυνῶ σκληρυνω harden
τὴν ο the
καρδίαν καρδια heart
Φαραω φαραω Pharaō; Farao
καὶ και and; even
πληθυνῶ πληθυνω multiply
τὰ ο the
σημεῖά σημειον sign
μου μου of me; mine
καὶ και and; even
τὰ ο the
τέρατα τερας omen
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
7:3
וַ wa וְ and
אֲנִ֥י ʔᵃnˌî אֲנִי i
אַקְשֶׁ֖ה ʔaqšˌeh קשׁה be hard
אֶת־ ʔeṯ- אֵת [object marker]
לֵ֣ב lˈēv לֵב heart
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
הִרְבֵּיתִ֧י hirbêṯˈî רבה be many
אֶת־ ʔeṯ- אֵת [object marker]
אֹתֹתַ֛י ʔōṯōṯˈay אֹות sign
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מֹופְתַ֖י môfᵊṯˌay מֹופֵת sign
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
7:3. sed ego indurabo cor eius et multiplicabo signa et ostenta mea in terra Aegypti
But I shall harden his heart, and shall multiply my signs and wonders in the land of Egypt.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-10: Из сравнения 15: и 17: ст. данной главы с ее 19: ст. с несомненностью следует, что жезл Ааронов (10) есть жезл Моисеев, чудесным образом превращенный в змея при Хориве (4:2–4) и назначенный служить орудием последующих чудотворений. Если он называется Аароновым, то потому, что переходит в руки Аарона, как слова Моисея в его уста (4:30). Выражение змей, евр. «таннин», в которого превращен жезл, означает всех морских или речных чудовищ и специально прилагается к крокодилу, как символу Египта (Ис 51:9; Иез 32:2; Пс 73:13). В данном же месте этот термин означает, как думают, какой-либо частный вид змея, может быть, аспида, или урэуса, царского змея.
Adam Clarke: Commentary on the Bible - 1831
7:3: I will harden Pharaoh's heart - I will permit his stubbornness and obstinacy still to remain, that I may have the greater opportunity to multiply my wonders in the land, that the Egyptians may know that I only am Jehovah, the self-existent God. See Clarke's note on Exo 4:21.
Albert Barnes: Notes on the Bible - 1834
7:3: Wonders - A word used only of portents performed to prove a divine interposition; they were the credentials of God's messengers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: And I: Exo 4:21, Exo 4:29
multiply: Exo 4:7, Exo 9:16, Exo 11:9; Deu 4:34, Deu 7:19; Neh 9:10; Psa 78:43-51, Psa 105:27-36; Psa 135:9; Isa 51:9; Jer 32:20, Jer 32:21; Mic 7:15; Joh 4:48; Act 2:22, Act 7:36; Rom 15:19
John Gill
7:3 And I will harden Pharaoh's heart,.... See Gill on Ex 4:21.
and multiply my signs and my wonders in the land of Egypt; work one miracle and wonderful sign after another, until they are all wrought intended to be wrought; and which he had given Moses power to do, and until the end should be answered and obtained, the letting go of the children of Israel.
Robert Jamieson, A. R. Fausset and David Brown
7:3 I will harden Pharaoh's heart--This would be the result. But the divine message would be the occasion, not the cause of the king's impenitent obduracy.
7:47:4: Եւ ո՛չ լուիցէ ձեզ փարաւոն։ եւ արկի՛ց զձեռն իմ յԵգիպտոս. եւ հանից հանդերձ զօրութեամբ իմով զժողովուրդ իմ, զորդիսն Իսրայէլի յերկրէդ Եգիպտացւոց, մեծա՛ւ վրէժխնդրութեամբ։
4 փարաւոնը ձեզ չի լսի, ես իմ ձեռքը կը դնեմ Եգիպտոսի վրայ եւ իմ զօրութեամբ մեծապէս վրէժխնդիր լինելով՝ Եգիպտացիների երկրից կը հանեմ իմ ժողովրդին՝ իսրայէլացիներին:
4 Փարաւոն ձեզի մտիկ պիտի չընէ ու ես իմ ձեռքս Եգիպտոսի վրայ պիտի վերցնեմ եւ իմ ժողովուրդս՝ Իսրայէլի որդիները՝ մեծ դատաստաններով պիտի հանեմ Եգիպտոսի երկրէն։
Եւ ոչ լուիցէ ձեզ փարաւոն. եւ արկից զձեռն իմ յԵգիպտոս, եւ հանից [76]հանդերձ զօրութեամբ իմով`` զժողովուրդ իմ, զորդիսն Իսրայելի, յերկրէն Եգիպտացւոց, մեծաւ վրէժխնդրութեամբ:

7:4: Եւ ո՛չ լուիցէ ձեզ փարաւոն։ եւ արկի՛ց զձեռն իմ յԵգիպտոս. եւ հանից հանդերձ զօրութեամբ իմով զժողովուրդ իմ, զորդիսն Իսրայէլի յերկրէդ Եգիպտացւոց, մեծա՛ւ վրէժխնդրութեամբ։
4 փարաւոնը ձեզ չի լսի, ես իմ ձեռքը կը դնեմ Եգիպտոսի վրայ եւ իմ զօրութեամբ մեծապէս վրէժխնդիր լինելով՝ Եգիպտացիների երկրից կը հանեմ իմ ժողովրդին՝ իսրայէլացիներին:
4 Փարաւոն ձեզի մտիկ պիտի չընէ ու ես իմ ձեռքս Եգիպտոսի վրայ պիտի վերցնեմ եւ իմ ժողովուրդս՝ Իսրայէլի որդիները՝ մեծ դատաստաններով պիտի հանեմ Եգիպտոսի երկրէն։
zohrab-1805▾ eastern-1994▾ western am▾
7:44: фараон не послушает вас, и Я наложу руку Мою на Египет и выведу воинство Мое, народ Мой, сынов Израилевых, из земли Египетской--судами великими;
7:4 καὶ και and; even οὐκ ου not εἰσακούσεται εισακουω heed; listen to ὑμῶν υμων your Φαραω φαραω Pharaō; Farao καὶ και and; even ἐπιβαλῶ επιβαλλω impose; cast on τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐπ᾿ επι in; on Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐξάξω εξαγω lead out; bring out σὺν συν with; [definite object marker] δυνάμει δυναμις power; ability μου μου of me; mine τὸν ο the λαόν λαος populace; population μου μου of me; mine τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos σὺν συν with; [definite object marker] ἐκδικήσει εκδικεω vindicate; avenge μεγάλῃ μεγας great; loud
7:4 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִשְׁמַ֤ע yišmˈaʕ שׁמע hear אֲלֵכֶם֙ ʔᵃlēḵˌem אֶל to פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and נָתַתִּ֥י nāṯattˌî נתן give אֶת־ ʔeṯ- אֵת [object marker] יָדִ֖י yāḏˌî יָד hand בְּ bᵊ בְּ in מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and הֹוצֵאתִ֨י hôṣēṯˌî יצא go out אֶת־ ʔeṯ- אֵת [object marker] צִבְאֹתַ֜י ṣivʔōṯˈay צָבָא service אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֤י ʕammˈî עַם people בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt בִּ bi בְּ in שְׁפָטִ֖ים šᵊfāṭˌîm שֶׁפֶט judgment גְּדֹלִֽים׃ gᵊḏōlˈîm גָּדֹול great
7:4. et non audiet vos inmittamque manum meam super Aegyptum et educam exercitum et populum meum filios Israhel de terra Aegypti per iudicia maximaAnd he will not hear you: and I will lay my hand upon Egypt, and will bring forth my army and my people, the children of Israel, out of the land of Egypt, by very great judgments.
4. But Pharaoh will not hearken unto you, and I will lay my hand upon Egypt, and bring forth my hosts, my people the children of Israel, out of the land of Egypt by great judgments.
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:

4: фараон не послушает вас, и Я наложу руку Мою на Египет и выведу воинство Мое, народ Мой, сынов Израилевых, из земли Египетской--судами великими;
7:4
καὶ και and; even
οὐκ ου not
εἰσακούσεται εισακουω heed; listen to
ὑμῶν υμων your
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἐπιβαλῶ επιβαλλω impose; cast on
τὴν ο the
χεῖρά χειρ hand
μου μου of me; mine
ἐπ᾿ επι in; on
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐξάξω εξαγω lead out; bring out
σὺν συν with; [definite object marker]
δυνάμει δυναμις power; ability
μου μου of me; mine
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
σὺν συν with; [definite object marker]
ἐκδικήσει εκδικεω vindicate; avenge
μεγάλῃ μεγας great; loud
7:4
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִשְׁמַ֤ע yišmˈaʕ שׁמע hear
אֲלֵכֶם֙ ʔᵃlēḵˌem אֶל to
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
נָתַתִּ֥י nāṯattˌî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
יָדִ֖י yāḏˌî יָד hand
בְּ bᵊ בְּ in
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
הֹוצֵאתִ֨י hôṣēṯˌî יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
צִבְאֹתַ֜י ṣivʔōṯˈay צָבָא service
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֤י ʕammˈî עַם people
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
בִּ bi בְּ in
שְׁפָטִ֖ים šᵊfāṭˌîm שֶׁפֶט judgment
גְּדֹלִֽים׃ gᵊḏōlˈîm גָּדֹול great
7:4. et non audiet vos inmittamque manum meam super Aegyptum et educam exercitum et populum meum filios Israhel de terra Aegypti per iudicia maxima
And he will not hear you: and I will lay my hand upon Egypt, and will bring forth my army and my people, the children of Israel, out of the land of Egypt, by very great judgments.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: that I: Exo 9:3, Exo 10:1, Exo 11:9; Jdg 2:15; Lam 3:3
armies: Exo 6:26, Exo 12:51
by great: Exo 6:6; Pro 19:29; Isa 26:9; Eze 14:21, Eze 25:11, Eze 30:14, Eze 30:19; Rev 15:4, Rev 16:7; Rev 19:2
Carl Friedrich Keil and Franz Delitzsch
7:4
את־ידי ונתתּי: "I will lay My hand on Egypt," i.e., smite Egypt, "and bring out My armies, My people, the children of Israel." צבאות (armies) is used of Israel, with reference to its leaving Egypt equipped (Ex 13:18) and organized as an army according to the tribes (cf. Ex 6:26 and Ex 12:51 with Num 1 and 2), to contend for the cause of the Lord, and fight the battles of Jehovah. In this respect the Israelites were called the hosts of Jehovah. The calling of Moses and Aaron was now concluded. Ex 7:6 and Ex 7:7 pave the way for the account of their performance of the duties consequent upon their call.
Geneva 1599
7:4 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 (b) judgments.
(b) To strengthen Moses' faith, God promises again to punish most severely the oppression of his Church.
John Gill
7:4 But Pharaoh shall not hearken unto you,.... Regard not what they said, nor answer the demand they made, or obey the command of God delivered by them to him: this the Lord apprised them of, that they might not be discouraged, and conclude their labour would be in vain, their attempts fruitless, and they should never gain their point, but spend their time, and expose themselves to danger to no purpose:
that I may lay mine hand upon Egypt; the inhabitants of Egypt, smiting them with one plague after another, and particularly with the last, slaying their firstborn; every plague was a stroke of his hand, and an effect of his mighty power and vengeance, and more especially that:
and bring forth mine armies; the children of Israel consisting of 600,000 men, besides women and children, Ex 12:37 which, divided into twelve tribes, made twelve fine armies, 50,000 men in a tribe or army upon an average:
and my people the children of Israel out of the land of Egypt; the word "and" need not be supplied; if any supplement is necessary, the word "even" would be better, since this clause is added by way of explanation, showing who are meant by the armies of the Lord, his people to be brought out:
by great judgments; inflicted upon the Egyptians.
Robert Jamieson, A. R. Fausset and David Brown
7:4 I may lay mine hand upon Egypt, &c.--The succession of terrible judgments with which the country was about to be scourged would fully demonstrate the supremacy of Israel's God.
7:57:5: Եւ ծանիցեն Եգիպտացիքն, թէ ե՛ս եմ Տէր. եւ ձգեցից զձեռն իմ յԵգիպտոս, եւ հանից զորդիսն Իսրայէլի ՚ի միջոյ նոցա։
5 Եւ եգիպտացիները կ’իմանան, որ ե՛ս եմ Տէրը: Ես իմ ձեռքը կը մեկնեմ դէպի Եգիպտոս եւ իսրայէլացիներին դուրս կը հանեմ նրանց միջից»:
5 Երբ իմ ձեռքս Եգիպտոսի վրայ երկնցնեմ ու Իսրայէլի որդիները անոնց մէջէն հանեմ, այն ատեն պիտի գիտնան Եգիպտացիները, որ ես եմ Տէրը»։
Եւ ծանիցեն Եգիպտացիքն, թէ ես եմ Տէր. եւ ձգեցից զձեռն իմ յԵգիպտոս, եւ հանից զորդիսն Իսրայելի ի միջոյ նոցա:

7:5: Եւ ծանիցեն Եգիպտացիքն, թէ ե՛ս եմ Տէր. եւ ձգեցից զձեռն իմ յԵգիպտոս, եւ հանից զորդիսն Իսրայէլի ՚ի միջոյ նոցա։
5 Եւ եգիպտացիները կ’իմանան, որ ե՛ս եմ Տէրը: Ես իմ ձեռքը կը մեկնեմ դէպի Եգիպտոս եւ իսրայէլացիներին դուրս կը հանեմ նրանց միջից»:
5 Երբ իմ ձեռքս Եգիպտոսի վրայ երկնցնեմ ու Իսրայէլի որդիները անոնց մէջէն հանեմ, այն ատեն պիտի գիտնան Եգիպտացիները, որ ես եմ Տէրը»։
zohrab-1805▾ eastern-1994▾ western am▾
7:55: тогда узнают Египтяне, что Я Господь, когда простру руку Мою на Египет и выведу сынов Израилевых из среды их.
7:5 καὶ και and; even γνώσονται γινωσκω know πάντες πας all; every οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ἐκτείνων εκτεινω extend τὴν ο the χεῖρα χειρ hand ἐπ᾿ επι in; on Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐξάξω εξαγω lead out; bring out τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of μέσου μεσος in the midst; in the middle αὐτῶν αυτος he; him
7:5 וְ wᵊ וְ and יָדְע֤וּ yāḏᵊʕˈû ידע know מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt כִּֽי־ kˈî- כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בִּ bi בְּ in נְטֹתִ֥י nᵊṭōṯˌî נטה extend אֶת־ ʔeṯ- אֵת [object marker] יָדִ֖י yāḏˌî יָד hand עַל־ ʕal- עַל upon מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and הֹוצֵאתִ֥י hôṣēṯˌî יצא go out אֶת־ ʔeṯ- אֵת [object marker] בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מִ mi מִן from תֹּוכָֽם׃ ttôḵˈām תָּוֶךְ midst
7:5. et scient Aegyptii quod ego sim Dominus qui extenderim manum meam super Aegyptum et eduxerim filios Israhel de medio eorumAnd the Egyptians shall know that I am the Lord, who have stretched forth my hand upon Egypt, and have brought forth the children of Israel out of the midst of them.
5. 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.
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:

5: тогда узнают Египтяне, что Я Господь, когда простру руку Мою на Египет и выведу сынов Израилевых из среды их.
7:5
καὶ και and; even
γνώσονται γινωσκω know
πάντες πας all; every
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
ὅτι οτι since; that
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ἐκτείνων εκτεινω extend
τὴν ο the
χεῖρα χειρ hand
ἐπ᾿ επι in; on
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐξάξω εξαγω lead out; bring out
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
αὐτῶν αυτος he; him
7:5
וְ wᵊ וְ and
יָדְע֤וּ yāḏᵊʕˈû ידע know
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
כִּֽי־ kˈî- כִּי that
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בִּ bi בְּ in
נְטֹתִ֥י nᵊṭōṯˌî נטה extend
אֶת־ ʔeṯ- אֵת [object marker]
יָדִ֖י yāḏˌî יָד hand
עַל־ ʕal- עַל upon
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
הֹוצֵאתִ֥י hôṣēṯˌî יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מִ mi מִן from
תֹּוכָֽם׃ ttôḵˈām תָּוֶךְ midst
7:5. et scient Aegyptii quod ego sim Dominus qui extenderim manum meam super Aegyptum et eduxerim filios Israhel de medio eorum
And the Egyptians shall know that I am the Lord, who have stretched forth my hand upon Egypt, and have brought forth the children of Israel out of the midst of them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:5: And bring out the children of Israel - Pharaoh's obstinacy was either caused or permitted in mercy to the Egyptians, that he and his magicians being suffered to oppose Moses and Aaron to the uttermost of their power, the Israelites might be brought out of Egypt in so signal a manner, in spite of all the opposition of the Egyptians, their king, and their gods, that Jehovah might appear to be All-mighty and All-sufficient.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: Egyptians: Exo 7:17, Exo 8:10, Exo 8:22, Exo 14:4, Exo 14:18; Psa 9:16; Eze 25:17, Eze 28:22, Eze 36:23, Eze 39:7, Eze 39:22
I stretch: Exo 3:20
John Gill
7:5 And the Egyptians shall know that I am the Lord,.... Jehovah, the one only true and living God; this they should know by the judgments executed upon them, and be obliged to acknowledge it:
when I stretch forth mine hand upon Egypt: especially the last time, to destroy the firstborn:
and bring out the children of Israel from among them; by which it would appear that he was mightier than they, and obtained the end for which the plagues were inflicted on them.
7:67:6: Եւ արարին Մովսէս եւ Ահարոն. որպէս եւ պատուիրեաց նոցա Տէր, նո՛յնպէս եւ արարին։
6 Մովսէսն ու Ահարոնը արեցին այնպէս, ինչպէս Տէրն էր պատուիրել իրենց. նրանք այդպէս էլ արեցին:
6 Մովսէս եւ Ահարոն Տէրոջը իրենց պատուիրածին պէս ըրին։
Եւ արարին Մովսէս եւ Ահարոն, որպէս եւ պատուիրեաց նոցա Տէր, նոյնպէս եւ արարին:

7:6: Եւ արարին Մովսէս եւ Ահարոն. որպէս եւ պատուիրեաց նոցա Տէր, նո՛յնպէս եւ արարին։
6 Մովսէսն ու Ահարոնը արեցին այնպէս, ինչպէս Տէրն էր պատուիրել իրենց. նրանք այդպէս էլ արեցին:
6 Մովսէս եւ Ահարոն Տէրոջը իրենց պատուիրածին պէս ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
7:66: И сделали Моисей и Аарон, как повелел им Господь, так они и сделали.
7:6 ἐποίησεν ποιεω do; make δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron καθάπερ καθαπερ exactly as ἐνετείλατο εντελλομαι direct; enjoin αὐτοῖς αυτος he; him κύριος κυριος lord; master οὕτως ουτως so; this way ἐποίησαν ποιεω do; make
7:6 וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֧ה ṣiwwˈā צוה command יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֹתָ֖ם ʔōṯˌām אֵת [object marker] כֵּ֥ן kˌēn כֵּן thus עָשֽׂוּ׃ ʕāśˈû עשׂה make
7:6. fecit itaque Moses et Aaron sicut praeceperat Dominus ita egeruntAnd Moses and Aaron did as the Lord had commanded; so did they.
6. And Moses and Aaron did so; as the LORD commanded them, so did they.
And Moses and Aaron did as the LORD commanded them, so did they:

6: И сделали Моисей и Аарон, как повелел им Господь, так они и сделали.
7:6
ἐποίησεν ποιεω do; make
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
καθάπερ καθαπερ exactly as
ἐνετείλατο εντελλομαι direct; enjoin
αὐτοῖς αυτος he; him
κύριος κυριος lord; master
οὕτως ουτως so; this way
ἐποίησαν ποιεω do; make
7:6
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּ֧ה ṣiwwˈā צוה command
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
כֵּ֥ן kˌēn כֵּן thus
עָשֽׂוּ׃ ʕāśˈû עשׂה make
7:6. fecit itaque Moses et Aaron sicut praeceperat Dominus ita egerunt
And Moses and Aaron did as the Lord had commanded; so did they.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: Exo 7:2, Exo 7:10, Exo 12:28, Exo 39:43, Exo 40:16; Gen 6:22, Gen 22:18; Psa 119:4; Joh 15:10, Joh 15:14
John Gill
7:6 And Moses and Aaron did as the Lord commanded them,.... After this they never showed any reluctance, or made any objection to any message they were sent with, or any work they were ordered to do, but went about it at once, and performed it with all readiness and cheerfulness:
so did they; which is not a superfluous and redundant expression, but very emphatic, showing with what care and diligence they did every thing, and how exactly they conformed in all things to the divine will.
7:77:7: Եւ Մովսէս էր ամաց ութսնից. եւ Ահարոն էր որդի ամաց ութսուն եւ երից, յորժամ խօսեցան ընդ փարաւոնի։
7 Մովսէսն ութսուն տարեկան էր, իսկ Ահարոնը՝ ութսուներեք տարեկան, երբ նրանք խօսեցին փարաւոնի հետ:
7 Մովսէս ութսուն տարեկան էր ու Ահարոն ութսունըերեք տարեկան էր, երբ Փարաւոնին հետ խօսեցան։
Եւ Մովսէս էր ամաց ութսնից, եւ Ահարոն էր որդի ամաց ութսուն եւ երից, յորժամ խօսեցան ընդ փարաւոնի:

7:7: Եւ Մովսէս էր ամաց ութսնից. եւ Ահարոն էր որդի ամաց ութսուն եւ երից, յորժամ խօսեցան ընդ փարաւոնի։
7 Մովսէսն ութսուն տարեկան էր, իսկ Ահարոնը՝ ութսուներեք տարեկան, երբ նրանք խօսեցին փարաւոնի հետ:
7 Մովսէս ութսուն տարեկան էր ու Ահարոն ութսունըերեք տարեկան էր, երբ Փարաւոնին հետ խօսեցան։
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7:77: Моисей [был] восьмидесяти, а Аарон восьмидесяти трех лет, когда стали говорить они к фараону.
7:7 Μωυσῆς μωσευς Mōseus; Mosefs δὲ δε though; while ἦν ειμι be ἐτῶν ετος year ὀγδοήκοντα ογδοηκοντα eighty Ααρων ααρων Aarōn; Aaron δὲ δε though; while ὁ ο the ἀδελφὸς αδελφος brother αὐτοῦ αυτος he; him ἐτῶν ετος year ὀγδοήκοντα ογδοηκοντα eighty τριῶν τρεις three ἡνίκα ηνικα whenever; when ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward Φαραω φαραω Pharaō; Farao
7:7 וּ û וְ and מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses בֶּן־ ben- בֵּן son שְׁמֹנִ֣ים šᵊmōnˈîm שְׁמֹנֶה eight שָׁנָ֔ה šānˈā שָׁנָה year וְ wᵊ וְ and אַֽהֲרֹ֔ן ʔˈahᵃrˈōn אַהֲרֹן Aaron בֶּן־ ben- בֵּן son שָׁלֹ֥שׁ šālˌōš שָׁלֹשׁ three וּ û וְ and שְׁמֹנִ֖ים šᵊmōnˌîm שְׁמֹנֶה eight שָׁנָ֑ה šānˈā שָׁנָה year בְּ bᵊ בְּ in דַבְּרָ֖ם ḏabbᵊrˌām דבר speak אֶל־ ʔel- אֶל to פַּרְעֹֽה׃ פ parʕˈō . f פַּרְעֹה pharaoh
7:7. erat autem Moses octoginta annorum et Aaron octoginta trium quando locuti sunt ad PharaonemAnd Moses was eighty years old, and Aaron eighty- three, when they spoke to Pharao.
7. And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh.
And Moses [was] fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh:

7: Моисей [был] восьмидесяти, а Аарон восьмидесяти трех лет, когда стали говорить они к фараону.
7:7
Μωυσῆς μωσευς Mōseus; Mosefs
δὲ δε though; while
ἦν ειμι be
ἐτῶν ετος year
ὀγδοήκοντα ογδοηκοντα eighty
Ααρων ααρων Aarōn; Aaron
δὲ δε though; while
ο the
ἀδελφὸς αδελφος brother
αὐτοῦ αυτος he; him
ἐτῶν ετος year
ὀγδοήκοντα ογδοηκοντα eighty
τριῶν τρεις three
ἡνίκα ηνικα whenever; when
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
Φαραω φαραω Pharaō; Farao
7:7
וּ û וְ and
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
בֶּן־ ben- בֵּן son
שְׁמֹנִ֣ים šᵊmōnˈîm שְׁמֹנֶה eight
שָׁנָ֔ה šānˈā שָׁנָה year
וְ wᵊ וְ and
אַֽהֲרֹ֔ן ʔˈahᵃrˈōn אַהֲרֹן Aaron
בֶּן־ ben- בֵּן son
שָׁלֹ֥שׁ šālˌōš שָׁלֹשׁ three
וּ û וְ and
שְׁמֹנִ֖ים šᵊmōnˌîm שְׁמֹנֶה eight
שָׁנָ֑ה šānˈā שָׁנָה year
בְּ bᵊ בְּ in
דַבְּרָ֖ם ḏabbᵊrˌām דבר speak
אֶל־ ʔel- אֶל to
פַּרְעֹֽה׃ פ parʕˈō . f פַּרְעֹה pharaoh
7:7. erat autem Moses octoginta annorum et Aaron octoginta trium quando locuti sunt ad Pharaonem
And Moses was eighty years old, and Aaron eighty- three, when they spoke to Pharao.
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Adam Clarke: Commentary on the Bible - 1831
7:7: Moses was fourscore years old - He was forty years old when he went to Midian, and he had tarried forty years in Midian; (see Exo 2:11, and Act 7:30); and from this verse it appears that Aaron was three years older than Moses. We have already seen that Miriam their sister was older than either, Exo 2:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: Exo 2:23; Gen 41:46; Deu 29:5, Deu 31:2, Deu 34:7; Psa 90:10; Act 7:23, Act 7:30
Geneva 1599
7:7 And Moses [was] (c) fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh.
(c) Moses lived in affliction and banishment forty years before he commanded his office to deliver God's people.
John Gill
7:7 And Moses was eighty years old,.... At this time, which is observed partly to show how long Israel had been afflicted in Egypt; for their great troubles and miseries began about the time of the birth of Moses, or a little before, as appears from the above history; and partly to show the patience and forbearance of God with the Egyptians, and how just and righteous were his judgments on them; with this perfectly agrees Stephen's account of the age of Moses, Acts 7:23 and Aaron eighty three years old, when they spake unto Pharaoh; so that they were men that had had a large experience of things, and had been long training up for the service designed to be done by them; they were men of wisdom and prudence, of sedate and composed countenances, and fit to appear before a king, whose age and venerable aspect might command attention to them. Aben Ezra observes, that"in all the Scripture there is no mention of any prophets that prophesied in their old age but these, because their excellency was greater than all the prophets.''By this it appears that Aaron was three years older than Moses. A Jewish chronologer says (n), that it is affirmed in an exposition of theirs, that Aaron prophesied to the Israelites in Egypt eighty years, which is making him to be a very young prophet when he first entered into the office. The Arabic writers (o) say, Miriam was at this time eighty seven, so was seven years older than Moses, and four years older than Aaron; see Ex 2:4.
(n) Shalshalet Hakabala, fol. 7. 1. (o) Patricides, p. 26. apud Hottinger. p. 415.
John Wesley
7:7 Moses was fourscore years old - Joseph, who was to be only a servant to Pharaoh, was preferred at thirty years old; but Moses, who was to be a god to Pharaoh, was not so dignified till he was eighty years old. It is fit he should long wait for such an honour, and be long in preparing for such a service.
Robert Jamieson, A. R. Fausset and David Brown
7:7 Moses was fourscore years old--This advanced age was a pledge that they had not been readily betrayed into a rash or hazardous enterprise, and that under its attendant infirmities they could not have carried through the work on which they were entering had they not been supported by a divine hand.
7:87:8: Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի՝ եւ ասէ.
8 Տէրը, դիմելով Մովսէսին ու Ահարոնին, ասաց.
8 Տէրը խօսեցաւ Մովսէսին ու Ահարոնին՝ ըսելով. «Երբ Փարաւոն ձեզի խօսի ու ըսէ՝
Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի եւ ասէ:

7:8: Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի՝ եւ ասէ.
8 Տէրը, դիմելով Մովսէսին ու Ահարոնին, ասաց.
8 Տէրը խօսեցաւ Մովսէսին ու Ահարոնին՝ ըսելով. «Երբ Փարաւոն ձեզի խօսի ու ըսէ՝
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7:88: И сказал Господь Моисею и Аарону, говоря:
7:8 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron λέγων λεγω tell; declare
7:8 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
7:8. dixitque Dominus ad Mosen et AaronAnd the Lord said to Moses and Aaron:
8. And the LORD spake unto Moses and unto Aaron, saying,
And the LORD spake unto Moses and unto Aaron, saying:

8: И сказал Господь Моисею и Аарону, говоря:
7:8
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
λέγων λεγω tell; declare
7:8
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
7:8. dixitque Dominus ad Mosen et Aaron
And the Lord said to Moses and Aaron:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
8-13: Magicians of Egypt.B. C. 1491.
8 And the LORD spake unto Moses and unto Aaron, saying, 9 When Pharaoh shall speak unto you, saying, Show a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a serpent. 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. 11 Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments. 12 For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods. 13 And he hardened Pharaoh's heart, that he hearkened not unto them; as the LORD had said.
The first time that Moses made his application to Pharaoh, he produced his instructions only; now he is directed to produce his credentials, and does accordingly. 1. It is taken for granted that Pharaoh would challenge these demandants to work a miracle, that, by a performance evidently above the power of nature, they might prove their commission from the God of nature. Pharaoh will say, Show a miracle; not with any desire to be convinced, but with the hope that none will be wrought, and then he would have some colour for his infidelity. 2. Orders are therefore given to turn the rod into a serpent, according to the instructions, ch. iv. 3. The same rod that was to give the signal of the other miracles is now itself the subject of a miracle, to put a reputation upon it. Aaron cast his rod to the ground, and instantly it became a serpent, v. 10. This was proper, not only to affect Pharaoh with wonder, but to strike a terror upon him. Serpents are hurtful dreadful animals; the very sight of one, thus miraculously produced, might have softened his heart into a fear of that God by whose power it was produced. This first miracle, though it was not a plague, yet amounted to the threatening of a plague. If it made not Pharaoh feel, it made him fear; and this is God's method of dealing with sinners--he comes upon them gradually. 3. This miracle, though too plain to be denied, is enervated, and the conviction of it taken off, by the magicians' imitation of it, v. 11, 12. Moses had been originally instructed in the learning of the Egyptians, and was suspected to have improved himself in magical arts in his long retirement; the magicians are therefore sent for, to vie with him. And some think those of that profession had a particular spite against the Hebrews ever since Joseph put them all to shame, by interpreting a dream which they could make nothing of, in remembrance of which slur put on their predecessors these magicians withstood Moses, as it is explained, 2 Tim. iii. 8. Their rods became serpents, real serpents; some think, by the power of God, beyond their intention or expectation, for the hardening of Pharaoh's heart; others think, by the power of evil angels, artfully substituting serpents in the room of the rods, God permitting the delusion to be wrought for wise and holy ends, that those might believe a lie who received not the truth: and herein the Lord was righteous. Yet this might have helped to frighten Pharaoh into a compliance with the demands of Moses, that he might be freed from these dreadful unaccountable phenomena, with which he saw himself on all sides surrounded. But to the seed of the serpent these serpents were no amazement. Note, God suffers the lying spirit to do strange things, that the faith of some may be tried and manifested (Deut. xiii. 3; 1 Cor. xi. 19), that the infidelity of others may be confirmed, and that he who is filthy may be filthy still, 2 Cor. iv. 4. 4. Yet, in this contest, Moses plainly gains the victory. The serpent which Aaron's rod was turned into swallowed up the others, which was sufficient to have convinced Pharaoh on which side the right lay. Note, Great is the truth, and will prevail. The cause of God will undoubtedly triumph at last over all competition and contradiction, and will reign alone, Dan. ii. 44. But Pharaoh was not wrought upon by this. The magicians having produced serpents, he had this to say, that the case between them and Moses was disputable; and the very appearance of an opposition to truth, and the least head made against it, serve those for a justification of their infidelity who are prejudiced against the light and love of it.
Carl Friedrich Keil and Franz Delitzsch
7:8
The negotiations of Moses and Aaron as messengers of Jehovah with the king of Egypt, concerning the departure of Israel from his land, commenced with a sign, by which the messengers of God attested their divine mission in the presence of Pharaoh (Ex 7:8-13), and concluded with the announcement of the last blow that God would inflict upon the hardened king (Ex 11:1-10). The centre of these negotiations, or rather the main point of this lengthened section, which is closely connected throughout, and formally rounded off by Ex 11:9-10 into an inward unity, is found in the nine plagues which the messengers of Jehovah brought upon Pharaoh and his kingdom at the command of Jehovah, to bend the defiant spirit of the king, and induce him to let Israel go out of the land and serve their God. If we carefully examine the account of these nine penal miracles, we shall find that they are arranged in three groups of three plagues each. For the first and second, the fourth and fifth, and the seventh and eighth were announced beforehand by Moses to the king (Ex 7:15; Ex 8:1, Ex 8:20; Ex 9:1, Ex 9:13; Ex 10:1), whilst the third, sixth, and ninth were sent without any such announcement (Ex 8:16; Ex 9:8; Ex 10:21). Again, the first, fourth, and seventh were announced to Pharaoh in the morning, and the first and fourth by the side of the Nile (Ex 7:15; Ex 8:20), both of them being connected with the overflowing of the river; whilst the place of announcement is not mentioned in the case of the seventh (the hail, Ex 9:13), because hail, as coming from heaven, was not connected with any particular locality. This grouping is not a merely external arrangement, adopted by the writer for the sake of greater distinctness, but is founded in the facts themselves, and the effect which God intended the plagues to produce, as we may gather from these circumstances - that the Egyptian magicians, who had imitated the first plagues, were put to shame with their arts by the third, and were compelled to see in it the finger of God (Ex 8:19), - that they were smitten themselves by the sixth, and were unable to stand before Moses (Ex 9:11), - and that after the ninth, Pharaoh broke off all further negotiation with Moses and Aaron (Ex 10:28-29). The last plague, commonly known as the tenth, which Moses also announced to the king before his departure (Ex 11:4.), differed from the nine former ones both in purpose and form. It was the first beginning of the judgment that was coming upon the hardened king, and was inflicted directly by God Himself, for Jehovah "went out through the midst of Egypt, and smote the first-born of the Egyptians both of man and beast" (Ex 11:4; Ex 12:29); whereas seven of the previous plagues were brought by Moses and Aaron, and of the two that are not expressly said to have been brought by them, one, that of the dog-flies, was simply sent by Jehovah (Ex 8:21, Ex 8:24), and the other, the murrain of beasts, simply came from His hand (Ex 9:3, Ex 9:6). The last blow (נגע Ex 11:1), which brought about the release of Israel, was also distinguished from the nine plagues, as the direct judgment of God, by the fact that it was not effected through the medium of any natural occurrence, as was the case with all the others, which were based upon the natural phenomena of Egypt, and became signs and wonders through their vast excess above the natural measure of such natural occurrences and their supernatural accumulation, blow after blow following one another in less than a year, and also through the peculiar circumstances under which they were brought about. In this respect also the triple division is unmistakeable. The first three plagues covered the whole land, and fell upon the Israelites as well as the Egyptians; with the fourth the separation commenced between Egyptians and Israelites, so that only the Egyptians suffered from the last six, the Israelites in Goshen being entirely exempted. The last three, again, were distinguished from the others by the fact, that they were far more dreadful than any of the previous ones, and bore visible marks of being the forerunners of the judgment which would inevitably fall upon Pharaoh, if he continued his opposition to the will of the Almighty God.
In this graduated series of plagues, the judgment of hardening was inflicted upon Pharaoh in the manner explained above. In the first three plagues God showed him, that He, the God of Israel, was Jehovah (Ex 7:17), i.e., that He ruled as Lord and King over the occurrences and powers of nature, which the Egyptians for the most part honoured as divine; and before His power the magicians of Egypt with their secret arts were put to shame. These three wonders made no impression upon the king. The plague of frogs, indeed, became so troublesome to him, that he begged Moses and Aaron to intercede with their God to deliver him from them, and promised to let the people go (Ex 8:8). But as soon as they were taken away, he hardened his heart, and would not listen to the messengers of God. Of the three following plagues, the first (i.e., the fourth in the entire series), viz., the plague of swarming creatures or dog-flies, with which the distinction between the Egyptians and Israelites commenced, proving to Pharaoh that the God of Israel was Jehovah in the midst of the land (Ex 8:22), made such an impression upon the hardened king, that he promised to allow the Israelites to sacrifice to their God, first of all in the land, and when Moses refused this condition, even outside the land, if they would not go far away, and Moses and Aaron would pray to God for him, that this plague might be taken away by God from him and from his people (Ex 8:25.). But this concession was only forced out of him by suffering; so that as soon as the plague ceased he withdrew it again, and his hard heart was not changed by the two following plagues. Hence still heavier plagues were sent, and he had to learn from the last three that there was no god in the whole earth like Jehovah, the God of the Hebrews (Heb 9:14). The terrible character of these last plagues so affected the proud heart of Pharaoh, that twice he acknowledged he had sinned (Ex 9:27; Ex 10:16), and gave a promise that he would let the Israelites go, restricting his promise first of all to the men, and then including their families also (Ex 10:11, Ex 10:24). But when this plague was withdrawn, he resumed his old sinful defiance once more (Ex 9:34-35; Ex 10:20), and finally was altogether hardened, and so enraged at Moses persisting in his demand that they should take their flocks as well, that he drove away the messengers of Jehovah and broke off all further negotiations, with the threat that he would kill them if ever they came into his presence again (Ex 10:28-29).
Ex 7:8-13
Attestation of the Divine Mission of Moses and Aaron. - By Jehovah's directions Moses and Aaron went to Pharaoh, and proved by a miracle (מופת Ex 4:21) that they were the messengers of the God of the Hebrews. Aaron threw down his staff before Pharaoh, and it became a serpent. Aaron's staff as no other than the wondrous staff of Moses (Ex 4:2-4). This is perfectly obvious from a comparison of Ex 7:15 and Ex 7:17 with Ex 7:19 and Ex 7:20. If Moses was directed, according to Ex 7:15., to go before Pharaoh with his rod which had been turned into a serpent, and to announce to him that he would smite the water of the Nile with the staff in his hand and turn it into blood, and then, according to Ex 7:19., this miracle was carried out by Aaron taking his staff and stretching out his hand over the waters of Egypt, the staff which Aaron held over the water cannot have been any other than the staff of Moses which had been turned into a serpent. Consequently we must also understand by the staff of Aaron, which was thrown down before Pharaoh and became a serpent, the same wondrous staff of Moses, and attribute the expression "thy (i.e., Aaron's) staff" to the brevity of the account, i.e., to the fact that the writer restricted himself to the leading facts, and passed over such subordinate incidents as that Moses gave his staff to Aaron for him to work the miracle. For the same reason he has not even mentioned that Moses spoke to Pharaoh by Aaron, or what he said, although in Ex 7:13 he states that Pharaoh did not hearken unto them, i.e., to their message or their words. The serpent, into which the staff was changed, is not called נחשׁ here, as in Ex 7:15 and Ex 4:3, but תּנּיּן (lxx δράκων, dragon), a general term for snake-like animals. This difference does not show that there were two distinct records, but may be explained on the ground that the miracle performed before Pharaoh had a different signification from that which attested the divine mission of Moses in the presence of his people. The miraculous sign mentioned here is distinctly related to the art of snake-charming, which was carried to such an extent by the Psylli in ancient Egypt (cf. Bochart, and Hengstenberg, Egypt and Moses, pp. 98ff. transl.). It is probable that the Israelites in Egypt gave the name תּנּיּן (Eng. ver. dragon), which occurs in Deut 32:33 and Ps 91:13 as a parallel to פּתן (Eng. ver. asp), to the snake with which the Egyptian charmers generally performed their tricks, the Hayeh of the Arabs. What the magi and conjurers of Egypt boasted that they could perform by their secret or magical arts, Moses was to effect in reality in Pharaoh's presence, and thus manifest himself to the king as Elohim (Ex 7:1), i.e., as endowed with divine authority and power. All that is related of the Psylli of modern times is, that they understand the art of turning snakes into sticks, or of compelling them to become rigid and apparently dead (for examples see Hengstenberg); but who can tell what the ancient Psylli may have been able to effect, or may have pretended to effect, at a time when the demoniacal power of heathenism existed in its unbroken force? The magicians summoned by Pharaoh also turned their sticks into snakes (Ex 7:12); a fact which naturally excites the suspicion that the sticks themselves were only rigid snakes, though, with our very limited acquaintance with the dark domain of heathen conjuring, the possibility of their working "lying wonders after the working of Satan," i.e., supernatural things (Th2 2:9), cannot be absolutely denied. The words, "They also, the chartummim of Egypt, did in like manner with their enchantments," are undoubtedly based upon the assumption, that the conjurers of Egypt not only pretended to possess the art of turning snakes into sticks, but of turning sticks into snakes as well, so that in the persons of the conjurers Pharaoh summoned the might of the gods of Egypt to oppose the might of Jehovah, the God of the Hebrews. For these magicians, whom the Apostle Paul calls Jannes and Jambres, according to the Jewish tradition (Ti2 3:8), were not common jugglers, but חכמים "wise men," men educated in human and divine wisdom, and חרטתּים, ἱερογραμματεῖς, belonging to the priestly caste (Gen 41:8); so that the power of their gods was manifested in their secret arts (להטים from להט to conceal, to act secretly, like לטים in Ex 7:22 from לוּט), and in the defeat of their enchantments by Moses the gods of Egypt were overcome by Jehovah (Ex 12:12). The supremacy of Jehovah over the demoniacal powers of Egypt manifested itself in the very first miraculous sign, in the fact that Aaron's staff swallowed those of the magicians; though this miracle made no impression upon Pharaoh (Ex 7:13).
John Gill
7:8 And the Lord spake unto Moses and unto Aaron,.... After he had given them their commission, and instructions to go to Pharaoh, and a little before they went in to him:
saying, as follows.
7:97:9: Եթէ խօսեսցի ընդ ձեզ փարաւոն՝ եւ ասասցէ. Տո՛ւք մեզ նշան կամ արուեստ, ասասցես ցԱհարոն եղբայր քո. Ա՛ռ դու զգաւազանդ, եւ ընկեա՛ զդա ՚ի գետին առաջի փարաւոնի եւ ծառայից նորա, եւ եղիցի վիշա՛պ[545]։[545] Ոսկան յաւելու. Կամ արուեստ ՚ի Տեառնէ։ Ոմանք. ՑԱհարոն ցեղբայր քո։
9 «Եթէ փարաւոնը խօսի ձեզ հետ ու ասի՝ “Մեզ նշան կամ զարմանահրաշ գործ ցոյց տուէ՛ք”, այն ժամանակ քո եղբայր Ահարոնին կ’ասես. “Ա՛ռ քո գաւազանը, այն գետին գցի՛ր փարաւոնի ու նրա պաշտօնեաների առաջ, եւ դա վիշապ կը դառնայ”»:
9 ‘Ձեզի համար հրաշք ցուցուցէք’, այն ատեն Ահարոնին ըսէ՝ ‘Գաւազանդ ա՛ռ ու Փարաւոնին առջեւ նետէ՛’։ Անիկա վիշապ պիտի ըլլայ»։
Եթէ խօսեսցի ընդ ձեզ փարաւոն եւ ասասցէ. Տուք մեզ նշան կամ արուեստ, ասասցես ցԱհարոն [77]եղբայր քո``. Առ դու զգաւազանդ, եւ ընկեա զդա ի գետին առաջի փարաւոնի [78]եւ ծառայից նորա``, եւ եղիցի վիշապ:

7:9: Եթէ խօսեսցի ընդ ձեզ փարաւոն՝ եւ ասասցէ. Տո՛ւք մեզ նշան կամ արուեստ, ասասցես ցԱհարոն եղբայր քո. Ա՛ռ դու զգաւազանդ, եւ ընկեա՛ զդա ՚ի գետին առաջի փարաւոնի եւ ծառայից նորա, եւ եղիցի վիշա՛պ[545]։
[545] Ոսկան յաւելու. Կամ արուեստ ՚ի Տեառնէ։ Ոմանք. ՑԱհարոն ցեղբայր քո։
9 «Եթէ փարաւոնը խօսի ձեզ հետ ու ասի՝ “Մեզ նշան կամ զարմանահրաշ գործ ցոյց տուէ՛ք”, այն ժամանակ քո եղբայր Ահարոնին կ’ասես. “Ա՛ռ քո գաւազանը, այն գետին գցի՛ր փարաւոնի ու նրա պաշտօնեաների առաջ, եւ դա վիշապ կը դառնայ”»:
9 ‘Ձեզի համար հրաշք ցուցուցէք’, այն ատեն Ահարոնին ըսէ՝ ‘Գաւազանդ ա՛ռ ու Փարաւոնին առջեւ նետէ՛’։ Անիկա վիշապ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:99: если фараон скажет вам: сделайте чудо, то ты скажи Аарону: возьми жезл твой и брось пред фараоном--он сделается змеем.
7:9 καὶ και and; even ἐὰν εαν and if; unless λαλήσῃ λαλεω talk; speak πρὸς προς to; toward ὑμᾶς υμας you Φαραω φαραω Pharaō; Farao λέγων λεγω tell; declare δότε διδωμι give; deposit ἡμῖν ημιν us σημεῖον σημειον sign ἢ η or; than τέρας τερας omen καὶ και and; even ἐρεῖς ερεω.1 state; mentioned Ααρων ααρων Aarōn; Aaron τῷ ο the ἀδελφῷ αδελφος brother σου σου of you; your λαβὲ λαμβανω take; get τὴν ο the ῥάβδον ραβδος rod καὶ και and; even ῥῖψον ριπτω fling; disperse αὐτὴν αυτος he; him ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἐναντίον εναντιον next to; before Φαραω φαραω Pharaō; Farao καὶ και and; even ἐναντίον εναντιον next to; before τῶν ο the θεραπόντων θεραπων minister αὐτοῦ αυτος he; him καὶ και and; even ἔσται ειμι be δράκων δρακων dragon
7:9 כִּי֩ kˌî כִּי that יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak אֲלֵכֶ֤ם ʔᵃlēḵˈem אֶל to פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say תְּנ֥וּ tᵊnˌû נתן give לָכֶ֖ם lāḵˌem לְ to מֹופֵ֑ת môfˈēṯ מֹופֵת sign וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron קַ֧ח qˈaḥ לקח take אֶֽת־ ʔˈeṯ- אֵת [object marker] מַטְּךָ֛ maṭṭᵊḵˈā מַטֶּה staff וְ wᵊ וְ and הַשְׁלֵ֥ךְ hašlˌēḵ שׁלך throw לִ li לְ to פְנֵֽי־ fᵊnˈê- פָּנֶה face פַרְעֹ֖ה farʕˌō פַּרְעֹה pharaoh יְהִ֥י yᵊhˌî היה be לְ lᵊ לְ to תַנִּֽין׃ ṯannˈîn תַּנִּין sea-monster
7:9. cum dixerit vobis Pharao ostendite signa dices ad Aaron tolle virgam tuam et proice eam coram Pharao ac vertatur in colubrumWhen Pharao shall say to you, Shew signs; thou shalt say to Aaron: Take thy rod, and cast it down before Pharao, and it shall be turned into a serpent.
9. When Pharaoh shall speak unto you, saying, Shew a wonder for you: then thou shalt say unto Aaron, Take thy rod, and cast it down before Pharaoh, that it become a serpent.
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:

9: если фараон скажет вам: сделайте чудо, то ты скажи Аарону: возьми жезл твой и брось пред фараоном--он сделается змеем.
7:9
καὶ και and; even
ἐὰν εαν and if; unless
λαλήσῃ λαλεω talk; speak
πρὸς προς to; toward
ὑμᾶς υμας you
Φαραω φαραω Pharaō; Farao
λέγων λεγω tell; declare
δότε διδωμι give; deposit
ἡμῖν ημιν us
σημεῖον σημειον sign
η or; than
τέρας τερας omen
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
Ααρων ααρων Aarōn; Aaron
τῷ ο the
ἀδελφῷ αδελφος brother
σου σου of you; your
λαβὲ λαμβανω take; get
τὴν ο the
ῥάβδον ραβδος rod
καὶ και and; even
ῥῖψον ριπτω fling; disperse
αὐτὴν αυτος he; him
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ἐναντίον εναντιον next to; before
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἐναντίον εναντιον next to; before
τῶν ο the
θεραπόντων θεραπων minister
αὐτοῦ αυτος he; him
καὶ και and; even
ἔσται ειμι be
δράκων δρακων dragon
7:9
כִּי֩ kˌî כִּי that
יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak
אֲלֵכֶ֤ם ʔᵃlēḵˈem אֶל to
פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
תְּנ֥וּ tᵊnˌû נתן give
לָכֶ֖ם lāḵˌem לְ to
מֹופֵ֑ת môfˈēṯ מֹופֵת sign
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron
קַ֧ח qˈaḥ לקח take
אֶֽת־ ʔˈeṯ- אֵת [object marker]
מַטְּךָ֛ maṭṭᵊḵˈā מַטֶּה staff
וְ wᵊ וְ and
הַשְׁלֵ֥ךְ hašlˌēḵ שׁלך throw
לִ li לְ to
פְנֵֽי־ fᵊnˈê- פָּנֶה face
פַרְעֹ֖ה farʕˌō פַּרְעֹה pharaoh
יְהִ֥י yᵊhˌî היה be
לְ lᵊ לְ to
תַנִּֽין׃ ṯannˈîn תַּנִּין sea-monster
7:9. cum dixerit vobis Pharao ostendite signa dices ad Aaron tolle virgam tuam et proice eam coram Pharao ac vertatur in colubrum
When Pharao shall say to you, Shew signs; thou shalt say to Aaron: Take thy rod, and cast it down before Pharao, and it shall be turned into a serpent.
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Adam Clarke: Commentary on the Bible - 1831
7:9: Show a miracle for you - A miracle, מופת mopheth, signifies an effect produced in nature which is opposed to its laws, or such as its powers are inadequate to produce. As Moses and Aaron professed to have a Divine mission, and to come to Pharaoh on the most extraordinary occasion, making a most singular and unprecedented demand, it was natural to suppose, if Pharaoh should even give them an audience, that he would require them to give him some proof by an extraordinary sign that their pretensions to such a Divine mission were well founded and incontestable. For it appears to have ever been the sense of mankind, that he who has a Divine mission to effect some extraordinary purpose can give a supernatural proof that he has got this extraordinary commission.
Take thy rod - This rod, whether a common staff, an ensign of office, or a shepherd's crook, was now consecrated for the purpose of working miracles; and is indifferently called the rod of God, the rod of Moses, and the rod of Aaron. God gave it the miraculous power, and Moses and Aaron used it indifferently.
Albert Barnes: Notes on the Bible - 1834
7:9: Thy rod - Apparently the rod before described Exo 4:2, which Moses on this occasion gives to Aaron as his representative.
A serpent - A word different from that in Exo 4:3. Here a more general term, תנין tannı̂ yn, is employed, which in other passages includes all sea or river monsters, and is more specially applied to the crocodile as a symbol of Egypt. It occurs in the Egyptian ritual, nearly in the same form, "Tanem," as a synonym of the monster serpent which represents the principle of antagonism to light and life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: Show: Isa 7:11; Mat 12:39; Joh 2:18, Joh 6:30, Joh 10:38
Take: Exo 7:10-12, Exo 4:2, Exo 4:17, Exo 4:20, Exo 9:23, Exo 10:13
a serpent: Psa 74:12, Psa 74:13; Eze 29:3
John Gill
7:9 When Pharaoh shall speak unto you, saying, show a miracle for you,.... To prove that they came from God, the Jehovah they said they did, and that they were his ambassadors, and came in his name, and made the demand for him; which when he seriously reflected on things, he would be ready to require, hoping they would not be able to show any, and then he should have somewhat against them, and treat them as impostors:
then thou shalt say unto Aaron, take thy rod; the same that Moses had in his hand at Horeb, and brought with him to Egypt; this he had delivered into the hand of Aaron, who was to be his agent, and with this rod do signs and wonders as he did, and on account of them it is sometimes called the rod of God:
and cast it before Pharaoh, and it shall become a serpent; as it became one before at Horeb, when Moses by the order of God cast it on the ground, and afterwards became a rod again, as it now was, Ex 4:2 Hence Mercury, the messenger of the gods with the Heathens, is represented as having a "caduceus", a rod or wand twisted about with snakes (p).
(p) Vid. Chartar. de Imag. Deorum, p. 136. imag. 48.
John Wesley
7:9 Say unto Aaron, Take thy rod - This Moses ordinarily held in his hand, and delivered it to Aaron upon occasion, for the execution of his commands.
Robert Jamieson, A. R. Fausset and David Brown
7:9 When Pharaoh shall speak unto you, &c.--The king would naturally demand some evidence of their having been sent from God; and as he would expect the ministers of his own gods to do the same works, the contest, in the nature of the case, would be one of miracles. Notice has already been taken of the rod of Moses (Ex 4:2), but rods were carried also by all nobles and official persons in the court of Pharaoh. It was an Egyptian custom, and the rods were symbols of authority or rank. Hence God commanded His servants to use a rod.
7:107:10: Մտին Մովսէս եւ Ահարոն առաջի փարաւոնի, եւ արարին ա՛յնպէս, որպէս պատուիրեաց նոցա Տէր։ Եւ ընկէց Ահարոն զգաւազանն առաջի փարաւոնի եւ առաջի ծառայից նորա, եւ եղեւ վիշապ։
10 Մովսէսն ու Ահարոնը մտան փարաւոնի մօտ եւ արեցին այնպէս, ինչպէս իրենց պատուիրել էր Տէրը: Ահարոնը գաւազանը գցեց փարաւոնի ու նրա պաշտօնեաների առաջ, եւ դա վիշապ դարձաւ:
10 Մովսէս ու Ահարոն գացին Փարաւոնին ու Տէրոջը պատուիրածին պէս ըրին։ Ահարոն իր գաւազանը նետեց Փարաւոնին առջեւ ու անոր ծառաներուն առջեւ եւ վիշապ եղաւ։
Մտին Մովսէս եւ Ահարոն առաջի փարաւոնի, եւ արարին այնպէս, որպէս պատուիրեաց նոցա Տէր. եւ ընկէց Ահարոն զգաւազանն առաջի փարաւոնի եւ առաջի ծառայից նորա, եւ եղեւ վիշապ:

7:10: Մտին Մովսէս եւ Ահարոն առաջի փարաւոնի, եւ արարին ա՛յնպէս, որպէս պատուիրեաց նոցա Տէր։ Եւ ընկէց Ահարոն զգաւազանն առաջի փարաւոնի եւ առաջի ծառայից նորա, եւ եղեւ վիշապ։
10 Մովսէսն ու Ահարոնը մտան փարաւոնի մօտ եւ արեցին այնպէս, ինչպէս իրենց պատուիրել էր Տէրը: Ահարոնը գաւազանը գցեց փարաւոնի ու նրա պաշտօնեաների առաջ, եւ դա վիշապ դարձաւ:
10 Մովսէս ու Ահարոն գացին Փարաւոնին ու Տէրոջը պատուիրածին պէս ըրին։ Ահարոն իր գաւազանը նետեց Փարաւոնին առջեւ ու անոր ծառաներուն առջեւ եւ վիշապ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:1010: Моисей и Аарон пришли к фараону, и сделали так, как повелел Господь. И бросил Аарон жезл свой пред фараоном и пред рабами его, и он сделался змеем.
7:10 εἰσῆλθεν εισερχομαι enter; go in δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron ἐναντίον εναντιον next to; before Φαραω φαραω Pharaō; Farao καὶ και and; even τῶν ο the θεραπόντων θεραπων minister αὐτοῦ αυτος he; him καὶ και and; even ἐποίησαν ποιεω do; make οὕτως ουτως so; this way καθάπερ καθαπερ exactly as ἐνετείλατο εντελλομαι direct; enjoin αὐτοῖς αυτος he; him κύριος κυριος lord; master καὶ και and; even ἔρριψεν ριπτω fling; disperse Ααρων ααρων Aarōn; Aaron τὴν ο the ῥάβδον ραβδος rod ἐναντίον εναντιον next to; before Φαραω φαραω Pharaō; Farao καὶ και and; even ἐναντίον εναντιον next to; before τῶν ο the θεραπόντων θεραπων minister αὐτοῦ αυτος he; him καὶ και and; even ἐγένετο γινομαι happen; become δράκων δρακων dragon
7:10 וַ wa וְ and יָּבֹ֨א yyāvˌō בוא come מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron אֶל־ ʔel- אֶל to פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh וַ wa וְ and יַּ֣עַשׂוּ yyˈaʕaśû עשׂה make כֵ֔ן ḵˈēn כֵּן thus כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֣ה ṣiwwˈā צוה command יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יַּשְׁלֵ֨ךְ yyašlˌēḵ שׁלך throw אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] מַטֵּ֗הוּ maṭṭˈēhû מַטֶּה staff לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face פַרְעֹ֛ה farʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face עֲבָדָ֖יו ʕᵃvāḏˌāʸw עֶבֶד servant וַ wa וְ and יְהִ֥י yᵊhˌî היה be לְ lᵊ לְ to תַנִּֽין׃ ṯannˈîn תַּנִּין sea-monster
7:10. ingressi itaque Moses et Aaron ad Pharaonem fecerunt sicut praeceperat Dominus tulitque Aaron virgam coram Pharao et servis eius quae versa est in colubrumSo Moses and Aaron went in unto Pharao, and did as the Lord had commanded. And Aaron took the rod before Pharao and his servants, and it was turned into a serpent.
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.
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:

10: Моисей и Аарон пришли к фараону, и сделали так, как повелел Господь. И бросил Аарон жезл свой пред фараоном и пред рабами его, и он сделался змеем.
7:10
εἰσῆλθεν εισερχομαι enter; go in
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
ἐναντίον εναντιον next to; before
Φαραω φαραω Pharaō; Farao
καὶ και and; even
τῶν ο the
θεραπόντων θεραπων minister
αὐτοῦ αυτος he; him
καὶ και and; even
ἐποίησαν ποιεω do; make
οὕτως ουτως so; this way
καθάπερ καθαπερ exactly as
ἐνετείλατο εντελλομαι direct; enjoin
αὐτοῖς αυτος he; him
κύριος κυριος lord; master
καὶ και and; even
ἔρριψεν ριπτω fling; disperse
Ααρων ααρων Aarōn; Aaron
τὴν ο the
ῥάβδον ραβδος rod
ἐναντίον εναντιον next to; before
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἐναντίον εναντιον next to; before
τῶν ο the
θεραπόντων θεραπων minister
αὐτοῦ αυτος he; him
καὶ και and; even
ἐγένετο γινομαι happen; become
δράκων δρακων dragon
7:10
וַ wa וְ and
יָּבֹ֨א yyāvˌō בוא come
מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
אֶל־ ʔel- אֶל to
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
וַ wa וְ and
יַּ֣עַשׂוּ yyˈaʕaśû עשׂה make
כֵ֔ן ḵˈēn כֵּן thus
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּ֣ה ṣiwwˈā צוה command
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יַּשְׁלֵ֨ךְ yyašlˌēḵ שׁלך throw
אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron
אֶת־ ʔeṯ- אֵת [object marker]
מַטֵּ֗הוּ maṭṭˈēhû מַטֶּה staff
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
פַרְעֹ֛ה farʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
עֲבָדָ֖יו ʕᵃvāḏˌāʸw עֶבֶד servant
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
לְ lᵊ לְ to
תַנִּֽין׃ ṯannˈîn תַּנִּין sea-monster
7:10. ingressi itaque Moses et Aaron ad Pharaonem fecerunt sicut praeceperat Dominus tulitque Aaron virgam coram Pharao et servis eius quae versa est in colubrum
So Moses and Aaron went in unto Pharao, and did as the Lord had commanded. And Aaron took the rod before Pharao and his servants, and it was turned into a serpent.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:10: It became a serpent - תנין tannin. What kind of a serpent is here intended, learned men are not agreed. From the manner in which the original word is used in Psa 74:13; Isa 27:1; Isa 51:9; Job 7:12; some very large creature, either aquatic or amphibious, is probably meant; some have thought that the crocodile, a well-known Egyptian animal, is here intended. In Exo 4:3 it is said that this rod was changed into a serpent, but the original word there is נחש nachash, and here תנין tannin, the same word which we translate whale, Gen 1:21.
As נחש nachash seems to be a term restricted to no one particular meaning, as has already been shown on Genesis 3; See Clarke's note on Gen 3:1. So the words תנין tannin, תנינים tanninim, תנים tannim, and תנות tannoth, are used to signify different kinds of animals in the Scriptures. The word is supposed to signify the jackal in Job 30:29; Psa 44:19; Isa 13:22; Isa 34:13; Isa 35:7; Isa 43:20; Jer 9:11, etc., etc.; and also a dragon, serpent, or whale, Job 7:12; Psa 91:13; Isa 27:1; Isa 51:9; Jer 51:34; Eze 29:3; Eze 32:2; and is termed, in our translation, a sea-monster, Lam 4:3. As it was a rod or staff that was changed into the tannim in the cases mentioned here, it has been supposed that an ordinary serpent is what is intended by the word, because the size of both might be then pretty nearly equal: but as a miracle was wrought on the occasion, this circumstance is of no weight; it was as easy for God to change the rod into a crocodile, or any other creature, as to change it into an adder or common snake.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: as the Lord: Exo 7:9
it became: Exo 4:3; Amo 9:3; Mar 16:18; Luk 10:19
John Gill
7:10 And Moses and Aaron went in unto Pharaoh,.... Into the palace of Pharaoh boldly, and with intrepidity, clothed with such power and authority, and assured of success:
and they did as the Lord had commanded; they demanded in his name the dismission of the children of Israel, and upon his requiring a miracle to confirm their mission, wrought one as follows:
and Aaron cast down his rod before Pharaoh, and it became a serpent: or a "dragon", as the Septuagint version; this word is sometimes used of great whales, Gen 1:21 and of the crocodile, Ezek 29:3 and it is very likely the crocodile is meant here, as Dr. Lightfoot (q) thinks; since this was frequent in the Nile, the river of Egypt, where the Hebrew infants had been cast, and into whose devouring jaws they fell, and which also was an Egyptian deity (r). Though no mention is made of Pharaoh's demanding a miracle, yet no doubt he did, as the Lord had intimated he would, and without which it can hardly be thought it would be done; and Artapanus (s), an Heathen writer, expressly asserts it; for he says,"when the king required of Moses to do some sign or wonder, the rod which he had he cast down, and it became a serpent, to the amazement of all, and then took it by its tail and it be came a rod again;''which is a testimony from an Heathen of the truth of this miracle.
(q) Works, vol. 1. p. 702. (r) Crocodylen adorat, Juvenal, Sat. 15. (s) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 435.
John Wesley
7:10 And Aaron cast his rod down, and it became a serpent - This was proper not only to affect Pharaoh with wonder, but to strike a terror upon him. This first miracle, though it was not a plague, yet amounted to the threatening of a plague; if it made not Pharaoh feel, it made him fear; this is God's method of dealing with sinners he comes upon them gradually.
Robert Jamieson, A. R. Fausset and David Brown
7:10 Aaron cast down his rod before Pharaoh, &c.--It is to be presumed that Pharaoh had demanded a proof of their divine mission.
7:117:11: Եւ կոչեաց փարաւոն զիմաստունս Եգիպտացւոց եւ զկախարդս. եւ արարին գէտքն Եգիպտացւոց կախարդութեամբ իւրեանց նո՛յնպէս։
11 Փարաւոնը կանչեց եգիպտացի իմաստուններին ու կախարդներին: Եգիպտացի մոգերը նոյնն արեցին իրենց կախարդութեամբ:
11 Եւ Փարաւոն իր իմաստուններն ու կախարդները կանչեց։ Եգիպտոսի մոգերը՝ անոնք ալ իրենց կախարդութիւններովը նոյնպէս ըրին։
Եւ կոչեաց փարաւոն զիմաստունս [79]Եգիպտացւոց եւ զկախարդս. եւ արարին գէտքն Եգիպտացւոց կախարդութեամբ իւրեանց նոյնպէս:

7:11: Եւ կոչեաց փարաւոն զիմաստունս Եգիպտացւոց եւ զկախարդս. եւ արարին գէտքն Եգիպտացւոց կախարդութեամբ իւրեանց նո՛յնպէս։
11 Փարաւոնը կանչեց եգիպտացի իմաստուններին ու կախարդներին: Եգիպտացի մոգերը նոյնն արեցին իրենց կախարդութեամբ:
11 Եւ Փարաւոն իր իմաստուններն ու կախարդները կանչեց։ Եգիպտոսի մոգերը՝ անոնք ալ իրենց կախարդութիւններովը նոյնպէս ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
7:1111: И призвал фараон мудрецов и чародеев; и эти волхвы Египетские сделали то же своими чарами:
7:11 συνεκάλεσεν συγκαλεω call together δὲ δε though; while Φαραω φαραω Pharaō; Farao τοὺς ο the σοφιστὰς σοφιστης Aigyptos; Eyiptos καὶ και and; even τοὺς ο the φαρμακούς φαρμακος sorcerer καὶ και and; even ἐποίησαν ποιεω do; make καὶ και and; even οἱ ο the ἐπαοιδοὶ επαοιδος the Αἰγυπτίων αιγυπτιος Egyptian ταῖς ο the φαρμακείαις φαρμακια he; him ὡσαύτως ωσαυτως similarly
7:11 וַ wa וְ and יִּקְרָא֙ yyiqrˌā קרא call גַּם־ gam- גַּם even פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh לַֽ lˈa לְ to † הַ the חֲכָמִ֖ים ḥᵃḵāmˌîm חָכָם wise וְ wᵊ וְ and לַֽ lˈa לְ to † הַ the מְכַשְּׁפִ֑ים mᵊḵaššᵊfˈîm כשׁף practice sorcery וַ wa וְ and יַּֽעֲשׂ֨וּ yyˈaʕᵃśˌû עשׂה make גַם־ ḡam- גַּם even הֵ֜ם hˈēm הֵם they חַרְטֻמֵּ֥י ḥarṭummˌê חַרְטֹם magician מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt בְּ bᵊ בְּ in לַהֲטֵיהֶ֖ם lahᵃṭêhˌem לְהָטִים enchantments כֵּֽן׃ kˈēn כֵּן thus
7:11. vocavit autem Pharao sapientes et maleficos et fecerunt etiam ipsi per incantationes aegyptias et arcana quaedam similiterAnd Pharao called the wise men and the magicians; and they also by Egyptian enchantments and certain secrets, did in like manner.
11. Then Pharaoh also called for the wise men and the sorcerers: and they also, the magicians of Egypt, did in like manner with their enchantments.
Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments:

11: И призвал фараон мудрецов и чародеев; и эти волхвы Египетские сделали то же своими чарами:
7:11
συνεκάλεσεν συγκαλεω call together
δὲ δε though; while
Φαραω φαραω Pharaō; Farao
τοὺς ο the
σοφιστὰς σοφιστης Aigyptos; Eyiptos
καὶ και and; even
τοὺς ο the
φαρμακούς φαρμακος sorcerer
καὶ και and; even
ἐποίησαν ποιεω do; make
καὶ και and; even
οἱ ο the
ἐπαοιδοὶ επαοιδος the
Αἰγυπτίων αιγυπτιος Egyptian
ταῖς ο the
φαρμακείαις φαρμακια he; him
ὡσαύτως ωσαυτως similarly
7:11
וַ wa וְ and
יִּקְרָא֙ yyiqrˌā קרא call
גַּם־ gam- גַּם even
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
לַֽ lˈa לְ to
הַ the
חֲכָמִ֖ים ḥᵃḵāmˌîm חָכָם wise
וְ wᵊ וְ and
לַֽ lˈa לְ to
הַ the
מְכַשְּׁפִ֑ים mᵊḵaššᵊfˈîm כשׁף practice sorcery
וַ wa וְ and
יַּֽעֲשׂ֨וּ yyˈaʕᵃśˌû עשׂה make
גַם־ ḡam- גַּם even
הֵ֜ם hˈēm הֵם they
חַרְטֻמֵּ֥י ḥarṭummˌê חַרְטֹם magician
מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt
בְּ bᵊ בְּ in
לַהֲטֵיהֶ֖ם lahᵃṭêhˌem לְהָטִים enchantments
כֵּֽן׃ kˈēn כֵּן thus
7:11. vocavit autem Pharao sapientes et maleficos et fecerunt etiam ipsi per incantationes aegyptias et arcana quaedam similiter
And Pharao called the wise men and the magicians; and they also by Egyptian enchantments and certain secrets, did in like manner.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Противопоставляя божественной силе, органом которой был Моисей, знание и искусство своих магов, фараон приглашает мудрецов и чародеев. Термин «мудрецы», евр. «хакамим», буквально — опытные в искусствах, означает представителей одного из классов жреческой касты, а «чародей», евр. «мекашефим» (говорящие тихо, шепотом), указывает на лиц, совершающих чародейство, в частности, заклинание вредных животных посредством неясного бормотания магической формулы. Эти лица, названные еще волхвами (евр. «харгумим»), а Апостолом Павлом и по имени — Ианний и Иамврий (2: Тим 3:8, — имена их с некоторыми вариантами сохранились в Тарг. Ионаф., в Талмуде и др.) сделали своими чарами — тайным волшебным искусством то же самое, что и Аарон, т. е. превратили свои жезлы в змеев. Как совершили они это, текст не указывает.

Новейшие экзегеты объясняют превращение жезлов в змеев через аналогию с известным в древнем Египте и упоминаемым в Библии (Еккл 10:11) искусством заговаривания змей, приведения их в состояние оцепенения, в котором они становились как бы палками. Отцы же Церкви приписывают искусство магов силе диавола. Если превращение магами своих жезлов в змеев служило для фараона наглядным доказательством того, что на стороне Моисея нет никакого превосходства, то следующий момент первого знамения — поглощение жезлом Моисея жезлов магов должен был убедить его в большей силе посланника Божия и самого Всевышнего, от имени Которого он действует. Как видно из египетских памятников, жезл и змеи были символами, эмблемами божества и атрибутами царской власти. И если жезл Моисея пожирает жезлы магов, символы божества, то это несомненное доказательство того, что власть и сила Господа, от лица Которого он является, выше власти египетских богов. Фараон, считавший Господа бессильнее своих богов и потому не находивший нужным подчиниться Его требованию — отпустить евреев, теперь должен выполнить это повеление, как исходящее от имени всемогущего Бога.
Adam Clarke: Commentary on the Bible - 1831
7:11: Pharaoh - called the wise men - חכמים chacamim, the men of learning. Sorcerers, כשפים cashshephim, those who reveal hidden things; probably from the Arabic root kashafa, to reveal, uncover, etc., signifying diviners, or those who pretended to reveal what was in futurity, to discover things lost, to find hidden treasures, etc. Magicians, חרטמי chartummey, decipherers of abstruse writings. See Clarke's note on Gen 41:8.
They also did in like manner with their enchantments - The word להתים lahatim, comes from להט mor lahat, to burn, to set on fire; and probably signifies such incantations as required lustral fires, sacrifices, fumigations, burning of incense, aromatic and odoriferous drugs, etc., as the means of evoking departed spirits or assistant demons, by whose ministry, it is probable, the magicians in question wrought some of their deceptive miracles: for as the term miracle signifies properly something which exceeds the powers of nature or art to produce, (see Exo 7:9), hence there could be no miracle in this case but those wrought, through the power of God, by the ministry of Moses and Aaron. There can be no doubt that real serpents were produced by the magicians. On this subject there are two opinions:
1. That the serpents were such as they, either by juggling or sleight of hand, had brought to the place, and had secreted till the time of exhibition, as our common conjurers do in the public fairs, etc.
2. That the serpents were brought by the ministry of a familiar spirit, which, by the magic flames already referred to, they had evoked for the purpose.
Both these opinions admit the serpents to be real, and no illusion of the sight, as some have supposed. The first opinion appears to me insufficient to account for the phenomena of the case referred to. If the magicians threw down their rods, and they became serpents after they were thrown down, as the text expressly says, Exo 7:12, juggling or sleight of hand had nothing farther to do in the business, as the rods were then out of their hands. If Aaron's rod swallowed up their rods, their sleight of hand was no longer concerned. A man, by dexterity of hand, may so far impose on his spectators as to appear to eat a rod; but for rods lying on the ground to become serpents, and one of these to devour all the rest so that it alone remained, required something more than juggling. How much more rational at once to allow that these magicians had familiar spirits who could assume all shapes, change the appearances of the subjects on which they operated, or suddenly convey one thing away and substitute another in its place! Nature has no such power, and art no such influence as to produce the effects attributed here and in the succeeding chapters to the Egyptian magicians.
Albert Barnes: Notes on the Bible - 1834
7:11: Three names for the magicians of Egypt are given in this verse. The "wise men" are men who know occult arts. The "sorcerers" are they who "mutter magic formulae," especially when driving away crocodiles, snakes, asps, etc. It was natural that Pharaoh should have sent for such persons. The "magicians" are the "bearers of sacred words," scribes and interpreters of hieroglyphic writings. Books containing magic formulae belonged exclusively to the king; no one was permitted to consult them but the priests and wise men, who formed a council or college, and were called in by the Pharaoh on all occasions of difficulty.
The names of the two principal magicians, Jannes and Jambres, who "withstood Moses," are preserved by Paul, Ti2 3:8. Both names are Egyptian.
Enchantments - The original expression implies a deceptive appearance, an illusion, a juggler's trick, not an actual putting forth of magic power. Pharaoh may or may not have believed in a real transformation; but in either case he would naturally consider that if the portent performed by Aaron differed from that of the magicians, it was a difference of degree only, implying merely superiority in a common art. The miracle which followed Exo 7:12 was sufficient to convince him had he been open to conviction. It was a miracle which showed the truth and power of Yahweh in contrast with that of others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: wise men: Gen 41:8, Gen 41:38, Gen 41:39; Isa 19:11, Isa 19:12, Isa 47:12, Isa 47:13; Dan 2:2, Dan 2:27, Dan 4:7-9, Dan 5:7, Dan 5:11; Ti2 3:8; Rev 19:20
sorcerers: Mechashshaphim, probably from the Arabic kashapha, to discover, Rev_eal, signifies diviners, or those who pretended to Rev_eal futurity, to discover things lost, or to find hidden treasures.
they also: Exo 7:22, Exo 8:7, Exo 8:18; Deu 13:1-3; Mat 24:24; Gal 3:1; Eph 4:14; Th2 2:9; Rev 13:11-15
enchantments: By the word lahatim, from lahat, to burn, may be meant such incantations as required lustral fires, fumigations, etc.
Geneva 1599
7:11 Then Pharaoh also called the wise men and the (d) sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.
(d) It seems that these were Jannes and Jambres; (Ti2 3:8) so the wicked maliciously resist the truth of God.
John Gill
7:11 Then Pharaoh also called the wise men and the sorcerers,.... The cunning men and wizards, a sort of jugglers and deceivers, who pretended to great knowledge of things, to discover secrets, tell fortunes, and predict things to come, and by legerdemain tricks, and casting a mist before people's eyes, pretended to do very wonderful and amazing things; and therefore Pharaoh sent for these, to exercise their art and cunning, and see if they could not vie with Moses and Aaron:
now the magicians of Egypt, they also did in like manner with their enchantments; or by their secret wiles and juggles, making things seem to appear to the sight when they did not really, but by dazzling the eyes of men by their wicked and diabolical art, they fancied they saw things which they did not; for the word has the signification of flames of fire, or of a flaming sword, or lance, which being brandished to and fro dazzles the sight. The Targum of Jonathan gives the names of two of these magicians, whom he calls Jannes and Jambres, as does the apostle; see Gill on Ti2 3:8. Josephus (t) calls these magicians of Egypt priests, and Artapanus (u) says, they were priests that lived about Memphis. According to the Arabs (w), the name of the place where they lived was Ausana, a city very ancient and pleasant, called the city of the magicians, which lay to the east of the Nile: their name in the Hebrew language is either from a word which signifies a style, or greying tool, as Fuller (x) thinks, because in their enchantments they used superstitious characters and figures; or, as Saadiah Gaon (y), from two words, the one signifying a "hole", and the other "stopped"; because they bored a hole in a tree to put witchcrafts into it, and stopped it up, and then declared what should be, or they had to say.
(t) Antiqu. l. 2. c. 13. sect. 3. (u) Apud Euseb. ut supra. (Praepar. Evangel. l. 9. c. 27. p. 435.) (w) Arab. Geograph. Climat. 2. par. 4. lin. 21. (x) Miscell. Sacr. l. 5. c. 11. (y) Comment. in Dan. i. 20.
John Wesley
7:11 Moses had been originally instructed in the learning of the Egyptians, and was suspected to have improved in magical arts in his long retirement. The magicians are therefore sent for to vie with him. The two chief of them were Jannes and Jambres. Their rods became serpents; probably by the power of evil angels artfully substituting serpents in the room of the rods, God permitting the delusion to be wrought for wise and holy ends. But the serpent which Aaron's rod was turned into, swallowed up the others, which was sufficient to have convinced Pharaoh on which side the right lay.
Robert Jamieson, A. R. Fausset and David Brown
7:11 Then Pharaoh also called the wise men and the sorcerers, &c.--His object in calling them was to ascertain whether this doing of Aaron's was really a work of divine power or merely a feat of magical art. The magicians of Egypt in modern times have been long celebrated adepts in charming serpents, and particularly by pressing the nape of the neck, they throw them into a kind of catalepsy, which renders them stiff and immovable--thus seeming to change them into a rod. They conceal the serpent about their persons, and by acts of legerdemain produce it from their dress, stiff and straight as a rod. Just the same trick was played off by their ancient predecessors, the most renowned of whom, Jannes and Jambres (Ti2 3:8), were called in on this occasion. They had time after the summons to make suitable preparations--and so it appears they succeeded by their "enchantments" in practising an illusion on the senses.
7:127:12: Եւ ընկէ՛ց իւրաքանչիւրոք զգաւազան իւր եւ եղեն վիշապք. եւ եկո՛ւլ գաւազանն Ահարոնի զգաւազանս նոցա։
12 Իւրաքանչիւրն իր գաւազանը գցեց գետին, եւ դրանք վիշապներ դարձան, բայց Ահարոնի գաւազանը կուլ տուեց նրանց գաւազանները:
12 Ամէն մէկը իր գաւազանը նետեց ու անոնք վիշապներ եղան. բայց Ահարոնին գաւազանը անոնց գաւազանները կլլեց։
Եւ ընկէց իւրաքանչիւր ոք զգաւազան իւր եւ եղեն վիշապք. եւ եկուլ գաւազանն Ահարոնի զգաւազանս նոցա:

7:12: Եւ ընկէ՛ց իւրաքանչիւրոք զգաւազան իւր եւ եղեն վիշապք. եւ եկո՛ւլ գաւազանն Ահարոնի զգաւազանս նոցա։
12 Իւրաքանչիւրն իր գաւազանը գցեց գետին, եւ դրանք վիշապներ դարձան, բայց Ահարոնի գաւազանը կուլ տուեց նրանց գաւազանները:
12 Ամէն մէկը իր գաւազանը նետեց ու անոնք վիշապներ եղան. բայց Ահարոնին գաւազանը անոնց գաւազանները կլլեց։
zohrab-1805▾ eastern-1994▾ western am▾
7:1212: каждый из них бросил свой жезл, и они сделались змеями, но жезл Ааронов поглотил их жезлы.
7:12 καὶ και and; even ἔρριψαν ριπτω fling; disperse ἕκαστος εκαστος each τὴν ο the ῥάβδον ραβδος rod αὐτοῦ αυτος he; him καὶ και and; even ἐγένοντο γινομαι happen; become δράκοντες δρακων dragon καὶ και and; even κατέπιεν καταπινω swallow; consume ἡ ο the ῥάβδος ραβδος rod ἡ ο the Ααρων ααρων Aarōn; Aaron τὰς ο the ἐκείνων εκεινος that ῥάβδους ραβδος rod
7:12 וַ wa וְ and יַּשְׁלִ֨יכוּ֙ yyašlˈîḵû שׁלך throw אִ֣ישׁ ʔˈîš אִישׁ man מַטֵּ֔הוּ maṭṭˈēhû מַטֶּה staff וַ wa וְ and יִּהְי֖וּ yyihyˌû היה be לְ lᵊ לְ to תַנִּינִ֑ם ṯannînˈim תַּנִּין sea-monster וַ wa וְ and יִּבְלַ֥ע yyivlˌaʕ בלע swallow מַטֵּֽה־ maṭṭˈē- מַטֶּה staff אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] מַטֹּתָֽם׃ maṭṭōṯˈām מַטֶּה staff
7:12. proieceruntque singuli virgas suas quae versae sunt in dracones sed devoravit virga Aaron virgas eorumAnd they every one cast down their rods, and they were turned into serpents: but Aaron's rod devoured their rods.
12. For they cast down every man his rod, and they became serpents: but Aaron’s rod swallowed up their rods.
For they cast down every man his rod, and they became serpents: but Aaron' s rod swallowed up their rods:

12: каждый из них бросил свой жезл, и они сделались змеями, но жезл Ааронов поглотил их жезлы.
7:12
καὶ και and; even
ἔρριψαν ριπτω fling; disperse
ἕκαστος εκαστος each
τὴν ο the
ῥάβδον ραβδος rod
αὐτοῦ αυτος he; him
καὶ και and; even
ἐγένοντο γινομαι happen; become
δράκοντες δρακων dragon
καὶ και and; even
κατέπιεν καταπινω swallow; consume
ο the
ῥάβδος ραβδος rod
ο the
Ααρων ααρων Aarōn; Aaron
τὰς ο the
ἐκείνων εκεινος that
ῥάβδους ραβδος rod
7:12
וַ wa וְ and
יַּשְׁלִ֨יכוּ֙ yyašlˈîḵû שׁלך throw
אִ֣ישׁ ʔˈîš אִישׁ man
מַטֵּ֔הוּ maṭṭˈēhû מַטֶּה staff
וַ wa וְ and
יִּהְי֖וּ yyihyˌû היה be
לְ lᵊ לְ to
תַנִּינִ֑ם ṯannînˈim תַּנִּין sea-monster
וַ wa וְ and
יִּבְלַ֥ע yyivlˌaʕ בלע swallow
מַטֵּֽה־ maṭṭˈē- מַטֶּה staff
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
אֶת־ ʔeṯ- אֵת [object marker]
מַטֹּתָֽם׃ maṭṭōṯˈām מַטֶּה staff
7:12. proieceruntque singuli virgas suas quae versae sunt in dracones sed devoravit virga Aaron virgas eorum
And they every one cast down their rods, and they were turned into serpents: but Aaron's rod devoured their rods.
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Adam Clarke: Commentary on the Bible - 1831
7:12: Aaron's rod swallowed up their rods - As Egypt was remarkably addicted to magic, sorcery, etc., it was necessary that God should permit Pharaoh's wise men to act to the utmost of their skill in order to imitate the work of God, that his superiority might be clearly seen, and his powerful working incontestably ascertained; and this was fully done when Aaron's rod swallowed up their rods. We have already seen that the names of two of the chief of these magicians were Jannes and Jambres; see Clarke on Exo 2:10 (note), and Ti2 3:8 (note). Many traditions and fables concerning these may be seen in the eastern writers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: but Aaron's: Exo 8:18, Exo 8:19, Exo 9:11; Act 8:9-13, Act 13:8-11, Act 19:19, Act 19:20; Jo1 4:4
John Gill
7:12 For they cast down every man his rod, and they became serpents,.... That is, they seemed to be so, as Josephus (z) expresses it, but not really, in which he is followed by many; though some think that the devil assisted in this affair, and in an instant, as soon as the rods were cast down, removed them and put real serpents in their room:
but Aaron's rod swallowed up their rods; that is, the serpent that Aaron's rod was turned into, swallowed up the rods of the magicians, which never were otherwise than rods only in appearance; or if real serpents were put in the room of them, these were devoured by his serpent called his rod, because it was before turned into a serpent, as Aben Ezra observes; though the Targums of Jonathan, Jarchi, and R. Jeshua, suppose this was done after the serpent became a rod again; which makes the miracle the greater and more wonderful, that a rod should devour other rods; and supposing them real serpents, this was what the magicians could not make their rods do, and in which they were outdone by Aaron.
(z) Antiqu. ut supra. (l. 2. c. 13 sect. 3.)
Robert Jamieson, A. R. Fausset and David Brown
7:12 but Aaron's rod swallowed up their rods--This was what they could not be prepared for, and the discomfiture appeared in the loss of their rods, which were probably real serpents.
7:137:13: Եւ կարծրացա՛ւ սիրտն փարաւոնի, եւ ո՛չ լուաւ նոցա՝ որպէս խօսեցաւ Տէր։
13 Կարծրացաւ փարաւոնի սիրտը, եւ նա չլսեց նրանց, ինչպէս որ ասել էր Տէրը:
13 Փարաւոնին սիրտը կարծրացաւ ու անոնց մտիկ չըրաւ, ինչպէս Տէրը ըսեր էր։
Եւ կարծրացաւ սիրտն փարաւոնի, եւ ոչ լուաւ նոցա, որպէս խօսեցաւ Տէր:

7:13: Եւ կարծրացա՛ւ սիրտն փարաւոնի, եւ ո՛չ լուաւ նոցա՝ որպէս խօսեցաւ Տէր։
13 Կարծրացաւ փարաւոնի սիրտը, եւ նա չլսեց նրանց, ինչպէս որ ասել էր Տէրը:
13 Փարաւոնին սիրտը կարծրացաւ ու անոնց մտիկ չըրաւ, ինչպէս Տէրը ըսեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
7:1313: Сердце фараоново ожесточилось, и он не послушал их, как и говорил Господь.
7:13 καὶ και and; even κατίσχυσεν κατισχυω force down; prevail ἡ ο the καρδία καρδια heart Φαραω φαραω Pharaō; Farao καὶ και and; even οὐκ ου not εἰσήκουσεν εισακουω heed; listen to αὐτῶν αυτος he; him καθάπερ καθαπερ exactly as ἐλάλησεν λαλεω talk; speak αὐτοῖς αυτος he; him κύριος κυριος lord; master
7:13 וַ wa וְ and יֶּחֱזַק֙ yyeḥᵉzˌaq חזק be strong לֵ֣ב lˈēv לֵב heart פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and לֹ֥א lˌō לֹא not שָׁמַ֖ע šāmˌaʕ שׁמע hear אֲלֵהֶ֑ם ʔᵃlēhˈem אֶל to כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
7:13. induratumque est cor Pharaonis et non audivit eos sicut praeceperat DominusAnd Pharao's heart was hardened, and he did not hearken to them, as the Lord had commanded.
13. And Pharaoh’s heart was hardened, and he hearkened not unto them; as the LORD had spoken.
And he hardened Pharaoh' s heart, that he hearkened not unto them; as the LORD had said:

13: Сердце фараоново ожесточилось, и он не послушал их, как и говорил Господь.
7:13
καὶ και and; even
κατίσχυσεν κατισχυω force down; prevail
ο the
καρδία καρδια heart
Φαραω φαραω Pharaō; Farao
καὶ και and; even
οὐκ ου not
εἰσήκουσεν εισακουω heed; listen to
αὐτῶν αυτος he; him
καθάπερ καθαπερ exactly as
ἐλάλησεν λαλεω talk; speak
αὐτοῖς αυτος he; him
κύριος κυριος lord; master
7:13
וַ wa וְ and
יֶּחֱזַק֙ yyeḥᵉzˌaq חזק be strong
לֵ֣ב lˈēv לֵב heart
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שָׁמַ֖ע šāmˌaʕ שׁמע hear
אֲלֵהֶ֑ם ʔᵃlēhˈem אֶל to
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
7:13. induratumque est cor Pharaonis et non audivit eos sicut praeceperat Dominus
And Pharao's heart was hardened, and he did not hearken to them, as the Lord had commanded.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Фараон обратил внимание на первую половину знамения, не принял в соображение второй, а потому, не находя в Моисее никакого превосходства над своими волхвами, продолжал упорствовать.
Adam Clarke: Commentary on the Bible - 1831
7:13: And he hardened Pharaoh's heart - ויחזק לב פרעה vaiyechezak leb Paroh, "And the heart of Pharaoh was hardened," the identical words which in Exo 7:22 are thus translated, and which should have been rendered in the same way here, lest the hardening, which was evidently the effect of his own obstinate shutting of his eyes against the truth, should be attributed to God. See Clarke's note on Exo 4:21.
Albert Barnes: Notes on the Bible - 1834
7:13: And he hardened - Or Pharaoh's heart was hardened. See Exo 4:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: Exo 7:4, Exo 4:21, Exo 8:15, Exo 10:1, Exo 10:20, Exo 10:27, Exo 14:17; Deu 2:30; Zac 7:11, Zac 7:12; Rom 1:28, Rom 2:5; Heb 3:7, Heb 3:8, Heb 3:13
John Gill
7:13 And he hardened Pharaoh's heart,.... Or, "notwithstanding the heart of Pharaoh was hardened" (a); though he saw the rods of his magicians devoured by rod; or "therefore" (b) his heart was hardened, because he saw that the rods of his magicians became serpents as well as Aaron's; in which there was a deception of sight, and which was suffered for the hardening of his heart, there being other wonders and miracles to be wrought, for showing forth the divine power, before Israel must be let go:
that he hearkened not unto them; to Moses and Aaron, and comply with their demand, to dismiss the people of Israel:
as the Lord had said; or foretold he would not.
(a) "attamen obfirmatum est", Junius & Tremellius. (b) "Itaque", Piscator.
John Wesley
7:13 And he harden'd Pharaoh's heart - That is, permitted it to be hardened.
7:147:14: Եւ ասէ Տէր ցՄովսէս. Կարծրացեա՛լ է սիրտն փարաւոնի չարձակե՛լ զժորովուրդն[546]։ [546] Այլք. Ծանրացեալ է սիրտն փարա՛՛։
14 Տէրն ասաց Մովսէսին. «Փարաւոնի սիրտը կարծրացել է. նա որոշել է չարձակել ժողովրդին:
14 Տէրը ըսաւ Մովսէսին. «Փարաւոնին սիրտը խստացաւ, ժողովուրդը արձակել չուզեր։
Եւ ասէ Տէր ցՄովսէս. Ծանրացեալ է սիրտն փարաւոնի չարձակել զժողովուրդն:

7:14: Եւ ասէ Տէր ցՄովսէս. Կարծրացեա՛լ է սիրտն փարաւոնի չարձակե՛լ զժորովուրդն[546]։
[546] Այլք. Ծանրացեալ է սիրտն փարա՛՛։
14 Տէրն ասաց Մովսէսին. «Փարաւոնի սիրտը կարծրացել է. նա որոշել է չարձակել ժողովրդին:
14 Տէրը ըսաւ Մովսէսին. «Փարաւոնին սիրտը խստացաւ, ժողովուրդը արձակել չուզեր։
zohrab-1805▾ eastern-1994▾ western am▾
7:1414: И сказал Господь Моисею: упорно сердце фараоново: он не хочет отпустить народ.
7:14 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs βεβάρηται βαρεω weigh down; depress ἡ ο the καρδία καρδια heart Φαραω φαραω Pharaō; Farao τοῦ ο the μὴ μη not ἐξαποστεῖλαι εξαποστελλω send forth τὸν ο the λαόν λαος populace; population
7:14 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses כָּבֵ֖ד kāvˌēḏ כָּבֵד heavy לֵ֣ב lˈēv לֵב heart פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh מֵאֵ֖ן mēʔˌēn מאן refuse לְ lᵊ לְ to שַׁלַּ֥ח šallˌaḥ שׁלח send הָ hā הַ the עָֽם׃ ʕˈām עַם people
7:14. dixit autem Dominus ad Mosen ingravatum est cor Pharaonis non vult dimittere populumAnd the Lord said to Moses: Pharao's heart is hardened, he will not let the people go.
14. And the LORD said unto Moses, Pharaoh’s heart is stubborn, he refuseth to let the people go.
And the LORD said unto Moses, Pharaoh' s heart [is] hardened, he refuseth to let the people go:

14: И сказал Господь Моисею: упорно сердце фараоново: он не хочет отпустить народ.
7:14
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
βεβάρηται βαρεω weigh down; depress
ο the
καρδία καρδια heart
Φαραω φαραω Pharaō; Farao
τοῦ ο the
μὴ μη not
ἐξαποστεῖλαι εξαποστελλω send forth
τὸν ο the
λαόν λαος populace; population
7:14
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
כָּבֵ֖ד kāvˌēḏ כָּבֵד heavy
לֵ֣ב lˈēv לֵב heart
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
מֵאֵ֖ן mēʔˌēn מאן refuse
לְ lᵊ לְ to
שַׁלַּ֥ח šallˌaḥ שׁלח send
הָ הַ the
עָֽם׃ ʕˈām עַם people
7:14. dixit autem Dominus ad Mosen ingravatum est cor Pharaonis non vult dimittere populum
And the Lord said to Moses: Pharao's heart is hardened, he will not let the people go.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-18: Непослушание фараона, проистекающее из того, что он не хочет признать над собой власти Всевышнего, Его могущества, силы (5:2), приводит к целому ряду знамений, казней, доказывающих превосходство Господа над богами египетскими (17; 18:11). Первой из них является превращение нильской воды в кровь. Предсказание о ней дается фараону в то время, когда он шел «к воде» или для омовения, или для поклонения Нилу, как божеству. Превращение нильской воды в кровь, сопровождавшееся невозможностью пить ее и вымиранием рыбы (18), должно было убедить фараона в том, что Сущий — Господь (17).

Как известно, Нил был одним из главных божеств, почитавшихся по всему Египту (Плутарх), считался эманацией Озириса и обоготворялся под различными именами, между прочим, именем Гаии. В честь его, «отца-животворителя всего существующего, отца богов», устроялись храмы (напр., в Никополисе), приносились жертвы (в капище Джебель-Семелеха изображен Рамсес II, приносящий жертву Нилу), учреждались праздники и т. п. В первой же казни это популярное божество утрачивает свои благодетельные свойства (порча воды в соединении с вымиранием рыб) в зависимости от действий Аарона и Моисея (17, 20), — подчиняется, говоря другими словами, воле Того Бога, представителями Которого они являются. Прежде священный, Нил делается теперь предметом отвращения, оскверняется, так как кровь, символ Тифона, делала, по воззрениям египтян, нечистым всякого, кто прикасался к ней. Все это вместе взятое служило очевидным доказательством ничтожества бога Нила по сравнению с Богом еврейским. Такой смысл усвояет первой казни еще блаженный Феодорит. На вопрос: «почему первая казнь состояла в превращении воды в кровь?» — он отвечает: «потому, что египтяне высоко думали о реке и, как заменявшую им облака, называли богом».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Plagues of Egypt.B. C. 1491.
14 And the LORD said unto Moses, Pharaoh's heart is hardened, he refuseth to let the people go. 15 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. 16 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. 17 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. 18 And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall loathe to drink of the water of the river. 19 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. 20 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. 21 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. 22 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. 23 And Pharaoh turned and went into his house, neither did he set his heart to this also. 24 And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river. 25 And seven days were fulfilled, after that the LORD had smitten the river.
Here is the first of the ten plagues, the turning of the water into blood, which was, 1. A dreadful plague, and very grievous. The very sight of such vast rolling streams of blood, pure blood no doubt, florid and high-colored, could not but strike a horror upon people: much more afflictive were the consequences of it. Nothing more common than water: so wisely has Providence ordered it, and so kindly, that that which is so needful and serviceable to the comfort of human life should be cheap, and almost every where to be had; but now the Egyptians must either drink blood, or die for thirst. Fish was much of their food (Num. xi. 5), but the changing of the waters was the death of the fish; it was a pestilence in that element (v. 21): The fish died. In the general deluge they escaped, because perhaps they had not then contributed so much to the luxury of man as they have since; but in this particular judgment they perished (Ps. cv. 29): He slew their fish; and when another destruction of Egypt, long afterwards, is threatened, the disappointment of those that make sluices and ponds for fish is particularly noticed, Isa. xix. 10. Egypt was a pleasant land, but the noisome stench of dead fish and blood, which by degrees would grow putrid, now rendered it very unpleasant. 2. It was a righteous plague, and justly inflicted upon the Egyptians. For, (1.) Nilus, the river of Egypt, was their idol; they and their land derived so much benefit from it that they served and worshipped it more than the Creator. The true fountain of the Nile being unknown to them, they paid all their devotions to its streams: here therefore God punished them, and turned that into blood which they had turned into a god. Note, That creature which we idolize God justly removes from us, or embitters to us. He makes that a scourge to us which we make a competitor with him. (2.) They had stained the river with the blood of the Hebrews' children, and now God made that river all bloody. Thus he gave them blood to drink, for they were worthy, Rev. xvi. 6. Note, Never any thirsted after blood, but, sooner or later, they had enough of it. 3. It was a significant plague. Egypt had a great dependence upon their river (Zech. xiv. 18), so that in smiting the river they were warned of the destruction of all the productions of their country, till it came at last to their firstborn; and this red river proved a direful omen of the ruin of Pharaoh and all his forces in the Red Sea. This plague of Egypt is alluded to in the prediction of the ruin of the enemies of the New-Testament church, Rev. xvi. 3, 4. But there the sea, as well as the rivers and fountains of water, is turned into blood; for spiritual judgments reach further, and strike deeper, than temporal judgments do. And, lastly, let me observe in general concerning this plague that one of the first miracles Moses wrought was turning water into blood, but one of the first miracles our Lord Jesus wrought was turning water into wine; for the law was given by Moses, and it was a dispensation of death and terror; but grace and truth, which, like wine, make glad the heart, came by Jesus Christ. Observe,
I. Moses is directed to give Pharaoh warning of this plague. "Pharaoh's heart is hardened (v. 14), therefore go and try what this will do to soften it," v. 15. Moses perhaps may not be admitted into Pharaoh's presence-chamber, or the room of state where he used to give audience to ambassadors; and therefore he is directed to meet him by the river's brink, whither God foresaw he would come in the morning, either for the pleasure of a morning's walk or to pay his morning devotions to the river: for thus all people will walk, every one in the name of his god; they will not fail to worship their god every morning. There Moses must be ready to give him a new summons to surrender, and, in case of a refusal, to tell him of the judgment that was coming upon that very river on the banks of which they were now standing. Notice is thus given him of it beforehand, that they might have no colour to say it was a chance, or to attribute it to any other cause, but that it might appear to be done by the power of the God of the Hebrews, and as a punishment upon him for his obstinacy. Moses is expressly ordered to take the rod with him, that Pharaoh might be alarmed at the sight of that rod which had so lately triumphed over the rods of the magicians. Now learn hence, 1. That the judgments of God are all known to himself beforehand. He knows what he will do in wrath as well as in mercy. Every consumption is a consumption determined, Isa. x. 23. 2. That men cannot escape the alarms of God's wrath, because they cannot go out of the hearing of their own consciences: he that made their hearts can make his sword to approach them. 3. That God warns before he wounds; for he is long-suffering, not willing that any should perish, but that all should come to repentance.
II. Aaron (who carried the mace) is directed to summon the plague by smiting the river with his rod, v. 19, 20. It was done in the sight of Pharaoh and his attendants; for God's true miracles were not performed, as Satan's lying wonders were, by those that peeped and muttered: truth seeks no corners. An amazing change was immediately wrought; all the waters, not only in the rivers but in all their ponds, were turned into blood. 1. See here the almighty power of God. Every creature is that to us which he makes it to be, water or blood. 2. See the mutability of all things under the sun, and what changes we may meet with in them. That which is water to-day may be blood to-morrow; what is always vain may soon become vexatious. A river, at the best, is transient; but divine justice can quickly make it malignant. 3. See what mischievous work sin makes. if the things that have been our comforts prove our crosses, we must thank ourselves: it is sin that turns our waters into blood.
III. Pharaoh endeavours to confront the miracle, because he resolves not to humble himself under the plague. He sends for the magicians, and, by God's permission, they ape the miracle with their enchantments (v. 22), and this serves Pharaoh for an excuse not to set his heart to this also (v. 23), and a pitiful excuse it was. Could they have turned the river of blood into water again, this would have been something to the purpose; then they would have proved their power, and Pharaoh would have been obliged to them as his benefactors. But for them, when there was such scarcity of water, to turn more of it into blood, only to show their art, plainly intimates that the design of the devil is only to delude his devotees and amuse them, not to do them any real kindness, but to keep them from doing a real kindness to themselves by repenting and returning to their God.
IV. The Egyptians, in the mean time, are seeking for relief against the plague, digging round about the river for water to drink, v. 24. Probably they found some, with much ado, God remembering mercy in the midst of wrath; for he is full of compassion, and would not let the subjects smart too much for the obstinacy of their prince.
V. The plague continued seven days (v. 25), and, in all that time, Pharaoh's proud heart would not let him so much as desire Moses to intercede for the removal of it. Thus the hypocrites in heart heap up wrath; they cry not when he binds them (Job xxxvi. 13); and then no wonder that his anger is not turned away, but his hand is stretched out still.
Adam Clarke: Commentary on the Bible - 1831
7:14: Pharaoh's heart is hardened - כבד cabed, is become heavy or stupid; he receives no conviction, notwithstanding the clearness of the light which shines upon him. We well know the power of prejudice: where persons are determined to think and act after a predetermined plan, arguments, demonstrations, and even miracles themselves, are lost on them, as in the case of Pharaoh here, and that of the obstinate Jews in the days of our Lord and his apostles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: Pharaoh's: Exo 8:15, Exo 10:1, Exo 10:20, Exo 10:27; Zac 7:12
he refuseth: Exo 4:23, Exo 8:2, Exo 9:2, Exo 10:4; Isa 1:20; Jer 8:5, Jer 9:6; Heb 12:25
Carl Friedrich Keil and Franz Delitzsch
7:14
When Pharaoh hardened his heart against the first sign, notwithstanding the fact that it displayed the supremacy of the messengers of Jehovah over the might of the Egyptian conjurers and their gods, and refused to let the people of Israel go; Moses and Aaron were empowered by God to force the release of Israel from the obdurate king by a series of penal miracles. These מפתים were not purely supernatural wonders, or altogether unknown to the Egyptians, but were land-plagues with which Egypt was occasionally visited, and were raised into miraculous deeds of the Almighty God, by the fact that they burst upon the land one after another at an unusual time of the year, in unwonted force, and in close succession. These plagues were selected by God as miraculous signs, because He intended to prove thereby to the king and his servants, that He, Jehovah, was the Lord in the land, and ruled over the powers of nature with unrestricted freedom and omnipotence. For this reason God not only caused them to burst suddenly upon the land according to His word, and then as suddenly to disappear according to His omnipotent will, but caused them to be produced by Moses and Aaron and disappear again at their word and prayer, that Pharaoh might learn that these men were appointed by Him as His messengers, and were endowed by Him with divine power for the accomplishment of His will.
Ex 7:14-21
The Water of the Nile Turned into Blood. - In the morning, when Pharaoh went to the Nile, Moses took his staff at the command of God; went up to him on the bank of the river, with the demand of Jehovah that he would let His people Israel go; and because hitherto (עד־כּה) he had not obeyed, announced this first plague, which Aaron immediately brought to pass. Both time and place are of significance here. Pharaoh went out in the morning to the Nile (Ex 7:15; Ex 8:20), not merely to take a refreshing walk, or to bathe in the river, or to see how high the water had risen, but without doubt to present his daily worship to the Nile, which was honoured by the Egyptians as their supreme deity (vid., Ex 2:5). At this very moment the will of God with regard to Israel was declared to him; and for his refusal to comply with the will of the Lord as thus revealed to him, the smiting of the Nile with the staff made known to him the fact, that the God of the Hebrews was the true God, and possessed the power to turn the fertilizing water of this object of their highest worship into blood. The changing of the water into blood is to be interpreted in the same sense as in Joel 3:4, where the moon is said to be turned into blood; that is to say, not as a chemical change into real blood, but as a change in the colour, which caused it to assume the appearance of blood (4Kings 3:22). According to the statements of many travellers, the Nile water changes its colour when the water is lowest, assumes first of all a greenish hue and is almost undrinkable, and then, while it is rising, becomes as red as ochre, when it is more wholesome again. The causes of this change have not been sufficiently investigated. The reddening of the water is attributed by many to the red earth, which the river brings down from Sennaar (cf. Hengstenberg, Egypt and the Books of Moses, pp. 104ff. transl.; Laborde, comment. p. 28); but Ehrenberg came to the conclusion, after microscopical examinations, that it was caused by cryptogamic plants and infusoria. This natural phenomenon was here intensified into a miracle, not only by the fact that the change took place immediately in all the branches of the river at Moses' word and through the smiting of the Nile, but even more by a chemical change in the water, which caused the fishes to die, the stream to stink, and, what seems to indicate putrefaction, the water to become undrinkable; whereas, according to the accounts of travellers, which certainly do not quite agree with one another, and are not entirely trustworthy, the Nile water becomes more drinkable as soon as the natural reddening beings. The change in the water extended to "the streams," or different arms of the Nile; "the rivers," or Nile canals; "the ponds," or large standing lakes formed by the Nile; and all "the pools of water," lit., every collection of their waters, i.e., all the other standing lakes and ponds, left by the overflowings of the Nile, with the water of which those who lived at a distance from the river had to content themselves. "So that there was blood in all the land of Egypt, both in the wood and in the stone;" i.e., in the vessels of wood and stone, in which the water taken from the Nile and its branches was kept for daily use. The reference is not merely to the earthen vessels used for filtering and cleansing the water, but to every vessel into which water had been put. The "stone" vessels were the stone reservoirs built up at the corners of the streets and in other places, where fresh water was kept for the poor (cf. Oedmann's verm. Samml. p. 133). The meaning of this supplementary clause is not that even the water which was in these vessels previous to the smiting of the river was turned into blood, in which Kurtz perceives "the most miraculous part of the whole miracle;" for in that case the "wood and stone" would have been mentioned immediately after the "gatherings of the waters;" but simply that there was no more water to put into these vessels that was not changed into blood. The death of the fishes was a sign, that the smiting had taken away from the river its life-sustaining power, and that its red hue was intended to depict before the eyes of the Egyptians all the terrors of death; but we are not to suppose that there was any reference to the innocent blood which the Egyptians had poured into the river through the drowning of the Hebrew boys, or to their own guilty blood which was afterwards to be shed.
Ex 7:22-25
This miracle was also imitated by the magicians. The question, where they got any water that was still unchanged, is not answered in the biblical text. Kurtz is of opinion that they took spring water for the purpose; but he has overlooked the fact, that if spring water was still to be had, there would be no necessity for the Egyptians to dig wells for the purpose of finding drinkable water. The supposition that the magicians did not try their arts till the miracle wrought by Aaron had passed away, is hardly reconcilable with the text, which places the return of Pharaoh to his house after the work of the magicians. For it can neither be assumed, that the miracle wrought by the messengers of Jehovah lasted only a few hours, so that Pharaoh was able to wait by the Nile till it was over, since in that case the Egyptians would not have thought it necessary to dig wells; nor can it be regarded as probable, that after the miracle was over, and the plague had ceased, the magicians began to imitate it for the purpose of showing the king that they could do the same, and that it was after this that the king went to his house without paying any need to the miracle. We must therefore follow the analogy of Ex 9:25 as compared with Ex 10:5, and not press the expression, "every collection of water" (Ex 7:19), so as to infer that there was no Nile water at all, not even what had been taken away before the smiting of the river, that was not changed, but rather conclude that the magicians tried their arts upon water that was already drawn, for the purpose of neutralizing the effect of the plague as soon as it had been produced. The fact that the clause, "Pharaoh's heart was hardened," is linked with the previous clause, "the magicians did so, etc.," by a vav consecutive, unquestionably implies that the imitation of the miracle by the magicians contributed to the hardening of Pharaoh's heart. The expression, "to this also," in Ex 7:23, points back to the first miraculous sign in Ex 7:10. This plague was keenly felt by the Egyptians; for the Nile contains the only good drinking water, and its excellence is unanimously attested by both ancient and modern writers (Hengstenberg ut sup. pp. 108, 109, transl.). As they could not drink of the water of the river from their loathing at its stench (Ex 7:18), they were obliged to dig round about the river for water to drink (Ex 7:24). From this it is evident that the plague lasted a considerable time; according to Ex 7:25, apparently seven days. At least this is the most natural interpretation of the words, "and seven days were fulfilled after that Jehovah had smitten the river." It is true, there is still the possibility that this verse may be connected with the following one, "when seven days were fulfilled...Jehovah said to Moses." But this is not probable; for the time which intervened between the plagues is not stated anywhere else, nor is the expression, "Jehovah said," with which the plagues are introduced, connected in any other instance with what precedes. The narrative leaves it quite undecided how rapidly the plagues succeeded one another. On the supposition that the changing of the Nile water took place at the time when the river began to rise, and when the reddening generally occurs, many expositors fix upon the month of June or July for the commencement of the plague; in which case all the plagues down to the death of the first-born, which occurred in the night of the 14th Abib, i.e., about the middle of April, would be confined to the space of about nine months. But this conjecture is a very uncertain one, and all that is tolerably sure is, that the seventh plague (the hail) occurred in February (vid., Ex 9:31-32), and there were (not three weeks, but) eight weeks therefore, or about two months, between the seventh and tenth plagues; so that between each of the last three there would be an interval of fourteen or twenty days. And if we suppose that there was a similar interval in the case of all the others, the first plague would take place in September or October-that is to say, after the yearly overflow of the Nile, which lasts from June to September.
John Gill
7:14 And the Lord said unto Moses, Pharaoh's heart is hardened,.... Or "heavy" (c), dull and stupid, stiff and inflexible, cannot lift up his heart, or find in his heart to obey the will of God:
he refuseth to let the people go; which was an instance and proof of the hardness and heaviness of his heart, on which the above miracle had made no impression, to regard what God by his ambassadors had required of him.
(c) "grave", Montanus, Drusius. So Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
7:14 Pharaoh's heart is hardened--Whatever might have been his first impressions, they were soon dispelled; and when he found his magicians making similar attempts, he concluded that Aaron's affair was a magical deception, the secret of which was not known to his wise men.
7:157:15: Ե՛րթ առ փարաւոն ընդ առաւօտն. ահա նա ելանէ ՚ի ջուրն. եւ կացցե՛ս հանդէպ նորա առ եզերբ գետոյն. եւ զգաւազանն որ դարձաւ յօձ՝ առցես ՚ի ձեռին քում[547]։ [547] Այլք. Առ եզեր գետոյն։
15 Առաւօտեան գնա՛ փարաւոնի մօտ: Երբ նա դէպի գետը կը գնայ, կանգնի՛ր գետի եզերքին, նրա դիմաց, եւ քո ձեռքն ա՛ռ այն գաւազանը, որ օձ դարձաւ:
15 Առտուն Փարաւոնին գնա՛։ Ահա անիկա դէպի ջուրը կ’ելլէ։ Դուն գետին եզերքը՝ անոր դէմ կայնէ եւ այն օձ դարձած գաւազանը ձեռքդ առ
Երթ առ փարաւոն ընդ առաւօտն. ահա նա ելանէ ի ջուրն. եւ կացցես հանդէպ նորա առ եզեր գետոյն, եւ զգաւազանն որ դարձաւ յօձ` առցես ի ձեռին քում:

7:15: Ե՛րթ առ փարաւոն ընդ առաւօտն. ահա նա ելանէ ՚ի ջուրն. եւ կացցե՛ս հանդէպ նորա առ եզերբ գետոյն. եւ զգաւազանն որ դարձաւ յօձ՝ առցես ՚ի ձեռին քում[547]։
[547] Այլք. Առ եզեր գետոյն։
15 Առաւօտեան գնա՛ փարաւոնի մօտ: Երբ նա դէպի գետը կը գնայ, կանգնի՛ր գետի եզերքին, նրա դիմաց, եւ քո ձեռքն ա՛ռ այն գաւազանը, որ օձ դարձաւ:
15 Առտուն Փարաւոնին գնա՛։ Ահա անիկա դէպի ջուրը կ’ելլէ։ Դուն գետին եզերքը՝ անոր դէմ կայնէ եւ այն օձ դարձած գաւազանը ձեռքդ առ
zohrab-1805▾ eastern-1994▾ western am▾
7:1515: Пойди к фараону завтра: вот, он выйдет к воде, ты стань на пути его, на берегу реки, и жезл, который превращался в змея, возьми в руку твою
7:15 βάδισον βαδιζω to; toward Φαραω φαραω Pharaō; Farao τὸ ο the πρωί πρωι early ἰδοὺ ιδου see!; here I am αὐτὸς αυτος he; him ἐκπορεύεται εκπορευομαι emerge; travel out ἐπὶ επι in; on τὸ ο the ὕδωρ υδωρ water καὶ και and; even στήσῃ ιστημι stand; establish συναντῶν συνανταω meet with αὐτῷ αυτος he; him ἐπὶ επι in; on τὸ ο the χεῖλος χειλος lip; shore τοῦ ο the ποταμοῦ ποταμος river καὶ και and; even τὴν ο the ῥάβδον ραβδος rod τὴν ο the στραφεῖσαν στρεφω turn; turned around εἰς εις into; for ὄφιν οφις serpent λήμψῃ λαμβανω take; get ἐν εν in τῇ ο the χειρί χειρ hand σου σου of you; your
7:15 לֵ֣ךְ lˈēḵ הלך walk אֶל־ ʔel- אֶל to פַּרְעֹ֞ה parʕˈō פַּרְעֹה pharaoh בַּ ba בְּ in † הַ the בֹּ֗קֶר bbˈōqer בֹּקֶר morning הִנֵּה֙ hinnˌē הִנֵּה behold יֹצֵ֣א yōṣˈē יצא go out הַ ha הַ the מַּ֔יְמָה mmˈaymā מַיִם water וְ wᵊ וְ and נִצַּבְתָּ֥ niṣṣavtˌā נצב stand לִ li לְ to קְרָאתֹ֖ו qᵊrāṯˌô קרא encounter עַל־ ʕal- עַל upon שְׂפַ֣ת śᵊfˈaṯ שָׂפָה lip הַ ha הַ the יְאֹ֑ר yᵊʔˈōr יְאֹר Nile וְ wᵊ וְ and הַ ha הַ the מַּטֶּ֛ה mmaṭṭˈeh מַטֶּה staff אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נֶהְפַּ֥ךְ nehpˌaḵ הפך turn לְ lᵊ לְ to נָחָ֖שׁ nāḥˌāš נָחָשׁ serpent תִּקַּ֥ח tiqqˌaḥ לקח take בְּ bᵊ בְּ in יָדֶֽךָ׃ yāḏˈeḵā יָד hand
7:15. vade ad eum mane ecce egredietur ad aquas et stabis in occursum eius super ripam fluminis et virgam quae conversa est in draconem tolles in manu tuaGo to him in the morning, behold he will go out to the waters: and thou shalt stand to meet him on the ' bank of the river: and thou shalt take in thy hand the rod that was turned into a serpent.
15. Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river’s brink to meet him; and the rod which was turned to a serpent shalt thou take in thine hand.
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:

15: Пойди к фараону завтра: вот, он выйдет к воде, ты стань на пути его, на берегу реки, и жезл, который превращался в змея, возьми в руку твою
7:15
βάδισον βαδιζω to; toward
Φαραω φαραω Pharaō; Farao
τὸ ο the
πρωί πρωι early
ἰδοὺ ιδου see!; here I am
αὐτὸς αυτος he; him
ἐκπορεύεται εκπορευομαι emerge; travel out
ἐπὶ επι in; on
τὸ ο the
ὕδωρ υδωρ water
καὶ και and; even
στήσῃ ιστημι stand; establish
συναντῶν συνανταω meet with
αὐτῷ αυτος he; him
ἐπὶ επι in; on
τὸ ο the
χεῖλος χειλος lip; shore
τοῦ ο the
ποταμοῦ ποταμος river
καὶ και and; even
τὴν ο the
ῥάβδον ραβδος rod
τὴν ο the
στραφεῖσαν στρεφω turn; turned around
εἰς εις into; for
ὄφιν οφις serpent
λήμψῃ λαμβανω take; get
ἐν εν in
τῇ ο the
χειρί χειρ hand
σου σου of you; your
7:15
לֵ֣ךְ lˈēḵ הלך walk
אֶל־ ʔel- אֶל to
פַּרְעֹ֞ה parʕˈō פַּרְעֹה pharaoh
בַּ ba בְּ in
הַ the
בֹּ֗קֶר bbˈōqer בֹּקֶר morning
הִנֵּה֙ hinnˌē הִנֵּה behold
יֹצֵ֣א yōṣˈē יצא go out
הַ ha הַ the
מַּ֔יְמָה mmˈaymā מַיִם water
וְ wᵊ וְ and
נִצַּבְתָּ֥ niṣṣavtˌā נצב stand
לִ li לְ to
קְרָאתֹ֖ו qᵊrāṯˌô קרא encounter
עַל־ ʕal- עַל upon
שְׂפַ֣ת śᵊfˈaṯ שָׂפָה lip
הַ ha הַ the
יְאֹ֑ר yᵊʔˈōr יְאֹר Nile
וְ wᵊ וְ and
הַ ha הַ the
מַּטֶּ֛ה mmaṭṭˈeh מַטֶּה staff
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נֶהְפַּ֥ךְ nehpˌaḵ הפך turn
לְ lᵊ לְ to
נָחָ֖שׁ nāḥˌāš נָחָשׁ serpent
תִּקַּ֥ח tiqqˌaḥ לקח take
בְּ bᵊ בְּ in
יָדֶֽךָ׃ yāḏˈeḵā יָד hand
7:15. vade ad eum mane ecce egredietur ad aquas et stabis in occursum eius super ripam fluminis et virgam quae conversa est in draconem tolles in manu tua
Go to him in the morning, behold he will go out to the waters: and thou shalt stand to meet him on the ' bank of the river: and thou shalt take in thy hand the rod that was turned into a serpent.
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Adam Clarke: Commentary on the Bible - 1831
7:15: Lo, he goeth out unto the water - Probably for the purpose of bathing, or of performing some religious ablution. Some suppose he went out to pay adoration to the river Nile, which was an object of religious worship among the ancient Egyptians. "For," says Plutarch, De Iside., ουδεν οὑτω τιμη Αιγυπτιοις ὡς ὁ Νειλος "nothing is in greater honor among the Egyptians than the river Nile." Some of the ancient Jews supposed that Pharaoh himself was a magician, and that he walked by the river early each morning for the purpose of preparing magical rites, etc.
Albert Barnes: Notes on the Bible - 1834
7:15: He goeth out unto the water - The Nile was worshipped under various names and symbols; at Memphis especially, as Hapi, i. e. Apis, the sacred bull, or living representation of Osiris, of whom the river was regarded as the embodiment or manifestation. If, as is probable, the king went to offer his devotions, the miracle would have special force and suitableness. It was also the season of the yearly overflowing, about the middle of June; and the daily rise of the water was accurately recorded, under the personal superintendence of the king. In early inscriptions the Nilometer is the symbol of stability and providential care.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: he goeth: Exo 2:5, Exo 8:20; Eze 29:3
the rod: Exo 7:10, Exo 4:2-4
Geneva 1599
7:15 Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by (e) the river's brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand.
(e) That is, the Nile river.
John Gill
7:15 Get thee unto Pharaoh in the morning,.... The next morning, a time in which the mind is most composed and sedate, and fit to attend to what may be suggested:
lo, he goeth out unto the water; the river Nile, either to take his morning's walk, and to refresh himself at the waterside, as the Jerusalem Targum; or to observe divinations upon the water, as a magician, as the Targum of Jonathan. So in the Talmud (d) it is said, that the Pharaoh in the days of Moses was a magician. Or rather, as Aben Ezra thinks, which he says is a custom of the kings of Egypt to this day, to go out in the months of Tammuz and Ab, i.e. June, and July, when the river increases, to observe how many degrees it has ascended, by which the fruitfulness of the ensuing season was judged of. See Gill on Or else he went to worship the rising sun, or the Nile, to pay his morning devotions to it: for not only Jarchi, and other Jewish writers, say it was their chief god, but Plutarch (e) also affirms, that nothing was so much honoured with the Egyptians as the Nile; and both Theodoret on this place, and Athanasius (f) elsewhere says, that they reckoned it a god, and worshipped it as such; and it has been usual with other nations to worship rivers, as Aelianus (g) reports:
and thou shall stand by the river's brink against he come; over against the brink of the river Nile, in order to meet him:
and the rod which was turned to a serpent shalt thou take in thine hand; as a terror to Pharaoh, on sight of which he might be put in mind of what had been done, and by means of which he might fear other wonders would be wrought; by this it appears, that after the rod had been turned into a serpent, it became a rod again, as it did at Horeb, Ex 4:4. Moses having previous notice of all this, shows the prescience of God, and his certain knowledge of future contingent events.
(d) T. Bab. Moed. Katon, fol. 18. 1. (e) De lside & Osir. Vide Philo de Vita Mosis, l. 1. p. 617. (f) Contr. Gentil p. 20. & de Incarnatione, p. 73. (g) Var. Hist. l. 2. c. 33.
Robert Jamieson, A. R. Fausset and David Brown
7:15 Get thee unto Pharaoh--Now began those appalling miracles of judgment by which the God of Israel, through His ambassadors, proved His sole and unchallengeable supremacy over all the gods of Egypt, and which were the natural phenomena of Egypt, at an unusual season, and in a miraculous degree of intensity. The court of Egypt, whether held at Rameses, or Memphis, or Tanis in the field of Zoan (Ps 78:12), was the scene of those extraordinary transactions, and Moses must have resided during that terrible period in the immediate neighborhood.
in the morning; lo, he goeth out unto the water--for the purpose of ablutions or devotions perhaps; for the Nile was an object of superstitious reverence, the patron deity of the country. It might be that Moses had been denied admission into the palace; but be that as it may, the river was to be the subject of the first plague, and therefore, he was ordered to repair to its banks with the miracle-working rod, now to be raised, not in demonstration, but in judgment, if the refractory spirit of the king should still refuse consent to Israel's departure for their sacred rites.
7:167:16: Եւ ասասցես ցնա. Տէր Աստուած Եբրայեցւոց առաքեա՛ց զիս առ քեզ՝ եւ ասէ. Արձակեա՛ զժողովուրդ իմ զի պաշտեսցե՛ն զիս յանապատի. եւ ահա ո՛չ լուար ինձ մինչեւ ցայժմ։
16 Դու նրան կ’ասես. “Եբրայեցիների Տէր Աստուածն է ուղարկել ինձ քեզ մօտ՝ ասելով. “Արձակի՛ր իմ ժողովրդին, որ նա պաշտի ինձ անապատում: Մինչեւ հիմա ինձ չլսեցիր”:
16 Ու ըսէ՛ անոր. «Եբրայեցիներուն Եհովա Աստուածը զիս քեզի ղրկեց՝ ըսելով. ‘Արձակէ՛ իմ ժողովուրդս, որպէս զի զիս պաշտեն անապատին մէջ. բայց մինչեւ հիմա մտիկ չըրիր’։
եւ ասասցես ցնա. Տէր Աստուած Եբրայեցւոց առաքեաց զիս առ քեզ եւ ասէ. Արձակեա զժողովուրդ իմ զի պաշտեսցեն զիս յանապատի. եւ ահա ոչ լուար ինձ մինչեւ ցայժմ:

7:16: Եւ ասասցես ցնա. Տէր Աստուած Եբրայեցւոց առաքեա՛ց զիս առ քեզ՝ եւ ասէ. Արձակեա՛ զժողովուրդ իմ զի պաշտեսցե՛ն զիս յանապատի. եւ ահա ո՛չ լուար ինձ մինչեւ ցայժմ։
16 Դու նրան կ’ասես. “Եբրայեցիների Տէր Աստուածն է ուղարկել ինձ քեզ մօտ՝ ասելով. “Արձակի՛ր իմ ժողովրդին, որ նա պաշտի ինձ անապատում: Մինչեւ հիմա ինձ չլսեցիր”:
16 Ու ըսէ՛ անոր. «Եբրայեցիներուն Եհովա Աստուածը զիս քեզի ղրկեց՝ ըսելով. ‘Արձակէ՛ իմ ժողովուրդս, որպէս զի զիս պաշտեն անապատին մէջ. բայց մինչեւ հիմա մտիկ չըրիր’։
zohrab-1805▾ eastern-1994▾ western am▾
7:1616: и скажи ему: Господь, Бог Евреев, послал меня сказать тебе: отпусти народ Мой, чтобы он совершил Мне служение в пустыне; но вот, ты доселе не послушался.
7:16 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτόν αυτος he; him κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the Εβραίων εβραιος Hebrew ἀπέσταλκέν αποστελλω send off / away με με me πρὸς προς to; toward σὲ σε.1 you λέγων λεγω tell; declare ἐξαπόστειλον εξαποστελλω send forth τὸν ο the λαόν λαος populace; population μου μου of me; mine ἵνα ινα so; that μοι μοι me λατρεύσῃ λατρευω employed by ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness καὶ και and; even ἰδοὺ ιδου see!; here I am οὐκ ου not εἰσήκουσας εισακουω heed; listen to ἕως εως till; until τούτου ουτος this; he
7:16 וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) הָ hā הַ the עִבְרִים֙ ʕivrîm עִבְרִי Hebrew שְׁלָחַ֤נִי šᵊlāḥˈanî שׁלח send אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say שַׁלַּח֙ šallˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֔י ʕammˈî עַם people וְ wᵊ וְ and יַֽעַבְדֻ֖נִי yˈaʕavᵊḏˌunî עבד work, serve בַּ ba בְּ in † הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold לֹא־ lō- לֹא not שָׁמַ֖עְתָּ šāmˌaʕtā שׁמע hear עַד־ ʕaḏ- עַד unto כֹּֽה׃ kˈō כֹּה thus
7:16. dicesque ad eum Dominus Deus Hebraeorum misit me ad te dicens dimitte populum meum ut mihi sacrificet in deserto et usque ad praesens audire noluistiAnd thou shalt say to him: The Lord God of the Hebrews sent me to thee, saying: Let my people go to sacrifice to me in the desert: and hitherto thou wouldst not hear.
16. And thou shalt say unto him, The LORD, the 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 hast not hearkened.
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:

16: и скажи ему: Господь, Бог Евреев, послал меня сказать тебе: отпусти народ Мой, чтобы он совершил Мне служение в пустыне; но вот, ты доселе не послушался.
7:16
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτόν αυτος he; him
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
Εβραίων εβραιος Hebrew
ἀπέσταλκέν αποστελλω send off / away
με με me
πρὸς προς to; toward
σὲ σε.1 you
λέγων λεγω tell; declare
ἐξαπόστειλον εξαποστελλω send forth
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
ἵνα ινα so; that
μοι μοι me
λατρεύσῃ λατρευω employed by
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
καὶ και and; even
ἰδοὺ ιδου see!; here I am
οὐκ ου not
εἰσήκουσας εισακουω heed; listen to
ἕως εως till; until
τούτου ουτος this; he
7:16
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
הָ הַ the
עִבְרִים֙ ʕivrîm עִבְרִי Hebrew
שְׁלָחַ֤נִי šᵊlāḥˈanî שׁלח send
אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
שַׁלַּח֙ šallˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֔י ʕammˈî עַם people
וְ wᵊ וְ and
יַֽעַבְדֻ֖נִי yˈaʕavᵊḏˌunî עבד work, serve
בַּ ba בְּ in
הַ the
מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
לֹא־ lō- לֹא not
שָׁמַ֖עְתָּ šāmˌaʕtā שׁמע hear
עַד־ ʕaḏ- עַד unto
כֹּֽה׃ kˈō כֹּה thus
7:16. dicesque ad eum Dominus Deus Hebraeorum misit me ad te dicens dimitte populum meum ut mihi sacrificet in deserto et usque ad praesens audire noluisti
And thou shalt say to him: The Lord God of the Hebrews sent me to thee, saying: Let my people go to sacrifice to me in the desert: and hitherto thou wouldst not hear.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: The Lord: Exo 3:18, Exo 5:3, Exo 9:1, Exo 9:13, Exo 10:3; Sa1 4:6-9
Let my: Exo 8:1, Exo 8:20, Exo 13:15, Exo 14:5; Isa 45:13; Jer 50:33; Act 4:21-23
serve: Exo 3:12, Exo 3:18, Exo 5:1-3, Exo 9:1
John Gill
7:16 And thou shalt say unto him,.... Upon meeting him:
the Lord God of the Hebrews hath sent me unto thee; still appearing in the character of the ambassador of Jehovah, the God of the children of Israel:
saying, let my people go, that they may serve me in the wilderness; the demand is once more renewed, before any punishment is inflicted for refusal, that the patience and forbearance of God might be the more visible, and his judgments appear the more righteous when inflicted, as well as Pharaoh be left more inexcusable. The reason of the demand is observed:
that they may serve me; keep a feast, and sacrifice to him, as is before expressed, and the place where is pointed at:
in the wilderness; at Sinai, in Arabia, where were the mountains of Sinai and Horeb; but the time of their service is not here expressed, as elsewhere, namely, three days:
and, behold, hitherto thou wouldest not hear; and obey the voice of the Lord, upbraiding him with his disobedience, and the hardness of his heart; but signifying it was not now too late, though it was advisable to be quick, or the blow would be given, and the plagues inflicted.
7:177:17: Այսպէս ասէ Տէր. Այլ դո՛ւ գիտասցես՝ թէ ե՛ս եմ Տէր. ահաւասիկ ես հարկանեմ գաւազանաւս որ ՚ի ձեռին իմում է՝ զջուր գետոյդ, եւ դարձցի յարի՛ւն[548]։ [548] Բազումք. Այդու գիտասցես։
17 Տէրն այսպէս է ասում. «Սրանով կ’իմանաս, որ ե՛ս եմ Տէրը. ահա ես իմ ձեռքի գաւազանով կը հարուածեմ գետի ջրին, եւ այն կը վերածուի արեան:
17 Այսպէս կ’ըսէ Տէրը. ‘Ասով գիտնաս թէ ես եմ Տէրը’։ Ահա ես իմ ձեռքս եղած գաւազանը գետին մէջի ջուրերուն պիտի զարնեմ ու արիւն պիտի դառնան
Այսպէս ասէ Տէր. Այդու գիտասցես թէ ես եմ Տէր. ահաւասիկ ես հարկանեմ գաւազանաւս որ ի ձեռին իմում է` զջուր գետոյդ, եւ դարձցի յարիւն:

7:17: Այսպէս ասէ Տէր. Այլ դո՛ւ գիտասցես՝ թէ ե՛ս եմ Տէր. ահաւասիկ ես հարկանեմ գաւազանաւս որ ՚ի ձեռին իմում է՝ զջուր գետոյդ, եւ դարձցի յարի՛ւն[548]։
[548] Բազումք. Այդու գիտասցես։
17 Տէրն այսպէս է ասում. «Սրանով կ’իմանաս, որ ե՛ս եմ Տէրը. ահա ես իմ ձեռքի գաւազանով կը հարուածեմ գետի ջրին, եւ այն կը վերածուի արեան:
17 Այսպէս կ’ըսէ Տէրը. ‘Ասով գիտնաս թէ ես եմ Տէրը’։ Ահա ես իմ ձեռքս եղած գաւազանը գետին մէջի ջուրերուն պիտի զարնեմ ու արիւն պիտի դառնան
zohrab-1805▾ eastern-1994▾ western am▾
7:1717: Так говорит Господь: из сего узнаешь, что Я Господь: вот этим жезлом, который в руке моей, я ударю по воде, которая в реке, и она превратится в кровь,
7:17 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐν εν in τούτῳ ουτος this; he γνώσῃ γινωσκω know ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I τύπτω τυπτω strike; beat τῇ ο the ῥάβδῳ ραβδος rod τῇ ο the ἐν εν in τῇ ο the χειρί χειρ hand μου μου of me; mine ἐπὶ επι in; on τὸ ο the ὕδωρ υδωρ water τὸ ο the ἐν εν in τῷ ο the ποταμῷ ποταμος river καὶ και and; even μεταβαλεῖ μεταβαλλω reverse εἰς εις into; for αἷμα αιμα blood; bloodstreams
7:17 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in זֹ֣את zˈōṯ זֹאת this תֵּדַ֔ע tēḏˈaʕ ידע know כִּ֖י kˌî כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הִנֵּ֨ה hinnˌē הִנֵּה behold אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i מַכֶּ֣ה׀ makkˈeh נכה strike בַּ ba בְּ in † הַ the מַּטֶּ֣ה mmaṭṭˈeh מַטֶּה staff אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בְּ bᵊ בְּ in יָדִ֗י yāḏˈî יָד hand עַל־ ʕal- עַל upon הַ ha הַ the מַּ֛יִם mmˈayim מַיִם water אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the יְאֹ֖ר yᵊʔˌōr יְאֹר Nile וְ wᵊ וְ and נֶהֶפְכ֥וּ nehefᵊḵˌû הפך turn לְ lᵊ לְ to דָֽם׃ ḏˈām דָּם blood
7:17. haec igitur dicit Dominus in hoc scies quod Dominus sim ecce percutiam virga quae in manu mea est aquam fluminis et vertetur in sanguinemThus therefore saith the Lord: In this thou shalt know that I am the Lord: behold I will strike with the rod, that is in my hand, the water of the river, and it shall be turned into blood.
17. 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.
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:

17: Так говорит Господь: из сего узнаешь, что Я Господь: вот этим жезлом, который в руке моей, я ударю по воде, которая в реке, и она превратится в кровь,
7:17
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐν εν in
τούτῳ ουτος this; he
γνώσῃ γινωσκω know
ὅτι οτι since; that
ἐγὼ εγω I
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
τύπτω τυπτω strike; beat
τῇ ο the
ῥάβδῳ ραβδος rod
τῇ ο the
ἐν εν in
τῇ ο the
χειρί χειρ hand
μου μου of me; mine
ἐπὶ επι in; on
τὸ ο the
ὕδωρ υδωρ water
τὸ ο the
ἐν εν in
τῷ ο the
ποταμῷ ποταμος river
καὶ και and; even
μεταβαλεῖ μεταβαλλω reverse
εἰς εις into; for
αἷμα αιμα blood; bloodstreams
7:17
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
זֹ֣את zˈōṯ זֹאת this
תֵּדַ֔ע tēḏˈaʕ ידע know
כִּ֖י kˌî כִּי that
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
הִנֵּ֨ה hinnˌē הִנֵּה behold
אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i
מַכֶּ֣ה׀ makkˈeh נכה strike
בַּ ba בְּ in
הַ the
מַּטֶּ֣ה mmaṭṭˈeh מַטֶּה staff
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בְּ bᵊ בְּ in
יָדִ֗י yāḏˈî יָד hand
עַל־ ʕal- עַל upon
הַ ha הַ the
מַּ֛יִם mmˈayim מַיִם water
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
יְאֹ֖ר yᵊʔˌōr יְאֹר Nile
וְ wᵊ וְ and
נֶהֶפְכ֥וּ nehefᵊḵˌû הפך turn
לְ lᵊ לְ to
דָֽם׃ ḏˈām דָּם blood
7:17. haec igitur dicit Dominus in hoc scies quod Dominus sim ecce percutiam virga quae in manu mea est aquam fluminis et vertetur in sanguinem
Thus therefore saith the Lord: In this thou shalt know that I am the Lord: behold I will strike with the rod, that is in my hand, the water of the river, and it shall be turned into blood.
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Adam Clarke: Commentary on the Bible - 1831
7:17: Behold, I will smite - Here commences the account of the Ten plagues which were inflicted on the Egyptians by Moses and Aaron, by the command and through the power of God. According to Archbishop Usher these ten plagues took place in the course of one month, and in the following order: -
The first, the Waters turned into Blood, took place, he supposes, the 18th day of the sixth month; Exo 7:20.
The second, the plague of Frogs, on the 25th day of the sixth month; Exo 8:2.
The third, the plague of Lice, on the 27th day of the sixth month; Exo 8:16.
The fourth, grievous Swarms of Flies, on the 29th day of the sixth month; Exo 8:24.
The fifth, the grievous Murrain, on the 2d day of the seventh month; Exo 9:3.
The sixth, the plague of Boils and Blains, on the 3d day of the seventh month; Exo 9:10.
The seventh, the grievous Hail, on the 5th day of the seventh month; Exo 9:18.
The eighth, the plague of Locusts, on the 8th day of the seventh month; Exo 10:12.
The ninth, the Thick Darkness, on the 10th day of Abib, (April 30), now become the first month of the Jewish year; Exo 10:22. See Clarke's note on Exo 12:2.
The tenth, the Slaying the First-Born, on the 15th of Abib; Exo 12:29. But most of these dates are destitute of proof.
Albert Barnes: Notes on the Bible - 1834
7:17: Turned to blood - This miracle would bear a certain resemblance to natural phenomena, and therefore be one which Pharaoh might see with amazement and dismay, yet without complete conviction. It is well known that before the rise the water of the Nile is green and unfit to drink. About the 25th of June it becomes clear, and then yellow, and gradually reddish like ochre; an effect due to the presence of microscopic cryptogams and infusoria. The supernatural character of the visitation was tested by the suddenness of the change, by its immediate connection with the words and act of Moses, and by its effects. It killed the fish, and made the water unfit for use, neither of which results follows the annual discoloration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: thou shalt: Exo 7:5, Exo 5:2, Exo 6:7; Sa1 17:46, Sa1 17:47; Kg1 20:28; Kg2 19:19; Psa 9:16, Psa 83:18; Eze 29:9, Eze 30:8, Eze 30:19, Eze 32:15, Eze 38:23, Eze 39:28; Dan 4:17, Dan 4:32, Dan 4:37, Dan 5:21, Dan 5:23
and they: Exo 1:22, Exo 4:9; Psa 78:44, Psa 105:29; Rev 8:8, Rev 16:3-6
John Gill
7:17 Thus saith the Lord, in this thou shalt know that I am the Lord,.... By the following instance of his power and vengeance:
behold, I will smite with the rod that is in my hand; which though in the hand of Moses, Ex 7:18 yet he being his ambassador, and representing him, is said to be in the hand of the Lord; and with this he threatens to smite
upon the waters which are in the river; the river Nile, and the canals thereof:
and they shall be turned to blood; and if this river was their god, it would abundantly appear that the God of the Hebrews was Jehovah, and above all gods, and particularly above theirs.
Robert Jamieson, A. R. Fausset and David Brown
7:17 Aaron lifted up the rod and smote the waters, &c.--Whether the water was changed into real blood, or only the appearance of it (and Omnipotence could effect the one as easily as the other), this was a severe calamity. How great must have been the disappointment and disgust throughout the land when the river became of a blood red color, of which they had a national abhorrence; their favorite beverage became a nauseous draught, and the fish, which formed so large an article of food, were destroyed. [See on Num 11:5.] The immense scale on which the plague was inflicted is seen by its extending to "the streams," or branches of the Nile--to the "rivers," the canals, the "ponds" and "pools," that which is left after an overflow, the reservoirs, and the many domestic vessels in which the Nile water was kept to filter. And accordingly the sufferings of the people from thirst must have been severe. Nothing could more humble the pride of Egypt than this dishonor brought on their national god.
7:187:18: Եւ ձկունք որ ՚ի գետ այդր են, սատակեսցի՛ն, եւ նեխեսցի գետդ. եւ ո՛չ կարասցեն Եգիպտացիք ըմպել ջուր ՚ի գետոյ այտի[549]։ [549] Յօրինակին պակասէր. Սատակեսցին. եւ նեխեսցի գետդ. եւ ոչ։
18 Գետի մէջ եղած ձկները կը սատկեն, գետը կը նեխի, եւ եգիպտացիները չեն կարողանայ գետից ջուր խմել»:
18 Եւ գետին մէջ եղած ձուկերը պիտի մեռնին ու գետը պիտի հոտի ու Եգիպտացիները պիտի զզուին գետին ջուրէն»։
եւ ձկունք որ ի գետ այդր են` սատակեսցին, եւ նեխեսցի գետդ. եւ ոչ կարասցեն Եգիպտացիք ըմպել ջուր ի գետոյ այտի:

7:18: Եւ ձկունք որ ՚ի գետ այդր են, սատակեսցի՛ն, եւ նեխեսցի գետդ. եւ ո՛չ կարասցեն Եգիպտացիք ըմպել ջուր ՚ի գետոյ այտի[549]։
[549] Յօրինակին պակասէր. Սատակեսցին. եւ նեխեսցի գետդ. եւ ոչ։
18 Գետի մէջ եղած ձկները կը սատկեն, գետը կը նեխի, եւ եգիպտացիները չեն կարողանայ գետից ջուր խմել»:
18 Եւ գետին մէջ եղած ձուկերը պիտի մեռնին ու գետը պիտի հոտի ու Եգիպտացիները պիտի զզուին գետին ջուրէն»։
zohrab-1805▾ eastern-1994▾ western am▾
7:1818: и рыба в реке умрет, и река воссмердит, и Египтянам омерзительно будет пить воду из реки.
7:18 καὶ και and; even οἱ ο the ἰχθύες ιχθυς fish οἱ ο the ἐν εν in τῷ ο the ποταμῷ ποταμος river τελευτήσουσιν τελευταω meet an end καὶ και and; even ἐποζέσει εποζω the ποταμός ποταμος river καὶ και and; even οὐ ου not δυνήσονται δυναμαι able; can οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian πιεῖν πινω drink ὕδωρ υδωρ water ἀπὸ απο from; away τοῦ ο the ποταμοῦ ποταμος river
7:18 וְ wᵊ וְ and הַ ha הַ the דָּגָ֧ה ddāḡˈā דָּגָה fish אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בַּ ba בְּ in † הַ the יְאֹ֛ר yᵊʔˈōr יְאֹר Nile תָּמ֖וּת tāmˌûṯ מות die וּ û וְ and בָאַ֣שׁ vāʔˈaš באשׁ stink הַ ha הַ the יְאֹ֑ר yᵊʔˈōr יְאֹר Nile וְ wᵊ וְ and נִלְא֣וּ nilʔˈû לאה be weary מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt לִ li לְ to שְׁתֹּ֥ות šᵊttˌôṯ שׁתה drink מַ֖יִם mˌayim מַיִם water מִן־ min- מִן from הַ ha הַ the יְאֹֽר׃ ס yᵊʔˈōr . s יְאֹר Nile
7:18. pisces quoque qui sunt in fluvio morientur et conputrescent aquae et adfligentur Aegyptii bibentes aquam fluminisAnd the fishes that are in the river, shall die, and the waters shall be corrupted, and the Egyptians shall be afflicted when they drink the water of the river.
18. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall loathe to drink water from the river.
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:

18: и рыба в реке умрет, и река воссмердит, и Египтянам омерзительно будет пить воду из реки.
7:18
καὶ και and; even
οἱ ο the
ἰχθύες ιχθυς fish
οἱ ο the
ἐν εν in
τῷ ο the
ποταμῷ ποταμος river
τελευτήσουσιν τελευταω meet an end
καὶ και and; even
ἐποζέσει εποζω the
ποταμός ποταμος river
καὶ και and; even
οὐ ου not
δυνήσονται δυναμαι able; can
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
πιεῖν πινω drink
ὕδωρ υδωρ water
ἀπὸ απο from; away
τοῦ ο the
ποταμοῦ ποταμος river
7:18
וְ wᵊ וְ and
הַ ha הַ the
דָּגָ֧ה ddāḡˈā דָּגָה fish
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
יְאֹ֛ר yᵊʔˈōr יְאֹר Nile
תָּמ֖וּת tāmˌûṯ מות die
וּ û וְ and
בָאַ֣שׁ vāʔˈaš באשׁ stink
הַ ha הַ the
יְאֹ֑ר yᵊʔˈōr יְאֹר Nile
וְ wᵊ וְ and
נִלְא֣וּ nilʔˈû לאה be weary
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
לִ li לְ to
שְׁתֹּ֥ות šᵊttˌôṯ שׁתה drink
מַ֖יִם mˌayim מַיִם water
מִן־ min- מִן from
הַ ha הַ the
יְאֹֽר׃ ס yᵊʔˈōr . s יְאֹר Nile
7:18. pisces quoque qui sunt in fluvio morientur et conputrescent aquae et adfligentur Aegyptii bibentes aquam fluminis
And the fishes that are in the river, shall die, and the waters shall be corrupted, and the Egyptians shall be afflicted when they drink the water of the river.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
7:18: The Egyptians shall loathe to drink of the water - The force of this expression cannot be well felt without taking into consideration the peculiar pleasantness and great salubrity of the waters of the Nile. "The water of Egypt," says the Abbe Mascrier, "is so delicious, that one would not wish the heat to be less, or to be delivered from the sensation of thirst. The Turks find it so exquisite that they excite themselves to drink of it by eating salt. It is a common saying among them, that if Mohammed had drank of it he would have besought God that he might never die, in order to have had this continual gratification. When the Egyptians undertake the pilgrimage of Mecca, or go out of their country on any other account, they speak of nothing but the pleasure they shall have at their return in drinking of the waters of the Nile. There is no gratification to be compared to this; it surpasses, in their esteem, that of seeing their relations and families. All those who have tasted of this water allow that they never met with the like in any other place. When a person drinks of it for the first time he can scarcely be persuaded that it is not a water prepared by art; for it has something in it inexpressibly agreeable and pleasing to the taste; and it should have the same rank among waters that champaign has among wines. But its most valuable quality is, that it is exceedingly salutary. It never incommodes, let it be drank in what quantity it may: this is so true that it is no uncommon thing to see some persons drink three buckets of it in a day without the least inconvenience! When I pass such encomiums on the water of Egypt it is right to observe that I speak only of that of the Nile, which indeed is the only water drinkable, for their well water is detestable and unwholesome. Fountains are so rare that they are a kind of prodigy in that country; and as to rain water, that is out of the question, as scarcely any falls in Egypt." "A person," says Mr. Harmer, "who never before heard of the deliciousness of the Nile water, and of the large quantities which on that account are drank of it, will, I am sure, find an energy in those words of Moses to Pharaoh, The Egyptians shall loathe to drink of the water of the river, which he never observed before. They will loathe to drink of that water which they used to prefer to all the waters of the universe; loathe to drink of that for which they had been accustomed to long, and will rather choose to drink of well water, which in their country is detestable!" - Observations, vol. iii., p. 564.
Albert Barnes: Notes on the Bible - 1834
7:18: Shall lothe - The water of the Nile has always been regarded by the Egyptians as a blessing unique to their land. It is the only pure and wholesome water in their country, since the water in wells and cisterns is unwholesome, while rain water seldom falls, and fountains are extremely rare.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:18: the fish: Exo 7:21
Egyptians: "The water of Egypt," says Abbe Mascrier, "is so delicious, that one would not wish the heat to be less, or to be delivered from the sensation of thirst. The Turks find it so exquisite, that they excite themselves to drink of it by eating salt." "A person," adds Mr. Harmer, "who never before heard of the deliciousness of the Nile water, and of the large quantities which on that account are drunk of it, will, I am sure, find an energy in those words of Moses to Pharaoh, the Egyptians shall loathe to drink of the water of the river, which he never did before."
shall loathe: Exo 7:24; Num 11:20, Num 21:5
John Gill
7:18 And the fish that is in the river shall die,.... Their element being changed, and they not able to live in any other but water:
and the river shall stink; with the blood, into which it should be congealed, and with the putrefied bodies of fishes floating in it:
and the Egyptians shall loath to drink of the water of the river; the very colour of it, looking like blood, would set them against it, and create a nausea in them; or "shall be weary" (h), tired of drinking it in a little time, through the loathsomeness of it; or be weary in digging about it, Ex 7:24 to get some clear water to drink of; or in seeking to find out ways and methods to cure the waters, that so they might be fit to drink of, as Jarchi interprets it.
(h) "delassabuntur", Tigurine version, Vatablus. "Defatigabuntur", Cartwright.
7:197:19: Եւ ասէ Տէր ցՄովսէս. Ասա՛ ցԱհարոն. Ա՛ռ զգաւազանդ եւ ձգեա՛ զձեռն քո ՚ի վերայ ջրոցդ Եգիպտոսի, եւ ՚ի վերայ գետոց նոցա. եւ ՚ի վերայ լճաց նոցա, եւ ՚ի վերայ խաղից նոցա, եւ ՚ի վերայ ջրակուտաց նոցա. եւ եղիցի արի՛ւն։ Եւ եղեւ արիւն յամենայն երկրին Եգիպտացւոց, ՚ի փայտս եւ ՚ի քարինս։
19 Տէրն ասաց Մովսէսին. «Ահարոնին ասա՛, որ առնի գաւազանը եւ ձեռքը մեկնի Եգիպտոսի ջրերի վրայ՝ նրանց գետերի վրայ, նրանց լճերի վրայ, նրանց ջրաւազանների վրայ, նրանց ջրակոյտերի վրայ, եւ ջուրը կը վերածուի արեան: Արեան պիտի վերածուի ողջ Եգիպտացիների երկրում գտնուող անգամ փայտէ ու քարէ ամանների մէջ եղած ջուրը»:
19 Տէրը ըսաւ Մովսէսին. «Ըսէ՛ Ահարոնին. ‘Գաւազանդ ա՛ռ ու ձեռքդ երկնցուր Եգիպտացիներուն ջուրերուն վրայ, անոնց առուներուն վրայ, անոնց գետերուն վրայ ու անոնց լիճերուն վրայ եւ անոնց բոլոր ջրակոյտերուն վրայ, որպէս զի արիւն ըլլան։ Եգիպտոսի բոլոր երկրին մէջ՝ փայտէ ու քարէ ամաններուն մէջի ջուրերը արիւն թող ըլլան’»։
Եւ ասէ Տէր ցՄովսէս. Ասա ցԱհարոն. Առ զգաւազանդ եւ ձգեա զձեռն քո ի վերայ ջրոցդ [80]Եգիպտոսի եւ ի վերայ`` գետոց նոցա եւ ի վերայ լճաց նոցա եւ ի վերայ խաղից նոցա եւ ի վերայ ջրակուտաց նոցա, եւ եղիցի արիւն: Եւ [81]եղեւ արիւն յամենայն երկրին Եգիպտացւոց, ի փայտս եւ ի քարինս:

7:19: Եւ ասէ Տէր ցՄովսէս. Ասա՛ ցԱհարոն. Ա՛ռ զգաւազանդ եւ ձգեա՛ զձեռն քո ՚ի վերայ ջրոցդ Եգիպտոսի, եւ ՚ի վերայ գետոց նոցա. եւ ՚ի վերայ լճաց նոցա, եւ ՚ի վերայ խաղից նոցա, եւ ՚ի վերայ ջրակուտաց նոցա. եւ եղիցի արի՛ւն։ Եւ եղեւ արիւն յամենայն երկրին Եգիպտացւոց, ՚ի փայտս եւ ՚ի քարինս։
19 Տէրն ասաց Մովսէսին. «Ահարոնին ասա՛, որ առնի գաւազանը եւ ձեռքը մեկնի Եգիպտոսի ջրերի վրայ՝ նրանց գետերի վրայ, նրանց լճերի վրայ, նրանց ջրաւազանների վրայ, նրանց ջրակոյտերի վրայ, եւ ջուրը կը վերածուի արեան: Արեան պիտի վերածուի ողջ Եգիպտացիների երկրում գտնուող անգամ փայտէ ու քարէ ամանների մէջ եղած ջուրը»:
19 Տէրը ըսաւ Մովսէսին. «Ըսէ՛ Ահարոնին. ‘Գաւազանդ ա՛ռ ու ձեռքդ երկնցուր Եգիպտացիներուն ջուրերուն վրայ, անոնց առուներուն վրայ, անոնց գետերուն վրայ ու անոնց լիճերուն վրայ եւ անոնց բոլոր ջրակոյտերուն վրայ, որպէս զի արիւն ըլլան։ Եգիպտոսի բոլոր երկրին մէջ՝ փայտէ ու քարէ ամաններուն մէջի ջուրերը արիւն թող ըլլան’»։
zohrab-1805▾ eastern-1994▾ western am▾
7:1919: И сказал Господь Моисею: скажи Аарону: возьми жезл твой, и простри руку твою на воды Египтян: на реки их, на потоки их, на озера их и на всякое вместилище вод их, --и превратятся в кровь, и будет кровь по всей земле Египетской и в деревянных и в каменных сосудах.
7:19 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs εἰπὸν επω say; speak Ααρων ααρων Aarōn; Aaron τῷ ο the ἀδελφῷ αδελφος brother σου σου of you; your λαβὲ λαμβανω take; get τὴν ο the ῥάβδον ραβδος rod σου σου of you; your καὶ και and; even ἔκτεινον εκτεινω extend τὴν ο the χεῖρά χειρ hand σου σου of you; your ἐπὶ επι in; on τὰ ο the ὕδατα υδωρ water Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐπὶ επι in; on τοὺς ο the ποταμοὺς ποταμος river αὐτῶν αυτος he; him καὶ και and; even ἐπὶ επι in; on τὰς ο the διώρυγας διωρυξ he; him καὶ και and; even ἐπὶ επι in; on τὰ ο the ἕλη ελος he; him καὶ και and; even ἐπὶ επι in; on πᾶν πας all; every συνεστηκὸς συνιστημι introduce; establish ὕδωρ υδωρ water αὐτῶν αυτος he; him καὶ και and; even ἔσται ειμι be αἷμα αιμα blood; bloodstreams καὶ και and; even ἐγένετο γινομαι happen; become αἷμα αιμα blood; bloodstreams ἐν εν in πάσῃ πας all; every γῇ γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἔν εν in τε τε both; and τοῖς ο the ξύλοις ξυλον wood; timber καὶ και and; even ἐν εν in τοῖς ο the λίθοις λιθος stone
7:19 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses אֱמֹ֣ר ʔᵉmˈōr אמר say אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֡ן ʔahᵃrˈōn אַהֲרֹן Aaron קַ֣ח qˈaḥ לקח take מַטְּךָ֣ maṭṭᵊḵˈā מַטֶּה staff וּ û וְ and נְטֵֽה־ nᵊṭˈē- נטה extend יָדְךָ֩ yāḏᵊḵˌā יָד hand עַל־ ʕal- עַל upon מֵימֵ֨י mêmˌê מַיִם water מִצְרַ֜יִם miṣrˈayim מִצְרַיִם Egypt עַֽל־ ʕˈal- עַל upon נַהֲרֹתָ֣ם׀ nahᵃrōṯˈām נָהָר stream עַל־ ʕal- עַל upon יְאֹרֵיהֶ֣ם yᵊʔōrêhˈem יְאֹר stream וְ wᵊ וְ and עַל־ ʕal- עַל upon אַגְמֵיהֶ֗ם ʔaḡmêhˈem אֲגַם reedy pool וְ wᵊ וְ and עַ֛ל ʕˈal עַל upon כָּל־ kol- כֹּל whole מִקְוֵ֥ה miqwˌē מִקְוֶה collection מֵימֵיהֶ֖ם mêmêhˌem מַיִם water וְ wᵊ וְ and יִֽהְיוּ־ yˈihyû- היה be דָ֑ם ḏˈām דָּם blood וְ wᵊ וְ and הָ֤יָה hˈāyā היה be דָם֙ ḏˌām דָּם blood בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וּ û וְ and בָ vā בְּ in † הַ the עֵצִ֖ים ʕēṣˌîm עֵץ tree וּ û וְ and בָ vā בְּ in † הַ the אֲבָנִֽים׃ ʔᵃvānˈîm אֶבֶן stone
7:19. dixit quoque Dominus ad Mosen dic ad Aaron tolle virgam tuam et extende manum tuam super aquas Aegypti et super fluvios eorum et rivos ac paludes et omnes lacus aquarum ut vertantur in sanguinem et sit cruor in omni terra Aegypti tam in ligneis vasis quam in saxeisThe Lord also said to Moses: Say to Aaron, Take thy rod; and stretch forth thy hand upon the waters of Egypt, and upon their rivers, and streams and pools, and all the ponds of waters, that they may be turned into blood: and let blood be in all the land of Egypt, both in vessels of wood and of stone.
19. And the LORD said unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand over the waters of Egypt, over their rivers, over their streams, and over their pools, and over all their ponds of water, that they may become blood; and there shall be blood throughout all the land of Egypt, both in vessels of wood and in vessels of stone.
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:

19: И сказал Господь Моисею: скажи Аарону: возьми жезл твой, и простри руку твою на воды Египтян: на реки их, на потоки их, на озера их и на всякое вместилище вод их, --и превратятся в кровь, и будет кровь по всей земле Египетской и в деревянных и в каменных сосудах.
7:19
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
εἰπὸν επω say; speak
Ααρων ααρων Aarōn; Aaron
τῷ ο the
ἀδελφῷ αδελφος brother
σου σου of you; your
λαβὲ λαμβανω take; get
τὴν ο the
ῥάβδον ραβδος rod
σου σου of you; your
καὶ και and; even
ἔκτεινον εκτεινω extend
τὴν ο the
χεῖρά χειρ hand
σου σου of you; your
ἐπὶ επι in; on
τὰ ο the
ὕδατα υδωρ water
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐπὶ επι in; on
τοὺς ο the
ποταμοὺς ποταμος river
αὐτῶν αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
τὰς ο the
διώρυγας διωρυξ he; him
καὶ και and; even
ἐπὶ επι in; on
τὰ ο the
ἕλη ελος he; him
καὶ και and; even
ἐπὶ επι in; on
πᾶν πας all; every
συνεστηκὸς συνιστημι introduce; establish
ὕδωρ υδωρ water
αὐτῶν αυτος he; him
καὶ και and; even
ἔσται ειμι be
αἷμα αιμα blood; bloodstreams
καὶ και and; even
ἐγένετο γινομαι happen; become
αἷμα αιμα blood; bloodstreams
ἐν εν in
πάσῃ πας all; every
γῇ γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἔν εν in
τε τε both; and
τοῖς ο the
ξύλοις ξυλον wood; timber
καὶ και and; even
ἐν εν in
τοῖς ο the
λίθοις λιθος stone
7:19
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
אֱמֹ֣ר ʔᵉmˈōr אמר say
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֡ן ʔahᵃrˈōn אַהֲרֹן Aaron
קַ֣ח qˈaḥ לקח take
מַטְּךָ֣ maṭṭᵊḵˈā מַטֶּה staff
וּ û וְ and
נְטֵֽה־ nᵊṭˈē- נטה extend
יָדְךָ֩ yāḏᵊḵˌā יָד hand
עַל־ ʕal- עַל upon
מֵימֵ֨י mêmˌê מַיִם water
מִצְרַ֜יִם miṣrˈayim מִצְרַיִם Egypt
עַֽל־ ʕˈal- עַל upon
נַהֲרֹתָ֣ם׀ nahᵃrōṯˈām נָהָר stream
עַל־ ʕal- עַל upon
יְאֹרֵיהֶ֣ם yᵊʔōrêhˈem יְאֹר stream
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אַגְמֵיהֶ֗ם ʔaḡmêhˈem אֲגַם reedy pool
וְ wᵊ וְ and
עַ֛ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
מִקְוֵ֥ה miqwˌē מִקְוֶה collection
מֵימֵיהֶ֖ם mêmêhˌem מַיִם water
וְ wᵊ וְ and
יִֽהְיוּ־ yˈihyû- היה be
דָ֑ם ḏˈām דָּם blood
וְ wᵊ וְ and
הָ֤יָה hˈāyā היה be
דָם֙ ḏˌām דָּם blood
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וּ û וְ and
בָ בְּ in
הַ the
עֵצִ֖ים ʕēṣˌîm עֵץ tree
וּ û וְ and
בָ בְּ in
הַ the
אֲבָנִֽים׃ ʔᵃvānˈîm אֶבֶן stone
7:19. dixit quoque Dominus ad Mosen dic ad Aaron tolle virgam tuam et extende manum tuam super aquas Aegypti et super fluvios eorum et rivos ac paludes et omnes lacus aquarum ut vertantur in sanguinem et sit cruor in omni terra Aegypti tam in ligneis vasis quam in saxeis
The Lord also said to Moses: Say to Aaron, Take thy rod; and stretch forth thy hand upon the waters of Egypt, and upon their rivers, and streams and pools, and all the ponds of waters, that they may be turned into blood: and let blood be in all the land of Egypt, both in vessels of wood and of stone.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Повсеместное изменение воды в кровь обозначается, во-первых, указанием на «реки» — нильские рукава, «потоки» — многочисленные каналы, которыми был изрезан Египет в целях орошения, «озера»-цистерны и «всякое вместилище вод», болотистые или илистые места, а также резервуары, устрояемые египтянами, живущими вдали от реки, во-вторых, замечанием: «была кровь по всей земле египетской» и, наконец, упоминанием о выкапывании колодцев (24).
Adam Clarke: Commentary on the Bible - 1831
7:19: That there may be blood - both in vessels of wood, and in vessels of stone - Not only the Nile itself was to be thus changed into blood in all its branches, and the canals issuing from it, but all the water of lakes, ponds, and reservoirs, was to undergo a similar change. And this was to extend even to the water already brought into their houses for culinary and other domestic purposes. As the water of the Nile is known to be very thick and muddy, and the Egyptians are obliged to filter it through pots of a kind of white earth, and sometimes through a paste made of almonds, Mr. Harmer supposes that the vessels of wood and stone mentioned above may refer to the process of filtration, which no doubt has been practiced among them from the remotest period. The meaning given above I think to be more natural.
Albert Barnes: Notes on the Bible - 1834
7:19: The "streams" mean the natural branches of the Nile in Lower Egypt. The word "rivers" should rather be "canals"; they were of great extent, running parallel to the Nile, and communicating with it by sluices, which were opened at the rise, and closed at the subsidence of the inundation. The word rendered "ponds" refers either to natural fountains, or more probably to cisterns or tanks found in every town and village. The "pools", literally "gathering of waters," were the reservoirs, always large and some of enormous extent, containing sufficient water to irrigate the country in the dry season.
In vessels of wood - The Nile water is kept in vessels and is purified for use by filtering, and by certain ingredients such as the paste of almonds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:19: stretch: Exo 8:5, Exo 8:6, Exo 8:16, Exo 9:22, Exo 9:23, Exo 9:33, Exo 10:12, Exo 10:21, Exo 14:21, Exo 14:26
their pools: Heb. gathering of their waters, Gen 1:10
John Gill
7:19 And the Lord spake unto Moses,.... Pharaoh still being obstinate, and refusing to let the people go:
say unto Aaron, take thy rod, and stretch out thine hand upon the waters of Egypt; upon all of them in general, what were in the river Nile, or derived from it, as follows:
upon their streams; the seven streams of the river Nile; see Gill on Is 11:15.
upon their rivers; the canals that were cut out of the river Nile, for the watering of their fields and gardens, for they had no other river:
and upon their ponds, and upon all their pools of waters; which were dug near the river, or to which pipes were laid to convey the water thither:
that they may become blood; and so not fit to drink:
and that there may be blood throughout all the land of Egypt,
both in vessels of wood, and in vessels of stone; in which water were kept in private houses, fetched from the river for the use of families; all which were to be turned into blood everywhere, in all parts of the land, and in all places mentioned, immediately upon Aaron's taking his rod, and smiting the waters with it in that part of the river that was before him.
7:207:20: Եւ արարին Մովսէս եւ Ահարոն՝ որպէս եւ պատուիրեաց նոցա Տէր. եւ վերացուցեալ զգաւազանն իւր՝ եհա՛ր զջուր գետոյն առաջի փարաւոնի եւ առաջի ծառայից նորա։ եւ դարձոյց զամենայն ջուրս գետոյն յարիւն[550]։ [550] Բազումք. Եւ արարին այնպէս Մովսէս եւ։
20 Մովսէսն ու Ահարոնը արեցին այնպէս, ինչպէս որ իրենց պատուիրել էր Տէրը. փարաւոնի ու նրա պաշտօնեաների առաջ Ահարոնը վեր բարձրացնելով իր գաւազանը՝ հարուածեց գետի ջրին եւ գետի բոլոր ջրերը վերածեց արեան:
20 Եւ Մովսէս ու Ահարոն Տէրոջը պատուիրածին պէս ըրին։ Ահարոն իր գաւազանը վերցուց ու Փարաւոնին առջեւ եւ անոր ծառաներուն առջեւ գետին ջուրերուն զարկաւ եւ գետին մէջի բոլոր ջուրերը արիւն դարձան։
Եւ արարին այնպէս Մովսէս եւ Ահարոն որպէս եւ պատուիրեաց նոցա Տէր. եւ վերացուցեալ զգաւազանն իւր` եհար զջուր գետոյն առաջի փարաւոնի եւ առաջի ծառայից նորա, եւ դարձոյց զամենայն ջուրս գետոյն յարիւն:

7:20: Եւ արարին Մովսէս եւ Ահարոն՝ որպէս եւ պատուիրեաց նոցա Տէր. եւ վերացուցեալ զգաւազանն իւր՝ եհա՛ր զջուր գետոյն առաջի փարաւոնի եւ առաջի ծառայից նորա։ եւ դարձոյց զամենայն ջուրս գետոյն յարիւն[550]։
[550] Բազումք. Եւ արարին այնպէս Մովսէս եւ։
20 Մովսէսն ու Ահարոնը արեցին այնպէս, ինչպէս որ իրենց պատուիրել էր Տէրը. փարաւոնի ու նրա պաշտօնեաների առաջ Ահարոնը վեր բարձրացնելով իր գաւազանը՝ հարուածեց գետի ջրին եւ գետի բոլոր ջրերը վերածեց արեան:
20 Եւ Մովսէս ու Ահարոն Տէրոջը պատուիրածին պէս ըրին։ Ահարոն իր գաւազանը վերցուց ու Փարաւոնին առջեւ եւ անոր ծառաներուն առջեւ գետին ջուրերուն զարկաւ եւ գետին մէջի բոլոր ջուրերը արիւն դարձան։
zohrab-1805▾ eastern-1994▾ western am▾
7:2020: И сделали Моисей и Аарон, как повелел Господь. И поднял [Аарон] жезл и ударил по воде речной пред глазами фараона и пред глазами рабов его, и вся вода в реке превратилась в кровь,
7:20 καὶ και and; even ἐποίησαν ποιεω do; make οὕτως ουτως so; this way Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron καθάπερ καθαπερ exactly as ἐνετείλατο εντελλομαι direct; enjoin αὐτοῖς αυτος he; him κύριος κυριος lord; master καὶ και and; even ἐπάρας επαιρω lift up; rear up τῇ ο the ῥάβδῳ ραβδος rod αὐτοῦ αυτος he; him ἐπάταξεν πατασσω pat; impact τὸ ο the ὕδωρ υδωρ water τὸ ο the ἐν εν in τῷ ο the ποταμῷ ποταμος river ἐναντίον εναντιον next to; before Φαραω φαραω Pharaō; Farao καὶ και and; even ἐναντίον εναντιον next to; before τῶν ο the θεραπόντων θεραπων minister αὐτοῦ αυτος he; him καὶ και and; even μετέβαλεν μεταβαλλω reverse πᾶν πας all; every τὸ ο the ὕδωρ υδωρ water τὸ ο the ἐν εν in τῷ ο the ποταμῷ ποταμος river εἰς εις into; for αἷμα αιμα blood; bloodstreams
7:20 וַ wa וְ and יַּֽעֲשׂוּ־ yyˈaʕᵃśû- עשׂה make כֵן֩ ḵˌēn כֵּן thus מֹשֶׁ֨ה mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron כַּ ka כְּ as אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֣ה ṣiwwˈā צוה command יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יָּ֤רֶם yyˈārem רום be high בַּ ba בְּ in † הַ the מַּטֶּה֙ mmaṭṭˌeh מַטֶּה staff וַ wa וְ and יַּ֤ךְ yyˈaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּ֨יִם֙ mmˈayim מַיִם water אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the יְאֹ֔ר yᵊʔˈōr יְאֹר Nile לְ lᵊ לְ to עֵינֵ֣י ʕênˈê עַיִן eye פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh וּ û וְ and לְ lᵊ לְ to עֵינֵ֖י ʕênˌê עַיִן eye עֲבָדָ֑יו ʕᵃvāḏˈāʸw עֶבֶד servant וַ wa וְ and יֵּהָֽפְכ֛וּ yyēhˈāfᵊḵˈû הפך turn כָּל־ kol- כֹּל whole הַ ha הַ the מַּ֥יִם mmˌayim מַיִם water אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בַּ ba בְּ in † הַ the יְאֹ֖ר yᵊʔˌōr יְאֹר Nile לְ lᵊ לְ to דָֽם׃ ḏˈām דָּם blood
7:20. feceruntque ita Moses et Aaron sicut praeceperat Dominus et elevans virgam percussit aquam fluminis coram Pharao et servis eius quae versa est in sanguinemAnd Moses and Aaron did as the Lord had commanded: and lifting up the rod, he struck the water of the river before Pharao and his servants: and it was turned into blood.
20. 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.
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:

20: И сделали Моисей и Аарон, как повелел Господь. И поднял [Аарон] жезл и ударил по воде речной пред глазами фараона и пред глазами рабов его, и вся вода в реке превратилась в кровь,
7:20
καὶ και and; even
ἐποίησαν ποιεω do; make
οὕτως ουτως so; this way
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
καθάπερ καθαπερ exactly as
ἐνετείλατο εντελλομαι direct; enjoin
αὐτοῖς αυτος he; him
κύριος κυριος lord; master
καὶ και and; even
ἐπάρας επαιρω lift up; rear up
τῇ ο the
ῥάβδῳ ραβδος rod
αὐτοῦ αυτος he; him
ἐπάταξεν πατασσω pat; impact
τὸ ο the
ὕδωρ υδωρ water
τὸ ο the
ἐν εν in
τῷ ο the
ποταμῷ ποταμος river
ἐναντίον εναντιον next to; before
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἐναντίον εναντιον next to; before
τῶν ο the
θεραπόντων θεραπων minister
αὐτοῦ αυτος he; him
καὶ και and; even
μετέβαλεν μεταβαλλω reverse
πᾶν πας all; every
τὸ ο the
ὕδωρ υδωρ water
τὸ ο the
ἐν εν in
τῷ ο the
ποταμῷ ποταμος river
εἰς εις into; for
αἷμα αιμα blood; bloodstreams
7:20
וַ wa וְ and
יַּֽעֲשׂוּ־ yyˈaʕᵃśû- עשׂה make
כֵן֩ ḵˌēn כֵּן thus
מֹשֶׁ֨ה mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron
כַּ ka כְּ as
אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative]
צִוָּ֣ה ṣiwwˈā צוה command
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יָּ֤רֶם yyˈārem רום be high
בַּ ba בְּ in
הַ the
מַּטֶּה֙ mmaṭṭˌeh מַטֶּה staff
וַ wa וְ and
יַּ֤ךְ yyˈaḵ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּ֨יִם֙ mmˈayim מַיִם water
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
יְאֹ֔ר yᵊʔˈōr יְאֹר Nile
לְ lᵊ לְ to
עֵינֵ֣י ʕênˈê עַיִן eye
פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh
וּ û וְ and
לְ lᵊ לְ to
עֵינֵ֖י ʕênˌê עַיִן eye
עֲבָדָ֑יו ʕᵃvāḏˈāʸw עֶבֶד servant
וַ wa וְ and
יֵּהָֽפְכ֛וּ yyēhˈāfᵊḵˈû הפך turn
כָּל־ kol- כֹּל whole
הַ ha הַ the
מַּ֥יִם mmˌayim מַיִם water
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
יְאֹ֖ר yᵊʔˌōr יְאֹר Nile
לְ lᵊ לְ to
דָֽם׃ ḏˈām דָּם blood
7:20. feceruntque ita Moses et Aaron sicut praeceperat Dominus et elevans virgam percussit aquam fluminis coram Pharao et servis eius quae versa est in sanguinem
And Moses and Aaron did as the Lord had commanded: and lifting up the rod, he struck the water of the river before Pharao and his servants: and it was turned into blood.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:20: All the waters - were turned to blood - Not merely in appearance, but in reality; for these changed waters became corrupt and insalubrious, so that even the fish that were in the river died; and the smell became highly offensive, so that the waters could not be drank; Exo 7:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:20: he lifted: Exo 17:5, Exo 17:6, Exo 17:9-12; Num 20:8-12
all the waters: As the Nile was held sacred by the Egyptians, as well as the animals it contained, to which they annually sacrificed a girl, or as others say, both a boy and girl, God might have designed this plague as a punishment for such idolatry and cruelty; and to shew them the baseness of those elements which they Rev_erenced, and the insufficiency of the gods in which they trusted. All the punishments brought upon them bore a strict analogy to their crimes. Exo 7:17, Exo 7:18; Psa 78:44, Psa 105:29; Joh 2:9-11; Rev 8:8
John Gill
7:20 And Moses and Aaron did so, as the Lord commanded,.... Moses delivered the rod to Aaron, who took it and went to the water side:
and he lift up the rod, and smote the waters that were in the river; or "in that river" (i), the river Nile, on the brink of which Pharaoh then stood:
in the sight of Pharaoh, and in the sight of his servants; his nobles and courtiers who tended him in his walk to the water; for this was done before he returned to his palace:
and all the waters that were in the river were turned into blood; not only the face of the waters looked like blood, but they were really turned into it; and not only the surface of the water, but all the water that was in the river, wherever it flowed, and as far as it flowed in the land of Egypt.
(i) Sept. "in eo rivo", Junius and Tremellius, Piscator.
John Wesley
7:20 The waters that were in the river were turned into blood - This was a plague justly inflicted upon the Egyptians; for Nilus the river of Egypt was their idol; they and their land had so much benefit by that creature, that they served and worshipped it more than the creator. Also they had stained the river with the blood of the Hebrew children, and now God made that river all bloody; thus he gave them blood to drink, for they were worthy, Rev_ 16:6. See the power of God. Every creature is that to us which he makes it to be, water or blood. See the mutability of all things under the sun, and what changes we may meet with in them. That which is water to day may be blood to morrow; what is always vain may soon become vexatious. And see what mischievous work sin makes! It is sin that turns our waters into blood.
7:217:21: Եւ ձկունք որ ՚ի գետ անդր էին՝ սատակեցան, եւ նեխեցաւ գետն. եւ ո՛չ կարէին Եգիպտացիքն ըմպել ջուր ՚ի գետոյ անտի։ եւ էր արի՛ւն յամենայն երկրին Եգիպտացւոց[551]։ [551] Ոմանք. Որ ՚ի գետ անդր էին։
21 Գետում եղած ձկները սատկեցին, գետը նեխեց, եւ եգիպտացիները չէին կարողանում գետից ջուր խմել: Եգիպտացիների ամբողջ երկրում արիւն էր:
21 Գետին մէջի ձուկերը մեռան ու գետը հոտեցաւ եւ Եգիպտացիները չէին կրնար գետէն ջուր խմել։ Եգիպտոսի բոլոր երկրին մէջ արիւն կար։
Եւ ձկունք որ ի գետ անդր էին` սատակեցան, եւ նեխեցաւ գետն, եւ ոչ կարէին Եգիպտացիքն ըմպել ջուր ի գետոյ անտի. եւ էր արիւն յամենայն երկրին Եգիպտացւոց:

7:21: Եւ ձկունք որ ՚ի գետ անդր էին՝ սատակեցան, եւ նեխեցաւ գետն. եւ ո՛չ կարէին Եգիպտացիքն ըմպել ջուր ՚ի գետոյ անտի։ եւ էր արի՛ւն յամենայն երկրին Եգիպտացւոց[551]։
[551] Ոմանք. Որ ՚ի գետ անդր էին։
21 Գետում եղած ձկները սատկեցին, գետը նեխեց, եւ եգիպտացիները չէին կարողանում գետից ջուր խմել: Եգիպտացիների ամբողջ երկրում արիւն էր:
21 Գետին մէջի ձուկերը մեռան ու գետը հոտեցաւ եւ Եգիպտացիները չէին կրնար գետէն ջուր խմել։ Եգիպտոսի բոլոր երկրին մէջ արիւն կար։
zohrab-1805▾ eastern-1994▾ western am▾
7:2121: и рыба в реке вымерла, и река воссмердела, и Египтяне не могли пить воды из реки; и была кровь по всей земле Египетской.
7:21 καὶ και and; even οἱ ο the ἰχθύες ιχθυς fish οἱ ο the ἐν εν in τῷ ο the ποταμῷ ποταμος river ἐτελεύτησαν τελευταω meet an end καὶ και and; even ἐπώζεσεν εποζω the ποταμός ποταμος river καὶ και and; even οὐκ ου not ἠδύναντο δυναμαι able; can οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian πιεῖν πινω drink ὕδωρ υδωρ water ἐκ εκ from; out of τοῦ ο the ποταμοῦ ποταμος river καὶ και and; even ἦν ειμι be τὸ ο the αἷμα αιμα blood; bloodstreams ἐν εν in πάσῃ πας all; every γῇ γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
7:21 וְ wᵊ וְ and הַ ha הַ the דָּגָ֨ה ddāḡˌā דָּגָה fish אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בַּ ba בְּ in † הַ the יְאֹ֥ר yᵊʔˌōr יְאֹר Nile מֵ֨תָה֙ mˈēṯā מות die וַ wa וְ and יִּבְאַ֣שׁ yyivʔˈaš באשׁ stink הַ ha הַ the יְאֹ֔ר yᵊʔˈōr יְאֹר Nile וְ wᵊ וְ and לֹא־ lō- לֹא not יָכְל֣וּ yāḵᵊlˈû יכל be able מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt לִ li לְ to שְׁתֹּ֥ות šᵊttˌôṯ שׁתה drink מַ֖יִם mˌayim מַיִם water מִן־ min- מִן from הַ ha הַ the יְאֹ֑ר yᵊʔˈōr יְאֹר Nile וַ wa וְ and יְהִ֥י yᵊhˌî היה be הַ ha הַ the דָּ֖ם ddˌām דָּם blood בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
7:21. et pisces qui erant in flumine mortui sunt conputruitque fluvius et non poterant Aegyptii bibere aquam fluminis et fuit sanguis in tota terra AegyptiAnd the fishes that were in the river died; and the river corrupted, and the Egyptians could not drink the water of the river, and there was blood in all the land of Egypt.
21. And the fish that was in the river died; and the river stank, and the Egyptians could not drink water from the river; and the blood was throughout all the land of Egypt.
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:

21: и рыба в реке вымерла, и река воссмердела, и Египтяне не могли пить воды из реки; и была кровь по всей земле Египетской.
7:21
καὶ και and; even
οἱ ο the
ἰχθύες ιχθυς fish
οἱ ο the
ἐν εν in
τῷ ο the
ποταμῷ ποταμος river
ἐτελεύτησαν τελευταω meet an end
καὶ και and; even
ἐπώζεσεν εποζω the
ποταμός ποταμος river
καὶ και and; even
οὐκ ου not
ἠδύναντο δυναμαι able; can
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
πιεῖν πινω drink
ὕδωρ υδωρ water
ἐκ εκ from; out of
τοῦ ο the
ποταμοῦ ποταμος river
καὶ και and; even
ἦν ειμι be
τὸ ο the
αἷμα αιμα blood; bloodstreams
ἐν εν in
πάσῃ πας all; every
γῇ γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
7:21
וְ wᵊ וְ and
הַ ha הַ the
דָּגָ֨ה ddāḡˌā דָּגָה fish
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
יְאֹ֥ר yᵊʔˌōr יְאֹר Nile
מֵ֨תָה֙ mˈēṯā מות die
וַ wa וְ and
יִּבְאַ֣שׁ yyivʔˈaš באשׁ stink
הַ ha הַ the
יְאֹ֔ר yᵊʔˈōr יְאֹר Nile
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יָכְל֣וּ yāḵᵊlˈû יכל be able
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
לִ li לְ to
שְׁתֹּ֥ות šᵊttˌôṯ שׁתה drink
מַ֖יִם mˌayim מַיִם water
מִן־ min- מִן from
הַ ha הַ the
יְאֹ֑ר yᵊʔˈōr יְאֹר Nile
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
הַ ha הַ the
דָּ֖ם ddˌām דָּם blood
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
7:21. et pisces qui erant in flumine mortui sunt conputruitque fluvius et non poterant Aegyptii bibere aquam fluminis et fuit sanguis in tota terra Aegypti
And the fishes that were in the river died; and the river corrupted, and the Egyptians could not drink the water of the river, and there was blood in all the land of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-25: На основании выражения: «и волхвы египетские чарами своими сделали то же», можно думать, что они произвели в воде такую же существенную перемену, какую совершил Моисей и Аарон. Своим подражанием им волхвы парализовали то впечатление, которое должен был получить фараон от чуда «И сделали то же, и ожесточилось сердце фараона».

По рассказу кн. Исход, а равно и сознанию других ветхозаветных писателей (Пс 77:44; 104:29), первая казнь была чудесным явлением, совершившимся по воле Божьей. Между тем не только натуралисты, но даже библеисты положительного направления считают ее естественным явлением, — ежегодно наблюдаемым при разливе Нила окрашиванием его воды. Но подобное отождествление превращения воды в кровь с естественным окрашиванием ее не находит для себя оснований в тексте.

По указанию Библии, первая казнь падает на время обычного уровня нильской воды, когда Нил течет в берегах. Так, фараон получает предсказание о наступлении казни в тот момент, когда идет на берег реки (15), египтяне копают колодцы около реки (24). И то, и другое сообщение понятны только при предположении, что прилегающая к Нилу местность не покрыта водой. Не допускает мысли о разливе Hилa и время совершения первой казни.

Разлив продолжается с июля по сентябрь, а первая казнь падает на январь, — это видно из следующего. По указанию Библии, от 7-й казни особенно пострадали лен и ячмень: «лен и ячмень были побиты, потому что ячмень выколосился, а лен осеменился. А пшеница и полба не были побиты, потому что они были поздние» (9:31–32). Так как лен цветет в нижнем Египте в конце февраля, в половине марта бывает его сбор и жатва ячменя, то очевидно, что седьмая казнь совершилась в конце февраля или начале марта. От этого времени до последней казни, падающей на начало апреля, прошел месяц; следовательно, четыре последние казни совершились в течение месяца, отделяясь одна от другой почти недельным промежутком. Если таким же временем определялись промежутки, разделяющие первые шесть казней, то для их совершения потребовалось 1: 1/2: месяца, причем первая казнь падала на январь.

Во-вторых, разлив Нила не только не сопровождается порчей воды, но даже представляет прекращение нездорового ее состояния, в каком она бывает в предшествующее время, в период так называемого зеленого Нила.

В-третьих, при наводнении рыба в Ниле не умирает, и само оно продолжается не 7: дней (ст. 25), а с июля по сентябрь. Совокупность всех этих данных и не позволяет отождествлять превращение воды в кровь с окрашиванием ее при разливе Нила.

Справедливость такого взгляда поддерживается, между прочим, авторитетом отцов и учителей Церкви. «Вода, преложенная в кровь, — говорит блаженный Феодорит, — обвиняла египтян в совершенном ими детоубийстве». «Моисей, — замечает Ефрем Сирин, — ударил по воде речной, и воды преложились в кровь». Еще яснее высказывает мысль о субстанциальном преложении воды в кровь Кирилл Александрийский. «Можно ли понять, — спрашивает он, — как вода была превращена в существо крови?»
Albert Barnes: Notes on the Bible - 1834
7:21: The fish ... - The Egyptians subsisted to a great extent on the fish of the Nile, though salt-water fish were regarded as impure. A mortality among the fish was a plague that was much dreaded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:21: Exo 7:18; Rev 8:9; The first miracle of Christ turned water into wine, the first plague upon Egypt turned all their water into blood.
Geneva 1599
7:21 And the (f) 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.
(f) To show that it was a true miracle, God plagued them in that which was most needed for the preservation of life.
John Gill
7:21 And the fish that was in the river died,.... Which was a full proof that the conversion of it into blood was real; for had it been only in appearance, or the water of the river had only the colour of blood, and looked like it, but was not really so, it would not have affected the fishes, they would have lived as well as before; and this plague was the greater affliction to the Egyptians, not as it affected their drink but their food, fish Num 11:5 being what the common people chiefly lived upon; see Gill on Is 19:8 and the river stunk; the blood into which it was turned being corrupted through the heat of the sun, and the dead fishes swimming upon it being putrefied:
and the Egyptians could not drink of the water of the river; and they had no other water to drink of (k); for rain seldom fell in Egypt, though sometimes it did in some places; see Gill on Zech 14:18. The water of the river Nile was not only their common drink, but it was exceeding pleasant, and therefore the loss of it was the greater; it was so remarkable for the sweetness and delicacy of its taste, that in the time of Pescennius Niger, when his soldiers murmured for want of wine, he is reported to have answered them,"what! crave you wine, and have the water of the Nile to drink?''which Mr. Maillett, who lived sixteen years consul for the French nation at Grand Cairo, confirms, and says, that it is grown to be a common proverb, that whoever has once tasted it will ever after pine for it (l); with this compare Jer 2:18,
and there was blood throughout all the land of Egypt; in the river, wherever it flowed, in all its streams and channels, and wherever any water was collected out of it, or fetched from it, let it be in what reservoir it would. This is the first plague executed on the Egyptians, and a very righteous one by the law of retaliation for shedding the blood of innocent babes, through casting them into this river; and this will be the second and third vials of God's wrath, which will be poured on antichrist, or mystical Egypt, who will have blood given to drink because worthy, see Rev_ 16:3. Artapanus (m), an Heathen writer, bears testimony to this miracle, though he does not so fully and clearly express it as it was; he says,"a little after, that is, after the former miracle of the rod turned into a serpent, the Nile, that river whose swelling waves overflow all Egypt, was smitten with the rod; and the water being gathered and stagnated, boiled up, and not only the fishes were destroyed, but the people perished through thirst.''
(k) Vid. Plin. Nat. Hist. l. 6. c. 29. (l) See the Bishop of Clogher's Chronology of the Hebrew Bible, p. 287. (m) Apud Euseb Praepar. Evangel. l. 9. c. 27. p. 435.
7:227:22: Եւ արարին ա՛յնպէս եւ գէտքն Եգիպտացւոց կախարդութեամբն իւրեանց։ եւ խստացաւ սիրտն փարաւոնի եւ ո՛չ լուաւ նոցա՝ որպէս ասաց Տէր[552]։ [552] Ոմանք. Եւ արարին նոյնպէս եւ։
22 Իրենց կախարդութեամբ նոյնն արեցին նաեւ եգիպտացի մոգերը: Կարծրացաւ փարաւոնի սիրտը, եւ, ինչպէս որ ասել էր Տէրը, նա չլսեց նրանց:
22 Եգիպտոսի մոգերն ալ իրենց կախարդութիւններով նոյնպէս ըրին։ Փարաւոնին սիրտը նորէն կարծրացաւ ու Տէրոջը ըսածին պէս՝ անոնց մտիկ չըրաւ։
Եւ արարին այնպէս եւ գէտքն Եգիպտացւոց կախարդութեամբն իւրեանց, եւ խստացաւ սիրտն փարաւոնի եւ ոչ լուաւ նոցա, որպէս ասաց Տէր:

7:22: Եւ արարին ա՛յնպէս եւ գէտքն Եգիպտացւոց կախարդութեամբն իւրեանց։ եւ խստացաւ սիրտն փարաւոնի եւ ո՛չ լուաւ նոցա՝ որպէս ասաց Տէր[552]։
[552] Ոմանք. Եւ արարին նոյնպէս եւ։
22 Իրենց կախարդութեամբ նոյնն արեցին նաեւ եգիպտացի մոգերը: Կարծրացաւ փարաւոնի սիրտը, եւ, ինչպէս որ ասել էր Տէրը, նա չլսեց նրանց:
22 Եգիպտոսի մոգերն ալ իրենց կախարդութիւններով նոյնպէս ըրին։ Փարաւոնին սիրտը նորէն կարծրացաւ ու Տէրոջը ըսածին պէս՝ անոնց մտիկ չըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:2222: И волхвы Египетские чарами своими сделали то же. И ожесточилось сердце фараона, и не послушал их, как и говорил Господь.
7:22 ἐποίησαν ποιεω do; make δὲ δε though; while ὡσαύτως ωσαυτως similarly καὶ και and; even οἱ ο the ἐπαοιδοὶ επαοιδος the Αἰγυπτίων αιγυπτιος Egyptian ταῖς ο the φαρμακείαις φαρμακια he; him καὶ και and; even ἐσκληρύνθη σκληρυνω harden ἡ ο the καρδία καρδια heart Φαραω φαραω Pharaō; Farao καὶ και and; even οὐκ ου not εἰσήκουσεν εισακουω heed; listen to αὐτῶν αυτος he; him καθάπερ καθαπερ exactly as εἶπεν επω say; speak κύριος κυριος lord; master
7:22 וַ wa וְ and יַּֽעֲשׂוּ־ yyˈaʕᵃśû- עשׂה make כֵ֛ן ḵˈēn כֵּן thus חַרְטֻמֵּ֥י ḥarṭummˌê חַרְטֹם magician מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt בְּ bᵊ בְּ in לָטֵיהֶ֑ם lāṭêhˈem לָט secrecy וַ wa וְ and יֶּחֱזַ֤ק yyeḥᵉzˈaq חזק be strong לֵב־ lēv- לֵב heart פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh וְ wᵊ וְ and לֹא־ lō- לֹא not שָׁמַ֣ע šāmˈaʕ שׁמע hear אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
7:22. feceruntque similiter malefici Aegyptiorum incantationibus suis et induratum est cor Pharaonis nec audivit eos sicut praeceperat DominusAnd the magicians of the Egyptians with their enchantments did in like manner; and Pharao's heart was hardened, neither did he hear them, as the Lord had commanded.
22. And the magicians of Egypt did in like manner with their enchantments: and Pharaoh’s heart was hardened, and he hearkened not unto them; as the LORD had spoken.
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:

22: И волхвы Египетские чарами своими сделали то же. И ожесточилось сердце фараона, и не послушал их, как и говорил Господь.
7:22
ἐποίησαν ποιεω do; make
δὲ δε though; while
ὡσαύτως ωσαυτως similarly
καὶ και and; even
οἱ ο the
ἐπαοιδοὶ επαοιδος the
Αἰγυπτίων αιγυπτιος Egyptian
ταῖς ο the
φαρμακείαις φαρμακια he; him
καὶ και and; even
ἐσκληρύνθη σκληρυνω harden
ο the
καρδία καρδια heart
Φαραω φαραω Pharaō; Farao
καὶ και and; even
οὐκ ου not
εἰσήκουσεν εισακουω heed; listen to
αὐτῶν αυτος he; him
καθάπερ καθαπερ exactly as
εἶπεν επω say; speak
κύριος κυριος lord; master
7:22
וַ wa וְ and
יַּֽעֲשׂוּ־ yyˈaʕᵃśû- עשׂה make
כֵ֛ן ḵˈēn כֵּן thus
חַרְטֻמֵּ֥י ḥarṭummˌê חַרְטֹם magician
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
בְּ bᵊ בְּ in
לָטֵיהֶ֑ם lāṭêhˈem לָט secrecy
וַ wa וְ and
יֶּחֱזַ֤ק yyeḥᵉzˈaq חזק be strong
לֵב־ lēv- לֵב heart
פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh
וְ wᵊ וְ and
לֹא־ lō- לֹא not
שָׁמַ֣ע šāmˈaʕ שׁמע hear
אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
7:22. feceruntque similiter malefici Aegyptiorum incantationibus suis et induratum est cor Pharaonis nec audivit eos sicut praeceperat Dominus
And the magicians of the Egyptians with their enchantments did in like manner; and Pharao's heart was hardened, neither did he hear them, as the Lord had commanded.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:22: And the magicians - did so - But if all the water in Egypt was turned into blood by Moses, where did the magicians get the water which they changed into blood? This question is answered in Exo 7:24. The Egyptians dug round about the river for water to drink, and it seems that the water obtained by this means was not bloody like that in the river: on this water therefore the magicians might operate. Again, though a general commission was given to Moses, not only to turn the waters of the river (Nile) into blood, but also those of their streams, rivers, ponds, and pools; yet it seems pretty clear from Exo 7:20 that he did not proceed thus far, at least in the first instance; for it is there stated that only the waters of the river were turned into blood. Afterwards the plague doubtless became general. At the commencement therefore of this plague, the magicians might obtain other water to imitate the miracle; and it would not be difficult for them, by juggling tricks or the assistance of a familiar spirit, (for we must not abandon the possibility of this use), to give it a bloody appearance, a fetid smell, and a bad taste. On either of these grounds there is no contradiction in the Mosaic account, though some have been very studious to find one.
The plague of the bloody waters may be considered as a display of retributive justice against the Egyptians, for the murderous decree which enacted that all the male children of the Israelites should be drowned in that river, the waters of which, so necessary to their support and life, were now rendered not only insalubrious but deadly, by being turned into blood. As it is well known that the Nile was a chief object of Egyptian idolatry, (See Clarke's note on Exo 7:15), and that annually they sacrificed a girl, or as others say, both a boy and a girl, to this river, in gratitude for the benefits received from it, (Universal Hist., vol. i., p. 178, fol. edit)., God might have designed this plague as a punishment for such cruelty: and the contempt poured upon this object of their adoration, by turning its waters into blood, and rendering them fetid and corrupt, must have had a direct tendency to correct their idolatrous notions, and lead them to acknowledge the power and authority of the true God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:22: magicians: Exo 7:11, Exo 8:7, Exo 8:8; Jer 27:18; Ti2 3:8
and Pharaoh's: Exo 7:13
as the: Exo 7:3
Geneva 1599
7:22 And the magicians of Egypt did (g) so with their enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them; as the LORD had said.
(g) In outward appearance, after the seven days were ended.
John Gill
7:22 And the magicians of Egypt did so with their enchantments,.... Who were either in company with Pharaoh and his nobles, or were immediately sent for to try their art, and confront Moses and Aaron with it; and who very probably got a little water in a vessel, and by some juggling trick imposing upon, and deceiving the sight of Pharaoh and his servants, made it look like blood; and the devil might help them to a sufficient quantity of blood, and discolour the water with it, and make it appear as if it was blood, and which was a poor business; had they turned the bloody river into water again, they would have equalled the miracle of Moses and Aaron, and done some service to their country; but to deceive the sight of people, or to spoil a small quantity of water that was good, by mixing it with blood, was but a mean and unworthy action. Should it be asked from whence they had this water, when all was turned into blood? it may be answered, either from Goshen, as the Targum of Jonathan, the waters of the Hebrews not being affected with this plague: though Aben Ezra thinks they were; or from the sea, as Theodoret; but both these places were too far distant to fetch water from, in the time that Pharaoh stayed here before his return home: rather therefore this water was had from some habitation of the Israelites in the city near at hand, where Pharaoh lived, or was dug for immediately by the magicians, as in Ex 7:24 or it may be that all the waters were not immediately turned into blood, but successively and gradually, first the river, and then its streams, &c. so that there might be near at hand a pool of water, not yet turned into blood, and a vessel of water might be fetched from it, on which they exercised their juggling art:
and Pharaoh's heart was hardened: by seeing his magicians do what was similar to what Moses and Aaron had done; and therefore concluded that it was not by the hand of God, but owing to a magic art they were masters of, as his magicians were:
neither did he hearken unto them; to Moses and Aaron, and what they said to him, to let the people go:
as the Lord had said; had before told he would not hearken to them, Ex 7:4.
John Wesley
7:22 And the magicians did so - By God's permission with their enchantments; and this served Pharaoh for an excuse not to set his heart to this also, (Ex 7:23,) and a poor excuse it was. Could they have turned the river of blood into water again, it had been something; then they had proved their power, and Pharaoh had been obliged to them as his benefactors.
Robert Jamieson, A. R. Fausset and David Brown
7:22 And the magicians . . . did so with their enchantments, &c.--Little or no pure water could be procured, and therefore their imitation must have been on a small scale --the only drinkable water available being dug among the sands. It must have been on a sample or specimen of water dyed red with some coloring matter. But it was sufficient to serve as a pretext or command for the king to turn unmoved and go to his house.
7:237:23: Դարձաւ փարաւոն եւ եմուտ ՚ի տուն իւր, եւ ո՛չ հաստատեաց զմիտս իւր եւ ո՛չ այնո՛ւ եւս։
23 Փարաւոնը վերադարձաւ, մտաւ իր պալատը: Այս դէպքը չէր ազդել նրա վրայ:
23 Փարաւոն դարձաւ ու իր տունը գնաց։ Աս ալ անոր սրտին չդպաւ*։
Դարձաւ փարաւոն եւ եմուտ ի տուն իւր, եւ ոչ հաստատեաց զմիտս իւր եւ ոչ այնու եւս:

7:23: Դարձաւ փարաւոն եւ եմուտ ՚ի տուն իւր, եւ ո՛չ հաստատեաց զմիտս իւր եւ ո՛չ այնո՛ւ եւս։
23 Փարաւոնը վերադարձաւ, մտաւ իր պալատը: Այս դէպքը չէր ազդել նրա վրայ:
23 Փարաւոն դարձաւ ու իր տունը գնաց։ Աս ալ անոր սրտին չդպաւ*։
zohrab-1805▾ eastern-1994▾ western am▾
7:2323: И оборотился фараон, и пошел в дом свой; и сердце его не тронулось и сим.
7:23 ἐπιστραφεὶς επιστρεφω turn around; return δὲ δε though; while Φαραω φαραω Pharaō; Farao εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἐπέστησεν επισταμαι well aware; stand over τὸν ο the νοῦν νους intellect; mind αὐτοῦ αυτος he; him οὐδὲ ουδε not even; neither ἐπὶ επι in; on τούτῳ ουτος this; he
7:23 וַ wa וְ and יִּ֣פֶן yyˈifen פנה turn פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come אֶל־ ʔel- אֶל to בֵּיתֹ֑ו bêṯˈô בַּיִת house וְ wᵊ וְ and לֹא־ lō- לֹא not שָׁ֥ת šˌāṯ שׁית put לִבֹּ֖ו libbˌô לֵב heart גַּם־ gam- גַּם even לָ lā לְ to זֹֽאת׃ zˈōṯ זֹאת this
7:23. avertitque se et ingressus est domum suam nec adposuit cor etiam hac viceAnd he turned himself away, and went into his house, neither did he set his heart to it this time also.
23. And Pharaoh turned and went into his house, neither did he lay even this to heart.
And Pharaoh turned and went into his house, neither did he set his heart to this also:

23: И оборотился фараон, и пошел в дом свой; и сердце его не тронулось и сим.
7:23
ἐπιστραφεὶς επιστρεφω turn around; return
δὲ δε though; while
Φαραω φαραω Pharaō; Farao
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἐπέστησεν επισταμαι well aware; stand over
τὸν ο the
νοῦν νους intellect; mind
αὐτοῦ αυτος he; him
οὐδὲ ουδε not even; neither
ἐπὶ επι in; on
τούτῳ ουτος this; he
7:23
וַ wa וְ and
יִּ֣פֶן yyˈifen פנה turn
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
אֶל־ ʔel- אֶל to
בֵּיתֹ֑ו bêṯˈô בַּיִת house
וְ wᵊ וְ and
לֹא־ lō- לֹא not
שָׁ֥ת šˌāṯ שׁית put
לִבֹּ֖ו libbˌô לֵב heart
גַּם־ gam- גַּם even
לָ לְ to
זֹֽאת׃ zˈōṯ זֹאת this
7:23. avertitque se et ingressus est domum suam nec adposuit cor etiam hac vice
And he turned himself away, and went into his house, neither did he set his heart to it this time also.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:23: neither: Exo 9:21; Deu 32:46; Sa1 4:20 *marg. Job 7:17; Psa 62:10; Pro 22:17, Pro 24:32 *marg. Pro 29:1; Isa 26:11; Jer 5:3, Jer 36:24; Eze 40:4; Amo 4:7-12; Hab 1:5; Mal 2:2
John Gill
7:23 And Pharaoh turned, and went into his house,.... Turned away from Moses and Aaron, and turned back from the river to which he came, and went to his palace in the city; it being perhaps now about dinner time, when all before related had passed:
neither did he set his heart to this also: had no regard to this miracle of turning the waters into blood, as well as he had none to the rod being turned into a serpent, and devouring the rods of the magicians; he neither considered the one nor the other, or seriously and closely thought of this, any more than of the other.
7:247:24: Եւ փորեցին ամենայն Եգիպտացիքն շուրջ զգետով ջուր ըմպելոյ. եւ ո՛չ կարէին ըմպել ջուր ՚ի գետոյն[553]։ [553] Բազումք. Ջուր ՚ի գետոյ անտի։
24 Բոլոր եգիպտացիները հորեր փորեցին գետի շուրջը, որպէսզի խմելու ջուր ունենան, որովհետեւ գետից չէին կարողանում ջուր խմել:
24 Բոլոր Եգիպտացիները գետին բոլորտիքը փորեցին խմելու ջուրի համար. վասն զի գետին ջուրէն չէին կրնար խմել։
Եւ փորեցին ամենայն Եգիպտացիքն շուրջ զգետովն ջուր ըմպելոյ, [82]եւ ոչ կարէին ըմպել ջուր ի գետոյ անտի:

7:24: Եւ փորեցին ամենայն Եգիպտացիքն շուրջ զգետով ջուր ըմպելոյ. եւ ո՛չ կարէին ըմպել ջուր ՚ի գետոյն[553]։
[553] Բազումք. Ջուր ՚ի գետոյ անտի։
24 Բոլոր եգիպտացիները հորեր փորեցին գետի շուրջը, որպէսզի խմելու ջուր ունենան, որովհետեւ գետից չէին կարողանում ջուր խմել:
24 Բոլոր Եգիպտացիները գետին բոլորտիքը փորեցին խմելու ջուրի համար. վասն զի գետին ջուրէն չէին կրնար խմել։
zohrab-1805▾ eastern-1994▾ western am▾
7:2424: И стали копать все Египтяне около реки [чтобы найти] воду для питья, потому что не могли пить воды из реки.
7:24 ὤρυξαν ορυττω though; while πάντες πας all; every οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian κύκλῳ κυκλω circling; in a circle τοῦ ο the ποταμοῦ ποταμος river ὥστε ωστε as such; that πιεῖν πινω drink ὕδωρ υδωρ water καὶ και and; even οὐκ ου not ἠδύναντο δυναμαι able; can πιεῖν πινω drink ὕδωρ υδωρ water ἀπὸ απο from; away τοῦ ο the ποταμοῦ ποταμος river
7:24 וַ wa וְ and יַּחְפְּר֧וּ yyaḥpᵊrˈû חפר dig כָל־ ḵol- כֹּל whole מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt סְבִיבֹ֥ת sᵊvîvˌōṯ סָבִיב surrounding הַ ha הַ the יְאֹ֖ר yᵊʔˌōr יְאֹר Nile מַ֣יִם mˈayim מַיִם water לִ li לְ to שְׁתֹּ֑ות šᵊttˈôṯ שׁתה drink כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not יָֽכְלוּ֙ yˈāḵᵊlû יכל be able לִ li לְ to שְׁתֹּ֔ת šᵊttˈōṯ שׁתה drink מִ mi מִן from מֵּימֵ֖י mmêmˌê מַיִם water הַ ha הַ the יְאֹֽר׃ yᵊʔˈōr יְאֹר Nile
7:24. foderunt autem omnes Aegyptii per circuitum fluminis aquam ut biberent non enim poterant bibere de aqua fluminisAnd all the Egyptians dug round about the river for water to drink; for they could not drink of the water of the river.
24. And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river.
And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river:

24: И стали копать все Египтяне около реки [чтобы найти] воду для питья, потому что не могли пить воды из реки.
7:24
ὤρυξαν ορυττω though; while
πάντες πας all; every
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
κύκλῳ κυκλω circling; in a circle
τοῦ ο the
ποταμοῦ ποταμος river
ὥστε ωστε as such; that
πιεῖν πινω drink
ὕδωρ υδωρ water
καὶ και and; even
οὐκ ου not
ἠδύναντο δυναμαι able; can
πιεῖν πινω drink
ὕδωρ υδωρ water
ἀπὸ απο from; away
τοῦ ο the
ποταμοῦ ποταμος river
7:24
וַ wa וְ and
יַּחְפְּר֧וּ yyaḥpᵊrˈû חפר dig
כָל־ ḵol- כֹּל whole
מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt
סְבִיבֹ֥ת sᵊvîvˌōṯ סָבִיב surrounding
הַ ha הַ the
יְאֹ֖ר yᵊʔˌōr יְאֹר Nile
מַ֣יִם mˈayim מַיִם water
לִ li לְ to
שְׁתֹּ֑ות šᵊttˈôṯ שׁתה drink
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
יָֽכְלוּ֙ yˈāḵᵊlû יכל be able
לִ li לְ to
שְׁתֹּ֔ת šᵊttˈōṯ שׁתה drink
מִ mi מִן from
מֵּימֵ֖י mmêmˌê מַיִם water
הַ ha הַ the
יְאֹֽר׃ yᵊʔˈōr יְאֹר Nile
7:24. foderunt autem omnes Aegyptii per circuitum fluminis aquam ut biberent non enim poterant bibere de aqua fluminis
And all the Egyptians dug round about the river for water to drink; for they could not drink of the water of the river.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:24: for they: Exo 7:18-21
John Gill
7:24 And all the Egyptians digged round about the river,.... On each side of it, in order to get clear water; and Aben Ezra thinks the Hebrews also, who were affected with this, and the two following plagues, the frogs and lice: but it is much more reasonable to conclude that they were free from them all. This they did
for water to drink: for there was none in the river, streams, ponds and pools, or in vessels, in which they used to reserve it, and therefore could come at none but by digging; and whether they obtained any in that way is not said:
for they could not drink of the waters of the river; it being turned into blood, and stunk so exceedingly; and though they might strain it, and make it in some measure, drinkable, and might make use of the juice of herbs, and other things, to extinguish their thirst, and the better sort might have a stock of wine, yet multitudes must be greatly distressed, and many perish, as Philo (n) the Jew says they did.
(n) De Vita Mosis, l. 1. p. 617.
7:257:25: Եւ լցան աւուրք եւթն յետ հարկանելոյ Տեառն զգետն։
25 Եօթը օր էր անցել, որ Տէրը հարուած էր հասցրել գետին: Գորտեր
25 Տէրը գետը զարնելէն ետքը՝ եօթը օր անցաւ։
Եւ լցան աւուրք եւթն յետ հարկանելոյ Տեառն զգետն:

7:25: Եւ լցան աւուրք եւթն յետ հարկանելոյ Տեառն զգետն։
25 Եօթը օր էր անցել, որ Տէրը հարուած էր հասցրել գետին: Գորտեր
25 Տէրը գետը զարնելէն ետքը՝ եօթը օր անցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:2525: И исполнилось семь дней после того, как Господь поразил реку.
7:25 καὶ και and; even ἀνεπληρώθησαν αναπληροω fill up; fulfill ἑπτὰ επτα seven ἡμέραι ημερα day μετὰ μετα with; amid τὸ ο the πατάξαι πατασσω pat; impact κύριον κυριος lord; master τὸν ο the ποταμόν ποταμος river
7:25 וַ wa וְ and יִּמָּלֵ֖א yyimmālˌē מלא be full שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִ֑ים yāmˈîm יֹום day אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after הַכֹּות־ hakkôṯ- נכה strike יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יְאֹֽר׃ פ yᵊʔˈōr . f יְאֹר Nile
7:25. impletique sunt septem dies postquam percussit Dominus fluviumAnd seven days were fully ended, after that the Lord struck the river.
25. And seven days were fulfilled, after that the LORD had smitten the river.
And seven days were fulfilled, after that the LORD had smitten the river:

25: И исполнилось семь дней после того, как Господь поразил реку.
7:25
καὶ και and; even
ἀνεπληρώθησαν αναπληροω fill up; fulfill
ἑπτὰ επτα seven
ἡμέραι ημερα day
μετὰ μετα with; amid
τὸ ο the
πατάξαι πατασσω pat; impact
κύριον κυριος lord; master
τὸν ο the
ποταμόν ποταμος river
7:25
וַ wa וְ and
יִּמָּלֵ֖א yyimmālˌē מלא be full
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
יָמִ֑ים yāmˈîm יֹום day
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
הַכֹּות־ hakkôṯ- נכה strike
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יְאֹֽר׃ פ yᵊʔˈōr . f יְאֹר Nile
7:25. impletique sunt septem dies postquam percussit Dominus fluvium
And seven days were fully ended, after that the Lord struck the river.
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Adam Clarke: Commentary on the Bible - 1831
7:25: And seven days were fulfilled - So we learn that this plague continued at least a whole week.
The contention between Moses and Aaron and the magicians of Egypt has become famous throughout the world. Tradition in various countries has preserved not only the account, but also the names of the chief persons concerned in the opposition made by the Egyptians to these messengers of God. Though their names are not mentioned in the sacred text, yet tradition had preserved them in the Jewish records, from which St. Paul undoubtedly quotes Ti2 3:8, where, speaking of the enemies of the Gospel, he compares them to Jannes and Jambres, who withstood Moses. That these names existed in the ancient Jewish records, their own writings show. In the Targum of Jonathan ben Uzziel on this place they are called יניס וימבריס Janis and Jambris; and in the Babylonian Talmud they are named Joanne and Mambre, and are represented as chiefs of the sorcerers of Egypt, and as having ridiculed Moses and Aaron for pretending to equal them in magical arts. And Rabbi Tanchum, in his Commentary, names them Jonos and Jombrus. If we allow the readings of the ancient editions of Pliny to be correct, he refers, in Hist. Nat., l. xxx., c. 2, to the same persons, the names being a little changed: Est et alia magices factio, a Mose et Jamne et Jotape Judaeis pendens, sed multis millibus annorum post Zoroastrem; "There is also another faction of magicians which took its origin from the Jews, Moses, Jamnes, and Jotapes, many thousands of years after Zoroaster;" where he confounds Moses with the Egyptian magicians; for the heathens, having no just notion of the power of God, attributed all miracles to the influence of magic. Pliny also calls the Egyptian magicians Jews; but this is not the only mistake in his history; and as he adds, sed multis millibus annorum post Zoroastrem, he is supposed by some to refer to the Christians, and particularly the apostles, who wrought many miracles, and whom he considers to be a magical sect derived from Moses and the Jews, because they were Jews by nation, and quoted Moses and the prophets in proof of the truth of the doctrines of Christianity, and of the Divine mission of Christ.
Numenius, a Pythagorean philosopher, mentioned by Eusebius, names these magicians, Jamnes and Jambres, and mentions their opposition to Moses; and we have already seen that there was a tradition among the Asiatics that Pharaoh's daughter had Moses instructed by the wise men Jannes and Jambres; see Abul Faraje, edit. Pococ., p. 26. Here then is a very remarkable fact, the principal circumstances of which, and the chief actors in them, have been preserved by a sort of universal tradition. See Ainsworth.
When all the circumstances of the preceding case are considered, it seems strange that God should enter into any contest with such persons as the Egyptian magicians; but a little reflection will show the absolute necessity of this. Mr. Psalmanazar, who wrote the Account of the Jews in the first volume of the Universal History, gives the following judicious reasons for this: "If it be asked," says he, "why God did suffer the Egyptian magicians to borrow power from the devil to invalidate, if possible, those miracles which his servant wrought by his Divine power, the following reasons may be given for it:
1. It was necessary that these magicians should be suffered to exert the utmost of their power against Moses, in order to clear him from the imputation of magic or sorcery; for as the notion of such an extraordinary art was very rife, not only among the Egyptians, but all other nations, if they had not entered into this strenuous competition with him, and been at length overcome by him, both the Hebrews and the Egyptians would have been apter to have attributed all his miracles to his skill in magic, than to the Divine power.
"2. It was necessary, in order to confirm the faith of the wavering and desponding Israelites, by making them see the difference between Moses acting by the power of God, and the sorcerers by that of Satan.
"3. It was necessary, in order to preserve them afterwards from being seduced by any false miracles from the true worship of God."
To these a fourth reason may be added: God permitted this in mercy to the Egyptians, that they might see that the gods in whom they trusted were utterly incapable of saving them; that they could not undo or counteract one of the plagues sent on them by the power of Jehovah; the whole of their influence extending only to some superficial imitations of the genuine miracles wrought by Moses in the name of the true God. By these means it is natural to conclude that many of the Egyptians, and perhaps several of the servants of Pharaoh, were cured of their idolatry; though the king himself hardened his heart against the evidences which God brought before his eyes. Thus God is known by his judgments: for in every operation of his hand his design is to enlighten the minds of men, to bring them from false dependencies to trust in himself alone; that, being saved from error and sin, they may become wise, holy, and happy. When his judgments are abroad in the earth, the inhabitants learn righteousness. (See Clarke's note on Exo 4:21).
Albert Barnes: Notes on the Bible - 1834
7:25: Seven days - This marks the duration of the plague. The natural discoloration of the Nile water lasts generally much longer, about 20 days.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:25: Exo 8:9, Exo 8:10, Exo 10:23; Sa2 24:13
John Gill
7:25 And seven days were fulfilled,.... Or there were full seven days, a whole week:
after that the Lord had smitten the river, and turned it into blood; here the miracle is ascribed to him; Moses and Aaron, and the rod they used, were only instruments, nothing short of almighty power could do such a miracle; it seems this lasted seven days at least. It began, as Bishop Usher (o) computes it, on the eighteen day of the sixth month, or Adar, part of February and part of March, and ended the twenty fifth of the same. It is not said that Pharaoh requested to have it removed, though Philo (p) says he did; his stubborn heart not being humbled enough as yet to ask such a favour, and therefore perhaps it was taken off without asking for it, to make way for another.
(o) Annal. Vet. Test. p. 20. (p) Ut supra. (De Vita. Mosis, l. 1. p. 617.)
John Wesley
7:25 Seven days were fulfilled - Before this plague was removed.