Exodus 7:21

Translation
King James Version
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.
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KJV (with Strong's)
And the fish H1710 that was in the river H2975 died H4191; and the river H2975 stank H887, and the Egyptians H4714 could H3201 not drink H8354 of the water H4325 of the river H2975; and there was blood H1818 throughout all the land H776 of Egypt H4714.
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Complete Jewish Bible
The fish in the river died, and the river stank so badly that the Egyptians couldn't drink its water. There was blood throughout all the land of Egypt.
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Berean Standard Bible
The fish in the Nile died, and the river smelled so bad that the Egyptians could not drink its water. And there was blood throughout the land of Egypt.
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American Standard Version
And the fish that were in the river died; and the river became foul, and the Egyptians could not drink water from the river; and the blood was throughout all the land of Egypt.
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World English Bible Messianic
The fish that were in the river died; and the river became foul, and the Egyptians couldn’t drink water from the river; and the blood was throughout all the land of Egypt.
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Geneva Bible (1599)
And the fish that was in the ryuer dyed, and the riuer stanke: so that the Egyptians could not drinke of the water of the riuer: and there was blood throughout all the lande of Egypt.
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Young's Literal Translation
and the fish which is in the River hath died, and the River stinketh, and the Egyptians have not been able to drink water from the River; and the blood is in all the land of Egypt.
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See also
Exodus 7:18Revelation 8:9
See on the biblical-era map
The Kingdom of Egypt in the Time of Moses
The Kingdom of Egypt in the Time of Moses View full PDF
Exodus 4:1-17, Exodus 7:14-25, Exodus 8:20-31
Exodus 4:1-17, Exodus 7:14-25, Exodus 8:20-31 View full PDF

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In the KJVVerse 1,707 of 31,102

Study This Verse

SUMMARY

Exodus 7:21 vividly portrays the immediate and catastrophic consequences of the first plague, where the life-sustaining Nile River and all connected waters were supernaturally transformed into blood. This divine judgment resulted in the widespread death of fish, an unbearable stench that permeated the air, and rendered the water entirely undrinkable for all Egyptians, plunging the nation into a profound crisis of sustenance and public health.

CONTEXT

  • Literary Context: This verse is a pivotal moment within the opening narrative of the ten plagues, which serve as God's escalating judgments against Pharaoh and Egypt. Following Pharaoh's initial defiance and the demonstration of Aaron's staff turning into a serpent in Exodus 7:10-13, God instructs Moses and Aaron to initiate the first plague. Exodus 7:19 sets the stage by commanding Aaron to stretch his hand over the waters of Egypt, and Exodus 7:20 describes the immediate transformation. Verse 21 then details the devastating effects, leading directly into the Egyptians' desperate search for water in Exodus 7:24 and the seven-day duration of the plague in Exodus 7:25. This sequence highlights the direct cause-and-effect of God's judgment.

  • Historical & Cultural Context: The Nile River was the absolute lifeblood of ancient Egypt, sustaining its agriculture, transportation, and daily existence. Beyond its practical utility, the Nile was deeply revered and deified in Egyptian religion, associated with gods like Hapi (the god of the Nile's annual inundation, bringing fertility) and Khnum (the ram-headed god who guarded the Nile's source). The fish of the Nile were a primary food source for the populace. Therefore, transforming the Nile into blood was not merely an economic or environmental disaster; it was a direct, profound assault on the very foundation of Egyptian society, their religious beliefs, and their gods. This plague directly challenged Pharaoh's authority and the perceived power of his deities, demonstrating the absolute supremacy of Yahweh.

  • Key Themes: Exodus 7:21 powerfully contributes to several overarching themes in the book of Exodus. Primarily, it underscores the theme of Divine Sovereignty and Judgment, showcasing God's absolute control over creation and His power to execute precise, targeted judgments against those who defy Him. It also highlights the Confrontation with Idolatry, as God directly attacks the objects of Egyptian worship, revealing the impotence of their gods in the face of His omnipotence, a theme reiterated throughout the plagues (e.g., the plague on frogs challenging Heqet, the frog goddess, in Exodus 8:1-6). Furthermore, the verse illustrates the Consequences of Disobedience, as Pharaoh's hardened heart and refusal to release Israel directly provoke God's escalating wrath, a pattern established early in the narrative (e.g., Exodus 7:3). Finally, it serves as a testament to God's Deliverance and Faithfulness to His covenant people, assuring Israel that He is actively working to free them from bondage.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • fish (Hebrew, dâgâh', H1710): This feminine noun refers to "a fish (often used collectively)." The immediate death of the fish signifies the complete biological collapse of the river's ecosystem. As a primary food source for the Egyptians, their demise represented an immediate and tangible economic and nutritional crisis, demonstrating the plague's direct impact on daily life and sustenance.
  • died (Hebrew, mûwth', H4191): This primitive root means "to die (literally or figuratively); causatively, to kill." The use of this verb here emphasizes the literal cessation of life for the fish, indicating a profound and irreversible ecological disaster. It highlights the severity of God's judgment, bringing death where there was life, and transforming a source of sustenance into a source of decay.
  • stank (Hebrew, bâʼash', H887): This primitive root means "to smell bad; figuratively, to be offensive morally." The river not only became visually horrifying but also olfactorily unbearable. This detail underscores the comprehensive nature of the plague, affecting all senses and making the environment truly loathsome. The stench would have been a constant, inescapable reminder of God's judgment, rendering the entire region unpleasant and uninhabitable.
  • blood (Hebrew, dâm', H1818): This noun refers to "blood (as that which when shed causes death)." The transformation of water into blood is the central miracle of this plague. Blood, often associated with life (Leviticus 17:11) but also with death and judgment (Genesis 4:10), here signifies the corruption and defilement of Egypt's life source. It is a powerful symbol of divine wrath and the undoing of creation's order.

Verse Breakdown

  • "And the fish that [was] in the river died": This opening clause immediately establishes the devastating biological impact of the plague. The Nile, teeming with life and a vital food source, became a graveyard for its aquatic inhabitants. This death was not incidental but a direct consequence of the water's transformation, signaling the complete disruption of the natural order and the beginning of widespread ecological and economic distress.
  • "and the river stank": This clause emphasizes the sensory horror and public health crisis caused by the plague. The decomposition of countless dead fish, combined with the putrefaction of the blood-water, would have created an unbearable stench that permeated the air throughout the land. This foul odor made life miserable and served as a constant, inescapable reminder of God's judgment, rendering the environment hostile and defiling.
  • "and the Egyptians could not drink of the water of the river": This highlights the direct human suffering and practical impossibility of survival. The Nile was the sole primary source of drinking water for the vast majority of Egyptians. With its water turned to blood and emitting a terrible stench, it became utterly undrinkable, forcing the populace into immediate and desperate measures to find alternative water sources, as later described in Exodus 7:24. This detail underscores the direct impact on human life and the severity of God's assault on Egypt's most vital resource.
  • "and there was blood throughout all the land of Egypt": This final, sweeping statement emphasizes the pervasive and inescapable nature of the plague. It was not confined to the main channel of the Nile but extended to all connected bodies of water—canals, ponds, reservoirs, and possibly even water stored in vessels. This signifies a comprehensive, nation-wide judgment, demonstrating that no part of Egypt was immune to God's wrath and that their entire water system, from source to consumption, was defiled and rendered useless.

Literary Devices

Exodus 7:21 employs several powerful literary devices to convey the impact of the first plague. Hyperbole is evident in the phrase "blood throughout all the land of Egypt," which, while indicating widespread effect, emphasizes the plague's pervasive and inescapable nature beyond literal interpretation of every drop of water turning to blood. The transformation of the Nile is a profound act of Symbolism, where the life-giving river, revered as a deity, becomes a symbol of death and divine judgment, directly challenging the Egyptian pantheon and Pharaoh's supposed divine authority. The entire narrative of the plagues, beginning with this one, functions as a form of Dramatic Irony, as Pharaoh's initial defiance and hardening of his heart (e.g., Exodus 7:3) only lead to greater suffering for his people and ultimately to his own humiliation, fulfilling God's declared purpose. The vivid, sensory descriptions of dying fish and the pervasive stench create a strong sense of Sensory Imagery, immersing the reader in the horrific reality of the plague and underscoring its immediate and overwhelming impact on daily life.

THEOLOGICAL AND THEMATIC CONNECTIONS

Exodus 7:21 is a profound theological statement, demonstrating God's absolute sovereignty over creation and His power to execute precise, devastating judgment. It unequivocally declares the supremacy of Yahweh over all false gods and human rulers, directly confronting the idolatry of Egypt by striking at the very heart of their religious and economic life—the Nile River. This act serves as a stark warning of the severe consequences of defying divine will and highlights God's unwavering commitment to delivering His people from oppression. The plague's immediate and comprehensive suffering—the stench, the death, the undrinkable water—underscores the futility of relying on worldly power or false deities when faced with the true God's wrath.

REFLECTION AND APPLICATION

Exodus 7:21 serves as a profound and enduring reminder that God remains actively involved in the world, exercising ultimate authority over all creation. This narrative powerfully illustrates the severe consequences of defying divine will and the utter futility of relying on false gods or worldly power in opposition to the Almighty. For believers, this account reinforces our faith in a God who is mighty to save and who will ultimately deliver His people from all forms of oppression, whether physical, spiritual, or systemic. It encourages us to trust in God's sovereign power and perfect justice, knowing that His purposes will ultimately prevail, just as He demonstrated His might over the formidable Egyptian empire to deliver Israel, His chosen people, to their promised land. This passage calls us to examine where we might be placing our trust—in earthly resources, human strength, or false idols—rather than in the one true God who controls all things.

Questions for Reflection

  • What modern "Niles" or sources of security do we sometimes rely on more than God, and how might God challenge those dependencies?
  • How does the swiftness and severity of this plague inform our understanding of God's justice and His patience with human rebellion?
  • In what ways does this narrative encourage us to trust in God's power to deliver us from our own forms of spiritual or practical "bondage"?

FAQ

Was the blood in the Nile literal or symbolic?

Answer: The Hebrew word dam (דָּם) for "blood," combined with the detailed descriptions of dead fish, an unbearable stench, and the water being undrinkable, strongly indicates a literal transformation of the water into actual blood. This was not merely a reddish discoloration or a symbolic representation, but a miraculous and complete change of the water's nature. This literal transformation demonstrated God's direct, supernatural intervention and His absolute power over creation, making the plague a tangible and horrifying reality for the Egyptians.

How did the Egyptians survive without water if all water turned to blood?

Answer: While Exodus 7:21 states there was "blood throughout all the land of Egypt," implying widespread effect, Exodus 7:24 clarifies that the Egyptians dug around the Nile for drinking water. This suggests that ground water or newly dug wells, which were not directly connected to the Nile's surface flow, were not affected in the same way, or at least provided a temporary, albeit difficult, alternative. This indicates that the plague primarily affected surface water directly connected to the Nile system, though it was still a catastrophic blow to their primary and most accessible water source, forcing them to arduous and desperate measures for survival.

CHRIST-CENTERED FULFILLMENT

While Exodus 7:21 details a judgment of death and corruption, it paradoxically foreshadows Christ's ultimate work of salvation and new life. The turning of life-giving water into blood, a symbol of divine wrath and the consequences of sin, points to the profound reality that true cleansing and life come not from earthly sources but through the shedding of Christ's own blood. Just as God delivered Israel from bondage through powerful acts, Christ delivers humanity from the bondage of sin and death, offering the "living water" to those who thirst, as He declared to the Samaritan woman in John 4:10-14. His sacrifice on the cross, where His blood was poured out, is the ultimate fulfillment of God's power to judge evil and to redeem His people, transforming the curse of sin into the blessing of eternal life (e.g., Hebrews 9:22). He is the true Lamb of God, whose blood cleanses us from all sin (e.g., 1 John 1:7), offering a fountain of life that never runs dry, unlike the defiled waters of the Nile (e.g., Revelation 22:1).

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Commentary on Exodus 7 verses 14–25

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 11:5), but the changing of the waters was the death of the fish; it was a pestilence in that element (Exo 7:21): 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 (Psa 105:29): 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 19:10. 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 16:6. 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 (Zac 14:18), 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 16:3, Rev 16:4. 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 (Exo 7:14), therefore go and try what this will do to soften it," Exo 7:15. 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 10:23. 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, Exo 7:19, Exo 7:20. 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 today may be blood tomorrow; 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 (Exo 7:22), and this serves Pharaoh for an excuse not to set his heart to this also (Exo 7:23), 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, Exo 7:24. 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 (Exo 7:25), 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 36:13); and then no wonder that his anger is not turned away, but his hand is stretched out still.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–25. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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