13:18 So God brought the people around by the way of the desert to the Red Sea, 1 and the Israelites went up from the land of Egypt prepared for battle. 2
13:20 They journeyed from Sukkoth and camped in Etham, on the edge of the desert. 13:21 Now the Lord was going before them by day in a pillar of cloud to lead them in the way, and by night in a pillar of fire to give them light, 7 so that they could 8 travel day or night. 9 13:22 He did not remove the pillar of cloud by day nor the pillar of fire by night from before the people. 10
14:1 11 The Lord spoke to Moses: 14:2 “Tell the Israelites that they must turn and camp 12 before Pi-hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it. 13 14:3 Pharaoh will think 14 regarding the Israelites, ‘They are wandering around confused 15 in the land – the desert has closed in on them.’ 16 14:4 I will harden 17 Pharaoh’s heart, and he will chase after them. I will gain honor 18 because of Pharaoh and because of all his army, and the Egyptians will know 19 that I am the Lord.” So this is what they did. 20
14:5 When it was reported 21 to the king of Egypt that the people had fled, 22 the heart of Pharaoh and his servants was turned against the people, and the king and his servants said, 23 “What in the world have we done? 24 For we have released the people of Israel 25 from serving us!” 14:6 Then he prepared 26 his chariots and took his army 27 with him. 14:7 He took six hundred select 28 chariots, and all the rest of the chariots of Egypt, 29 and officers 30 on all of them.
14:8 But the Lord hardened the heart of Pharaoh king of Egypt, and he chased after the Israelites. Now the Israelites were going out defiantly. 31 14:9 The Egyptians chased after them, and all the horses and chariots of Pharaoh and his horsemen and his army overtook them camping by the sea, beside Pi-hahiroth, before Baal-Zephon. 14:10 When 32 Pharaoh got closer, 33 the Israelites looked up, 34 and there were the Egyptians marching after them, 35 and they were terrified. 36 The Israelites cried out to the Lord, 37 14:11 and they said to Moses, “Is it because there are no graves in Egypt that you have taken us away to die in the desert? 38 What in the world 39 have you done to us by bringing 40 us out of Egypt? 14:12 Isn’t this what we told you 41 in Egypt, ‘Leave us alone so that we can serve the Egyptians, 42 because it is better for us to serve 43 the Egyptians than to die in the desert!’” 44
14:13 Moses said to the people, “Do not fear! 45 Stand firm 46 and see 47 the salvation 48 of the Lord that he will provide 49 for you today; for the Egyptians that you see today you will never, ever see again. 50 14:14 The Lord 51 will fight for you, and you can be still.” 52
14:15 The Lord said to Moses, “Why do you cry out to me? Tell the Israelites to move on. 53 14:16 And as for you, 54 lift up your staff and extend your hand toward the sea and divide it, so that 55 the Israelites may go through the middle of the sea on dry ground. 14:17 And as for me, I am going to harden 56 the hearts of the Egyptians so that 57 they will come after them, that I may be honored 58 because 59 of Pharaoh and his army and his chariots and his horsemen. 14:18 And the Egyptians will know 60 that I am the Lord when I have gained my honor 61 because of Pharaoh, his chariots, and his horsemen.”
14:19 The angel of God, who was going before the camp of Israel, moved and went behind them, and the pillar 62 of cloud moved from before them and stood behind them. 14:20 It came between the Egyptian camp and the Israelite camp; it was a dark cloud 63 and it lit up the night so that one camp did not come near the other 64 the whole night. 65 14:21 Moses stretched out his hand toward the sea, and the Lord drove the sea apart 66 by a strong east wind all that night, and he made the sea into dry land, and the water was divided. 14:22 So the Israelites went through the middle of the sea on dry ground, the water forming a wall 67 for them on their right and on their left.
14:23 The Egyptians chased them and followed them into the middle of the sea – all the horses of Pharaoh, his chariots, and his horsemen. 14:24 In the morning watch 68 the Lord looked down 69 on the Egyptian army 70 through the pillar of fire and cloud, and he threw the Egyptian army 71 into a panic. 72 14:25 He jammed 73 the wheels of their chariots so that they had difficulty driving, 74 and the Egyptians said, “Let’s flee 75 from Israel, for the Lord fights 76 for them against Egypt!”
14:26 The Lord said to Moses, “Extend your hand toward the sea, so that the waters may flow 77 back on the Egyptians, on their chariots, and on their horsemen!” 14:27 So Moses extended his hand toward the sea, and the sea returned to its normal state 78 when the sun began to rise. 79 Now the Egyptians were fleeing 80 before it, but the Lord overthrew 81 the Egyptians in the middle of the sea. 14:28 The water returned and covered the chariots and the horsemen and all the army of Pharaoh that was coming after the Israelites into the sea 82 – not so much as one of them survived! 83 14:29 But the Israelites walked on dry ground in the middle of the sea, the water forming a wall for them on their right and on their left. 14:30 So the Lord saved 84 Israel on that day from the power 85 of the Egyptians, and Israel saw the Egyptians dead 86 on the shore of the sea. 14:31 When Israel saw 87 the great power 88 that the Lord had exercised 89 over the Egyptians, they 90 feared the Lord, and they believed in 91 the Lord and in his servant Moses. 92
[13:18] 1 tn The Hebrew term יַם־סוּף (Yam Suf) cannot be a genitive (“wilderness of the Red Sea”) because it follows a noun that is not in construct; instead, it must be an adverbial accusative, unless it is simply joined by apposition to “the wilderness” – the way to the wilderness [and] to the Red Sea (B. S. Childs, Exodus [OTL], 217).
[13:18] sn The translation of this name as “Red Sea” comes from the sea’s Greek name in the LXX and elsewhere. The Red Sea on today’s maps is farther south, below the Sinai Peninsula. But the title Red Sea in ancient times may very well have covered both the Gulf of Suez and the Gulf of Aqaba (see Deut 1:1; 1 Kgs 9:26). The name “Sea of Reeds” in various English versions (usually in the form of a marginal note) and commentaries reflects the meaning of the Hebrew word סוּף a word for reedy water plants (Exod 2:3, 5; Isa 19:6; Jonah 2:6 [Eng. v. 5]) that may have a connection with an Egyptian word used for papyrus and other marsh plants. On this basis some have taken the term Yam Suph as perhaps referring to Lake Menzaleh or Lake Ballah, which have abundant reeds, north of the extension of the Red Sea on the western side of Sinai. Whatever exact body of water is meant, it was not merely a marshy swamp that the people waded through, but a body of water large enough to make passage impossible without divine intervention, and deep enough to drown the Egyptian army. Lake Menzaleh has always been deep enough to preclude passage on foot (E. H. Merrill, Kingdom of Priests, 66). Among the many sources dealing with the geography, see B. F. Batto, “The Reed Sea: Requiescat in Pace,” JBL 102 (1983): 27-35; M. Waxman, “I Miss the Red Sea,” Conservative Judaism 18 (1963): 35-44; G. Coats, “The Sea Tradition in the Wilderness Theme: A Review,” JSOT 12 (1979): 2-8; and K. A. Kitchen, On the Reliability of the Old Testament, 261-63.
[13:18] 2 tn The term חֲמֻשִׁים (khamushim) is placed first for emphasis; it forms a circumstantial clause, explaining how they went up. Unfortunately, it is a rare word with uncertain meaning. Most translations have something to do with “in battle array” or “prepared to fight” if need be (cf. Josh 1:14; 4:12). The Targum took it as “armed with weapons.” The LXX had “in the fifth generation.” Some have opted for “in five divisions.”
[13:19] 4 tn Heb “solemnly swear, saying” (so NASB). The construction uses the Hiphil infinitive absolute with the Hiphil perfect to stress that Joseph had made them take a solemn oath to carry his bones out of Egypt. “Saying” introduces the content of what Joseph said.
[13:19] 6 tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows in the sequence of the imperfect tense before it, and so is equal to an imperfect of injunction (because of the solemn oath). Israel took Joseph’s bones with them as a sign of piety toward the past and as a symbol of their previous bond with Canaan (B. Jacob, Exodus, 380).
[13:21] 7 sn God chose to guide the people with a pillar of cloud in the day and one of fire at night, or, as a pillar of cloud and fire, since they represented his presence. God had already appeared to Moses in the fire of the bush, and so here again is revelation with fire. Whatever the exact nature of these things, they formed direct, visible revelations from God, who was guiding the people in a clear and unambiguous way. Both clouds and fire would again and again represent the presence of God in his power and majesty, guiding and protecting his people, by judging their enemies.
[14:1] 11 sn The account recorded in this chapter is one of the best known events in all of Scripture. In the argument of the book it marks the division between the bondage in Egypt and the establishment of the people as a nation. Here is the deliverance from Egypt. The chapter divides simply in two, vv. 1-14 giving the instructions, and vv. 15-31 reporting the victory. See among others, G. Coats, “History and Theology in the Sea Tradition,” ST 29 (1975): 53-62); A. J. Ehlen, “Deliverance at the Sea: Diversity and Unity in a Biblical Theme,” CTM 44 (1973): 168-91; J. B. Scott, “God’s Saving Acts,” The Presbyterian Journal 38 (1979): 12-14; W. Wifall, “The Sea of Reeds as Sheol,” ZAW 92 (1980): 325-32.
[14:2] 12 tn The two imperfects follow the imperative and therefore express purpose. The point in the verses is that Yahweh was giving the orders for the direction of the march and the encampment by the sea.
[14:2] 13 sn The places have been tentatively identified. W. C. Kaiser summarizes the suggestions that Pi-Hahiroth as an Egyptian word may mean “temple of the [Syrian god] Hrt” or “The Hir waters of the canal” or “The Dwelling of Hator” (“Exodus,” EBC 2:387; see the literature on these names, including C. DeWit, The Date and Route of the Exodus, 17).
[14:3] 15 sn The word translated “wandering around confused” indicates that Pharaoh thought the Israelites would be so perplexed and confused that they would not know which way to turn in order to escape – and they would never dream of crossing the sea (S. R. Driver, Exodus, 115).
[14:4] 18 tn The form is וְאִכָּבְדָה (vÿ’ikkavÿda), the Niphal cohortative; coming after the perfect tenses with vav (ו) consecutives expressing the future, this cohortative indicates the purpose of the hardening and chasing. Yahweh intended to gain glory by this final and great victory over the strength of Pharaoh. There is irony in this expression since a different form of the word was used frequently to describe Pharaoh’s hard heart. So judgment will not only destroy the wicked – it will reveal the glory and majesty of the sovereignty of God.
[14:7] 30 tn The word שָׁלִשִׁם (shalishim) means “officers” or some special kind of military personnel. At one time it was taken to mean a “three man chariot,” but the pictures of Egyptian chariots only show two in a chariot. It may mean officers near the king, “men of the third rank” (B. Jacob, Exodus, 394). So the chariots and the crew represented the elite. See the old view by A. E. Cowley that linked it to a Hittite word (“A Hittite Word in Hebrew,” JTS 21 : 326), and the more recent work by P. C. Craigie connecting it to Egyptian “commander” (“An Egyptian Expression in the Song of the Sea: Exodus XV.4,” VT 20 : 85).
[14:8] 31 tn Heb “with a high hand”; the expression means “defiantly,” “boldly,” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver a blow (Job 38:15). So the narrative here builds tension between these two resolute forces.
[14:10] 35 tn The construction uses הִנֵּה (hinneh) with the participle, traditionally rendered “and behold, the Egyptians were marching after them.” The deictic particle calls attention in a dramatic way to what was being seen. It captures the surprise and the sudden realization of the people.
[14:10] 37 sn Their cry to the
[14:11] 38 sn B. Jacob (Exodus, 396-97) notes how the speech is overly dramatic and came from a people given to using such exaggerations (Num 16:14), even using a double negative. The challenge to Moses brings a double irony. To die in the desert would be without proper burial, but in Egypt there were graves – it was a land of tombs and graves! Gesenius notes that two negatives in the sentence do not nullify each other but make the sentence all the more emphatic: “Is it because there were no graves…?” (GKC 483 §152.y).
[14:12] 42 sn U. Cassuto (Exodus, 164) explains this statement by the people as follows: “The question appears surprising at first, for we have not read previously that such words were spoken to Moses. Nor is the purport of the protest of the Israelite foremen (v 21 [5:21]) identical with that of the words uttered now. However, from a psychological standpoint the matter can be easily explained. In the hour of peril the children of Israel remember that remonstrance, and now it seems to them that it was of a sharper character and flowed from their foresight, and that the present situation justifies it, for death awaits them at this moment in the desert.” This declaration that “we told you so,” born of fright, need not have been strictly accurate or logical.
[14:12] 44 tn Since Hebrew does not use quotation marks to indicate the boundaries of quotations, there is uncertainty about whether the Israelites’ statement in Egypt includes the end of v. 12 or consists solely of “leave us alone so that we can serve the Egyptians.” In either case, the command to Moses to leave them alone rested on the assumption, spoken or unspoken, that serving Egypt would be less risky than what Moses was proposing. Now with the Egyptian army on the horizon, the Israelites are sure that their worst predictions are about to take place.
[14:13] 50 tn The construction uses a verbal hendiadys consisting of a Hiphil imperfect (“you will not add”) and a Qal infinitive construct with a suffix (“to see them”) – “you will no longer see them.” Then the clause adds “again, for ever.”
[14:13] sn U. Cassuto (Exodus, 164) notes that the antithetical parallelism between seeing salvation and seeing the Egyptians, as well as the threefold repetition of the word “see” cannot be accidental; so too the alliteration of the last three words beginning with ayin (ע).
[14:14] 52 tn The imperfect tense needs to be interpreted in contrast to all that Yahweh will be doing. It may be given a potential imperfect nuance (as here), or it may be obligatory to follow the command to stand firm: “you must be still.”
[14:15] 53 tn The text literally says, “speak to the Israelites that they may journey.” The intent of the line, using the imperative with the subordinate jussive or imperfect expressing purpose is that the speaking is the command to move.
[14:16] 55 tn The imperfect (or jussive) with the vav (ו) is sequential, coming after the series of imperatives instructing Moses to divide the sea; the form then gives the purpose (or result) of the activity – “that they may go.”
[14:17] 57 tn The form again is the imperfect tense with vav (ו) to express the purpose or the result of the hardening. The repetition of the verb translated “come” is interesting: Moses is to divide the sea in order that the people may cross, but God will harden the Egyptians’ hearts in order that they may follow.
[14:18] 60 tn The construction is unusual in that it says, “And Egypt will know.” The verb is plural, and so “Egypt” must mean “the Egyptians.” The verb is the perfect tense with the vav consecutive, showing that this recognition or acknowledgment by Egypt will be the result or purpose of the defeat of them by God.
[14:18] 61 tn The form is בְּהִכָּבְדִי (bÿhikkavÿdi), the Niphal infinitive construct with a preposition and a suffix. For the suffix on a Niphal, see GKC 162-63 §61.c. The word forms a temporal clause in the line.
[14:19] 62 sn B. Jacob (Exodus, 400-401) makes a good case that there may have been only one pillar, one cloud; it would have been a dark cloud behind it, but in front of it, shining the way, a pillar of fire. He compares the manifestation on Sinai, when the mountain was on fire but veiled by a dark cloud (Deut 4:11; 5:22). See also Exod 13:21; Num 14:14; Deut 1:33; Neh 9:12, 19; Josh 24:7; Pss 78:14; 105:39.
[14:20] 63 tn The two nouns “cloud” and “darkness” form a nominal hendiadys: “and it was the cloud and the darkness” means “and it was the dark cloud.” Perhaps this is what the Egyptians saw, preventing them from observing Moses and the Israelites.
[14:20] 65 tc The LXX reads very differently at the end of this verse: “and there was darkness and blackness and the night passed.” B. S. Childs (Exodus [OTL], 218) summarizes three proposals: (1) One takes the MT as it stands and explains it along the lines of the Targum and Jewish exegesis, that there was one cloud that was dark to one group and light to the other. (2) Another tries to reconstruct a verb from the noun “darkness” or make some use of the Greek verb. (3) A third seeks a different meaning for the verb “lit,” “gave light” by comparative philology, but no consensus has been reached. Given that there is no easy solution apart from reconstructing the text, and given that the MT can be interpreted as it is, the present translation follows the MT.
[14:21] 66 tn Or “drove the sea back” (NIV, NCV, NRSV, TEV). The verb is simply the Hiphil of הָלַךְ (halakh, “to walk, go”). The context requires that it be interpreted along the lines of “go back, go apart.”
[14:22] sn S. R. Driver (Exodus, 119), still trying to explain things with natural explanations, suggests that a northeast wind is to be thought of (an east wind would be directly in their face he says), such as a shallow ford might cooperate with an ebb tide in keeping a passage clear. He then quotes Dillmann about the “wall” of water: “A very summary poetical and hyperbolical (xv. 8) description of the occurrence, which at most can be pictured as the drying up of a shallow ford, on both sides of which the basin of the sea was much deeper, and remained filled with water.” There is no way to “water down” the text to fit natural explanations; the report clearly shows a miraculous work of God making a path through the sea – a path that had to be as wide as half a mile in order for the many people and their animals to cross between about 2:00 a.m. and 6:00 a.m. (W. C. Kaiser, Jr., “Exodus,” EBC 2:389). The text does not say that they actually only started across in the morning watch, however.
[14:24] 68 tn The night was divided into three watches of about four hours each, making the morning watch about 2:00-6:00 a.m. The text has this as “the watch of the morning,” the genitive qualifying which of the night watches was meant.
[14:24] 69 tn This particular verb, שָׁקַף (shaqaf) is a bold anthropomorphism: Yahweh looked down. But its usage is always with some demonstration of mercy or wrath. S. R. Driver (Exodus, 120) suggests that the look might be with fiery flashes to startle the Egyptians, throwing them into a panic. Ps 77:17-19 pictures torrents of rain with lightning and thunder.
[14:25] 73 tn The word in the text is וַיָּסַר (vayyasar), which would be translated “and he turned aside” with the sense perhaps of removing the wheels. The reading in the LXX, Smr, and Syriac suggests a root אָסַר (’asar, “to bind”). The sense here might be “clogged – presumably by their sinking in the wet sand” (S. R. Driver, Exodus, 120).
[14:25] 74 tn The clause is וַיְנַהֲגֵהוּ בִּכְבֵדֻת (vaynahagehu bikhvedut). The verb means “to drive a chariot”; here in the Piel it means “cause to drive.” The suffix is collective, and so the verbal form can be translated “and caused them to drive.” The idea of the next word is “heaviness” or “hardship”; it recalls the previous uses of related words to describe Pharaoh’s heart. Here it indicates that the driving of the crippled chariots was with difficulty.
[14:25] 75 tn The cohortative has the hortatory use here, “Let’s flee.” Although the form is singular, the sense of it is plural and so hortatory can be used. The form is singular to agree with the singular subject, “Egypt,” which obviously means the Egyptian army. The word for “flee” is used when someone runs from fear of immanent danger and is a different word than the one used in 14:5.
[14:27] 78 tn The Hebrew term לְאֵיתָנוֹ (lÿ’etano) means “to its place,” or better, “to its perennial state.” The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level.
[14:27] 80 tn The clause begins with the disjunctive vav (ו) on the noun, signaling either a circumstantial clause or a new beginning. It could be rendered, “Although the Egyptians…Yahweh…” or “as the Egyptians….”
[14:30] 84 tn The Hebrew term וַיּוֹשַׁע (vayyosha’) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.
[14:31] 88 tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them.
[14:31] sn S. R. Driver says that the belief intended here is not simply a crediting of a testimony concerning a person or a thing, but a laying firm hold morally on a person or a thing (Exodus, 122). Others take the Hiphil sense to be declarative, and that would indicate a considering of the object of faith trustworthy or dependable, and therefore to be acted on. In this passage it does not mean that here they came to faith, but that they became convinced that he would save them in the future.
[14:31] 92 sn Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT – the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles – if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.