Can you name the ten plagues of Egypt in the order they occurred ?

Answer 1

The ten plagues of Egypt in the order they occurred.

(1) I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood.

(2) the frogs came up, and covered the land of Egypt.

(3) smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt.

(4) there came a grievous swarm of flies into the house of Pharaoh, and into his servants' houses, and into all the land of Egypt:

(5)all the cattle of Egypt died: but of the cattle of the children of Israel died not one.

(6) it became a boil breaking forth with blains upon man, and upon beast.

(7) that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.

(8) LORD sent thunder and hail, and the fire ran along upon the ground;

(9) And the locust went up over all the land of Egypt, and rested in all the coasts of Egypt:

(10) And all the firstborn in the land of Egypt shall die, from the first born of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts.

Answer 2

In order, probably not. Question; can you tell which Egyptian gods the plaques 'confront'? I recently did a partial review, but did not get all (at that time).

Answer 3

1. water to blood
2. frogs
3. gnats
4. flies
5. sick livestock
6. boils
7. thunder and hail
8. locusts
9. darkness
10. death of the firstborn of egypt

Answer 4

1. the river turned to blood
2. the land was filled with frogs
3. lice
4. flies
5. animals died
6. boils
7. hail
8. locusts
9. darkness
10. firstborns died

Answer 5

water turned to blood
frogs
lice
flies
boils
death of cattle
hail and fire
locusts
darkness
death of the first born

Answer 6

There is no Egyptian record of that at all.

Answer 7

from Bidstrup
The Problem of the Exodus Story and the First Great Revision of Judaism
about 1200 B.C.E.
The fact is that with all that is known of Egyptian history from this time (since scholars can now read the records the ancient Egyptians with the ease of a modern newspaper), and the fact that the history of Egypt in this period is well documented, there is no evidence from the records of Egypt itself that the events of Exodus ever occured, either archaeologically or documentarily in the manner in which the Bible describes the events. The reality is that if a series of plagues had been visited upon Egypt, thousands of slaves escaped in a mass runaway, and the army of the Pharaoh were swallowed up by the Red Sea, such events would doubtless have made it into the Egyptian documentary record. But the reality is that there isn't a single word describing any such events.
Instead, what we do have from Egyptian sources is a remarkably different story of the Exodus. From about the beginning of the second millenium B.C.E., through about 1200 B.C.E., Egypt ruled the region known today as Palestine. How do we know this? We know it not only from Egyptian records themselves, which talk about tribute taken from the various towns and cities in Canaan, but from archaeological evidence within the region itself, which shows a number of settlements which were clearly Egyptian military outposts.

During this time, the region which was to become the land of Israel, occupying the northern highlands between the coastal plain and the valley of the Jordan river, was sparsely populated and densly forested with stands of oak and terebinth trees. This land was populated by one of two groups (we're not sure which), either the Apiru or Shoshu peoples. The former were known to have originated as intinerant nomads, largely on the fringes of lowland society, who may have taken refuge in the highlands, or the Shosu, a more cohesive, well-defined group. The linguistic association of Apiru (sometimes Habiru) with the word, "Hebrew" had long, in the minds of scholars, been considered good evidence that this was the group that gave rise to the Hebrews, but we now know that the association wasn't quite that simple. The name may have been from that source, but the people probably weren't.

In any event, the highlands of northern Palestine which was home to the Kingdom of Israel has a highly variable climate. Agricultural productivity, and the ability of people to sustain trade with the lowlands, was subject to varying climatic conditions, meaning that famine was a frequent occurence. When crops failed and trade could not be sustained, it was not uncommon for people to flee the region and head for refuge where crops were dependable. The nearest such place was the Nile delta in Egypt.

So many of the "Hebrews" (culturally indistinct from the Canaanites at this time), who were citizens of Egypt, fled to the Nile delta. Time and again. Every time there was a famine in Judah, Israel or Canaan, refugees headed for Egypt. The event was so common, and the refugees so numerous, that they eventually became a substantial minority group, influential in Egypt, where they were known as the Hyksos, as is now very clear from the archaeological record.

The story of the expulsion of the Hyksos is easily the closest parallel we have from either the Egyptian record or the archaeological record to the story of the Exodus as recorded in the Bible. There are problems, though. Besides the Exodus story line, the biggest problem is the dates: the Bible places the Exodus at about 1200 B.C.E., yet the story of the Hyksos culminates in 1570 B.C.E. It is quite likely that the story of the Hyksos is the story that eventually, through generations of revisionistic retelling, became the myth of the Exodus -- another example of history being rewritten to flatter the storytellers rather than to record the unvarnished truth.

Anyway, the Hyksos grew in influence until they eventually took control of Egypt, which they ruled, with considerable cruelty and tyrrany during the Fifteenth Dynasty, beginning in 1670 B.C.E. The Egyptians had finally had enough, though, and rebelled against the rule of the Hyksos and drove them out a century later in 1570 B.C.E. They weren't just driven out, either; the Egyptians pushed them back into Canaan with considerable force, driving them all the way to the Syrian frontier, sacking and burning Canaanite cities along the way. Sometime later, the Hyksos capital in Egypt, Avaris, in the eastern Nile delta, was razed to the ground by the Pharoah Ahmose, who chased the last remnants of the Hyksos back into Canaan and even laid siege to Sharuhen, the main Canaanite citadel, destroying it and ending Canaanite influence there. At least one historian claims (a millenium after the fact) that the Hyksos refugees settled in Jerusalem and built a temple there, but the archaeological record does not support the claim of either a temple or large numbers of refugees in Jerusalem from this period.

It is quite clear from the archaeological record, as well, that there never was a "wandering in the desert for 40 years," either. Extensive archaeological surveys of the Sanai desert have never shown any encampments dating from the time of the Exodus, either before, during or after the time of the Ramsean pharoahs. At least two sites mentioned in the exodus story have been positively identified and carefully and extensively excavated, but no evidence of late bronze-age occupation or encampment has been found at either site. Additionally, the Sanai Desert was literally dotted with Egyptian military outposts, and nowhere in the Sanai could the Hebrews have been more than a day's travel from one of them. It is inconceivable that they could have remained undetected in the Sanai for forty years. The story of the Exodus is clearly mythmaking designed to portray a possible forced expulsion of oppressors as an escape of victims.

By the 12th century B.C.E., the Hebrews assumed an identity unique enough in the archaeological record to become discernible for the first time. In the mountains and plateaus of the northern highlands of Canaan, from Jerusalem north to the Jezreel Valley, the highland settlements, poor for their day, begin to show a single distinguishing feature from other, similar highland settlements in regions around them. There is little to go on - pottery shows an impoverished lifestyle, with little decoration and use other than as storage and cooking vessels. Yet one thing is clear - the bones of pigs become absent from the archaeological record. The prohibition on eating pork is therefore the oldest archaeologically supported feature of Jewish culture. It is representative of the beginnings of the transformation of the god "El" into "El-ohim," the god of gods, the god of Israel.

We now know this Mesopotamian god as "El-ohim," and our author "E," one of the earliest scriptorialists writing about this time, first has El introducing himself to Abraham as "El Shaddai" (El of the Mountain). He also appears as El Elyon, or El of Bethel in other, non-canonized scripture, and his name is also preserved in such Hebrew names as Isra-El and Ishma-El. The word Elohim was originally a plural of El.2

To the south, from Bethel to the Valley of Beersheba, a similar transformation is taking place. In this climatically and geologically harsher place, a place with a much smaller and less settled population with greater geographical isolation, the Canaanite god Yahweh is being transformed by a culturally similar people of the land of Judah. The unknown author known to scholars simply as "J" has his god being familiar with and comfortable with Abraham, and he casually appears to Abraham in Genesis 18, introducing himself as Yahweh. But "J's" contemporary, author "E" in the north can't have God being so casual, and first appears as a voice, commanding Abraham to leave his people in Mesopotamia and settle in Canaan.3

Yahweh, in his transformation from a pagan Canaanite god to the god of the Jews, becomes a cruel and vindictive god in the hands of author "J." He commands Abraham to sacrifice his first born son, an act which is not at all surprising given the nature of the pagan religions of the time. Many of these pagan religions (and remember that Yahweh got his start as a Canannite pagan god) considered the first-born to be the seed of a god. Because of this, they were often sacrificed to the god who presumably sired them.

Yet Elohim in the north continues to be a much more subtle god, who directs the affairs of men by revelation of the voice, hidden from the view of mere mortals. There is a tension among these peoples, both of whom identify themselves as culturally decendants of Abraham, Isaac and Jacob. One people, perhaps, but two gods.

The people of the north, with a much more favorable geography and climate, eventually prosper and establish trading links with their neighbors. Their wealth eventually comes to greatly exceed that of the south - to the extent that they become a nation in their own right - the nation of Israel. Israel prospers to the extent that it becomes a significant trading nation - greatly eclipsing its poorer neighbor, Judah. The archaeological record clearly shows Israel to be a major regional power, one that certainly attracted the interest of its neighbors.

By now, the Egyptian hegemony in the region has faded, and the geopolitical vacuum was filled by Assyria. The Assyrians eventually assumed control of the region, with two provincial areas, Israel in the north, and Judah in the south. Israel, vastly more prosperous and populous than Judah, had its capital at various times in Megiddo, Samaria and Seschem, and Judah had its capital at Bethel, on it's northern frontier, or sometimes at Hebron in the south. Jerusalem, up until this time, was a tiny agricultural village of insignificance, and, until the Assyrian deportations, was certainly not a cultural center.

By the end of the eighth century, B.C.E., a Hebrew alphabet appears, and literacy rapidly spreads among the wealthier Hebrews. Finally, after centuries of oral tradition, writing becomes widespread for the first time, and culturally changes everything. The myths are written down and compared. And the two gods come into open conflict with each other.

Widespread literacy and the geopolitical events of the day, changed everything. Israelite rebellion against the Assyrians brought repression in the north, and with it, waves of refugees into the south. With the arrival of waves of refugees, Jerusalem is quickly transformed from a tiny agricultural village of no particular significance into a major town, with a religious influence of its own. The arriving Israelites with their gods with El at the helm, and the Judeans, with their single god Yahweh, are now forced to reconcile their religious differences. It is also from this era that the myths of the Old Testament become frozen in the form in which they have come down to us - the story of Abraham and his family travelling and trading Arabian goods with the use of camels, the myth of Exodus transformed as it was from the story of the expulsion of the Hyksos, the stories of the conquest of Canaan with David slaying Goliath, which was really a story based on the forced resettlement by the Egyptian authorities, of Solomon's great wealth and his great temple at Jerusalem; all were myths substantially altered from the facts as they originally occured. But writing them down now froze those myths, and it is from this time they came to us unaltered for the most part. For the first time, the Biblical record begins to correspond with the archaeological record.