Plague:
a "stroke" of affliction, or disease. Sent as a divine chastisement (Num 11:33; 14:37; 16:46-49; 2Sa 24:21). Painful afflictions or diseases, (Lev 13:3,5,30; 1Ki 8:37), or severe calamity (Mar 5:29; Luk 7:21), or the judgment of God, so called (Exd 9:14). Plagues of Egypt were ten in number.
(1.) The river Nile was turned into blood, and the fish died, and the river stank, so that the Egyptians loathed to drink of the river (Exd 7:14-25).
(2.) The plague of frogs (Exd 8:1-15).
(3.) The plague of lice (Heb. kinnim, properly gnats or mosquitoes; Psa 78:45; 105:31), "out of the dust of the land" (Exd 8:16-19).
(4.) The plague of flies (Heb. arob, rendered by the LXX. dog-fly), Exd 8:21-24.
(5.) The murrain (Exd 9:1-7), or epidemic pestilence which carried off vast numbers of cattle in the field. Warning was given of its coming.
(6.) The sixth plague, of "boils and blains," like the third, was sent without warning (Exd 9:8-12). It is called (Deu 28:27) "the botch of Egypt," A.V.; but in R.V., "the boil of Egypt." "The magicians could not stand before Moses" because of it.
(7.) The plague of hail, with fire and thunder (Exd 9:13-33). Warning was given of its coming. (Psa 18:13; 105:32,33).
(8.) The plague of locusts, which covered the whole face of the earth, so that the land was darkened with them (Exd 10:12-15). The Hebrew name of this insect, arbeh, points to the "multitudinous" character of this visitation. Warning was given before this plague came.
(9.) After a short interval the plague of darkness succeeded that of the locusts; and it came without any special warning (Exd 10:21-29). The darkness covered "all the land of Egypt" to such an extent that "they saw not one another." It did not, however, extend to the land of Goshen.
(10.) The last and most fearful of these plagues was the death of the first-born of man and of beast (Exd 11:4,5; 12:29,30). The exact time of the visitation was announced, "about midnight", which would add to the horror of the infliction. Its extent also is specified, from the first-born of the king to the first-born of the humblest slave, and all the first-born of beasts. But from this plague the Hebrews were completely exempted. The Lord "put a difference" between them and the Egyptians. (See PASSOVER.)
Plague:
plag (negha‘, makkah, maggephah; mastix, plege): This word which occurs more than 120 times is applied, like pestilence, to such sudden outbursts of disease as are regarded in the light of divine visitations. It is used in the description of leprosy about 60 times in Le 13 and 14, as well as in De 24:8. In the poetical, prophetic and eschatological books it occurs about 20 times in the general sense of a punitive disaster. The Gospel references (Mr 3:10; 5:29,34; Lu 7:21) use the word as a synonym for disease.
The specific disease now named "plague" has been from the earliest historic times a frequent visitant to Palestine and Egypt. Indeed in the Southeast between Gaza and Bubastis it has occurred so frequently that it may almost be regarded as endemic. The suddenness of its attack, the shortness of its incubation period and the rapidity of its course give it the characters which of old have been associated with manifestations of divine anger. In the early days of an epidemic it is no infrequent occurrence that 60 per cent of those attacked die within three days. I have seen a case in which death took place ten hours after the first symptoms. In the filthy and insanitary houses of eastern towns, the disease spreads rapidly. In a recent epidemic in one village of 534 inhabitants 311 died within 21 days, and I once crossed the track of a party of pilgrims to Mecca of whom two-thirds died of plague on the road. Even with modern sanitary activity, it is very difficult to root it out, as our recent experiences in Hong Kong and India have shown.
Of the Biblical outbreaks that were not improbably bubonic plague, the first recorded is the slaughter of the firstborn in Egypt-the 10th plague. We have too little information to identify it (Ex 11:1). The Philistines, however, used the same name, negha‘, for the Egyptian plagues (1Sa 4:8) as is used in Ex. The next outbreak was at Kibroth-hataavah (Nu 11:33). This was synchronous with the phenomenal flight of quails, and if these were, as is probable, driven by the wind from the plague-stricken Serbonian region, they were equally probably the carriers of the infection. Experience in both India and China has shown that animals of very diverse kinds can carry germs of the disease. A third visitation fell on the spies who brought back an evil report (Nu 14:37). A fourth destroyed those who murmured at the destruction of Korah and his fellow-rebels (Nu 16:47). These may have been recrudescences of the infection brought by the quails. The fifth outbreak was that which followed the gross religious and moral defection at, Baal-peor (Nu 25:8,9,18; 26:1; 31:16; Jos 22:17; Ps 106:29,30). Here the disease was probably conveyed by the Moabites.
A later epidemic, which was probably of bubonic plague, was that which avenged the capture of the ark (1Sa 5:6). We read of the tumors which were probably the glandular enlargements characteristic of this disease; also that at the time there was a plague of rats (1Sa 6:5)-"mice," in our version, but the word is also used as the name of the rat. The cattle seem to have carried the plague to Beth-shemesh, as has been observed in more than one place in China (1Sa 6:19). Concerning the three days' pestilence that followed David's census (2Sa 24:15; 1Ch 21:12), see Josephus, Ant, VII, xiii, 3. The destruction of the army of Sennacherib may have been a sudden outbreak of plague (2Ki 19:35; Isa 37:36). It is perhaps worthy of note that in Herodotus' account of the destruction of this army (ii.141) he refers to the incursion of swarms of mice.
One of the latest prophetic mentions of plague is Ho 13:14, where the plague (debher, Septuagint dike) of death and the destruction (qaTabh, Septuagint kentron) of the grave are mentioned. From this passage Paul quotes his apostrophe at the end of 1Co 15:55, but the apostle correlates the sting (kentron) with death, and changes the dike into nikos.
Written by Alexander Macalister
Plague: As a Judgment on the Egyptians
Psa 105; 135:8, 9; Act 7:36
Plague: The Plague Of
Of blood,
Exd 7:14-25;
frogs,
Exd 8:1-15;
lice,
Exd 8:16-19;
flies,
Exd 8:20.
On cattle,
Exd 9:1-7.
Of boils and open sores,
Exd 9:8-12;
hail,
Exd 9:18-34;
locusts,
Exd 10:1-20;
darkness,
Exd 10:21-23.
Death of the firstborn,
Exd 11:4-7; 12:17, 29, 30.
Plague: On the Israelites:
On account of idolatry,
Exd 32:35;
after eating the quail meat,
Num 11:33;
after refusing to enter the promised land,
Num 14:37;
after complaining about the destruction of Korah and his family,
Num 16:41-50;
of serpents,
Num 21:6;
for the sin of Peor,
Jos 22:17;
on account of David's sin,
2Sa 24:10-25.
Plague: On the Philistines
1Sa 6:4, 5
Plague: Denounced as a Judgment
Lev 26:21; Deu 28:59
Plague: Foretold
Rev 11:6; 15:1, 6-8; 16; 22:18, 19
Plague: References Concerning
See JUDGMENTS; PESTILENCE
Plague:
"a whip, scourge," Act 22:24, "by scourging;" Hbr 11:36, "scourgings," is used metaphorically of "disease" or "suffering," Mar 3:10; 5:29, 34; Luk 7:21.
See SCOURGING.
Plague:
"a stripe, wound" (akin to plesso, "to smite"), is used metaphorically of a calamity, "a plague," Rev 9:20; 11:6; 15:1, 6, 8; 16:9, 21 (twice); 18:4, 8; 21:9; 22:18.
See STRIPE, WOUND.
Passover:
the name given to the chief of the three great historical annual festivals of the Jews. It was kept in remembrance of the Lord's passing over the houses of the Israelites (Exd 12:13) when the first born of all the Egyptians were destroyed. It is called also the "feast of unleavened bread" (Exd 23:15; Mar 14:1; Act 12:3), because during its celebration no leavened bread was to be eaten or even kept in the household (Exd 12:15). The word afterwards came to denote the lamb that was slain at the feast (Mar 14:12-14; 1Cr 5:7).
A detailed account of the institution of this feast is given in Ex. 12 and 13. It was afterwards incorporated in the ceremonial law (Lev 23:4-8) as one of the great festivals of the nation. In after times many changes seem to have taken place as to the mode of its celebration as compared with its first celebration (Deu 16:2,5,6; 2Ch 30:16; Lev 23:10-14; Num 9:10,11; 28:16-24). Again, the use of wine (Luk 22:17,20), of sauce with the bitter herbs (Jhn 13:26), and the service of praise were introduced.
There is recorded only one celebration of this feast between the Exodus and the entrance into Canaan, namely, that mentioned in Num 9:5. (See JOSIAH.) It was primarily a commemorative ordinance, reminding the children of Israel of their deliverance out of Egypt; but it was, no doubt, also a type of the great deliverance wrought by the Messiah for all his people from the doom of death on account of sin, and from the bondage of sin itself, a worse than Egyptian bondage (1Cr 5:7; Jhn 1:29; 19:32-36; 1Pe 1:19; Gal 4:4,5). The appearance of Jerusalem on the occasion of the Passover in the time of our Lord is thus fittingly described: "The city itself and the neighbourhood became more and more crowded as the feast approached, the narrow streets and dark arched bazaars showing the same throng of men of all nations as when Jesus had first visited Jerusalem as a boy. Even the temple offered a strange sight at this season, for in parts of the outer courts a wide space was covered with pens for sheep, goats, and cattle to be used for offerings. Sellers shouted the merits of their beasts, sheep bleated, oxen lowed. Sellers of doves also had a place set apart for them. Potters offered a choice from huge stacks of clay dishes and ovens for roasting and eating the Passover lamb. Booths for wine, oil, salt, and all else needed for sacrifices invited customers. Persons going to and from the city shortened their journey by crossing the temple grounds, often carrying burdens...Stalls to change foreign money into the shekel of the temple, which alone could be paid to the priests, were numerous, the whole confusion making the sanctuary like a noisy market" (Geikie's Life of Christ).
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