Exodus7:14–25

The river turned to blood → the Psalmist's recital of the plague (Psalm 78:44) structural / thematic — confirmed

Asaph's plague-psalm recites this very event: God "turned (hāphak) their rivers (yᵉ’ôr) into blood (dām)." The Verifier finds all three load-bearing words shared with Exodus 7:17 — the reversal-verb, the Egyptian Nile-word, and blood. Because Psalm 78 is liturgical recollection of the Exodus, not an independent event, the link is verbal but not a quotation-claim; held structural/thematic, with the shared vocabulary recorded as its basis.

Exodus 7:17 · Psalm 78:44

basis: Verifier-computed shared Strong's lexemes (Hebrew↔Hebrew): H2015 hâphak (92 vv), H2975 yᵉʼôr (48 vv), H1818 dâm (295 vv). Psalm 78:44 is a recital of this plague, so the shared words are recollection, not an independent quotation.

The waters turned to blood → Psalm 105's hymn of the plagues (Psalm 105:29) structural / thematic — confirmed

Psalm 105's hymn likewise sings, "He turned (hāphak) their waters into blood (dām), and slew their fish (dāgāh)." The Verifier records hâphak, dām, and the rare collective dāgāh (only 13 vv) shared with Exodus 7:21. The rare fish-word strengthens the link, but again this is the Psalter reciting the Exodus, so the connection is liturgical recollection — held structural/thematic, not a quotation.

Exodus 7:21 · Psalm 105:29

basis: Verifier-computed shared Strong's lexemes (Hebrew↔Hebrew): H2015 hâphak (92 vv), H1818 dâm (295 vv), H1710 dâgâh — rare (13 vv). Psalm 105:29 is a hymnic recital of the plague; recollection, not citation.

The dead fish and stinking Nile → Ezekiel's oracle against Pharaoh (Ezekiel 29:4-5) typological

Ezekiel's oracle drags Pharaoh, "the great dragon" in his yᵉ’ôr (Nile), out with the fish (dāgāh) of his rivers sticking to his scales, to die in the wilderness. The Verifier finds the rare dāgāh (13 vv) and the Egyptian Nile-word yᵉ’ôr (48 vv) shared with Exodus 7:18. This is not Ezekiel quoting Exodus but reusing its plague-imagery to pronounce a new judgment on a later Pharaoh — a figural / typological re-application of the blood-plague's fish-and-river motif; the shared rare vocabulary is the recorded basis.

Exodus 7:18 · Ezekiel 29:4 · Ezekiel 29:5

basis: Verifier-computed shared Strong's lexemes (Hebrew↔Hebrew): H1710 dâgâh — rare (13 vv), H2975 yᵉʼôr (48 vv). Attestation: Ezekiel reuses the Exodus Nile-and-fish imagery against a later Pharaoh — figural re-application, ancient and widely held, not a quotation.

The magicians' secret arts → the same magicians defeated at the gnats (Exodus 8:18) verbal / quotation — confirmed

The charṭummîm who "did so by their secret arts" here meet their limit one plague later: at the gnats they "could not" (8:18). The Verifier records the genuinely rare court-magician word charṭōm (only 10 vv) and the still rarer lāṭ, "secret arts" (only 6 vv), shared between Exodus 7:22 and 8:18 — a deliberate verbal frame the narrator runs across the plague contest. Because both rare lexemes recur within the same author's plague-cycle, the link is verbal and intentional, not coincidental.

Exodus 7:22 · Exodus 8:7 · Exodus 8:18

basis: Verifier-computed shared rare Strong's lexemes (Hebrew↔Hebrew, same author): H2748 charṭôm — rare (10 vv), H3909 lâṭ — very rare (6 vv). The narrator deliberately reuses the magicians' framing-vocabulary across the plague-cycle (7:11, 22; 8:7, 18) — a verbal thread within the book, not an external quotation.

The Nile made deadly here → the Nile made a killer of Hebrew sons (Exodus 1:22) structural / thematic — confirmed

Pharaoh had commanded every Hebrew son cast into the yᵉ’ôr (1:22); now the LORD turns that same yᵉ’ôr to blood before Pharaoh's eyes. The Verifier links the verses by Parʻôh and yᵉ’ôr; the interpretive weight — blood-for-blood retribution — is drawn by the commentators themselves. Benson: "they had stained the river with the blood of the Hebrew children, and now God made that river all bloody." Held structural/thematic: the shared words are common, but the moral correspondence is explicit in the text and in the witnesses.

Exodus 7:17 · Exodus 7:20 · Exodus 1:22

basis: Verifier-computed shared Strong's lexemes (Hebrew↔Hebrew): H6547 Parʻôh (235 vv), H2975 yᵉʼôr (48 vv) — both common, so thematic not verbal. The blood-for-blood retribution is named by Benson, Henry, and Poole at the verse, not asserted by the badge alone.

That you may know I am the LORD → the cycle's recognition-formula (Exodus 7:5) structural / thematic — confirmed

"By this you shall know that I am YHWH" (7:17) repeats the program announced in 7:5, "the Egyptians shall know that I am YHWH." The Verifier finds yāda‘ (to know) and the divine "I" shared; both are common words, so the link is thematic, but it is the governing refrain of the entire plague narrative — knowledge wrung from judgment.

Exodus 7:17 · Exodus 7:5

basis: Verifier-computed shared Strong's lexemes (Hebrew↔Hebrew): H3045 yâdaʻ (874 vv), H589 ʼănîy (803 vv) — common, hence thematic. The recognition-formula 'that you may know that I am YHWH' is the structural refrain of the plague cycle (7:5, 17; 8:10, 22; etc.).

Judgment at the lip of the Nile → the basket laid at the lip of the Nile (Exodus 2:3) structural / thematic — confirmed

Moses is told to take his stand at the lip (śāphāh) of the yᵉ’ôr (7:15) — the very noun and river of Exodus 2:3, where his mother laid the ark of bulrushes and took (lāqach) the reeds at that same lip. Ellicott makes the cross-reference explicit at the verse ("Heb., the lip of the river. Comp. Exodus 2:3"). The infant once drawn out of that water returns to the same edge as the LORD's herald of judgment; the Verifier confirms the shared yᵉ’ôr, śāphāh, and lāqach. Held structural/thematic: the words are common and Exodus 2:3 is not quoting 7:15 — this is the book's own narrative inclusio, an echo the writer plants and Ellicott reads, not an external citation.

Exodus 7:15 · Exodus 2:3

basis: Verifier-computed shared Strong's lexemes (Hebrew↔Hebrew): H2975 yᵉʼôr (48 vv), H8193 sâphâh (164 vv), H3947 lâqach (909 vv) — common, hence thematic not verbal. The 'lip of the Nile' echo is an internal narrative inclusio (Moses drawn from the lip in 2:3, stationed at the lip as judge in 7:15); Ellicott draws the cross-reference at the verse, so the resonance is the writer's, not the badge's invention.

Dead fish and a stinking river → the LORD's rebuke that dries the sea (Isaiah 50:2) verbal / quotation — confirmed

Isaiah's God answers His own challenge — "is my hand shortened?" — by recalling that at His rebuke "their fish (dāgāh) stinketh (bā’aš), because there is no water, and dieth (mûwṯ) for thirst" (Isa 50:2), the identical cluster that falls on Egypt's Nile in Exodus 7:18 (fish die, the river stinks, the water fails). The Verifier records two genuinely rare shared lexemes — dāgāh (only 13 vv) and bā’aš (only 17 vv) — alongside mayim and mûwṯ. The rare double overlap is what raises this above coincidence; but it is shared judgment-vocabulary and reused power-over-waters imagery, not Isaiah quoting Exodus. Tiered verbal on the rare-lexeme rule, with the honest caveat that no citation is claimed — the prophet draws on the same stock of plague-imagery to picture the LORD's power to dry up a sea.

Exodus 7:18 · Isaiah 50:2

basis: Verifier-computed shared rare Strong's lexemes (Hebrew↔Hebrew): H1710 dâgâh — rare (13 vv), H887 bâʼash — rare (17 vv); plus H4325 mayim, H4191 mûwth (common). Two rare lexemes meet the verbal threshold. Caveat: this is shared judgment-vocabulary / reused imagery, NOT a citation — Isaiah pictures the LORD's power over the waters with the same rare fish-and-stink language, not by quoting the plague text.

Aaron's staff stretched over the Nile → the same staff over the waters at the next plague (Exodus 8:5) verbal / quotation — confirmed

The outstretched staff over "the rivers (yᵉ’ôr), the canals, and the ponds (’ăgam)" that turns the water to blood (7:19) is the same gesture commanded one plague later to bring up the frogs from the yᵉ’ôr, the canals, and the ’ăgam (8:5). The Verifier records the genuinely rare ’ăgam ("pond/marsh," only 9 vv) alongside yᵉ’ôr, nâhâr, and the staff-word maṭṭeh shared between the two commands — the narrator's deliberate, repeated water-catalogue that runs the plague-cycle's signature staff-over-the-waters gesture. Because both the rare pond-word and the catalogue recur within the same author's plague sequence, the link is verbal and intentional.

Exodus 7:19 · Exodus 8:5

basis: Verifier-computed shared Strong's lexemes (Hebrew↔Hebrew, same author): H98 ʼăgam — rare (9 vv), H2975 yᵉʼôr (48 vv), H5104 nâhâr (108 vv), H4294 maṭṭeh (205 vv). The rare 'pond' word plus the repeated water-catalogue mark the narrator's deliberate reuse of the staff-over-the-waters command across the plague-cycle (7:19; 8:5) — a verbal thread within the book, not an external quotation.

Water turned to blood → the second and third bowls of Revelation (Revelation 16:3-4) flagged — verify source

The bowl-judgments of Revelation turn sea and rivers to blood, and the angel declares the saints have been given "blood to drink, for they are worthy" (Rev 16:6) — the very phrase Benson reaches for at Exodus 7:20 (citing Rev 16:6). The Verifier returns no shared original-language lexeme: this is a Greek↔Hebrew link, where no shared Strong's number can exist, so it can never be tiered "verbal." The connection is the deliberate Exodus-patterning of the Apocalypse's plagues — a figural / typological echo — and it is flagged here because the provenance of the link is interpretive, drawn by the commentator and by Revelation's own allusion, not by any verbal identity the Verifier can confirm.

Exodus 7:20 · Revelation 16:3 · Revelation 16:4

basis: Cross-Testament (Greek↔Hebrew): the Verifier returns no shared Strong's lexeme — none is possible across languages, so this can never be 'verbal.' The bowl-plagues of Rev 16 pattern themselves on the Exodus plagues (Benson cites Rev 16:6 at Exod 7:20); the link is typological allusion, flagged because it rests on interpretation, not verbal identity.

The river of blood Egypt could not drink → the cup of blood that gives life ancient/widely-held

The first plague makes water into blood that brings only death — fish die, the river stinks, none can drink (vv.18, 21). It is judgment-blood, blood that cannot be received. The Gospel inverts the sign at its root: Christ gives His own blood as drink — "this is my blood of the covenant" — and "whoever drinks my blood has eternal life" (John 6:54). Where Egypt's blood-river was loathsome and undrinkable, the blood of the new covenant is the very cup of life. The ancient reading hears the plague as the dark photographic negative of the Eucharistic cup: blood that kills, answered by blood that saves. Offered as figural correspondence, not a verbal link.

Exodus 7:17 · Exodus 7:18 · John 6:54 · Matthew 26:28

The smiting of the river → the smiting of the Servant ancient/widely-held

The cycle's keyword is nākāh, to smite — God "will smite the waters" (7:17), Aaron "struck" them (7:20), "the LORD had smitten the Nile" (7:25). The same verb stands behind the great Servant-prophecy: "we esteemed him stricken (nākāh), smitten by God, and afflicted" (Isaiah 53:4). In Exodus the smiting falls on Egypt's god to bring judgment; in Isaiah and the Gospel the smiting falls on God's own Servant to bring salvation — the blow that judges Egypt and the blow that saves the world stand under one Hebrew verb. The redemptive reversal — judgment-stroke become saving-stroke — is the ancient typological reading. Note the honest limit: nākāh is a common verb (some 460 verses), so the shared word is a thematic catchword, not a rare verbal link or a quotation; the figural application rests on the pattern of substitutionary smiting, and is offered to be tested, not proven by the lexeme.

Exodus 7:17 · Exodus 7:25 · Isaiah 53:4

Let my people go that they may serve me → the greater Exodus into the service of God ancient/widely-held

The demand of the plague is not bare release but a transfer of masters: "send my people that they may serve (‘āḇaḏ) me" (7:16) — the slave-verb of Egypt turned toward worship. The New Testament reads the Exodus as the pattern of redemption in Christ, who "gave himself for us to redeem us" that we might be "a people for his own possession, zealous for good works" (Titus 2:14), set free from one bondage into the service of God (Romans 6:22). The first plague begins the exodus whose true end is not merely a freed people but a people who serve the LORD — fulfilled in the redemption Christ accomplishes. Figural correspondence; widely held, offered to be tested.

Exodus 7:16 · Romans 6:22 · Titus 2:14