SEV Biblia, Chapter 7:25 Y se cumplieron siete días después que el SEÑOR hirió el río.
Clarke's Bible Commentary - Exodus 7:25 Verse 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 2 Tim. iii. 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 syrbmyw syny 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 Rab. 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 dependences 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 note on "chap. iv. 21",)
Matthew Henry Commentary Verses 14-25 - Here is the first of the ten plagues, the turning of the water int blood. It was a dreadful plague. The sight of such vast rolling stream of blood could not but strike horror. Nothing is more common tha water: so wisely has Providence ordered it, and so kindly, that what 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 mus either drink blood, or die for thirst. Egypt was a pleasant land, but the dead fish and blood now rendered it very unpleasant. It was righteous plague, and justly sent upon the Egyptians; for Nile, the river of Egypt, was their idol. That creature which we idolize, God justly takes from us, or makes bitter to us. They had stained the rive with the blood of the Hebrews' children, and now God made that rive all blood. Never any thirsted after blood, but sooner or later they ha enough of it. It was a significant plague; Egypt had great dependenc upon their river, Zec 14:18; so that in smiting the river, they wer warned of the destruction of all the produce of their country. The love of Christ to his disciples changes all their common mercies int spiritual blessings; the anger of God towards his enemies, render their most valued advantages a curse and a misery to them. Aaron is to summon the plague by smiting the river with his rod. It was done in the sight of Pharaoh and his attendants, for God's true miracles were no performed as Satan's lying wonders; truth seeks no corners. See the almighty power of God. Every creature is that to us which he makes it to be water or blood. See what changes we may meet with in the thing of this world; what is always vain, may soon become vexatious. See what mischievous work sin makes. If the things that have been our comfort prove our crosses, we must thank ourselves. It is sin that turns ou waters into blood. The plague continued seven days; and in all tha time Pharaoh's proud heart would not let him desire Moses to pray for the removal of it. Thus the hypocrites in heart heap up wrath. N wonder that God's anger is not turned away, but that his hand i stretched out still __________________________________________________________________
Original Hebrew וימלא 4390 שׁבעת 7651 ימים 3117 אחרי 310 הכות 5221 יהוה 3068 את 853 היאר׃ 2975