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The Plagues of Egypt (Hebrew: מכות מצרים, Makot Mitzrayim) or the Ten Plagues (עשר המכות, Eser Ha-Makot) are the ten calamities inflicted upon Egypt by God in the Biblical story recounted the book of Exodus, chapters 7 - 12, in order to convince Pharaoh (possibly Ramesses II, or, identified by Ahmed Osman, Ramesses I, making the pharaoh of the Oppression Horemheb, among many others) to let the Israelite slaves leave.

John Martin's engraving of the plague of hail and fire

The plagues as they appear in the Torah are:

  1. (Exodus 7:14-25) rivers and other water sources turned to blood ('Dam')
  2. (Exodus 7:26-8:11) reptiles (commonly believed to be frogs) ('Tsfardeia')
  3. (Exodus 8:12-15) lice ('Kinim')
  4. (Exodus 8:16-28) 'Arov', meaning either flies, wild animals or beetles
  5. (Exodus 9:1-7) disease on livestock ('Dever')
  6. (Exodus 9:8-12) unhealable boils ('Shkhin')
  7. (Exodus 9:13-35) hail mixed with fire ('Barad')
  8. (Exodus 10:1-20) locusts ('Arbeh')
  9. (Exodus 10:21-29) darkness ('Choshech')
  10. (Exodus 11:1-12:36) death of the firstborn ('Makat Bechorot')

Whereas all the other plagues did not affect the Israelites, the Torah indicates that they were only spared from the final plague by sacrificing the Paschal lamb, marking their doorpost with the lamb's blood, and eating the roasted sacrifice together with Matzot ("Poor Man's Bread" לחם עוני) in a celebratory feast. The Torah describes God as actually passing through Egypt to kill all firstborn, but passing over (hence "Passover") houses which have the sign of lambs' blood on the doorpost. It was this plague which resulted in Pharaoh finally relenting, and sending the Israelites away at whatever terms they wished.

The Torah also relates God's instructions to Moses that the exodus of the Israelites from Egypt must be celebrated yearly on the holiday of Passover ("Pesah" פסח); the rituals observed on Passover recall the events surrounding the exodus from Egypt. The Torah additionally cites God's sparing of the Israelite firstborn as a rationale for the commandment of the redemption of the firstborn (Exodus 13:11-16). This event is also commemorated by the fast of the firstborn on the day preceding Passover but which is traditionally not observed because a siyum celebration is held which obviates the need for a fast.

The plagues

The following is a summary of the Biblical account of the plagues which is found in chapters 7-12 of Exodus.

Prelude (5:1 - 5:9, 7:8 - 7:13)

Moses and Aaron approached Pharaoh, and delivered God's demand that the Israelite slaves be allowed to leave Egypt for the purpose of observing a holiday. After an initial refusal by Pharaoh, God sent Moses and Aaron back to show him a miraculous sign of warning - Aaron's staff turned into a serpent. Pharaoh's sorcerers also turned their staffs into snakes, but Aaron's swallowed up theirs. Pharaoh remained unimpressed.

Blood (7:14 - 7:25) דם

The first plague was blood. God instructed Aaron to strike the river Nile with his staff; all of its water turned into blood. As a result of the blood, the fish of the Nile died, filling Egypt with an awful stench. Other water resources used by the Egyptians were turned to blood as well (7:19). Pharaoh's sorcerers demonstrated that they too could turn water to blood, and Pharaoh therefore made no concession to Moses' demands. This plague lasted for seven days.

Frogs (7:26 - 8:11) צפרדע

The second plague of Egypt was frogs. God commanded Aaron to stretch his staff over the water, and hordes of frogs came and overran Egypt. Pharaoh's sorcerers were also able to duplicate this plague with their magic. However, since they were unable to remove it, Pharaoh was forced to grant permission for the Hebrews to leave so that Moses would agree to remove the frogs. To prove that the plague was actually a divine punishment, Moses let Pharaoh choose the time that it would end. Pharaoh chose the following day, and all the frogs died the next day. Nevertheless, Pharaoh rescinded his permission, and the Israelites stayed in Egypt.

Fleas or Lice (8:12 - 8:15) כינים

The third plague of Egypt was fleas. God instructed Aaron to take his staff and strike at the dust, which turned into a mass of fleas that the Egyptians could not get rid of. The Egyptian sorcerers declared that this act was "the Finger of God", since they were unable to reproduce its effects with their magic.

Beasts or Flies (8:16 - 8:28) ערוב

The fourth plague of Egypt was Arov. Commentaries usually render this word as flies, but some understand it to mean beasts, capable of harming people and livestock. The Torah emphasizes that the arov only came against the Egyptians, and that it did not affect the Land of Goshen (where the Hebrews lived). Pharaoh asked Moses to remove this plague and promised to allow the Israelites to worship God in the wilderness. However, after the plague was gone, Pharaoh "hardened his heart" and again refused to keep his promise.

Pestilence (9:1 - 9:7) דבר

The fifth plague of Egypt was an epidemic disease which exterminated the Egyptian livestock; that is, horses, donkeys, camels, cattle, sheep and goats. The Israelites' cattle were unharmed. Once again, Pharaoh made no concessions.

Boils (9:8 - 9:12) שחין

The sixth plague of Egypt was Shkhin (sh'chin). The Shkhin was a kind of skin disease, usually translated as "boils". God commanded Moses and Aaron to each take two handfuls of soot from a furnace, which Moses scattered skyward in Pharaoh's presence. The soot induced festering Shkhin eruptions on Egyptian men and livestock. The Egyptian sorcerers were afflicted along with everyone else, and were unable to heal themselves, much less the rest of Egypt.

Storm (fiery hail) (9:13 - 9:35) ברד

The seventh plague of Egypt was a destructive storm. God commanded Moses to stretch his staff skyward, at which point the storm commenced. It was even more evidently supernatural than the previous plagues, a powerful shower of hail intermixed with fire. The storm heavily damaged Egyptian orchards and crops, as well as men and livestock. The storm struck all of Egypt except for the Land of Goshen. Pharaoh asked Moses to remove this plague and promised to allow the Israelites to worship God in the desert, saying "This time I have sinned; God is righteous, I and my people are wicked." As a show of God's mastery over the world, the hail stopped as soon as Moses began praying to God - hail which was then in the air never reached the ground; it simply disappeared. However, after the storm ceased, Pharaoh "hardened his heart" and refused to keep his promise.

Locusts (10:1 - 10:20) ארבה

The eighth plague of Egypt was locusts. Before the plague, God informed Moses that from that point on He would "harden Pharaoh's heart," (as promised earlier in 4:21) so that Pharaoh would not give in, and the remaining miracles (the final plagues and the splitting of the sea) would play out.

As with previous plagues, Moses came to Pharaoh and warned him of the impending plague of locusts. Pharaoh's officials begged him to let the Hebrews go rather than suffer the devastating effects of a locust-swarm, but he was still unwilling to give in. He proposed a compromise: the Israelite men would be allowed to go, while women, children and livestock would remain in Egypt. Moses repeated God's demand that every last person and animal should go, but Pharaoh refused.

God then had Moses stretch his staff over Egypt, and a wind picked up from the east. The wind continued until the following day, when it brought a locust swarm. The swarm covered the sky, casting a shadow over Egypt. It consumed all the remaining Egyptian crops, leaving no tree or plant standing. Pharaoh again asked Moses to remove this plague and promised to allow all the Israelites to worship God in the desert. As promised, God hardened Pharaoh's heart, and he did not allow the Israelites to leave.

Darkness (10:21 - 10:29) חושך

God instructed Moses to stretch his hand over Egypt, and this brought a plague of complete and utter darkness, which lasted for three days. This was an unnatural darkness, and was tangible. However, the Israelites were able to see perfectly. After the plague subsided, Pharaoh summoned Moses, and again tried to bargain with him: he offered to let all the Hebrews go out to the wilderness, but required them to leave their livestock in Egypt. Moses refused this condition, and implied that before long, Pharaoh himself would offer to provide the sacrifices, as long as the Israelites would leave. This outraged Pharaoh, and he threatened Moses with death.

Death of Firstborn (11:1 - 12:36) מכת בכורות

The tenth and final plague of Egypt was the death of all Egyptian first born males - no one escaped, from the lowest servant to Pharaoh's own first-born son, including first-born of livestock. This was the hardest and cruelest blow upon Egypt and the plague that finally convinced Pharaoh to submit, and let the Israelites go.

God told Moses that this plague would cause Pharaoh to send the Israelites away, and ordered him to prepare the people to leave. He also commanded Moses to teach the ritual of Pesah - the sacrifice of a lamb for God, and the eating of Matzot ("Poor-man's Bread" לחם עוני). God told Moses to order the Hebrews to mark their doorpost with the lamb's blood, in order that the plague of death would pass over them.

In the middle of the night, God himself came upon Egypt and directed the Angel of Death to take the life of all the Egyptian first-born sons, including Pharaoh's own son. That night, there was a great cry in Egypt, such as had never been heard before, or ever will be heard again. However, no Hebrew first-born was killed, as God "passed over" the Israelite houses.

After this, Pharaoh, furious and saddened, ordered the Israelites to go away, taking whatever they wanted. The Israelites didn't hesitate; and at the end of that night Moses led them out of Egypt, with "arms upraised".

Context

Although the main reason for the plagues appears to be Pharaoh's repeated refusal to release the Israelites from slavery, according to the Torah, God deliberately made Pharaoh unwilling to release the people, so that God could manifest his great power and cause it to be declared among the nations (Ex 9:14, 16), so that other peoples would discuss it for generations afterward (Jos 2:9-11; 9:9; Isa 4:8; 6:6). In this view, the plagues were punishment for the Egyptians' long abuse of the Israelites, as well as proof that the gods of Egypt were powerless. (Ex 12:12; Nu 33:4).

If God triumphed over the gods of Egypt, a world power at that time, then the people of God would be strengthened in their faith, although they are a small people, and would not be tempted to follow the deities that God put to shame. Although some have advanced theories as to which of the Egyptian gods would have been discredited by which plague, this is only scantily supported by Midrashic sources, and these attempts have generally produced widely divergent results.

Textual issues

Traditional views

One of the noticeable features of the tales is that there appears to be an underlying pattern, the third, sixth and ninth plagues come without warning, and many Biblical commentators see there as being three sets of three plagues each. Attempts to draw parallels between each have had limited success, and are somewhat disputed. Some point to Rabbi Yehuda (quoted in the Haggadah of Pesach) who grouped the first three, middle three and last four together with the mnemonics DE.ZA.KH. A.DA.SH. BA.A.HA.V. was implying this idea

Another significant feature is that some plagues, but not others, are instigated by Aaron, rather than Moses. Many critical religious commentaries resolve this situation by saying that due to the principle of Ha-karat ha-tov, Moses was obliged to appreciate the help he received earlier from the Nile, as a baby (Exodus 2:1-10), and the dust, when he murdered a guard in his youth,(Exodus 2:11-12) and was therefore unable to smite either of these.

Secular views

According to the documentary hypothesis, the plagues of boils, and of lice, are merely the Priestly source's version of JE's plagues of pestilence, and of flies. The Torah is thus seen as only gaining 10 plagues when both these versions were merged together, and thus treated as separate plagues. Similar merging also allegedly explains the pattern where the third, sixth and ninth plague, come without warning, as originating from different sources to the one in which warning is provided. Likewise, in this hypothesis, one source presents Aaron as carrying out the plague, one presents Moses as their origin, and one presents God as the explicit origin, and since the plagues they each describe do not completely overlap, this provides an explanation for why Moses carries out some plagues, but Aaron carries out others. The hypothesis also breaks the account of the plagues down further.

In an historical context, the greatest candidate for the Israelite presence in Egypt is that of the Hyksos. However, rather than being slaves who escaped, the Hyksos were rulers who were chased out of Egypt. The extreme resistance, in the story, of the unnamed Pharaoh to releasing them therefore, according to such an historical-critical view, serves to provide an explanation of why an Egyptian Pharaoh so angrily chased after the Israelites.

Versions of the Jahwist and Elohist

Within the understanding of the documentary hypothesis, in the Jahwist version of the tale, Moses asks Pharaoh for the release of the people, but Pharaoh refuses, claiming not to know who Yahweh is. Consequently God sends the first plague, and Pharaoh recants, begging Moses for assistance, and immediately allowing the people to go, albeit under certain conditions. The Jahwist continues to describe Moses as insisting on the conditions, but nevertheless begging God to end the plague, which happens, but Pharaoh goes back on his word, and so God sends another plague. This pattern repeats, the Pharaoh gradually acceding to more and more conditions, until, after the death of the firstborn, Pharaoh finally accedes to all of them, even allowing the Israelites to take the ornaments of the Egyptians, begging to be blessed by Yahweh. Nevertheless, true to form, according to the Jahwist, Pharaoh goes back on his word, and chases after the released Israelites in order to recapture them.

By contrast, although the Elohist presents a similar set of plagues, the story is much less naturalistic. The Elohist has Moses threatening Pharaoh, and then, via his rod, carrying out each plague, until eventually he threatens to kill all the firstborn of Egypt, even giving a ritual to the Israelites so that they can cause this death to pass over their houses. At this point, the fear of Moses amongst the Egyptians reaches such a point that they are described as being insistent that the Israelites should get out of Egypt as soon as possible, before the final plague, apparently not carried out, is visited upon them. The Israelites then leave with a high hand, but are soon chased away by Pharaoh's army.

The Elohist also splits up some of the Jahwist's plagues, making them more elaborate,

  • Making the plague of the river, which in the Jahwist, involves the smiting of the river, leading to the death of the fish, and subsequent swarms of frogs seven days later, into two plagues, one involving the river turning into blood, and a separate involving swarms of frogs
  • Making the plague of hail, which in the Jahwist, is a pestilence attacking everything in the fields, crops and cattle, into two plagues, one involving the cattle being attacked by a pestilence, and the other involving hail and fire against the crops.
  • Making the plague of locusts, which, in the Jahwist, is so great that it covers the land, into a plague of locusts, and a later plague of darkness.

While the Jahwist's presentation of the plagues is much more naturalistic, the plagues just happening, and Moses just praying that they end, it is the Elohist description of the Egyptians' motive in chasing after the Israelites that accords better with an identification of the Israelites as the Hyksos. Generally, in critical scholarship, both these versions are seen as being based on a shared tradition, rather than one taking precedence over the other, with the Elohist seeking to spin Moses as having supernatural powers and the Israelites as being chased because they are feared, rather than hated like the Hyksos.

Versions of the Priestly source and JE

When combined into JE, the story becomes one in which Moses threatened the plague, then made a sign at which God carries the plague out, and then is from time to time asked by Pharaoh for forgiveness, at which point the plague is undone. While the Elohist produced 8 plagues, and thus so did JE, the Jahwists conception, of there being 5 plagues, appears to have been a tradition preserved at least until the Priestly source, who, in writing their own version of JE, also chose 5 plagues, cutting out the plagues of locusts, darkness, and hail.

The Priestly source, however, completely changes the framing of the plagues. Instead of threats to Pharaoh, or punishment for which Pharaoh begs forgiveness, the plagues are presented merely as a trial to prove Yahweh's authority. Each plague is followed by the magicians attempting to duplicate the plague, succeeding on the first two, leading to Pharaoh hardening his heart. The second pair of plagues are also made more immediate and relevant to the magicians, these plagues are of lice rather than flies, and of boils rather than an unspecified pestilence, leading to the magicians being unable to perform these activities. The final plague, the death of firstborn, is also altered to appear as a punishment against the Egyptians.

The Priestly source, keen to assert God as only acting via the Aaronid priesthood, also describes Aaron as being the one instigating the plagues, starting, "And The LORD said unto Moses, Say unto Aaron", whereas it is always Moses who is involved in either carrying out, or stopping, the plagues in JE.

Historicity

The vast majority of scientists and secular thinkers believe the plague stories are simply mythical or allegorical, or inspired by passed-down accounts of disconnected natural disasters. Some, however, have speculated on possible natural inspirations behind the story of the succession of plagues.

Archaeology

There is archaeological material that some Christian archaeologists, such as William F. Albright, have considered historical evidence of the Ten Plagues; for example, an ancient water-trough found in El Arish bears hieroglyphic markings detailing a period of darkness. Albright, and other Christian archaeologists have claimed that such evidence, as well as careful study of the areas ostensibly traveled by the Israelites after the Exodus, make discounting the biblical account untenable. However, their arguments have not persuaded any archaeologists who do not initially assume the Biblical account is accurate.

The Egyptian Ipuwer papyrus describes a series of calamities befalling Egypt, including a river turned to blood, men behaving as wild ibises, and the land generally turned upside down. However, this is usually thought to describe a general and long term ecological disaster lasting for a period of decades, such as that which destroyed the Old Kingdom. The document is usually dated to the end of the Middle Kingdom, or more rarely, to its beginning, fitting the Old Kingdom destruction, but in both cases long before the usual theorized dates for the Exodus.

Immanuel Velikovsky decided that the Egyptian papyrus did, in fact, describe the events of Exodus, along with the major natural catastrophes that he thought preceded it; in his opinion it was the conventional chronologies of Egypt that were wrong by several hundred years. His theory has never gained credibility among Egyptologists, not even those who are evangelical Christians such as Kenneth Kitchen.

Natural explanations

As noted above, some science writers and Bible researchers have suggested that the plagues were passed-down accounts of ordinary natural disasters, and not supernatural miracles. Natural explanations have been suggested for most of the phenomena:

  • (plague 1—water turned into blood, fish died)
    • The redness in the Nile could have actually been pollution caused by volcanic activity, which, due to the color of Nile silt, could make the Nile turn blood red, and would also render it undrinkable. Heavy rains in the red-soiled area of Lake Victoria could have caused reddened water to wash downstream.
    • Alternatively, a red toxic algal bloom (red tide) could have produced large quantities of toxins that would kill fish.
    • Earthquakes could have caused an limnic eruption the same way it happened at Lake Nyos.
  • (plague 2—frogs) Any blight on the water that killed fish also would have caused frogs to leave the river and, probably, die.
  • (plagues 3 and 4—biting insects and flies) The lack of frogs in the river would have let insect populations, normally kept in check by the frogs, increase massively.
  • (plagues 5 and 6— livestock disease and boils) There are biting flies in the region which transmit livestock diseases; a sudden increase in their number could spark epidemics.
  • (plague 7—hail) Volcanic activity not only brings with it ash, but brimstone, and also alters the weather system, occasionally producing hail. Hail could also have occurred as a completely independent natural weather event.
  • (plague 8—locusts) The weight of hail will destroy most crops, leaving several insects and other animals without a normal food source. The remaining crops therefore would become targeted heavily, and thus be destroyed by swarms of locusts which would otherwise be distributed rather thinly. Or the locusts could have increased due to a lack of predators. Even without these explanations, swarms of locusts are not uncommon today.
  • (plague 9—darkness) There could be several causes for unusual darkness: a solar eclipse, a sandstorm, volcanic ash, or simply swarms of locusts large enough to block out the sun.
  • (plague 10—death of the firstborn)
    • If the last plague indeed selectively tended to affect the firstborn, it could be due to food polluted during the time of darkness, either by locusts or by the black mold Cladosporium. When people emerged after the darkness, the firstborn would be given priority, as was usual, and would consequently be more likely to be affected by any toxin or disease carried by the food.
    • The word we know as "firstborn" may have meant the higher social class rather than literally the eldest sons, but the same argument applies.
    • In the 2006 documentary Exodus Decoded, Jewish Canadian filmmaker Simcha Jacobovici hypothesised the selectiveness of the tenth plague was under the circumstances similar to the 1986 disaster of Lake Nyos that is related to geological activities that caused the previous plagues in a related chain of events. The hypothesis was that the plagues took place shortly after the eruption of Thera (now known as Santorini), which is thought to have happened some time between 1450 BCE and 1650 BCE. The eruption sets off a chain of events resulting in the plagues and eventually the killing of the first born. Jacobovici suggests that the first borns in ancient Egypt had the privilege to sleep close to the floor while other children on higher ground or even on roofs. Like in Lake Nyos, when carbon dioxide or other toxic gases escape the surface tension of a nearby waterbody either due to geological activity or over satuation, the gas being heavier than air, "flooded" the nearby area displacing oxygen and killing those who were in its path. Jewish households escaped the fate because they were told to observe their first Passover rituals.

A volcanic eruption which happened in antiquity and could have caused some of the plagues if it occurred at the right time is the eruption of the Thera volcano 650 miles to the northwest of Egypt. Controversially dated to about 1628 BC, this eruption is one of the largest on record, rivaling that of Tambora, which resulted in 1816's Year Without a Summer. The enormous global impact of this eruption has been recorded in an ash layer deposit found in the Nile delta, tree ring frost scars in the bristlecone pines of the western United States, and a coating of ash in the Greenland ice caps, all dated to the same time and with the same chemical fingerprint as the ash from Thera.

The volcanic ash could have polluted the Nile, turning it red, leading to frogs leaving the river. The ash and lack of frogs in the river would have affected the ecology of the Eastern Mediterranean, possibly resulting in the plagues of lice, flies, pestilence, and locusts. Hot ash coming into contact with skin could have caused the plague of boils, if not caused by the lice/flies, and storms caused by the Theran ash cloud could have resulted in the plague of hail, and the ash would have subsequently blotted out the sun (a phenomenon well documented in the 1980 eruption of Mount St. Helens) to make day into night for the plague of darkness.

However, all estimates of the date of this eruption are hundreds of years before the Exodus is believed to have taken place; thus the eruption can only have caused some of the plagues if one or other of the dates is wrong, or if the plagues did not actually immediately precede the Exodus.

These explanations do not account for the selectiveness the Torah attributes to the plagues: according to the Hebrew Bible the plagues damaged only Egyptians, while the Hebrews remained untouched. Typically, modern writers, and particularly skeptics, account for such details of the account as being pious exaggerations, or literary devices, intended to encourage faith.

Following the assumption that at least some of the details are accurately reported, many modern Jews believe that some of the plagues were indeed natural disasters, but argue for the fact that, since they followed one another with such uncommon rapidity, God's hand was behind them. Indeed, several Biblical commentators (Nachmanides and, more recently, Rabbi Yaakov Kamenetzky) have pointed out that, for the plagues to be a real test of faith, they had to contain an element leading to religious doubt.

Morality

The last plague, if divine, has seemed to many to be a very cruel and unjustifiable punishment against the Egyptians, and is criticized for promoting an unethical schadenfreude ("pleasure taken from someone else's misfortune"). A common and widely accepted Jewish Midrash explains the dreadful plague by expanding upon Exodus 10:28, where Pharaoh threatens to kill Moses:

When Moses went to Pharaoh to demand of him that he let the people go, the whole event is happening in front of Pharaoh's first born son who teases and mocks his father for allowing the Hebrew shepherd to humiliate him. Enraged by the insult and mad with pride, Pharaoh resolved to have revenge for the plagues, and told Moses that he shall deal with the Hebrews in such a manner that a great cry will be heard in Egypt, such that has never been heard before. This was an allusion to the crimes of his father, who ordered the drowning of the male children of the Hebrews. Therefore, Pharaoh brought this harsh punishment upon his own people. His cruel plan was turned back upon him, so that what Pharaoh wanted to do to the Hebrews, God made to happen to him.

This Midrash justifies the last plague with two main arguments:

  • Retribution in kind מידה כנגד מידה (Mida ke-neged mida): in the Bible the punishment fits to the crime, not only in severity, but also in symbolism. This is for a pedagogic reason: so that everyone, including the sinner himself, shall know why he has been punished by God.
  • Self defence הקם להרגך, השכם להורגו (Ha-kam le-horgecha hashkem le-horgo): Pharaoh planned to slaughter all Hebrew children. By inflicting upon Pharaoh the same thing he planned for the Hebrews, his plan was thwarted.

However, many still contend that such a plague would be wrong because the Egyptian children were innocent of the Pharoah's crimes.

The plagues in popular culture

  • In the movie The Mummy (1999) the mummy of the pharaoh's high priest, Imhotep (related only in name to the historical Imhotep) brought with him the plagues of Egypt after he was revived from the dead. The first, fourth, sixth, seventh, eighth and ninth plagues were all depicted.
  • In the 1999 film Magnolia it rains frogs; the film quotes the Bible: "If you refuse to let them go, I will plague your whole country with frogs,"
  • Actress Hilary Swank's new movie, The Reaping (2006) is a suspense movie about the ten plagues and their appearence in today's modern day.
  • In the Family Guy episode "If I'm Dyin', I'm Lyin'", when Peter Griffin claims to be a supernatural being by claiming he had healed Chris's illness, people start to worship him. During that period of worship, 6 of the 10 plagues were shown in this episode (the seventh one was mentioned by Lois, which was Hail). First, all lightbulbs in the Griffin household goes out (Darkness). Second, Brian starts to get fleas all over him (Lice). Third, Chris has acne all over his face (Boils). Fourth, the water in the bathtub Stewie is bathing in turns to a goopy blood-like liquid (Water turning to Blood). Fifth, frogs come out of Peter and start swarming. Finally, when the Golden Statue of Peter falls to the ground, it lands on Chris, in which Chris faces near-death (Death of the First-born Son). When Peter apologizes for all that has happened, the plagues are removed.

See also

External links

Exodus relevant chapters

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