Well, from an uninvolved skeptical point of view, it's pretty easy to explain. But I guess that's not what you're after.
I would say though, that "magic" and religion have a looooong association. How much of the "miracles" of the Bible and other holy writs are reproduced routinely in Las Vegas magic acts everyday? Quite a few I'd think, along with lots more that the Bible authors could have never dreamed of. Even today the Fakirs of India delude thousands of their unsophisticated - and superstitious - followers with really lame illusions (levitation, snake charming, etc.). And in North America it was only a few years ago that Peter Popoff had the crowds in awe by his "revelation" schtick (which turned out to be a wireless earphone).
And, yes, I know, the Bible only has the "REAL" miracles. Even though those events can be duplicated by the "sense's relm" means, it was real in the Bible. I explained it to myself that way, once upon a time...
I’ve been reading a lot in the OT lately and specifically in the early books. I ponder on Exodus 7 and the following chapters.
A sign: Aaron’s staff cast down, becomes a snake. Magicians do likewise.
Plague 1: Nile and all water becomes “blood” 7:19 in rivers and all containers; :22 Magicians do likewise. :24 People had to dig around the Nile to try to get water.
Plague 2: Swarms of frogs; :7 Magicians do likewise; Pharaoh will let people go – then changes mind
Plague 4: Swarms of flies; Magicians: not mentioned; Pharaoh will let people go – then changes mind
Plague 5: Death of livestock in fields; Israelites separated; not affected; Magicians: not mentioned
Plague 6: Furnace soot – becomes boils on man and beast; Magicians: also afflicted; can’t get rid of
Plague 7: Hail, killing all in fields and ruining crops; All spared who respected warning – Egyptians inc; Israelites not affected in land of Goshen; Magicians: not mentioned
Plague 8: Locusts; Pharaoh under pressure from his own officials; Pharaoh agrees men only can go. Recants.
Plague 8: Darkness; Pharaoh agrees all people can go, but not animals. Moses declines.
Plague 10: Death of firstborn; Israelites, all people and flocks, expelled.
I am mightily intrigued by these events. Especially (right now) by the magicians doing likewise. In the first sign (staff becoming snake), how come the magicians are able to do this?
In the first plague, where did the magicians get their water from? When all water, whether in the river or in containers, was “blood”? How do they themselves turn the water into “blood”? It was only later that the people dug around the Nile for water.
In plague 2, how do they “make” (?) the frogs?
The phrase “And the magicians did likewise” has always puzzled me and I’ve never seen any explanation. Even Bullinger doesn’t comment, in The Companion Bible. He just says that God “allows” them to do this.
Bullinger also says that each of the plagues is aimed at specific Egyptian gods or symbols of worship. That sort of makes sense to me, but I don’t know enough of Egyptian gods to be able to comment. I understand they had dog-headed and bird-headed gods, but there are no plagues against those. The Lion Handbook suggests a series of natural disasters starting with a heavy flood in the Nile, bringing thick red clay from Ethiopia, or red algae that polluted the water.
I wonder if any of our widely divergent group of folk here can add anything about any of this portion of scripture?
I've always liked the theory that each plague made a mockery of the Egyptians gods. There's a nice article on www.ancientdays.net, I put some of it here. There's more on the net.
The Plagues
As we consider the plagues, one can discern the purpose of the plagues. In the descriptions that follow, page references are made to the excellent study The Gods and Symbols of Ancient Egypt (Manfred Lurker, Thames and Hudson, 1980).
Pre-plague: Snake (Exodus 7:9-12):
When Moses came before pharaoh he carried a rod which became a snake. The court magicians' rods also became snakes, but Moses' rod ate theirs.
The cobra or "urae" was a symbol of ruling power(108-109,125). The cobra motif is frequently found in Egyptian "art." On the forehead of pharaoh's crown there was a cobra ready to strike. On the throne of King Tut is a coiled cobra ready to strike. So, to overcome the cobra symbol is to overcome the power of pharaoh.
Glass fish from the El Amarna Period used as a cosmetic vessel. Fish, although regarded as unclean, were also sacred animals. All the Nile fish died in the plague.
Nile River (Exodus 7:14-25):
The Nile River was changed to blood. This plague was against the god Hapi, spirit of the Nile in flood and "giver of life to all men." The annual innundation was called "the arrival of Hapi" (57). He was especially worshipped at Gebel Silsileh and Elephantine. The Nile water was the transformed life-blood of Osiris. The fact that the Nile turned to blood, which was abominable to Egyptians, was a direct affront to one of their chief gods. Although the fish-goddess was Hatmeyt, all the fish in the Nile River died!
To illustrate the fact that the plagues of the Exodus were directed against the gods of Egypt, we note some Egyptian prayers to those gods. (The reference to "Nine Gods" apparently did not include pharaoh. It may be of interest that there were just nine plagues before Yahweh killed the sons of pharaoh.)
Praise to thee, 0 Nile, that issueth from the earth and cometh to nourish Egypt . . . That watereth the meadows, he that Ra hath created to nourish all cattle. That giveth drink to the desert places, which are far from water . . . When the Nile floodeth, offering is made to thee, cattle are slaughtered for thee, a great oblation is made for thee . . . Offering is also made to every other god, even as is done for the Nile, with incense, oxen, cattle, and birds upon the flame . . . All ye men, extol the Nine Gods, and stand in awe of the might which his son, the Lord of All, hath displayed, even he that maketh green the Two Riverbanks. Thou art verdant, 0 Nile, thou art verdant. He that maketh man to live on this cattle, and his cattle on the meadow . . ." (Adolph Erman, The Ancient Egyptians, 1966, p. 146.)
The Nile flooded every year, making the land fertile. If the Nile did not flood enough there was famine; if it flooded too much there was famine. The Nile was the lifeblood of Egypt, and thus it became one of their gods. Heathen gods often have some connection with the economics of daily life.
Frogs (Exodus 8:1-15):
The land was filled with them so that they became objects of loathing. The frog-headed goddess, Hekt (52, 62), played a part in "creation." Hers was one of the oldest fertility cults in Egypt. But she could not control the fertility of a these frogs! Through this plague they became a stench to the Egyptians.
Lice (Exodus 8:16-19):
At present there is no known link between this plague and a god of the Egyptian pantheon. However, the Egyptian magicians, unable to duplicate this plague, attribute it to "the finger of God" (Exodus 8:19), and they withdraw.
Underside of a heart scarab from the New Kingdom. It was laid on the heart of a mummy to ensure favorable testimony at the Judgment.
Flies, or Beetles ("insects" -- Exodus 20 - 32):
Although it is not clear which insect the Hebrew word 'arob refers to, this plague may have been against Khephera(74), a scarab-headed (104) god regarded as a manifestation of Atum or Ra. It was supposed to be god of the resurrection, perhaps because the dung ball it rolled around, and in which it laid its egg, produced a "new creation." Priests wore scarabs as charms.
Or It may have been against the fly-god. One sorcerer in the New Kingdom threatened, "I will enter your body as a fly and see your body from the inside." As a symbol of bravery, soldiers who had proven themselves were decorated with the golden fly (52).
Murrain, or Anthrax (Exodus 9:1-7):
This judgment was against the bull god (revered as early as the Archaic Period (35), and the sacred cattle of Hathor, the cow-headed love goddess. It was a special reproach to pharaoh who worshipped Hathor. Hathor, whose name means "house of Horus," was sacred as early as the Old Kingdom (41, 58). Other gods associated with cattle were Ptah and Amon.
Great cemeteries of embalmed cattle have been excavated. The symbol of the bull was the symbol of pharaoh himself. In the "Hymn to Amon," it is difficult to distinguish the Pharaoh from the bull. The title is: "Adoration of Amunre (Amon-Ra), Bull of Heliopolus, chiefest of all gods, the good god, the beloved, who giveth life to all that is warm, and to every good herd."
Praise be to thee, Amunre, Lord of Karnak, who presideth in Thebes. Bull of his Mother, the first on his field! Wide of stride, first in Upper Egypt. . . . Greatest of heaven, eldest of earth, lord of what existeth, who abideth in all things. Unique in his nature among the gods, goodly bull of the Nine Gods, chiefest of all gods. Lord of Truth, father of the gods, who maketh mankind, and createth beast. (Erman, p. 283.)
Boils (Exodus 9:8-12):
Against the god of healing, Im-Hotep (69), an outstanding nobleman of the Old Kingdom. Although not actually deified until later than the time of the Exodus, he was no doubt revered at this time. But he could do nothing to help the Egyptians. The goddess Sekhmet was also known for her healing ability (106).
Hail (Exodus 9:13-15):
The sky goddess Nut was "the mother of the sun-god Ra, whom she swallowed in the evening and gave birth to again in the morning" (90). She was especially culpable in this plague in that she was supposed to protect the land from destructions which came down from heaven. Exodus 9:31 mentions that the flax and barley were hit. Destruction of the flax was trying because it was used to wrap mummies and to make clothes.
Grasshoppers, or Locusts (Exodus 10:1-20):
The locust-headed god was Senehem. During the plague, the locusts were so thick that the "eye of the earth" was darkened (Exodus 10:5). One of the epithets of the sun-god Ra was "the eye of Ra." By causing darkness while the sun was shining, Ra was discredited.
Darkness (Exodus 10:21-27):
One of the greatest gods of Egypt, next to the pharaoh, was the sun (65, 100, 118). The sun-god Amon-Ra was the principle deity of the pantheon. He made all growth possible. Pharaoh called himself "son of the sun." With three days of darkness, the principle deity was scorned. One of many hymns to the sun may help us feel their devotion to this deity:
Beautiful is thine appearing in the horizon of heaven, thou living sun, the first who lived. Thou risest in the eastern horizon, and fillest every land with thy beauty. Thou art beautiful and great, and glistenest, and art high above every land. Thy rays, they encompass the lands, so far as all that thou hast created. Thou art Ra, and thou reachest unto their end and subduest them for thy dear son [the Pharaoh]. Thou art afar, yet are thy rays upon the earth . . . etc., ad nauseum. (Erman, p. 289.)
In all the above, many other gods could have been named which were denigrated by the various plagues. But this sampling demonstrates that Yahweh (YHVH) openly and violently, through his servants, put every one of them to shame.
Statue of Amon with crown of sun disk and plumes. He was the supreme state god at the time of the Exodus, and as Amon-Ra was identified with the sun-god.
Pharaoh (Exodus 11-12):
The last plague was not only against the supreme god of Egypt, Pharaoh himself, but also against the future pharaoh, his son, the very next god (Horus) of Egypt. He was to die on the same level as animals (not as a god), for the prophecy was that the firstborn of man and cattle would die.
Hymns of worship to many pharaohs have been found. Here is one to Rameses II:
The good god, the strong one, whom men praise, the lord, in whom men make their boast; who protecteth his soldiers, who maketh his boundaries on earth as he will. . . . (Erman, p. 258.)
Concerning the divinity of the pharaohs, William Edgerton notes:
As for the organization and powers of the government, everyone knows that the Pharaoh was an absolute monarch and that his authority rested theoretically on his supposed divinity. He is constantly called"the good god." One of his most frequent titles designates him as the son of the sun-god Ra, and we know that his claim of divine parentage was not a mere figure of speech; it was meant to be taken literally. Theoretically, of course, the Pharaoh's right-to-rule rested on his divinity. He was begotten by the sun-god Amon-Ra, who took the form of the previous king for this purpose, and Amon-Ra with the enthusiastic approval of the other gods placed him on the throne and decreed a long and brilliant reign for him. No doubt those theological fictions helped to strengthen the Pharaoh's position. But the really solid basis of his power was his control of the machinery of government, including the army and police. (Edgerton, Journal of Near Eastern Studies: 6, 1967, pp. 153-4.)
A great majority of the historical monuments were intended as official propaganda with the purpose of transmitting to posterity a "correct" impression of the glory and power of the pharaohs. Crises of revolution and that type of inner strife so common in the Orient, as well as military defeats in foreign wars, were either passed over completely or were interpreted so that the monuments conveyed impressions much distorted and unduly colored to the credit of the Egyptians. (Steindorff and Seele, When Egypt Ruled the East, p. 6, our emphasis.)
The above is the reason there is no Egyptian record of the Exodus. The Egyptians simply would not record it because it was such a calamity. That may be true. However, we think evidence will yet be discovered for it. Although his mummy has been discovered, the temple of the man who was likely the Pharaoh of the Exodus, Amenhotep II, has never been found. If it is ever found and opened it may contain evidence of the plagues or the Exodus.
In Exodus 4:22-23 God told the Egyptians, "Israel is my son, my first-born. Let him go! If not, I will slay thy first-born!" Then in Exodus 11:5-7 and 12:29 we we that the last plague was against the first-born.
As if losing the future pharaoh was not enough, even the god of storms, Baal-Zephon, could not help the army which was pursuing Israel into the desert. In plain view of his temple, the whole army of Pharaoh was destroyed (Ex 14:2,9). Baal of Syria was equated by the Egyptians with their god Seth (19, 109). And the cruel sea was believed to be a manifestation of Seth.
Yahweh's Purpose in the Plagues
The first reason for the final plague was that the Egyptians may know that Yahweh is God! (Exodus 7:5; 8:10; 9:14-16,27; 10:16; 14:4.) The Lord is gracious in that He says over and over that He is doing this for the Egyptians that they might know He is the Lord. In fact, among the Egyptians, those who exercised faith were saved (Exodus 9:20-21; 12:38). Just as we today have an incentive to believe in Christ because of His miracles (John 20:31), so the Egyptians had opportunity to believe because of the plagues.
The second reason for the plagues was that Israel might know Yahweh, their God, is The God and that there is no other (Exodus 10:1-2; 11:7; 14:31; Deuteronomy 4:32-35, Psalms 135:5-10). Some of the Israelites seem to have lost faith in Jehovah during their servitude. Possibly they were impressed with Egypt's gods since they seemed to be helping the Egyptians. But now Israel was to see evidence of Yahweh's absolute sovereignty and superiority over all the gods of Egypt. In fact, in Exodus 10:2 (NASB) we read that the Lord mocked the Egyptian gods.
Why didn't pharaoh believe? Why should he? He was a god! If he believed, he would lose his "divinity." But God hardened his heart. Why? Because, if he had repented and let Israel go after the first plague, all the gods of Egypt would have retained their greatness in the eyes of the Egyptians and of Israel. People had to suffer to demonstrate that all gods other than Yahweh were nothing.
Jethro summed it up well when he later said, "Now I know that Yahweh is greater than all gods: for in the thing wherein they dealt proudly He was above them!" (Exodus 18:11)
Necessary in the plan for Israel's salvation was that they should do a simple, visible act. That was to take a lamb, kill it, and put some of its blood on the doorpost of their dwelling. Egyptian symbolism is interesting even in this act, for a door was a symbol of both entry and defense (47). And gates played a special role in the journey of the deceased through the nether world. For Israel, putting blood on the doorposts indicated that something done in one's heart is not enough. They had to act out their faith. Pharaoh could have saved his first-born if he had done that. But it would have destroyed the Egyptian system. In doing so, he would have acknowledged Yahweh as God. Furthermore, sheep were an abomination to the Egyptians.
Yahweh's plan of salvation for Israel was not only to put down the gods of Egypt. God was calling out a people for Himself. This was His greater and higher purpose. For Israel to be a special people to the Lord they had to break with the associations they had in Egypt. They had to see that:
He is over all gods (I John 3:8; John 12:31-33);
that the lamb was slain and blood brought deliverance (John 1:29; Acts 20:28; Ephesians 1:7; I Peter 1:18-20; Revelations 5:9);
this is family oriented salvation (Exodus 12:3,4,26).
A final thought -- Jesus (Yeshua, Hebrew, means "salvation") instituted the New Covenant as a Passover meal. Today, the family of faith partakes of this meal, a sign of deliverance (Moshiach, Hebrew, means "deliverer") from the bondage of Egypt and from their gods (Luke 22:1-20). Jeremiah and Ezekiel both prophesied a new covenant which would include not only outward signs, but renewed hearts and minds. Anyone today can enter this New Covenant through acknowledging Jesus Christ (Yeshua Ha Moshiach) as their Lord and Savior.
I think the last couple of paragraphs sum it up, the whys and wherefores of it.
Sunesis ... now how could anyone be offended by so helpful and detailed a response? Thank you!
I'm reading through the OT (well, so far, Pentateuch) in two different versions (neither KJV), with my Lion Handbook and other study aids (so slow going), and just thinking about all the things that tend to be forgotten. Or where there was never any explanation from TWI. So there may well be more "can you help?" cries!
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George Aar
Well, from an uninvolved skeptical point of view, it's pretty easy to explain. But I guess that's not what you're after.
I would say though, that "magic" and religion have a looooong association. How much of the "miracles" of the Bible and other holy writs are reproduced routinely in Las Vegas magic acts everyday? Quite a few I'd think, along with lots more that the Bible authors could have never dreamed of. Even today the Fakirs of India delude thousands of their unsophisticated - and superstitious - followers with really lame illusions (levitation, snake charming, etc.). And in North America it was only a few years ago that Peter Popoff had the crowds in awe by his "revelation" schtick (which turned out to be a wireless earphone).
And, yes, I know, the Bible only has the "REAL" miracles. Even though those events can be duplicated by the "sense's relm" means, it was real in the Bible. I explained it to myself that way, once upon a time...
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WordWolf
http://www.amazon.com/Powers-Testing-Psychic-Supernatural-Korem/dp/B001FFPEQO
I read this back in college. Dan Korem wrote the book "Powers (testing the psychic and supernatural.)"
Dan Korem is a stage magician. Where his book becomes relevant to the discussion here is in how
he said a stage magician would fake the early plagues-if limited to the technology present at the time.
The first fake would have to be the staff to snake. He said it could be accomplished with a
collapsible staff which contained a snake straightened in it.
(That's the one I'm least certain about.)
The second fake would have to be the water turning red. They had dyes back then, including red dyes.
Being unseen while adding the dye would be sleight-of-hand.
The third fake would be producing frogs. Stage magicians can "produce" objects to hand. They could
present a frog, or possibly a few if they were small frogs.
The fourth fake would have to produce a cloud of biting insects. The stage magicians of the time would
be unable to CONCEAL a cloud of biting insects, so they can't fake this one.
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Sunesis
I've always liked the theory that each plague made a mockery of the Egyptians gods. There's a nice article on www.ancientdays.net, I put some of it here. There's more on the net.
The Plagues
As we consider the plagues, one can discern the purpose of the plagues. In the descriptions that follow, page references are made to the excellent study The Gods and Symbols of Ancient Egypt (Manfred Lurker, Thames and Hudson, 1980).
Pre-plague: Snake (Exodus 7:9-12):
When Moses came before pharaoh he carried a rod which became a snake. The court magicians' rods also became snakes, but Moses' rod ate theirs.
The cobra or "urae" was a symbol of ruling power(108-109,125). The cobra motif is frequently found in Egyptian "art." On the forehead of pharaoh's crown there was a cobra ready to strike. On the throne of King Tut is a coiled cobra ready to strike. So, to overcome the cobra symbol is to overcome the power of pharaoh.
Glass fish from the El Amarna Period used as a cosmetic vessel. Fish, although regarded as unclean, were also sacred animals. All the Nile fish died in the plague.
Nile River (Exodus 7:14-25):
The Nile River was changed to blood. This plague was against the god Hapi, spirit of the Nile in flood and "giver of life to all men." The annual innundation was called "the arrival of Hapi" (57). He was especially worshipped at Gebel Silsileh and Elephantine. The Nile water was the transformed life-blood of Osiris. The fact that the Nile turned to blood, which was abominable to Egyptians, was a direct affront to one of their chief gods. Although the fish-goddess was Hatmeyt, all the fish in the Nile River died!
To illustrate the fact that the plagues of the Exodus were directed against the gods of Egypt, we note some Egyptian prayers to those gods. (The reference to "Nine Gods" apparently did not include pharaoh. It may be of interest that there were just nine plagues before Yahweh killed the sons of pharaoh.)
Praise to thee, 0 Nile, that issueth from the earth and cometh to nourish Egypt . . . That watereth the meadows, he that Ra hath created to nourish all cattle. That giveth drink to the desert places, which are far from water . . . When the Nile floodeth, offering is made to thee, cattle are slaughtered for thee, a great oblation is made for thee . . . Offering is also made to every other god, even as is done for the Nile, with incense, oxen, cattle, and birds upon the flame . . . All ye men, extol the Nine Gods, and stand in awe of the might which his son, the Lord of All, hath displayed, even he that maketh green the Two Riverbanks. Thou art verdant, 0 Nile, thou art verdant. He that maketh man to live on this cattle, and his cattle on the meadow . . ." (Adolph Erman, The Ancient Egyptians, 1966, p. 146.)
The Nile flooded every year, making the land fertile. If the Nile did not flood enough there was famine; if it flooded too much there was famine. The Nile was the lifeblood of Egypt, and thus it became one of their gods. Heathen gods often have some connection with the economics of daily life.
Frogs (Exodus 8:1-15):
The land was filled with them so that they became objects of loathing. The frog-headed goddess, Hekt (52, 62), played a part in "creation." Hers was one of the oldest fertility cults in Egypt. But she could not control the fertility of a these frogs! Through this plague they became a stench to the Egyptians.
Lice (Exodus 8:16-19):
At present there is no known link between this plague and a god of the Egyptian pantheon. However, the Egyptian magicians, unable to duplicate this plague, attribute it to "the finger of God" (Exodus 8:19), and they withdraw.
Underside of a heart scarab from the New Kingdom. It was laid on the heart of a mummy to ensure favorable testimony at the Judgment.
Flies, or Beetles ("insects" -- Exodus 20 - 32):
Although it is not clear which insect the Hebrew word 'arob refers to, this plague may have been against Khephera(74), a scarab-headed (104) god regarded as a manifestation of Atum or Ra. It was supposed to be god of the resurrection, perhaps because the dung ball it rolled around, and in which it laid its egg, produced a "new creation." Priests wore scarabs as charms.
Or It may have been against the fly-god. One sorcerer in the New Kingdom threatened, "I will enter your body as a fly and see your body from the inside." As a symbol of bravery, soldiers who had proven themselves were decorated with the golden fly (52).
Murrain, or Anthrax (Exodus 9:1-7):
This judgment was against the bull god (revered as early as the Archaic Period (35), and the sacred cattle of Hathor, the cow-headed love goddess. It was a special reproach to pharaoh who worshipped Hathor. Hathor, whose name means "house of Horus," was sacred as early as the Old Kingdom (41, 58). Other gods associated with cattle were Ptah and Amon.
Great cemeteries of embalmed cattle have been excavated. The symbol of the bull was the symbol of pharaoh himself. In the "Hymn to Amon," it is difficult to distinguish the Pharaoh from the bull. The title is: "Adoration of Amunre (Amon-Ra), Bull of Heliopolus, chiefest of all gods, the good god, the beloved, who giveth life to all that is warm, and to every good herd."
Praise be to thee, Amunre, Lord of Karnak, who presideth in Thebes. Bull of his Mother, the first on his field! Wide of stride, first in Upper Egypt. . . . Greatest of heaven, eldest of earth, lord of what existeth, who abideth in all things. Unique in his nature among the gods, goodly bull of the Nine Gods, chiefest of all gods. Lord of Truth, father of the gods, who maketh mankind, and createth beast. (Erman, p. 283.)
Boils (Exodus 9:8-12):
Against the god of healing, Im-Hotep (69), an outstanding nobleman of the Old Kingdom. Although not actually deified until later than the time of the Exodus, he was no doubt revered at this time. But he could do nothing to help the Egyptians. The goddess Sekhmet was also known for her healing ability (106).
Hail (Exodus 9:13-15):
The sky goddess Nut was "the mother of the sun-god Ra, whom she swallowed in the evening and gave birth to again in the morning" (90). She was especially culpable in this plague in that she was supposed to protect the land from destructions which came down from heaven. Exodus 9:31 mentions that the flax and barley were hit. Destruction of the flax was trying because it was used to wrap mummies and to make clothes.
Grasshoppers, or Locusts (Exodus 10:1-20):
The locust-headed god was Senehem. During the plague, the locusts were so thick that the "eye of the earth" was darkened (Exodus 10:5). One of the epithets of the sun-god Ra was "the eye of Ra." By causing darkness while the sun was shining, Ra was discredited.
Darkness (Exodus 10:21-27):
One of the greatest gods of Egypt, next to the pharaoh, was the sun (65, 100, 118). The sun-god Amon-Ra was the principle deity of the pantheon. He made all growth possible. Pharaoh called himself "son of the sun." With three days of darkness, the principle deity was scorned. One of many hymns to the sun may help us feel their devotion to this deity:
Beautiful is thine appearing in the horizon of heaven, thou living sun, the first who lived. Thou risest in the eastern horizon, and fillest every land with thy beauty. Thou art beautiful and great, and glistenest, and art high above every land. Thy rays, they encompass the lands, so far as all that thou hast created. Thou art Ra, and thou reachest unto their end and subduest them for thy dear son [the Pharaoh]. Thou art afar, yet are thy rays upon the earth . . . etc., ad nauseum. (Erman, p. 289.)
In all the above, many other gods could have been named which were denigrated by the various plagues. But this sampling demonstrates that Yahweh (YHVH) openly and violently, through his servants, put every one of them to shame.
Statue of Amon with crown of sun disk and plumes. He was the supreme state god at the time of the Exodus, and as Amon-Ra was identified with the sun-god.
Pharaoh (Exodus 11-12):
The last plague was not only against the supreme god of Egypt, Pharaoh himself, but also against the future pharaoh, his son, the very next god (Horus) of Egypt. He was to die on the same level as animals (not as a god), for the prophecy was that the firstborn of man and cattle would die.
Hymns of worship to many pharaohs have been found. Here is one to Rameses II:
The good god, the strong one, whom men praise, the lord, in whom men make their boast; who protecteth his soldiers, who maketh his boundaries on earth as he will. . . . (Erman, p. 258.)
Concerning the divinity of the pharaohs, William Edgerton notes:
As for the organization and powers of the government, everyone knows that the Pharaoh was an absolute monarch and that his authority rested theoretically on his supposed divinity. He is constantly called"the good god." One of his most frequent titles designates him as the son of the sun-god Ra, and we know that his claim of divine parentage was not a mere figure of speech; it was meant to be taken literally. Theoretically, of course, the Pharaoh's right-to-rule rested on his divinity. He was begotten by the sun-god Amon-Ra, who took the form of the previous king for this purpose, and Amon-Ra with the enthusiastic approval of the other gods placed him on the throne and decreed a long and brilliant reign for him. No doubt those theological fictions helped to strengthen the Pharaoh's position. But the really solid basis of his power was his control of the machinery of government, including the army and police. (Edgerton, Journal of Near Eastern Studies: 6, 1967, pp. 153-4.)
A great majority of the historical monuments were intended as official propaganda with the purpose of transmitting to posterity a "correct" impression of the glory and power of the pharaohs. Crises of revolution and that type of inner strife so common in the Orient, as well as military defeats in foreign wars, were either passed over completely or were interpreted so that the monuments conveyed impressions much distorted and unduly colored to the credit of the Egyptians. (Steindorff and Seele, When Egypt Ruled the East, p. 6, our emphasis.)
The above is the reason there is no Egyptian record of the Exodus. The Egyptians simply would not record it because it was such a calamity. That may be true. However, we think evidence will yet be discovered for it. Although his mummy has been discovered, the temple of the man who was likely the Pharaoh of the Exodus, Amenhotep II, has never been found. If it is ever found and opened it may contain evidence of the plagues or the Exodus.
In Exodus 4:22-23 God told the Egyptians, "Israel is my son, my first-born. Let him go! If not, I will slay thy first-born!" Then in Exodus 11:5-7 and 12:29 we we that the last plague was against the first-born.
As if losing the future pharaoh was not enough, even the god of storms, Baal-Zephon, could not help the army which was pursuing Israel into the desert. In plain view of his temple, the whole army of Pharaoh was destroyed (Ex 14:2,9). Baal of Syria was equated by the Egyptians with their god Seth (19, 109). And the cruel sea was believed to be a manifestation of Seth.
Yahweh's Purpose in the Plagues
The first reason for the final plague was that the Egyptians may know that Yahweh is God! (Exodus 7:5; 8:10; 9:14-16,27; 10:16; 14:4.) The Lord is gracious in that He says over and over that He is doing this for the Egyptians that they might know He is the Lord. In fact, among the Egyptians, those who exercised faith were saved (Exodus 9:20-21; 12:38). Just as we today have an incentive to believe in Christ because of His miracles (John 20:31), so the Egyptians had opportunity to believe because of the plagues.
The second reason for the plagues was that Israel might know Yahweh, their God, is The God and that there is no other (Exodus 10:1-2; 11:7; 14:31; Deuteronomy 4:32-35, Psalms 135:5-10). Some of the Israelites seem to have lost faith in Jehovah during their servitude. Possibly they were impressed with Egypt's gods since they seemed to be helping the Egyptians. But now Israel was to see evidence of Yahweh's absolute sovereignty and superiority over all the gods of Egypt. In fact, in Exodus 10:2 (NASB) we read that the Lord mocked the Egyptian gods.
Why didn't pharaoh believe? Why should he? He was a god! If he believed, he would lose his "divinity." But God hardened his heart. Why? Because, if he had repented and let Israel go after the first plague, all the gods of Egypt would have retained their greatness in the eyes of the Egyptians and of Israel. People had to suffer to demonstrate that all gods other than Yahweh were nothing.
Jethro summed it up well when he later said, "Now I know that Yahweh is greater than all gods: for in the thing wherein they dealt proudly He was above them!" (Exodus 18:11)
Necessary in the plan for Israel's salvation was that they should do a simple, visible act. That was to take a lamb, kill it, and put some of its blood on the doorpost of their dwelling. Egyptian symbolism is interesting even in this act, for a door was a symbol of both entry and defense (47). And gates played a special role in the journey of the deceased through the nether world. For Israel, putting blood on the doorposts indicated that something done in one's heart is not enough. They had to act out their faith. Pharaoh could have saved his first-born if he had done that. But it would have destroyed the Egyptian system. In doing so, he would have acknowledged Yahweh as God. Furthermore, sheep were an abomination to the Egyptians.
Yahweh's plan of salvation for Israel was not only to put down the gods of Egypt. God was calling out a people for Himself. This was His greater and higher purpose. For Israel to be a special people to the Lord they had to break with the associations they had in Egypt. They had to see that:
He is over all gods (I John 3:8; John 12:31-33);
that the lamb was slain and blood brought deliverance (John 1:29; Acts 20:28; Ephesians 1:7; I Peter 1:18-20; Revelations 5:9);
this is family oriented salvation (Exodus 12:3,4,26).
A final thought -- Jesus (Yeshua, Hebrew, means "salvation") instituted the New Covenant as a Passover meal. Today, the family of faith partakes of this meal, a sign of deliverance (Moshiach, Hebrew, means "deliverer") from the bondage of Egypt and from their gods (Luke 22:1-20). Jeremiah and Ezekiel both prophesied a new covenant which would include not only outward signs, but renewed hearts and minds. Anyone today can enter this New Covenant through acknowledging Jesus Christ (Yeshua Ha Moshiach) as their Lord and Savior.
I think the last couple of paragraphs sum it up, the whys and wherefores of it.
But, your mileage and interpretation may vary.
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Twinky
Thank you very much for responses on this thread.
Especially that very lengthy description/explanation, Sunesis.
Now to engage the gray matter...
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Sunesis
Twinky, I was afraid it may be too long - its a read at your leisure thing, a bit here, a bit there.
Glad you weren't offended :)
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Twinky
Sunesis ... now how could anyone be offended by so helpful and detailed a response?
Thank you!
I'm reading through the OT (well, so far, Pentateuch) in two different versions (neither KJV), with my Lion Handbook and other study aids (so slow going), and just thinking about all the things that tend to be forgotten. Or where there was never any explanation from TWI. So there may well be more "can you help?" cries!
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