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.
verses 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
