Bible Study: Exodus 14

The LORD’s Victory at the Red Sea

Moses holds his staff out over the red sea as it begins to split. Exodus 14 Generated with AI using Microsoft Designer

Introduction

Title

The LORD’s Victory at the Red Sea

This title captures the main event and theme of the chapter, which is the miraculous deliverance of the Israelites from the pursuing Egyptians by the power and grace of the LORD.

Summary

Exodus 14 continues the narrative of the exodus of the Israelites from Egypt, which began in chapter 12. The chapter can be divided into three main sections:

• Verses 1–14: The Israelites are trapped by the Red Sea as Pharaoh and his army chase after them. The Israelites panic and complain to Moses, but Moses tells them to stand still and see the salvation of the LORD.
• Verses 15–29: The LORD instructs Moses to stretch out his rod over the sea, and the LORD causes the sea to split, creating a dry path for the Israelites to cross. The pillar of cloud and fire moves behind the Israelites, creating a barrier between them and the Egyptians. The Egyptians follow the Israelites into the sea, but the LORD confuses and hinders them. The LORD tells Moses to stretch out his rod again, and the sea returns to its normal state, drowning the Egyptians.
• Verses 30–31: The Israelites see the great work that the LORD has done, and they fear and believe in the LORD and in Moses.

The chapter is a pivotal point in the history of Israel and the revelation of God. It demonstrates the following truths:

• The LORD is the sovereign and faithful God who fulfills His promises and covenant with His people. He had promised to Abraham, Isaac, and Jacob that He would make them a great nation and give them the land of Canaan (Genesis 12:1–3; 15:13–21; 26:2–5; 28:13–15). He had also promised to Moses that He would deliver the Israelites from Egypt and bring them to the land flowing with milk and honey (Exodus 3:7–10; 6:2–8). The exodus and the crossing of the Red Sea are the fulfillment of these promises and the beginning of the formation of Israel as a nation and a holy people for God (Exodus 19:3–6).
• The LORD is the supreme and incomparable God who defeats the enemies of His people and displays His glory to the nations. He had declared to Pharaoh that He would show His power and make His name known in all the earth (Exodus 9:16). He had also told Moses that He would harden Pharaoh’s heart and gain honor over him and his army (Exodus 14:4, 17). The plagues and the drowning of the Egyptians are the judgment of God on the oppressors of His people and the false gods of Egypt (Exodus 12:12; 15:11). They are also the testimony of God’s greatness and salvation to the Israelites and to the surrounding peoples (Exodus 14:31; 15:14–16; Joshua 2:9–11).
• The LORD is the gracious and merciful God who saves His people by His power and grace alone. He had chosen Israel not because of their merit or strength, but because of His love and faithfulness (Deuteronomy 7:6–8). He had redeemed them from slavery and death by the blood of the Passover lamb (Exodus 12:13, 23, 27). He had led them by the pillar of cloud and fire, and provided for their needs in the wilderness (Exodus 13:21–22; 15:22–27; 16:1–36). He had delivered them from the Egyptians by the miracle of the Red Sea, not by their own effort or wisdom (Exodus 14:13–14, 30). He had shown them His holiness and His covenant, and called them to obey His voice and keep His commandments (Exodus 19:5–6; 20:1–17).

The chapter is also a foreshadowing and a type of the greater salvation that God has accomplished in Christ. The apostle Paul compares the crossing of the Red Sea to the baptism of believers into Christ (1 Corinthians 10:1–2). Just as the Israelites were delivered from the bondage of Egypt and the wrath of God by the blood of the lamb and the water of the sea, so the believers are delivered from the bondage of sin and the wrath of God by the blood of Christ and the water of baptism. Just as the Israelites were led by the cloud and fire, and fed by the manna and the water from the rock, so the believers are led by the Holy Spirit, and fed by the Word of God and the living water of Christ. Just as the Israelites were brought into the covenant and the law of God, and prepared for the inheritance of the land, so the believers are brought into the new covenant and the law of Christ, and prepared for the inheritance of the kingdom of God.

Important verses and their explanations

There are many important verses in Exodus 14, but here are three that stand out:

• Exodus 14:13–14: And Moses said to the people, “Do not be afraid. Stand still, and see the salvation of the LORD, which He will accomplish for you today. For the Egyptians whom you see today, you shall see again no more forever. The LORD will fight for you, and you shall hold your peace.” These verses are the words of faith and encouragement that Moses spoke to the Israelites when they were terrified and hopeless. They reveal the attitude and the action that God’s people should have when they face trials and enemies: to trust in God, to wait for His intervention, to witness His deliverance, and to be silent before His majesty.
• Exodus 14:21–22: Then Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea into dry land, and the waters were divided. So the children of Israel went into the midst of the sea on the dry ground, and the waters were a wall to them on their right hand and on their left. These verses are the description of the miracle that God performed through Moses to save the Israelites and to destroy the Egyptians. They show the power and the sovereignty of God over nature and history, and His ability to create a way where there seems to be no way. They also show the obedience and the courage of the Israelites to follow Moses and to walk through the sea, trusting in God’s protection and provision.
• Exodus 14:31: Thus Israel saw the great work which the LORD had done in Egypt; so the people feared the LORD, and believed the LORD and His servant Moses. This verse is the summary of the response of the Israelites to the work of God. They saw, they feared, and they believed. They saw the evidence of God’s power and grace. They feared the reverence and awe of God’s holiness and justice. They believed the trust and confidence of God’s faithfulness and goodness. They also acknowledged the authority and the leadership of Moses, whom God had appointed and used as His instrument and mediator.

Commentary on Exodus 14

The Pursuit of Pharaoh’s Army (Exodus 14:1–9)

In this section, we see how God orchestrated the events to bring about a confrontation between Pharaoh and the Israelites at the Red Sea. God instructed Moses to lead the Israelites to a seemingly vulnerable position, where they would be trapped by the sea and the mountains, and where Pharaoh would think that they were lost and confused. God did this to harden Pharaoh’s heart and to lure him into pursuing the Israelites, so that God could display His power and glory over him and his army, and so that the Egyptians and the Israelites would know that He is the LORD.

Pharaoh, who had reluctantly let the Israelites go after the tenth plague, changed his mind and regretted losing his slave labor. He mobilized his army, including six hundred choice chariots and captains over every one of them, and chased after the Israelites. He caught up with them as they were camping by the sea, near Pi Hahiroth and Baal Zephon. The Israelites, who had left Egypt with boldness and confidence, now faced a formidable enemy and a seemingly impossible situation.

This section shows us the following lessons:

• God is in control of all the circumstances and the hearts of the people. He can use them to accomplish His purposes and to reveal His character. He can turn the plans of the wicked against themselves, and He can use the trials of the righteous to test and strengthen their faith.
• God sometimes leads His people to difficult and dangerous situations, not to harm them, but to help them. He does this to show them His power and grace, to teach them to trust and obey Him, and to prepare them for greater blessings and challenges ahead.
• God’s people should not be afraid or dismayed by the enemies and obstacles they face, but they should remember God’s promises and presence with them. They should also not be presumptuous or complacent by the victories and freedoms they enjoy, but they should be vigilant and faithful to God’s commands.

The Crossing of the Red Sea (Exodus 14:10–29)

In this section, we see how God delivered the Israelites from the Egyptians by the miracle of the Red Sea. The Israelites, who saw the Egyptians approaching, were terrified and cried out to the LORD. They also complained to Moses, accusing him of bringing them out of Egypt to die in the wilderness. They said that it would have been better for them to serve the Egyptians than to die in the desert.

Moses, who had faith in God and His word, tried to calm and encourage the people. He told them not to be afraid, but to stand still and see the salvation of the LORD. He assured them that the LORD would fight for them, and that they would never see the Egyptians again. He also told them to be silent and to stop grumbling.

The LORD then spoke to Moses and told him to stretch out his rod over the sea, and to command the Israelites to move forward. The LORD also said that He would harden the hearts of the Egyptians, and that He would gain honor over them. The LORD then moved the pillar of cloud and fire from before the Israelites to behind them, creating a barrier of darkness and light between them and the Egyptians.

Moses obeyed the LORD and stretched out his rod over the sea. The LORD caused a strong east wind to blow all night, and the sea parted, forming a dry path for the Israelites to cross. The waters were like walls on their right and left. The Israelites went through the sea on dry ground, with the cloud and fire behind them.

The Egyptians, who saw the Israelites escaping, followed them into the sea, with all their horses, chariots, and soldiers. The LORD then intervened and caused confusion and panic among the Egyptians. He made their chariot wheels swerve and jam, and He slowed them down. He also fought against them with the cloud and fire, and with thunder and lightning. The Egyptians realized that the LORD was fighting for the Israelites, and they tried to flee from the sea.

The LORD then told Moses to stretch out his rod over the sea again, and the sea returned to its normal state. The waters covered the Egyptians and their chariots, and none of them survived. The LORD saved the Israelites from the hand of the Egyptians, and the Israelites saw the dead bodies of the Egyptians on the shore.

This section shows us the following lessons:

• God is the source and the giver of salvation. He saves His people by His power and grace alone, not by their merit or effort. He saves them from their enemies and from His wrath, and He saves them for His glory and for their good.
• God is the master and the maker of nature. He can change and control the natural elements and forces, and He can use them to serve His purposes and to show His wonders. He can create a way where there seems to be no way, and He can close a way where there seems to be a way.
• God’s people should respond to His salvation with faith and obedience. They should listen to His voice and follow His guidance, even when they do not understand or see the outcome. They should also cooperate with His work and use the means He provides, such as the rod of Moses and the wind of the sea.
• God’s enemies should fear and flee from His judgment. They should not harden their hearts or resist His will, for they will not prevail against Him. They should not pursue or oppress His people, for they will not harm them. They should acknowledge and submit to His sovereignty, for He is the LORD.

The Response of the Israelites (Exodus 14:30–31)

In this section, we see how the Israelites reacted to the work of God. They saw the great work that the LORD had done in Egypt, and they feared the LORD. They had a sense of awe and reverence for God’s holiness and justice, and they realized His power and grace. They also believed the LORD and His servant Moses. They had a trust and confidence in God’s faithfulness and goodness, and they recognized His authority and leadership. They were ready to follow Him and to worship Him.

This section shows us the following lessons:

• God’s work should produce in His people a fear and a faith. A fear that respects and honors Him, and a faith that trusts and obeys Him. A fear that keeps them from sinning and displeasing Him, and a faith that keeps them from doubting and disobeying Him. A fear that drives them to His mercy and grace, and a faith that draws them to His love and truth.
• God’s work should also produce in His people a gratitude and a praise. A gratitude that acknowledges and thanks Him, and a praise that glorifies and exalts Him. A gratitude that remembers and celebrates His deeds, and a praise that proclaims and declares His name. A gratitude that responds to His gifts, and a praise that rejoices in His presence.

How Exodus 14 Fits into the Broader Biblical Narrative

Exodus 14 is a key chapter in the story of the Bible, as it marks the climax of the exodus and the birth of the nation of Israel. It also foreshadows and illustrates the greater salvation that God has accomplished in Christ for His people.

• Exodus 14 shows how God fulfilled His promises and covenant with Abraham, Isaac, and Jacob, to make them a great nation and to give them the land of Canaan. It also shows how God prepared His people for the giving of the law and the building of the tabernacle at Mount Sinai, and for the conquest and the settlement of the promised land under Joshua. Exodus 14 is the foundation of the history and the identity of Israel as God’s chosen and redeemed people.
• Exodus 14 also shows how God displayed His power and glory over the enemies of His people and the false gods of the nations. It also shows how God revealed His name and character to the Israelites and to the surrounding peoples. Exodus 14 is the basis of the testimony and the witness of Israel as God’s holy and royal priesthood.
• Exodus 14 also shows how God saved His people by His grace and mercy alone, not by their works or worthiness. It also shows how God called His people to faith and obedience, and to worship and service. Exodus 14 is the model and the pattern of the relationship and the covenant between God and His people.
• Exodus 14 also foreshadows and illustrates how God has accomplished a greater salvation in Christ for His people. Just as the Israelites were delivered from the bondage of Egypt and the wrath of God by the blood of the Passover lamb and the water of the sea, so the believers are delivered from the bondage of sin and the wrath of God by the blood of Christ and the water of baptism. Just as the Israelites were led by the cloud and fire, and fed by the manna and the water from the rock, so the believers are led by the Holy Spirit, and fed by the Word of God and the living water of Christ. Just as the Israelites were brought into the covenant and the law of God, and prepared for the inheritance of the land, so the believers are brought into the new covenant and the law of Christ, and prepared for the inheritance of the kingdom of God. Exodus 14 is a type and a shadow of the gospel and the salvation of Christ.

Outline of Exodus 14

I. The Pursuit of Pharaoh’s Army (Exodus 14:1–9)

• A. God’s Instruction to Moses and Israel (Exodus 14:1–4)
• B. Pharaoh’s Decision and Preparation (Exodus 14:5–6)
• C. Pharaoh’s Pursuit and Overtaking (Exodus 14:7–9)

II. The Crossing of the Red Sea (Exodus 14:10–29)

• A. The Fear and Complaint of the Israelites (Exodus 14:10–12)
• B. The Faith and Encouragement of Moses (Exodus 14:13–14)
• C. The Command and Promise of God (Exodus 14:15–18)
• D. The Protection and Provision of God (Exodus 14:19–22)
• E. The Confusion and Panic of the Egyptians (Exodus 14:23–25)
• F. The Judgment and Destruction of the Egyptians (Exodus 14:26–29)

III. The Response of the Israelites (Exodus 14:30–31)

• A. The Salvation and Deliverance of the Israelites (Exodus 14:30)
• B. The Fear and Belief of the Israelites (Exodus 14:31)

Summary Exegesis of Exodus 14

I. The Pursuit of Pharaoh’s Army (Exodus 14:1–9)

This section narrates how God orchestrated the events to bring about a confrontation between Pharaoh and the Israelites at the Red Sea. The author uses a chiastic structure to emphasize the contrast between God’s sovereignty and Pharaoh’s folly, as well as the irony of Pharaoh’s pursuit and defeat.

• A. God’s Instruction to Moses and Israel (Exodus 14:1–4)

God spoke to Moses and told him to lead the Israelites to a seemingly vulnerable position, where they would be trapped by the sea and the mountains, and where Pharaoh would think that they were lost and confused. God did this to harden Pharaoh’s heart and to lure him into pursuing the Israelites, so that God could display His power and glory over him and his army, and so that the Egyptians and the Israelites would know that He is the LORD. The author uses the divine name YHWH (the LORD) four times in this section, indicating God’s personal and covenantal relationship with His people, as well as His self-revelation and self-exaltation. The author also uses the verb “to say” (amar) three times, indicating God’s authority and direction over the situation.

• B. Pharaoh’s Decision and Preparation (Exodus 14:5–6)

Pharaoh, who had reluctantly let the Israelites go after the tenth plague, changed his mind and regretted losing his slave labor. He mobilized his army, including six hundred choice chariots and captains over every one of them, and chased after the Israelites. The author uses the verb “to harden” (qashah) to describe Pharaoh’s heart, indicating his stubbornness and rebellion against God. The author also uses the term “chariot” (rekeb) six times in this section, indicating Pharaoh’s military strength and pride.

• C. Pharaoh’s Pursuit and Overtaking (Exodus 14:7–9)

Pharaoh caught up with the Israelites as they were camping by the sea, near Pi Hahiroth and Baal Zephon. The author uses the verb “to pursue” (radaph) four times in this section, indicating Pharaoh’s aggression and determination. The author also uses the term “camp” (hanah) three times in this section, indicating the Israelites’ vulnerability and exposure. The author also mentions the names of the places where the Israelites camped, indicating the historical and geographical accuracy of the account.

II. The Crossing of the Red Sea (Exodus 14:10–29)

This section narrates how God delivered the Israelites from the Egyptians by the miracle of the Red Sea. The author uses a dramatic and descriptive style to portray the emotions and actions of the characters, as well as the supernatural and spectacular intervention of God. The author also uses several key words and phrases to highlight the themes and messages of the section, such as “salvation” (yeshuah), “hand” (yad), “sea” (yam), “dry ground” (yabbashah), and “the LORD fought” (YHWH nilham).

• A. The Fear and Complaint of the Israelites (Exodus 14:10–12)

The Israelites, who saw the Egyptians approaching, were terrified and cried out to the LORD. They also complained to Moses, accusing him of bringing them out of Egypt to die in the wilderness. They said that it would have been better for them to serve the Egyptians than to die in the desert. The author uses the verb “to see” (raah) three times in this section, indicating the Israelites’ perception and reaction. The author also uses the verb “to say” (amar) four times in this section, indicating the Israelites’ expression and attitude. The author also uses the term “Egypt” (mitsrayim) four times in this section, indicating the Israelites’ nostalgia and preference.

• B. The Faith and Encouragement of Moses (Exodus 14:13–14)

Moses, who had faith in God and His word, tried to calm and encourage the people. He told them not to be afraid, but to stand still and see the salvation of the LORD. He assured them that the LORD would fight for them, and that they would never see the Egyptians again. He also told them to be silent and to stop grumbling. The author uses the verb “to say” (amar) three times in this section, indicating Moses’ authority and direction. The author also uses the term “salvation” (yeshuah) in this section, indicating Moses’ confidence and hope. The author also uses the term “the LORD” (YHWH) three times in this section, indicating Moses’ faith and reverence.

• C. The Command and Promise of God (Exodus 14:15–18)

The LORD then spoke to Moses and told him to stretch out his rod over the sea, and to command the Israelites to move forward. The LORD also said that He would harden the hearts of the Egyptians, and that He would gain honor over them. The author uses the verb “to say” (amar) four times in this section, indicating God’s authority and direction. The author also uses the term “honor” (kabod) in this section, indicating God’s purpose and goal. The author also uses the term “the Egyptians” (mitsri) four times in this section, indicating God’s target and object.

• D. The Protection and Provision of God (Exodus 14:19–22)

The LORD then moved the pillar of cloud and fire from before the Israelites to behind them, creating a barrier of darkness and light between them and the Egyptians. Moses obeyed the LORD and stretched out his rod over the sea. The LORD caused a strong east wind to blow all night, and the sea parted, forming a dry path for the Israelites to cross. The waters were like walls on their right and left. The Israelites went through the sea on dry ground, with the cloud and fire behind them. The author uses the verb “to go” (halak) four times in this section, indicating the movement and direction of the characters. The author also uses the term “sea” (yam) seven times in this section, indicating the setting and the miracle of the section. The author also uses the term “dry ground” (yabbashah) three times in this section, indicating the contrast and the wonder of the section.

• E. The Confusion and Panic of the Egyptians (Exodus 14:23–25)

The Egyptians, who saw the Israelites escaping, followed them into the sea, with all their horses, chariots, and soldiers. The LORD then intervened and caused confusion and panic among the Egyptians. He made their chariot wheels swerve and jam, and He slowed them down. He also fought against them with the cloud and fire, and with thunder and lightning. The Egyptians realized that the LORD was fighting for the Israelites, and they tried to flee from the sea. The author uses the verb “to see” (raah) three times in this section, indicating the Egyptians’ perception and reaction. The author also uses the term “chariot” (rekeb) four times in this section, indicating the Egyptians’ strength and weakness. The author also uses the term “the LORD fought” (YHWH nilham) in this section, indicating the LORD’s action and intervention.

• F. The Judgment and Destruction of the Egyptians (Exodus 14:26–29)

The LORD then told Moses to stretch out his rod over the sea again, and the sea returned to its normal state. The waters covered the Egyptians and their chariots, and none of them survived. The LORD saved the Israelites from the hand of the Egyptians, and the Israelites saw the dead bodies of the Egyptians on the shore. The author uses the verb “to stretch out” (natah) three times in this section, indicating the obedience and the cooperation of Moses. The author also uses the term “sea” (yam) four times in this section, indicating the setting and the miracle of the section. The author also uses the term “hand” (yad) two times in this section, indicating the instrument and the power of God.

This section shows us the following lessons:

• God is the judge and the destroyer of the wicked. He executes His righteous and holy wrath on those who oppose Him and His people. He does not spare or relent from His judgment, but He consumes and annihilates His enemies. He does not leave any trace or remnant of them, but He wipes them out completely.
• God is the savior and the deliverer of the righteous. He rescues His people from the danger and the death that threaten them. He does not abandon or forsake them, but He preserves and protects them. He does not allow any harm or loss to them, but He brings them out safely and victoriously.
• God’s people should acknowledge and praise God for His judgment and His salvation. They should recognize His justice and His mercy, His severity and His goodness, His wrath and His grace. They should also learn from His judgment and His salvation, and fear Him and trust Him.

III. The Response of the Israelites (Exodus 14:30–31)

This section narrates how the Israelites reacted to the work of God. They saw the great work that the LORD had done in Egypt, and they feared the LORD. They also believed the LORD and His servant Moses. The author uses a simple and concise style to summarize the response and the outcome of the Israelites, as well as the main theme and message of the chapter.

• A. The Salvation and Deliverance of the Israelites (Exodus 14:30)

The author uses the verb “to save” (yasha) in this section, indicating the action and the result of God. The author also uses the term “hand” (yad) in this section, indicating the instrument and the power of God. The author also uses the term “the Egyptians” (mitsri) in this section, indicating the contrast and the enemy of God.

• B. The Fear and Belief of the Israelites (Exodus 14:31)

The author uses the verb “to see” (raah) in this section, indicating the perception and the evidence of the Israelites. The author also uses the verb “to fear” (yare) in this section, indicating the emotion and the reverence of the Israelites. The author also uses the verb “to believe” (aman) in this section, indicating the attitude and the confidence of the Israelites. The author also uses the term “the LORD” (YHWH) three times in this section, indicating the object and the relationship of the Israelites. The author also uses the term “His servant Moses” (avdo mosheh) in this section, indicating the mediator and the leader of the Israelites.

Background and Context

Historical-cultural background

The historical and cultural background of the passage is the following:

• Exodus 14 is part of the larger narrative of the exodus of the Israelites from Egypt, which spans from Exodus 1 to 15. The exodus is one of the foundational events in the history and identity of Israel as God’s chosen and redeemed people. It is also one of the key themes and motifs in the rest of the Bible, especially in the prophets and the psalms, and in the New Testament, where it is seen as a type and a foreshadowing of the greater salvation that God has accomplished in Christ.
• The exodus took place around the 13th or 15th century BC, during the time of the New Kingdom of Egypt, which was a period of political and military expansion and domination in the ancient Near East. The exact date and the identity of the Pharaoh of the exodus are disputed among scholars, but some of the possible candidates are Thutmose III, Amenhotep II, or Ramesses II. The exodus was preceded by a series of ten plagues that God sent upon Egypt to demonstrate His power and judgment over the false gods of Egypt, and to compel Pharaoh to let the Israelites go. The tenth and final plague was the death of the firstborn of every Egyptian household, which was averted for the Israelites who applied the blood of a lamb on their doorposts, as instructed by God through Moses. This was the origin of the Passover festival, which commemorates the deliverance and the redemption of the Israelites by the blood of the lamb.
• The exodus was followed by a journey of the Israelites through the wilderness, where they encountered various challenges and miracles, such as the crossing of the Red Sea, the provision of manna and water, the attack of the Amalekites, and the giving of the law and the covenant at Mount Sinai. The exodus was also the preparation of the Israelites for the conquest and the settlement of the promised land of Canaan, which God had sworn to give to the descendants of Abraham, Isaac, and Jacob.

The historical and cultural background influences the language and the meaning of the passage in the following ways:

• The language of the passage reflects the literary genre and the theological purpose of the exodus narrative, which is a historical and theological account of God’s mighty acts and revelation in history. The language is dramatic and descriptive, using vivid imagery and repetition to portray the emotions and actions of the characters, as well as the supernatural and spectacular intervention of God. The language is also thematic and symbolic, using key words and phrases to highlight the themes and messages of the passage, such as salvation, honor, fear, belief, hand, sea, dry ground, and the LORD fought.
• The meaning of the passage is shaped by the historical and cultural context of the exodus, which is the context of oppression and liberation, of judgment and mercy, of covenant and law, of faith and obedience, of promise and fulfillment. The meaning of the passage is also informed by the broader biblical context of the exodus, which is the context of creation and redemption, of sin and grace, of election and mission, of kingdom and glory, of typology and fulfillment.

The social norms and practices that this chapter highlights about the time period it was written in are the following:

• The chapter highlights the social and political structure of ancient Egypt, which was a highly centralized and hierarchical society, ruled by a Pharaoh who was regarded as a divine king and the representative of the gods on earth. The Pharaoh had absolute authority and power over the land and the people, and he was supported by a bureaucracy of officials, priests, and scribes. The Pharaoh also had a large army and a navy, which he used to maintain his control and to expand his territory. The chapter also highlights the social and economic status of the Israelites, who were a minority and a marginalized group in Egypt, enslaved and oppressed by the Egyptians, and forced to work as builders and laborers for the Pharaoh’s projects.
• The chapter also highlights the religious and cultural beliefs and practices of ancient Egypt and ancient Israel, which were in sharp contrast and conflict with each other. The Egyptians were polytheistic and idolatrous, worshipping many gods and goddesses, who were associated with various aspects of nature and life, such as the sun, the river, the animals, the fertility, and the death. The Egyptians also practiced various rituals and ceremonies, such as mummification and burial, to ensure the preservation and the continuation of life after death. The Israelites, on the other hand, were monotheistic and aniconic, worshipping one God, YHWH, who was the creator and the ruler of all things, and who had revealed Himself and His name to them through Moses. The Israelites also practiced various rituals and ceremonies, such as circumcision and Passover, to signify their identity and their relationship with God, and to commemorate His deliverance and His covenant with them.

The extra-biblical sources that shed light on this chapter’s context are the following:

• The archaeological and historical sources that provide evidence and information about the geography and the chronology of the exodus, such as the location and the date of the crossing of the Red Sea, the identity and the reign of the Pharaoh of the exodus, the nature and the extent of the Egyptian empire and influence in the ancient Near East, and the culture and the customs of the ancient Egyptians and the ancient Israelites.
• The literary and religious sources that provide parallels and contrasts to the exodus narrative, such as the ancient Egyptian texts and inscriptions, which record the achievements and the ideology of the Pharaohs and their gods, and the ancient Near Eastern myths and legends, which depict the stories and the beliefs of the neighboring peoples and their gods.

Characters, actions, and motivations

• The LORD: He is the main character and the protagonist of the passage. He is the God of Israel, who has revealed Himself and His name to Moses and the Israelites. He is the sovereign and faithful God who fulfills His promises and covenant with His people. He is the supreme and incomparable God who defeats the enemies of His people and displays His glory to the nations. He is the gracious and merciful God who saves His people by His power and grace alone. His actions and motivations are to deliver His people from the bondage of Egypt, to demonstrate His power and judgment over the false gods of Egypt, to reveal His name and character to the Egyptians and the Israelites, to gain honor and glory over Pharaoh and his army, and to form a nation and a holy people for Himself.
• Moses: He is the secondary character and the mediator of the passage. He is the leader and the representative of the Israelites, whom God has chosen and called to bring His people out of Egypt. He is the servant and the prophet of God, whom God has equipped and empowered to perform signs and wonders before Pharaoh and the Israelites. He is the faithful and the courageous man of God, who obeys God’s commands and encourages God’s people. His actions and motivations are to follow God’s instructions and guidance, to stretch out his rod over the sea, to calm and reassure the Israelites, and to witness God’s salvation and deliverance.
• Pharaoh: He is the antagonist and the enemy of the passage. He is the king of Egypt, who is regarded as a divine ruler and the representative of the gods on earth. He is the oppressor and the tyrant of the Israelites, who refuses to let them go and enslaves them with harsh labor. He is the stubborn and the rebellious man, whose heart is hardened by God and by himself. His actions and motivations are to change his mind and regret letting the Israelites go, to pursue and overtake the Israelites with his army, to follow the Israelites into the sea, and to try to flee from the sea.
• The Israelites: They are the collective character and the recipients of the passage. They are the descendants of Abraham, Isaac, and Jacob, whom God has chosen and blessed. They are the slaves and the oppressed of the Egyptians, whom God has heard and seen. They are the fearful and the complaining people, who doubt and question God and Moses. They are also the saved and the delivered people, who see and experience God’s power and grace. Their actions and motivations are to cry out to the LORD, to complain to Moses, to cross the sea on dry ground, and to fear and believe the LORD and His servant Moses.
• The Egyptians: They are the collective character and the objects of the passage. They are the inhabitants and the subjects of Egypt, who worship many gods and goddesses. They are the enemies and the oppressors of the Israelites, who chase and attack them. They are the confused and the panicked people, who realize that the LORD is fighting for the Israelites. They are also the judged and the destroyed people, who are drowned by the sea. Their actions and motivations are to pursue the Israelites with their horses and chariots, to follow the Israelites into the sea, to try to flee from the sea, and to perish in the sea.

Locations in the passage

• Pi Hahiroth: This is the place where God instructed Moses to lead the Israelites to camp by the sea. The exact location of this place is uncertain, but some scholars suggest that it was near the northern end of the Gulf of Suez, or near the southern end of the Bitter Lakes. The name Pi Hahiroth means “mouth of the gorges” or “place where sedge grows” in Hebrew. The significance of this location is that it was a strategic and symbolic place for God to trap the Israelites and to lure the Egyptians, and to display His power and salvation by parting the sea.
• Migdol: This is the place near which the Israelites camped by the sea. The exact location of this place is also uncertain, but some scholars suggest that it was a fortress or a watchtower on the eastern border of Egypt, or a town near the Mediterranean coast. The name Migdol means “tower” or “fortress” in Hebrew. The significance of this location is that it was a place of defense and security for the Egyptians, but also a place of witness and testimony for the Israelites and the surrounding nations.
• Baal Zephon: This is the place opposite which the Israelites camped by the sea. The exact location of this place is also uncertain, but some scholars suggest that it was a mountain or a hill on the eastern shore of the sea, or a sanctuary of a Canaanite god on the western shore of the sea. The name Baal Zephon means “lord of the north” or “lord of darkness” in Canaanite. The significance of this location is that it was a place of worship and authority for the Canaanites, but also a place of challenge and confrontation for the LORD.

Themes and topics

Main themes or sub-themes

God’s power and authority: This theme is evident throughout the passage, as God demonstrates His sovereignty and supremacy over nature, history, and the gods of Egypt. He orchestrates the events to fulfill His promises and to reveal His name. He performs the miracle of the Red Sea, which is a display of His creative and destructive power. He saves His people and judges His enemies by His mighty hand. He gains honor and glory over Pharaoh and his army, and makes Himself known to the Egyptians and the Israelites. Some of the verses that support this theme are:

• Exodus 14:4: And I will harden Pharaoh’s heart, so that he will pursue them; and I will gain honor over Pharaoh and over all his army, that the Egyptians may know that I am the LORD. And they did so.
• Exodus 14:18: Then the Egyptians shall know that I am the LORD, when I have gained honor for Myself over Pharaoh, his chariots, and his horsemen.
• Exodus 14:21: Then Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea into dry land, and the waters were divided.
• Exodus 14:27: And Moses stretched out his hand over the sea; and when the morning appeared, the sea returned to its full depth, while the Egyptians were fleeing into it. So the LORD overthrew the Egyptians in the midst of the sea.
• Exodus 14:31: Thus Israel saw the great work which the LORD had done in Egypt; so the people feared the LORD, and believed the LORD and His servant Moses.

Faith and fear: This theme is evident throughout the passage, as the Israelites and the Egyptians experience different kinds of faith and fear in response to God’s work. The Israelites initially have a fear of the Egyptians and a lack of faith in God and Moses. They panic and complain when they see the Egyptians approaching. They doubt God’s plan and purpose for their deliverance. They prefer to go back to Egypt than to face the sea. However, after they witness God’s salvation and judgment, they have a fear of the LORD and a faith in Him and His servant Moses. They have a reverence and awe for God’s holiness and justice. They have a trust and confidence in God’s faithfulness and goodness. They also acknowledge the authority and the leadership of Moses, whom God has appointed and used as His instrument and mediator. The Egyptians, on the other hand, have a false confidence and a disregard for the LORD and His people. They pursue and attack the Israelites, thinking that they are superior and invincible. They ignore the signs and wonders that God has done in Egypt. They harden their hearts and resist God’s will. However, when they see God’s power and intervention, they have a terror and a dread of the LORD and His people. They realize that the LORD is fighting for the Israelites, and they try to flee from the sea. They are overwhelmed and destroyed by the sea, and they perish in God’s wrath. Some of the verses that support this theme are:

• Exodus 14:10: And when Pharaoh drew near, the children of Israel lifted their eyes, and behold, the Egyptians marched after them. So they were very afraid, and the children of Israel cried out to the LORD.
• Exodus 14:11–12: Then they said to Moses, “Because there were no graves in Egypt, have you taken us away to die in the wilderness? Why have you so dealt with us, to bring us up out of Egypt? Is this not the word that we told you in Egypt, saying, ‘Let us alone that we may serve the Egyptians’? For it would have been better for us to serve the Egyptians than that we should die in the wilderness.”
• Exodus 14:13–14: And Moses said to the people, “Do not be afraid. Stand still, and see the salvation of the LORD, which He will accomplish for you today. For the Egyptians whom you see today, you shall see again no more forever. The LORD will fight for you, and you shall hold your peace.”
• Exodus 14:25: And He took off their chariot wheels, so that they drove them with difficulty; and the Egyptians said, “Let us flee from the face of Israel, for the LORD fights for them against the Egyptians.”
• Exodus 14:31: Thus Israel saw the great work which the LORD had done in Egypt; so the people feared the LORD, and believed the LORD and His servant Moses.

Divine guidance and protection: This theme is evident throughout the passage, as God leads and guards His people through the wilderness and the sea. He guides them by the pillar of cloud and fire, which shows them the way and the time to go. He also protects them by the pillar of cloud and fire, which creates a barrier of darkness and light between them and the Egyptians. He commands them to move forward and to cross the sea on dry ground. He also provides them with walls of water on their right and left, which serve as a shield and a weapon for them. He delivers them from the hand of the Egyptians, and brings them safely to the other side. Some of the verses that support this theme are:

• Exodus 14:19: And the Angel of God, who went before the camp of Israel, moved and went behind them; and the pillar of cloud went from before them and stood behind them.
• Exodus 14:20: So it came between the camp of the Egyptians and the camp of Israel. Thus it was a cloud and darkness to the one, and it gave light by night to the other, so that the one did not come near the other all that night.
• Exodus 14:22: So the children of Israel went into the midst of the sea on the dry ground, and the waters were a wall to them on their right hand and on their left.
• Exodus 14:29: But the children of Israel had walked on dry land in the midst of the sea, and the waters were a wall to them on their right hand and on their left.
• Exodus 14:30: So the LORD saved Israel that day out of the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore.

Deliverance and salvation: This theme is evident throughout the passage, as God rescues and redeems His people from the bondage and the death that threaten them. He delivers them from the oppression and the tyranny of the Egyptians, who have enslaved and afflicted them for generations. He also saves them from the danger and the wrath of the Egyptians, who have pursued and attacked them with their army. He frees them from the fear and the doubt that have paralyzed and discouraged them. He also brings them into a new relationship and a new identity with Him, as His chosen and holy people. He makes them a nation and a priesthood for Himself, and prepares them for the inheritance and the destiny that He has promised them. Some of the verses that support this theme are:

• Exodus 14:13: And Moses said to the people, “Do not be afraid. Stand still, and see the salvation of the LORD, which He will accomplish for you today. For the Egyptians whom you see today, you shall see again no more forever.
• Exodus 14:30: So the LORD saved Israel that day out of the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore.
• Exodus 14:31: Thus Israel saw the great work which the LORD had done in Egypt; so the people feared the LORD, and believed the LORD and His servant Moses.
• Exodus 15:2: The LORD is my strength and song, and He has become my salvation; He is my God, and I will praise Him; my father’s God, and I will exalt Him.
• Exodus 15:13: You in Your mercy have led forth the people whom You have redeemed; You have guided them in Your strength to Your holy habitation.

Main argument of the passage

The main argument of the passage is that the LORD is the only true and living God, who has power and authority over all things, and who has delivered and saved His people by His grace and might. The purpose of the argument is to show the contrast and the conflict between the LORD and the gods of Egypt, and between the Israelites and the Egyptians, and to demonstrate the outcome and the result of the exodus, which is the glory of God and the salvation of His people.

Author’s intended meaning

The original author of the passage was Moses, who was the leader and the mediator of the Israelites, and who was an eyewitness and a participant of the events. He wrote the passage as part of the Pentateuch, which is the first five books of the Bible, also known as the Torah or the Law. He wrote the passage to record and to recount the history and the identity of Israel as God’s chosen and redeemed people, and to reveal and to teach the name and the character of God as their covenant Lord and King. He wrote the passage to inspire and to instruct the Israelites and their descendants to remember and to celebrate God’s mighty acts and wonders, and to fear and to obey God’s voice and commandments.

• The original author of the passage was Moses, who was the leader and the mediator of the Israelites, and who was an eyewitness and a participant of the events. He wrote the passage as part of the Pentateuch, which is the first five books of the Bible, also known as the Torah or the Law. He wrote the passage to record and to recount the history and the identity of Israel as God’s chosen and redeemed people, and to reveal and to teach the name and the character of God as their covenant Lord and King. He wrote the passage to inspire and to instruct the Israelites and their descendants to remember and to celebrate God’s mighty acts and wonders, and to fear and to obey God’s voice and commandments.
• The original hearers of the passage were the Israelites and their descendants, who were the recipients and the beneficiaries of the exodus. They heard the passage as part of the oral and the written tradition of their ancestors, and as part of the sacred and the authoritative Scripture of their faith. They heard the passage as a testimony and a witness of God’s power and grace, and as a reminder and a challenge of their responsibility and destiny. They heard the passage as a story and a symbol of their salvation and deliverance, and as a type and a foreshadowing of the greater salvation and deliverance that God would accomplish in Christ.

This passage was included in the book to

• To show the climax and the completion of the exodus, which is the main theme and event of the book. The passage narrates how God delivered His people from the bondage and the death of Egypt, and how He destroyed the power and the pride of Pharaoh and his army. The passage also marks the transition and the preparation of the Israelites for the next stage of their journey, which is the covenant and the law at Mount Sinai.
• To reveal the power and the glory of God, which is the main purpose and message of the book. The passage demonstrates how God displayed His sovereignty and supremacy over nature, history, and the gods of Egypt. The passage also illustrates how God revealed His name and character to the Egyptians and the Israelites, and how He gained honor and recognition for Himself.
• To inspire and instruct the faith and obedience of God’s people, which is the main application and implication of the book. The passage portrays the contrast and the conflict between the faith and fear of the Israelites, and between the faithfulness and the rebellion of the Egyptians. The passage also challenges and encourages the Israelites and their descendants to remember and to celebrate God’s mighty acts and wonders, and to fear and to obey God’s voice and commandments.

Echos and clarifications

The intertextuality of this passage is the following:

• The passage has connections and relations with other parts of Scripture, both within and outside the book of Exodus. The passage refers and relates to the previous events and themes of the book, such as the plagues, the Passover, the pillar of cloud and fire, and the hardening of Pharaoh’s heart. The passage also anticipates and foreshadows the subsequent events and themes of the book, such as the song of Moses, the manna and the water, the Amalekites, and the tabernacle.
• The passage also has connections and relations with other books of the Bible, both in the Old and the New Testaments. The passage is quoted and alluded to by many other biblical writers, especially the prophets and the psalmists, who use it as a paradigm and a symbol of God’s power and salvation. The passage is also typified and fulfilled by Christ and the gospel, who are the ultimate and the greater deliverer and deliverance of God’s people.

The passage alludes or echoes and clarifies earlier passages, and is echoed or developed in later passages, in the following ways:

The passage alludes or echoes and clarifies earlier passages, such as:

• Genesis 1:1–2: The passage echoes the creation account, where God separated the waters and created dry land by His word and Spirit. The passage clarifies that God is the master and the maker of nature, and that He can change and control the natural elements and forces, and use them to serve His purposes and to show His wonders.
• Genesis 15:13–14: The passage alludes to the prophecy that God gave to Abraham, that his descendants would be strangers and oppressed in a foreign land, but that God would judge that nation and bring them out with great possessions. The passage clarifies that God is the source and the giver of salvation, and that He saves His people by His power and grace alone, not by their merit or effort.
• Exodus 3:19–20: The passage alludes to the promise that God gave to Moses, that He would stretch out His hand and strike Egypt with all His wonders, and that He would compel Pharaoh to let His people go. The passage clarifies that God is the judge and the destroyer of the wicked, and that He executes His righteous and holy wrath on those who oppose Him and His people.

The passage is echoed or developed in later passages, such as:

• Psalm 77:16–20: The passage is echoed by the psalmist, who recalls and praises God’s power and salvation at the Red Sea, and who compares it to His guidance and protection in the wilderness. The passage is developed by the psalmist, who applies it to his own situation and experience, and who finds comfort and hope in God’s faithfulness and goodness.
• Isaiah 43:16–21: The passage is echoed by the prophet, who reminds and reassures God’s people of His power and salvation at the Red Sea, and who promises them a new and greater deliverance from their exile and oppression. The passage is developed by the prophet, who expands and transforms the imagery and the meaning of the Red Sea, and who points to the new thing that God will do, which is the redemption and the restoration of His people by His Servant.
• 1 Corinthians 10:1–4: The passage is echoed by the apostle, who refers and relates God’s power and salvation at the Red Sea to the spiritual experience and reality of the believers in Christ. The passage is developed by the apostle, who interprets and applies the Red Sea as a type and a foreshadowing of the baptism and the communion of the believers, and who warns and exhorts them to avoid the sins and the failures of the Israelites in the wilderness.

Phrases used elsewhere

Some other passages of scripture that use the same phrases as contained in this passage are:

Exodus 14:4: And I will harden Pharaoh’s heart, so that he will pursue them; and I will gain honor over Pharaoh and over all his army, that the Egyptians may know that I am the LORD. And they did so.

• This phrase is repeated in Exodus 14:8 and Exodus 14:17, indicating the persistence and the outcome of God’s hardening of Pharaoh’s heart, and the purpose and the result of God’s gaining honor over Pharaoh and his army.
• This phrase is also echoed in Exodus 9:16 and Romans 9:17, indicating the sovereignty and the justice of God in raising up and hardening Pharaoh for His glory and His name’s sake.

Exodus 14:13: And Moses said to the people, “Do not be afraid. Stand still, and see the salvation of the LORD, which He will accomplish for you today. For the Egyptians whom you see today, you shall see again no more forever.

• This phrase is echoed in 2 Chronicles 20:17 and Isaiah 41:10, indicating the faith and the courage that God’s people should have in facing their enemies, and the assurance and the confidence that God’s people should have in God’s deliverance and protection.
• This phrase is also echoed in Hebrews 13:5 and Revelation 21:4, indicating the presence and the promise of God that He will never leave nor forsake His people, and that He will wipe away every tear and sorrow from their eyes.

Exodus 14:14: The LORD will fight for you; you need only to be still.”

• This phrase is echoed in Deuteronomy 1:30 and Joshua 23:10, indicating the power and the victory of God that He will fight for His people and give them the land that He has promised them.
• This phrase is also echoed in Psalm 46:10 and Zechariah 2:13, indicating the sovereignty and the holiness of God that He will be exalted among the nations and in all the earth, and that all flesh should be silent before Him.

Names of God used in this passage

• The LORD (YHWH): This is the most frequently used name of God in this passage, appearing 18 times. This is the personal and covenantal name of God, which He revealed to Moses at the burning bush in Exodus 3:14–15. This name communicates that God is the self-existent and eternal One, who is the source and the sustainer of all things, and who is faithful and unchanging in His character and His promises. This name also communicates that God is the redeemer and the savior of His people, who has brought them out of Egypt and who will bring them into the promised land.
• God (Elohim): This is the second most frequently used name of God in this passage, appearing 11 times. This is the general and common name of God, which is also used for the false gods of the nations. This name communicates that God is the creator and the ruler of all things, who has power and authority over nature, history, and the gods of Egypt. This name also communicates that God is the judge and the protector of His people, who executes His justice and His wrath on His enemies, and who shields and defends His people from harm.
• The Angel of God (Malak Elohim): This is the third name of God in this passage, appearing once in Exodus 14:19. This is the name of the messenger or the representative of God, who is also identified with the pillar of cloud and fire in Exodus 14:19–20. This name communicates that God is the guide and the guardian of His people, who leads them by the cloud and the fire, and who comes between them and the Egyptians. This name also communicates that God is the revealer and the warrior of His people, who shows them His presence and His glory, and who fights for them against the Egyptians.

Key terms

The key terms for Exodus 14 are: the LORD, Pharaoh, Moses, Israelites, Egyptians, sea, chariot, salvation, honor, fear, and belief. These words are key terms because they represent the main characters, events, and themes of the passage, and they impact the meaning and interpretation of the passage in various ways. Some examples and explanations are:

• The LORD (YHWH): This is the personal and covenantal name of God, which He revealed to Moses and the Israelites. This name shows that God is the self-existent and eternal One, who is faithful and unchanging in His character and promises. This name also shows that God is the redeemer and the savior of His people, who has brought them out of Egypt and who will bring them into the promised land. This name is used 18 times in the passage, indicating God’s presence and relationship with His people, as well as His self-revelation and self-exaltation. For example, Exodus 14:4 says, “And I will harden Pharaoh’s heart, so that he will pursue them; and I will gain honor over Pharaoh and over all his army, that the Egyptians may know that I am the LORD. And they did so.” This verse shows that God’s purpose and goal in the exodus is to make Himself known as the LORD, the only true and living God, who has power and authority over all things.
• Pharaoh: This is the title and the name of the king of Egypt, who is regarded as a divine ruler and the representative of the gods on earth. This name shows that Pharaoh is the oppressor and the tyrant of the Israelites, who refuses to let them go and enslaves them with harsh labor. This name also shows that Pharaoh is the stubborn and the rebellious man, whose heart is hardened by God and by himself. This name is used 18 times in the passage, indicating Pharaoh’s role and status as the antagonist and the enemy of the passage, as well as his contrast and conflict with the LORD and His people. For example, Exodus 14:8 says, “And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued the children of Israel; and the children of Israel went out with boldness.” This verse shows that God’s sovereignty and justice in hardening Pharaoh’s heart, and Pharaoh’s aggression and determination in pursuing the Israelites.
• Moses: This is the name of the leader and the representative of the Israelites, whom God has chosen and called to bring His people out of Egypt. This name shows that Moses is the servant and the prophet of God, whom God has equipped and empowered to perform signs and wonders before Pharaoh and the Israelites. This name also shows that Moses is the faithful and the courageous man of God, who obeys God’s commands and encourages God’s people. This name is used 16 times in the passage, indicating Moses’ role and status as the secondary character and the mediator of the passage, as well as his cooperation and communication with God and His people. For example, Exodus 14:13–14 says, “And Moses said to the people, “Do not be afraid. Stand still, and see the salvation of the LORD, which He will accomplish for you today. For the Egyptians whom you see today, you shall see again no more forever. The LORD will fight for you, and you shall hold your peace.”” This verse shows that Moses’ authority and direction over the people, and his faith and hope in God’s salvation and deliverance.
• Israelites: This is the name of the descendants of Abraham, Isaac, and Jacob, whom God has chosen and blessed. This name shows that the Israelites are the slaves and the oppressed of the Egyptians, whom God has heard and seen. This name also shows that the Israelites are the fearful and the complaining people, who doubt and question God and Moses. This name also shows that the Israelites are the saved and the delivered people, who see and experience God’s power and grace. This name is used 12 times in the passage, indicating the Israelites’ role and status as the collective character and the recipients of the passage, as well as their perception and reaction to God’s work. For example, Exodus 14:30–31 says, “So the LORD saved Israel that day out of the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore. Thus Israel saw the great work which the LORD had done in Egypt; so the people feared the LORD, and believed the LORD and His servant Moses.” This verse shows that the Israelites’ salvation and deliverance by the LORD, and their fear and belief in the LORD and His servant Moses.
• Egyptians: This is the name of the inhabitants and the subjects of Egypt, who worship many gods and goddesses. This name shows that the Egyptians are the enemies and the oppressors of the Israelites, who chase and attack them. This name also shows that the Egyptians are the confused and the panicked people, who realize that the LORD is fighting for the Israelites. This name also shows that the Egyptians are the judged and the destroyed people, who are drowned by the sea. This name is used 12 times in the passage, indicating the Egyptians’ role and status as the collective character and the objects of the passage, as well as their contrast and conflict with the LORD and His people. For example, Exodus 14:25 says, “And He took off their chariot wheels, so that they drove them with difficulty; and the Egyptians said, “Let us flee from the face of Israel, for the LORD fights for them against the Egyptians.”” This verse shows that the Egyptians’ confusion and panic caused by the LORD, and their recognition and dread of the LORD and His people.
• Sea: This is the name of the body of water that the Israelites crossed and the Egyptians perished in. This name shows that the sea is the setting and the miracle of the passage, as well as the instrument and the symbol of God’s power and salvation. This name is used 21 times in the passage, indicating the importance and the significance of the sea in the passage, as well as its contrast and transformation by God’s work. For example, Exodus 14:21–22 says, “Then Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea into dry land, and the waters were divided. So the children of Israel went into the midst of the sea on the dry ground, and the waters were a wall to them on their right hand and on their left.” This verse shows that the sea’s parting and returning by the LORD, and the sea’s contrast and wonder for the Israelites and the Egyptians.
• Chariot: This is the name of the vehicle that the Egyptians used to pursue and overtake the Israelites. This name shows that the chariot is the strength and the pride of the Egyptians, as well as the weakness and the folly of the Egyptians. This name is used 18 times in the passage, indicating the role and the status of the chariot in the passage, as well as its contrast and conflict with the LORD and His people. For example, Exodus 14:7 says, “So he made ready his chariot and took his people with him. Also, he took six hundred choice chariots, and all the chariots of Egypt with captains over every one of them.” This verse shows that the chariot’s preparation and mobilization by Pharaoh, and the chariot’s number and quality of the Egyptians.
• Salvation: This is the name of the act and the result of God’s deliverance and rescue of His people from the bondage and the death of Egypt. This name shows that salvation is the main theme and message of the passage, as well as the hope and the confidence of God’s people. This name is used 3 times in the passage, indicating the importance and the significance of salvation in the passage, as well as its contrast and connection with other parts of Scripture. For example, Exodus 14:13 says, “And Moses said to the people, “Do not be afraid. Stand still, and see the salvation of the LORD, which He will accomplish for you today. For the Egyptians whom you see today, you shall see again no more forever.” This verse shows that salvation’s assurance and accomplishment by the LORD, and salvation’s perception and evidence for the people.
• Honor: This is the name of the quality and the goal of God’s display and recognition of His power and glory over Pharaoh and his army. This name shows that honor is the main purpose and motive of God’s work and intervention in the exodus, as well as the contrast and the conflict between God and Pharaoh. This name is used 3 times in the passage, indicating the importance and the significance of honor in the passage, as well as its connection and implication with other parts of Scripture. For example, Exodus 14:4 says, “And I will harden Pharaoh’s heart, so that he will pursue them; and I will gain honor over Pharaoh and over all his army, that the Egyptians may know that I am the LORD. And they did so.” This verse shows that honor’s gain and effect by the LORD, and honor’s contrast and challenge with Pharaoh and his army.
• Fear: This is the name of the emotion and the attitude of the Israelites and the Egyptians in response to God’s work and power. This name shows that fear is the main reaction and outcome of the passage, as well as the difference and the similarity between the Israelites and the Egyptians. This name is used 4 times in the passage, indicating the importance and the significance of fear in the passage, as well as its connection and implication with other parts of Scripture. For example, Exodus 14:10 says, “And when Pharaoh drew near, the children of Israel lifted their eyes, and behold, the Egyptians marched after them. So they were very afraid, and the children of Israel cried out to the LORD.” This verse shows that the Israelites’ fear of the Egyptians and their cry to the LORD. Exodus 14:31 says, “Thus Israel saw the great work which the LORD had done in Egypt; so the people feared the LORD, and believed the LORD and His servant Moses.” This verse shows that the Israelites’ fear of the LORD and their belief in the LORD and His servant Moses. Exodus 14:25 says, “And He took off their chariot wheels, so that they drove them with difficulty; and the Egyptians said, “Let us flee from the face of Israel, for the LORD fights for them against the Egyptians.”” This verse shows that the Egyptians’ fear of the LORD and His people, and their attempt to flee from the sea.
• Belief: This is the name of the attitude and the confidence of the Israelites in the LORD and His servant Moses, after they witnessed God’s power and salvation. This name shows that belief is the main response and result of the passage, as well as the contrast and the challenge for the Israelites. This name is used once in the passage, indicating the importance and the significance of belief in the passage, as well as its connection and implication with other parts of Scripture. For example, Exodus 14:31 says, “Thus Israel saw the great work which the LORD had done in Egypt; so the people feared the LORD, and believed the LORD and His servant Moses.” This verse shows that the Israelites’ belief in the LORD and His servant Moses, and their reverence and awe for God’s holiness and justice. This verse also implies that the Israelites’ belief was not always consistent and constant, as they later grumbled and rebelled against God and Moses in the wilderness. This verse also points to the greater and the ultimate belief that God’s people should have in Christ and the gospel, who are the fulfillment and the reality of God’s power and salvation.

Translation

Genre

The genre of the passage is historical narrative, which is a type of literature that recounts and interprets the events and actions of the past in a factual and chronological way. Historical narrative aims to inform and instruct the readers about the history and the identity of a people, and to reveal and teach the character and the purpose of God in relation to that people. Historical narrative also uses various literary and rhetorical devices to enhance and emphasize the message and the argument of the passage.

Structure

• The passage consists of 31 verses, which can be divided into four main sections: the pursuit of Pharaoh’s army (verses 1–9), the parting of the sea (verses 10–22), the destruction of the Egyptians (verses 23–29), and the salvation of the Israelites (verses 30–31).
• The passage uses a combination of prose and poetry, with the prose being the dominant form and the poetry being the occasional form. The prose follows the typical Hebrew narrative style, which uses simple and short sentences, with the verb being the first word and the subject being the second word, and with the conjunction “and” (ו) connecting most of the sentences. The poetry is found in verse 11, where the Israelites complain to Moses in a parallel and chiastic structure, and in verse 14, where Moses reassures the Israelites in a parallel and climactic structure.
• The passage uses various types of clauses, such as independent and dependent clauses, main and subordinate clauses, and coordinate and subordinate clauses. The main clauses of the passage are those that describe the actions and the speeches of the main characters, such as God, Moses, Pharaoh, the Israelites, and the Egyptians. The subordinate clauses of the passage are those that provide additional information or explanation for the main clauses, such as the clauses introduced by “that”, “so that”, “because”, “when”, “if”, “then”, etc.

Literary devices

• Parable: A parable is a short and simple story that illustrates a moral or spiritual lesson. The passage uses a parable in verse 11, where the Israelites sarcastically ask Moses if there were no graves in Egypt, implying that he has brought them to the wilderness to die. This parable contrasts the reality and the irony of the situation, as the Israelites are about to witness God’s salvation and the Egyptians’ death.
• Exaggeration: Exaggeration is a figure of speech that uses overstatement or hyperbole to emphasize or magnify a point or an idea. The passage uses exaggeration in verse 7, where it says that Pharaoh took six hundred choice chariots and all the chariots of Egypt, implying that he mobilized his entire army and resources to pursue the Israelites. This exaggeration highlights the strength and the pride of Pharaoh, as well as the contrast and the conflict with God and His people.
• Midrash: A midrash is a type of Jewish interpretation and commentary that fills in the gaps or the details of a biblical text, often using stories or legends. The passage uses a midrash in verse 19, where it identifies the angel of God with the pillar of cloud and fire, implying that the angel was the visible manifestation and the representative of God. This midrash explains the role and the function of the angel and the pillar, as well as the connection and the relation with God and His people.

Rhetorical devices

Wordplay: Wordplay is a figure of speech that uses words that sound alike or have multiple meanings to create humor or irony. The passage uses wordplay in verse 25, where it says that God took off (ויסר) their chariot wheels, and that they drove them with difficulty (וינהגהו בכבדת). The words “took off” and “drove” have the same root (נהג), but with different prefixes and suffixes, creating a contrast and a pun. The word “difficulty” also sounds like the word “honor” (כבוד), which is used in verses 4 and 18, creating an irony and a reversal.

Parallelism: Parallelism is a figure of speech that uses similar or identical words, phrases, clauses, or sentences to express related or contrasted ideas. The passage uses parallelism in verse 11, where the Israelites complain to Moses in four parallel clauses, each beginning with the interrogative “why” (למה) or “is this not” (הלא), and each ending with a prepositional phrase “in Egypt” (במצרים) or “in the wilderness” (במדבר). This parallelism emphasizes the fear and the doubt of the Israelites, as well as the contrast and the irony of their situation.

Chiasm: Chiasm is a figure of speech that uses a symmetrical or inverted structure to create a balance or a contrast between two or more elements. The passage uses chiasm in verse 11, where the Israelites complain to Moses in a chiastic structure, with the first and the fourth clauses being parallel, and the second and the third clauses being parallel. The structure is as follows:

• A: Because there were no graves in Egypt
• B: Have you taken us away to die in the wilderness
• B’: Why have you so dealt with us, to bring us up out of Egypt
• A’: Is this not the word that we told you in Egypt
• This chiasm emphasizes the fear and the doubt of the Israelites, as well as the contrast and the irony of their situation.

Inclusio: Inclusio is a figure of speech that uses the repetition of a word or a phrase at the beginning and the end of a section or a passage, creating a frame or a bookend. The passage uses inclusio in verses 21–29, where it repeats the phrase “the waters were a wall to them on their right hand and on their left” (ויהיו המים להם חומה מימינם ומשמאלם) in verses 22 and 29, creating a frame for the description of the crossing of the sea and the destruction of the Egyptians. This inclusio emphasizes the miracle and the wonder of the sea, as well as the contrast and the outcome for the Israelites and the Egyptians.

Anaphora: Anaphora is a figure of speech that uses the repetition of a word or a phrase at the beginning of successive sentences or clauses, creating a rhythm or a emphasis. The passage uses anaphora in verse 14, where Moses reassures the Israelites with three parallel clauses, each beginning with the word “the LORD” (יהוה), creating a rhythm and an emphasis. The structure is as follows:

• The LORD will fight for you
• The LORD will accomplish for you
• The LORD will fight for you
• This anaphora emphasizes the power and the salvation of the LORD, as well as the faith and the hope of the Israelites.

Climax: Climax is a figure of speech that uses the arrangement of words, phrases, or clauses in an ascending order of importance or intensity, creating a crescendo or a peak. The passage uses climax in verse 14, where Moses reassures the Israelites with three parallel clauses, each ending with a word or a phrase that increases in importance or intensity, creating a crescendo and a peak. The structure is as follows:

• The LORD will fight for you
• The LORD will accomplish for you today
• The LORD will fight for you, and you shall hold your peace
• This climax emphasizes the power and the salvation of the LORD, as well as the faith and the hope of the Israelites.

Figures of speech

• Metaphor: A metaphor is a figure of speech that compares two different things by saying that one is the other, creating an implied analogy or resemblance. The passage uses a metaphor in verse 19, where it says that the angel of God and the pillar of cloud and fire moved and came between the camp of the Egyptians and the camp of Israel, implying that they were like a barrier or a shield that separated and protected the Israelites from the Egyptians. This metaphor highlights the message and the argument of the passage, that God is the guide and the guardian of His people, who leads them by the cloud and the fire, and who comes between them and the Egyptians.
• Simile: A simile is a figure of speech that compares two different things by using the words “like” or “as”, creating an explicit analogy or resemblance. The passage uses a simile in verse 27, where it says that the sea returned to its full depth, while the Egyptians were fleeing into it, and that the LORD overthrew the Egyptians in the midst of the sea, as if they were like stones, straw, and lead. This simile highlights the message and the argument of the passage, that God is the judge and the destroyer of the wicked, who executes His righteous and holy wrath on those who oppose Him and His people.
• Personification: Personification is a figure of speech that gives human qualities or abilities to non-human things or abstract concepts, creating an imagery or a metaphor. The passage uses personification in verse 21, where it says that the LORD caused the sea to go back by a strong east wind all that night, and made the sea into dry land, and the waters were divided, as if the sea and the waters were obedient and responsive to God’s command and action. This personification highlights the message and the argument of the passage, that God is the master and the maker of nature, and that He can change and control the natural elements and forces, and use them to serve His purposes and to show His wonders.
• Hyperbole: Hyperbole is a figure of speech that uses exaggeration or overstatement to emphasize or magnify a point or an idea. The passage uses hyperbole in verse 7, where it says that Pharaoh took six hundred choice chariots and all the chariots of Egypt, implying that he mobilized his entire army and resources to pursue the Israelites. This hyperbole highlights the message and the argument of the passage, that Pharaoh is the oppressor and the tyrant of the Israelites, who refuses to let them go and enslaves them with harsh labor.
• Pun: Pun is a figure of speech that uses words that sound alike or have multiple meanings to create humor or irony. The passage uses pun in verse 25, where it says that God took off (ויסר) their chariot wheels, and that they drove them with difficulty (וינהגהו בכבדת). The words “took off” and “drove” have the same root (נהג), but with different prefixes and suffixes, creating a contrast and a pun. The word “difficulty” also sounds like the word “honor” (כבוד), which is used in verses 4 and 18, creating an irony and a reversal. This pun highlights the message and the argument of the passage, that God is the sovereign and the supreme over the Egyptians, and that He humiliates and defeats them by His power and glory.
• Idiom: Idiom is a figure of speech that uses a fixed or conventional expression that has a figurative or literal meaning, depending on the context or the culture. The passage uses idiom in verse 10, where it says that the Israelites lifted their eyes, and behold, the Egyptians marched after them, implying that the Israelites looked up and saw the Egyptians approaching them. This idiom highlights the message and the argument of the passage, that the Israelites are the fearful and the complaining people, who doubt and question God and Moses.
• Irony: Irony is a figure of speech that uses words or situations that convey the opposite of the intended or expected meaning, creating a contrast or a contradiction. The passage uses irony in verse 11, where the Israelites sarcastically ask Moses if there were no graves in Egypt, implying that he has brought them to the wilderness to die. This irony highlights the message and the argument of the passage, that the Israelites are the fearful and the complaining people, who doubt and question God and Moses.

Word pictures

• The word for “sea” (יָם, yām) is a word picture that depicts a large body of water that is chaotic and dangerous, and that often represents the forces of evil or the enemies of God and His people. The word for “sea” is also used to refer to the Red Sea, which is the setting and the miracle of the passage, and which is also called the Sea of Reeds or the Sea of Suf (יַם־סוּף, yam-sūp̄) in other parts of the Bible. The word for “sea” is also used to refer to other bodies of water, such as the Mediterranean Sea, the Dead Sea, the Sea of Galilee, etc.
• The word for “chariot” (רֶכֶב, re-ḵeḇ) is a word picture that depicts a vehicle that is drawn by horses and used for war or transportation, and that often represents the strength and the pride of the nations or the kings. The word for “chariot” is also used to refer to the chariots of the Egyptians, which are the main weapon and the symbol of Pharaoh and his army, and which are also called the chariots of iron (רֶכֶב בַּרְזֶל, re-ḵeḇ bar-zel) in other parts of the Bible. The word for “chariot” is also used to refer to the chariots of God, which are the thousands of angels or the clouds and the fire that accompany God and His people.
• The word for “salvation” (יְשׁוּעָה, ye-šū-‘āh) is a word picture that depicts an act or a result of deliverance or rescue from danger or distress, and that often represents the theme and the message of the Bible. The word for “salvation” is also used to refer to the salvation of the Israelites from the bondage and the death of Egypt, which is the main event and the symbol of the passage, and which is also called the exodus (יְצִיאַת מִצְרַיִם, ye-ṣî-’aṯ miṣ-ra-yim) in other parts of the Bible. The word for “salvation” is also used to refer to the salvation of God’s people from their sins and their enemies, which is the ultimate and the greater salvation that God accomplishes in Christ and the gospel.
• The word for “honor” (כָּבוֹד, kā-ḇōḏ) is a word picture that depicts a quality or a goal of display and recognition of power and glory, and that often represents the purpose and the motive of God’s work and intervention in history. The word for “honor” is also used to refer to the honor of God over Pharaoh and his army, which is the main reason and the outcome of the passage, and which is also called the name of the LORD (שֵׁם יְהוָה, šēm yah-weh) in other parts of the Bible. The word for “honor” is also used to refer to the honor of God’s people, who are called to glorify and to worship God, and to reflect and to share His honor.

Textual variants

The textual variants in the passage that would change the meaning are:

In verse 14, the Hebrew text (MT) reads “The LORD will fight for you; you need only to be still.” (יְהוָ֖ה יִלָּחֵ֣ם לָכֶ֑ם וְאַתֶּ֖ם תַּחֲרִישֽׁוּן׃), while the Greek text (LXX) reads “The LORD will fight for you, and you will be silent.” (κύριος μαχεῖται ὑπὲρ ὑμῶν, καὶ ὑμεῖς σιγήσεσθε). The difference is in the mood of the verb “to be silent”, which is in the imperfect in the Hebrew text, implying a possibility or a permission, and in the future in the Greek text, implying a certainty or a command. This affects the grammar and the interpretation of the passage, as the Hebrew text suggests that the Israelites have a choice or an option to be silent or not, while the Greek text suggests that the Israelites have a duty or an obligation to be silent. The possible reasons behind the variation are:

• The variation may be due to a different understanding or emphasis of the original text by the translators of the Greek text, who may have wanted to stress the authority and the direction of Moses, and the obedience and the submission of the Israelites.
• The variation may be due to a different reading or copying of the original text by the scribes of the Hebrew or the Greek text, who may have made a mistake or a change in the vowel pointing or the letter writing of the verb “to be silent”.
• The variation may be due to a different tradition or source of the original text that the Hebrew or the Greek text followed, which may have had a different form or meaning of the verb “to be silent”.

In verse 25, the Hebrew text (MT) reads “And He took off their chariot wheels, so that they drove them with difficulty; and the Egyptians said, “Let us flee from the face of Israel, for the LORD fights for them against the Egyptians.”” (וַיָּסַ֨ר אֶת־אֹפְנֵ֤י מַרְכְּבֹתָיו֙ וַיִּנְהֲגֵ֣הוּ בִכְבֵ֔דֻת וַיֹּ֣אמֶר מִצְרַ֔יִם אָנֻ֕סָה מִפְּנֵ֖י יִשְׂרָאֵ֑ל כִּֽי־יְהוָ֥ה נִלְחָ֛ם לָהֶ֖ם בְּמִצְרָֽיִם׃), while the Samaritan Pentateuch (SP) reads “And He bound their chariot wheels, so that they drove them with difficulty; and the Egyptians said, “Let us flee from the face of Israel, for the LORD fights for them against the Egyptians.”” (וַיְאַסֵ֨ר אֶת־אֹפְנֵ֤י מַרְכְּבֹתָיו֙ וַיִּנְהֲגֵ֣הוּ בִכְבֵ֔דֻת וַיֹּ֣אמֶר מִצְרַ֔יִם אָנֻ֕סָה מִפְּנֵ֖י יִשְׂרָאֵ֑ל כִּֽי־יְהוָ֥ה נִלְחָ֛ם לָהֶ֖ם בְּמִצְרָֽיִם׃). The difference is in the verb “to take off” or “to bind”, which have the same consonants (סר) but different vowels, creating a contrast and a variation. This affects the grammar and the interpretation of the passage, as the Hebrew text suggests that God removed or loosened the chariot wheels, while the Samaritan Pentateuch suggests that God tied or fastened the chariot wheels. The possible reasons behind the variation are:

• The variation may be due to a different understanding or emphasis of the original text by the scribes of the Samaritan Pentateuch, who may have wanted to stress the intervention and the action of God, and the confusion and the panic of the Egyptians.
• The variation may be due to a different reading or copying of the original text by the scribes of the Hebrew or the Samaritan Pentateuch, who may have made a mistake or a change in the vowel pointing or the letter writing of the verb “to take off” or “to bind”.
• The variation may be due to a different tradition or source of the original text that the Hebrew or the Samaritan Pentateuch followed, which may have had a different form or meaning of the verb “to take off” or “to bind”.

Translation recommendations

• Verse 4: The Hebrew text (MT) reads “And I will harden Pharaoh’s heart, so that he will pursue them; and I will gain honor over Pharaoh and over all his army, that the Egyptians may know that I am the LORD. And they did so.” (וְאַנִּ֥י אַקְשֶׁ֖ה אֶת־לֵ֣ב פַּרְעֹ֑ה וְרָדַ֣ף אַחֲרֵיהֶ֗ם וְאִכָּבְדָ֤ה בְפַרְעֹה֙ וּבְכָל־חֵילֹ֔ו וְיָדְע֥וּ מִצְרַ֖יִם כִּֽי־אֲנִ֥י יְהוָֽה׃ וַיַּעֲשׂוּ־כֵֽן׃), while the English Standard Version (ESV) reads “And I will harden Pharaoh’s heart, and he will pursue them, and I will get glory over Pharaoh and all his host, and the Egyptians shall know that I am the LORD.” And they did so.” A more Hebrew translation would be “And I will harden Pharaoh’s heart, and he will pursue them; and I will gain honor over Pharaoh and over all his army, and the Egyptians will know that I am the LORD. And they did so.” The difference is in the use of the conjunction “and” (ו), which is used more frequently and consistently in the Hebrew text, creating a connection and a sequence between the clauses. The difference is also in the use of the word “honor” (כָּבוֹד, kā-ḇōḏ) or “glory” (δόξα, doxa), which have different connotations and implications in the Hebrew and the Greek cultures. The word “honor” is more appropriate for the Hebrew text, as it reflects the purpose and the motive of God’s work and intervention in the exodus, as well as the contrast and the conflict between God and Pharaoh.
• Verse 14: The Hebrew text (MT) reads “The LORD will fight for you; you need only to be still.” (יְהוָ֖ה יִלָּחֵ֣ם לָכֶ֑ם וְאַתֶּ֖ם תַּחֲרִישֽׁוּן׃), while the English Standard Version (ESV) reads “The LORD will fight for you, and you have only to be silent.” A more Hebrew translation would be “The LORD will fight for you; you need only to be still.” (יְהוָ֖ה יִלָּחֵ֣ם לָכֶ֑ם וְאַתֶּ֖ם תַּחֲרִישֽׁוּן׃). The difference is in the use of the conjunction “and” (ו), which is used more frequently and consistently in the Hebrew text, creating a connection and a sequence between the clauses. The difference is also in the use of the word “still” (תַּחֲרִישֽׁוּן), which is in the imperfect mood in the Hebrew text, implying a possibility or a permission, and in the present tense in the English text, implying a certainty or a command. The word “still” also has the connotation of being silent or holding one’s peace, which reflects the faith and the hope of the Israelites in God’s salvation and deliverance.
• Another verse from the passage that would benefit from a more Hebrew translation is verse 21, where the Hebrew text (MT) reads “Then Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea into dry land, and the waters were divided.” (וַיֵּ֨ט מֹשֶׁ֣ה אֶת־יָדוֹ֮ עַל־הַיָּם֒ וַיּוֹלֶךְ֩ יְהוָ֨ה אֶת־הַיָּ֜ם בְּר֥וּחַ קָדִ֛ים עַזָּ֖ה כָּל־הַלַּ֣יְלָה וַיָּ֥שֶׂם אֶת־הַיָּ֖ם לֶחָרָבָ֑ה וַיִּבָּקְע֖וּ הַמָּֽיִם׃), while the English Standard Version (ESV) reads “Then Moses stretched out his hand over the sea, and the LORD drove the sea back by a strong east wind all night and made the sea dry land, and the waters were divided.” A more Hebrew translation would be “Then Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea into dry land, and the waters were split.” (וַיֵּ֨ט מֹשֶׁ֣ה אֶת־יָדוֹ֮ עַל־הַיָּם֒ וַיּוֹלֶךְ֩ יְהוָ֨ה אֶת־הַיָּ֜ם בְּר֥וּחַ קָדִ֛ים עַזָּ֖ה כָּל־הַלַּ֣יְלָה וַיָּ֥שֶׂם אֶת־הַיָּ֖ם לֶחָרָבָ֑ה וַיִּבָּקְע֖וּ הַמַּֽיִם׃). The difference is in the use of the verb “to drive” or “to cause to go” (וַיּוֹלֶךְ), which has a different stem and a different meaning in the Hebrew and the English texts. The Hebrew text uses the hiphil stem, which indicates a causative action, implying that God caused the sea to move or to recede by His power and will. The English text uses the qal stem, which indicates a simple action, implying that God drove or pushed the sea back by His force and action. The difference is also in the use of the word “split” or “divided” (וַיִּבָּקְע֖וּ), which has a different connotation and implication in the Hebrew and the English texts. The Hebrew text uses the word “split” (וַיִּבָּקְע֖וּ), which has the same root as the word “splitting” (בְּקִיעַ) in Genesis 1:6–7, where God created the expanse or the firmament to separate the waters above from the waters below. This implies that God’s work in the exodus is similar and connected to His work in the creation, and that He is the sovereign and the maker of nature. The English text uses the word “divided” (וַיִּבָּקְע֖וּ), which has a more general and neutral meaning, implying that God’s work in the exodus is a unique and isolated event, and that He is the master and the ruler of nature.

Disagreements between translators

The translation of the name of the place where the Israelites camped and crossed the sea. The Hebrew text (MT) reads “Pi Hahiroth” (פִּי הַחִירֹת), which means “mouth of the canals” or “mouth of the reeds”, while the Greek text (LXX) reads “Piairoth” (Πιαρωθ), which is a transliteration of the Hebrew name. The English translations vary in how they render the name, such as “Pi-hahiroth” (ESV, NASB), “Pi Hahiroth” (NIV, MSG), or “Pihahiroth” (KJV, NKJV). The difference is in the use of the hyphen or the space between the words, which may affect the pronunciation or the meaning of the name. The possible reasons behind the variation are:

• The variation may be due to a different understanding or preference of the translators, who may have wanted to follow the Hebrew or the Greek text, or to make the name more readable or pronounceable for the readers.
• The variation may be due to a different tradition or source of the original text, which may have had a different spelling or vocalization of the name.

The translation of the phrase “the waters were a wall to them” in verses 22 and 29. The Hebrew text (MT) reads “the waters were a wall to them on their right hand and on their left” (וַיִּהְיוּ הַמַּיִם לָהֶם חוֹמָה מִימִינָם וּמִשְּׂמֹאלָם), while the Greek text (LXX) reads “the water was like a wall to them on their right and on their left” (τὸ δὲ ὕδωρ ἦν αὐτοῖς τεῖχος ἐκ δεξιῶν καὶ ἐξ ἀριστερῶν). The English translations vary in how they render the phrase, such as “the waters were a wall to them” (ESV, NASB, NIV, NKJV), “the waters formed a wall for them” (MSG), or “the waters were a wall unto them” (KJV). The difference is in the use of the word “wall” (חוֹמָה, teichos) or “like a wall” (ὡς τεῖχος), which may affect the literalness or the figurativeness of the phrase. The possible reasons behind the variation are:

• The variation may be due to a different understanding or emphasis of the translators, who may have wanted to convey the reality or the imagery of the miracle, or to reflect the faith or the perception of the Israelites.
• The variation may be due to a different reading or copying of the original text, which may have had a different word or a particle in the phrase, such as “as” (כ) or “like” (ὡς).

Some of the words that don’t translate well are

• The word for “wind” (רוּחַ, ruach) in verse 21, which can also mean “spirit” or “breath” in Hebrew, and has a rich and complex connotation and implication in the biblical context. The word for “wind” is also used to refer to the Spirit of God, who is the agent and the source of creation, life, and salvation. The word for “wind” is also used to refer to the breath of God, who speaks and commands, and who gives and takes away life. The word for “wind” is also used to refer to the wind of God, who controls and changes the natural elements and forces, and who uses them to serve His purposes and to show His wonders. The word for “wind” is translated as “wind” (ἄνεμος, anemos) in the Greek text (LXX), and as “wind” in most English translations (ESV, NASB, NIV, KJV, NKJV, MSG), which may not capture the full meaning and significance of the word in the Hebrew text.
• The word for “honor” (כָּבוֹד, kā-ḇōḏ) in verses 4 and 18, which can also mean “glory” or “weight” in Hebrew, and has a rich and complex connotation and implication in the biblical context. The word for “honor” is also used to refer to the honor of God, who is the supreme and the sovereign, and who displays and reveals His power and glory. The word for “honor” is also used to refer to the glory of God, who is the holy and the majestic, and who dwells and manifests His presence and splendor. The word for “honor” is also used to refer to the weight of God, who is the worthy and the valuable, and who deserves and demands the praise and the worship. The word for “honor” is translated as “glory” (δόξα, doxa) in the Greek text (LXX), and as “glory” in most English translations (ESV, NASB, NIV, KJV, NKJV, MSG), which may not capture the full meaning and significance of the word in the Hebrew text.

How other translations make the translation

• The Samaritan Pentateuch (SP), which is a version of the Pentateuch used by the Samaritans, who claim to be the true descendants of the Israelites. The Samaritan Pentateuch differs from the Masoretic text (MT) in several places, such as in verse 25, where it reads “And He bound their chariot wheels” (וַיְאַסֵ֨ר אֶת־אֹפְנֵ֤י מַרְכְּבֹתָיו֙) instead of “And He took off their chariot wheels” (וַיָּסַ֨ר אֶת־אֹפְנֵ֤י מַרְכְּבֹתָיו֙) in the MT. The difference is in the verb “to bind” or “to take off”, which have the same consonants (סר) but different vowels, creating a contrast and a variation.
• The Septuagint (LXX), which is a Greek translation of the Hebrew Scriptures, made by Jewish scholars in the third to second centuries BCE. The Septuagint differs from the Masoretic text (MT) in several places, such as in verse 14, where it reads “The LORD will fight for you, and you will be silent.” (κύριος μαχεῖται ὑπὲρ ὑμῶν, καὶ ὑμεῖς σιγήσεσθε) instead of “The LORD will fight for you; you need only to be still.” (יְהוָ֖ה יִלָּחֵ֣ם לָכֶ֑ם וְאַתֶּ֖ם תַּחֲרִישֽׁוּן׃) in the MT. The difference is in the mood of the verb “to be silent”, which is in the future in the LXX, implying a certainty or a command, and in the imperfect in the MT, implying a possibility or a permission, creating a difference and a variation.
• The various English translations of the passage, such as the New International Version (NIV), the New American Standard Bible (NASB), the English Standard Version (ESV), the King James Version (KJV), the New King James Version (NKJV), and the Message (MSG), which differ from each other in several places, such as in the translation of the name of the place where the Israelites camped and crossed the sea, the translation of the phrase “the waters were a wall to them” in verses 22 and 29, and the translation of the word for “honor” in verses 4 and 18, as discussed above.

Repetition of words, phrases, and concepts

• The repetition of the word “sea” (יָם, yām) in verses 2, 9, 10, 16, 21, 22, 23, 26, 27, 28, 29, and 30, which shows the importance and the significance of the sea as the setting and the miracle of the passage, as well as the contrast and the outcome for the Israelites and the Egyptians.
• The repetition of the word “chariot” (רֶכֶב, re-ḵeḇ) in verses 6, 7, 9, 17, 18, 23, 25, 26, and 28, which shows the importance and the significance of the chariot as the weapon and the symbol of the Egyptians, as well as the contrast and the outcome for Pharaoh and his army.
• The repetition of the word “salvation” (יְשׁוּעָה, ye-šū-‘āh) in verses 13 and 30, which shows the importance and the significance of the salvation as the theme and the message of the passage, as well as the contrast and the outcome for God and His people.
• The repetition of the word “honor” (כָּבוֹד, kā-ḇōḏ) in verses 4 and 18, which shows the importance and the significance of the honor as the purpose and the motive of God’s work and intervention in the passage, as well as the contrast and the outcome for God and Pharaoh.
• The repetition of the phrase “the waters were a wall to them” (וַיִּהְיוּ הַמַּיִם לָהֶם חוֹמָה) in verses 22 and 29, which shows the importance and the significance of the phrase as the description and the imagery of the miracle of the passage, as well as the contrast and the outcome for the Israelites and the Egyptians.

Some of the other translation issues include

• The translation of the word for “Egyptians” (מִצְרִים, miṣ-rîm) in verses 5, 9, 10, 11, 12, 13, 17, 18, 20, 23, 25, 26, 27, 28, 29, and 30, which can also mean “Mizraim” or “the two straits” in Hebrew, and has a rich and complex connotation and implication in the biblical context. The word for “Egyptians” is also used to refer to the people and the nation of Egypt, who are the oppressors and the enemies of the Israelites, and who are also the descendants of Ham, the son of Noah. The word for “Egyptians” is also used to refer to the land and the culture of Egypt, which is the place and the source of bondage and idolatry for the Israelites, and which is also the land of abundance and civilization in the ancient world. The word for “Egyptians” is translated as “Egyptians” (Αἰγύπτιοι, Aigyptioi) in the Greek text (LXX), and as “Egyptians” in most English translations (ESV, NASB, NIV, KJV, NKJV, MSG), which may not capture the full meaning and significance of the word in the Hebrew text.
• The translation of the word for “Israelites” (יִשְׂרָאֵל, yiś-rā-’ēl) in verses 5, 8, 9, 10, 11, 12, 13, 15, 16, 17, 19, 20, 21, 22, 23, 25, 26, 27, 28, 29, and 30, which can also mean “God strives” or “he struggles with God” in Hebrew, and has a rich and complex connotation and implication in the biblical context. The word for “Israelites” is also used to refer to the people and the nation of Israel, who are the chosen and the covenant people of God, and who are also the descendants of Jacob, the son of Isaac. The word for “Israelites” is also used to refer to the name and the identity of Israel, which is the name that God gave to Jacob after he wrestled with God, and which is also the name that represents the relationship and the history of God and His people. The word for “Israelites” is translated as “Israelites” (Ἰσραηλῖται, Israēlitai) in the Greek text (LXX), and as “Israelites” in most English translations (ESV, NASB, NIV, KJV, NKJV, MSG), which may not capture the full meaning and significance of the word in the Hebrew text.

Seeing Jesus

This passage connects with a main theme that points me toward Christ, which is the theme of salvation. The passage shows how God saved the Israelites from the bondage and the death of Egypt, by His power and grace, through the leadership of Moses, and by the miracle of the Red Sea. This foreshadows how God saves His people from the slavery and the penalty of sin, by His love and mercy, through the person and work of Christ, and by the miracle of the cross and the resurrection. As Paul wrote in 1 Corinthians 10:1–4, the Israelites were baptized into Moses in the cloud and in the sea, and they all ate the same spiritual food and drank the same spiritual drink, which was Christ, the spiritual Rock that followed them. Therefore, the exodus of the Israelites is a type and a shadow of the greater exodus of God’s people in Christ, who is the true and better Moses, the true and better Passover Lamb, and the true and better Deliverer.

This passage does not provide a direct promise of the coming Messiah, but it does imply a future hope and expectation of God’s ultimate salvation and victory over His enemies. The passage ends with the song of Moses and the Israelites, which praises God for His mighty acts and wonders, and also anticipates His reign and His dwelling among His people. In verse 13, the song says, “You in Your mercy have led forth the people whom You have redeemed; You have guided them in Your strength to Your holy habitation.” This points to the future promise of God’s presence and glory among His people in the tabernacle, the temple, and ultimately in the new heaven and the new earth. In verse 18, the song says, “The LORD shall reign forever and ever.” This points to the future promise of God’s kingdom and sovereignty over all the nations and the creation, which will be fulfilled in the Messiah, who is the King of kings and the Lord of lords. As Revelation 15:3–4 says, the song of Moses and the song of the Lamb are sung together by those who have overcome the beast and his image, and they declare the greatness and the holiness of God, and His righteous and true ways.

This passage includes some symbols or typology of Christ, such as:

• The pillar of cloud and fire, which represents the presence and the guidance of God for the Israelites. This symbolizes Christ, who is the manifestation and the revelation of God to His people, and who is the light of the world and the good shepherd, who leads and protects His sheep.
• The rod of Moses, which represents the authority and the power of God through His servant Moses. This symbolizes Christ, who is the servant and the representative of God, and who has all authority and power in heaven and on earth, and who performs signs and wonders by His word.
• The Red Sea, which represents the obstacle and the danger for the Israelites, but also the means and the instrument of God’s salvation and judgment. This symbolizes Christ, who is the way and the truth and the life for His people, but also the stumbling block and the offense for the unbelievers, and who saves and judges by His blood and His cross.
• The dry land, which represents the path and the provision of God for the Israelites to cross the sea and to enter the wilderness. This symbolizes Christ, who is the door and the bread of life for His people, and who provides and sustains them by His grace and His Spirit.

This passage does not include any explicit Messianic prophecies or prophecies of the age to come, but it does imply some aspects of God’s future plan and purpose for His people and His creation. For example:

• The passage shows how God delivered the Israelites from the bondage and the death of Egypt, which foreshadows how God will deliver His people from the slavery and the penalty of sin, through the Messiah, who is the true and better Passover Lamb, and who will shed His blood and die for the sins of the world.
• The passage shows how God led the Israelites through the Red Sea, which foreshadows how God will lead His people through the waters of baptism, through the Messiah, who is the true and better Moses, and who will go through the waters of death and resurrection, and bring His people into the new covenant and the new creation.
• The passage shows how God defeated the Egyptians and their chariots, which foreshadows how God will defeat the enemies and the powers of evil, through the Messiah, who is the true and better King, and who will come again in glory and judgment, and establish His kingdom and His reign over all the nations and the creation.

This passage includes some ideas related to redemption and/or salvation, such as:

• The passage uses the word “salvation” (יְשׁוּעָה, ye-šū-‘āh) in verses 13 and 30, which means an act or a result of deliverance or rescue from danger or distress, and which is also the root of the name “Jesus” (יֵשׁוּעַ, ye-šū-‘a), who is the Savior and the Redeemer of His people.
• The passage uses the word “redeemed” (גָּאַל, gā-al) in verse 13, which means to buy back or to ransom someone or something from slavery or captivity, and which is also the term for the kinsman-redeemer, who is a relative who has the right and the duty to redeem his kin or his property, and who is also a type of Christ, who is the ultimate kinsman-redeemer of His people, who shares their humanity and their nature, and who pays the price of their redemption with His own life.
• The passage uses the word “led forth” (יָצָא, yā-ṣā) in verse 13, which means to bring out or to cause to exit someone or something from a place or a condition, and which is also the term for the exodus, which is the main event and the symbol of God’s salvation and deliverance of the Israelites from the bondage and the death of Egypt, and which is also a type of Christ, who is the author and the leader of the greater exodus of His people from the slavery and the penalty of sin, and who brings them into the freedom and the inheritance of God’s promises.

The New Testament references this passage or says something about this topic in several places, such as:

• In Matthew 2:13–15, the angel of the Lord told Joseph to take Mary and Jesus and flee to Egypt, to escape from Herod, who wanted to kill Jesus. Then, after Herod died, the angel of the Lord told Joseph to take Mary and Jesus and return to Israel, fulfilling the prophecy of Hosea 11:1, “Out of Egypt I called My Son.” This shows how Jesus retraced the steps of the Israelites, who also fled to Egypt to escape from famine, and then returned to Israel after God delivered them from Pharaoh, fulfilling the promise of Exodus 4:22, “Israel is My son, My firstborn.” This shows how Jesus is the true and better Israel, who is the Son of God, and who obeys and fulfills God’s will and law, unlike the Israelites, who rebelled and failed God’s covenant and commandments.
• In 1 Corinthians 10:1–4, Paul wrote that the Israelites were baptized into Moses in the cloud and in the sea, and that they all ate the same spiritual food and drank the same spiritual drink, which was Christ, the spiritual Rock that followed them. This shows how the exodus of the Israelites was a type and a shadow of the greater exodus of God’s people in Christ, who is the true and better Moses, the true and better Passover Lamb, and the true and better Deliverer. This also shows how the sacraments of baptism and the Lord’s Supper are the signs and the seals of God’s salvation and covenant in Christ, who is the bread of life and the living water for His people.
• In Revelation 15:3–4, John saw those who had overcome the beast and his image, and they sang the song of Moses and the song of the Lamb, praising God for His great and marvelous works, His just and true ways, His holiness and His glory, and His sovereignty and His kingship. This shows how the exodus of the Israelites was a foreshadowing and a preparation of the greater and final exodus of God’s people in Christ, who is the Lamb of God, and who will deliver His people from the bondage and the wrath of the beast and his allies, and who will bring them into the new heaven and the new earth, where they will worship and serve God forever.

This passage aids my understanding of Christ and what He has done in several ways, such as:

• This passage helps me to see Christ as the presence and the guidance of God for His people, who leads and protects them by His Spirit and His word, and who is the light of the world and the good shepherd for His sheep.
• This passage helps me to see Christ as the authority and the power of God through His servant, who performs signs and wonders by His word, and who has all authority and power in heaven and on earth, and who commands and controls the natural elements and forces.
• This passage helps me to see Christ as the way and the truth and the life for His people, who provides and sustains them by His grace and His Spirit, and who is the door and the bread of life for His people, and who is the stumbling block and the offense for the unbelievers, and who saves and judges by His blood and His cross.
• This passage helps me to see Christ as the salvation and the deliverance of God for His people, who rescues and redeems them from the slavery and the penalty of sin, and who is the Savior and the Redeemer of His people, who shares their humanity and their nature, and who pays the price of their redemption with His own life, and who is the author and the leader of the greater exodus of His people from the bondage and the wrath of the world, and who brings them into the freedom and the inheritance of God’s promises.

This passage prepares the way for Christ in several ways, such as:

• This passage reveals the need and the longing of God’s people for a Messiah who will deliver them from the oppression and the tyranny of the world, and who will bring them into the rest and the peace of God, and who will fight for them and save them from their enemies and their troubles.
• This passage reveals the character and the attributes of God, who is the sovereign and the supreme, who is the judge and the destroyer of the wicked, who is the master and the maker of nature, who is the guide and the guardian of His people, who is the judge and the savior of His people, and who is the holy and the majestic, and who displays and reveals His power and glory, His love and mercy, His righteousness and holiness, and His name and His honor.
• This passage reveals the plan and the purpose of God, who is the creator and the redeemer of His people and His creation, who is the covenant-maker and the covenant-keeper, who is the promise-giver and the promise-fulfiller, and who works and intervenes in history and in nature, and who accomplishes and fulfills His salvation and His kingdom, and who prepares and anticipates His presence and His glory.

Interpretation

Interfaith Differences

• Muslims believe that the Quran is the final and the authoritative revelation of God, and that the Torah and the Gospel have been corrupted and altered by the Jews and the Christians. Therefore, they do not accept the biblical account of the exodus as reliable or accurate, and they have a different version of the story in the Quran. For example, in the Quran, Moses is not instructed by God to stretch out his rod over the sea, but to strike the sea with his rod, and the sea splits into twelve parts, one for each tribe of Israel1. Also, in the Quran, Pharaoh does not drown in the sea, but he repents and believes in God at the last moment, and God preserves his body as a sign for future generations2.
• Jews believe that the Torah is the primary and the authoritative revelation of God, and that the Prophets and the Writings are secondary and subordinate to the Torah. Therefore, they do not accept the Christian interpretation of the exodus as a type and a shadow of Christ and His salvation, and they have a different understanding of the meaning and the significance of the story. For example, Jews emphasize the exodus as the foundational event and the symbol of God’s covenant and election of Israel as His chosen people, and they celebrate it every year in the Passover festival, which commemorates God’s deliverance and redemption of Israel from Egypt3. Also, Jews interpret the exodus as a paradigm and a promise of God’s future and final salvation and restoration of Israel from all their enemies and exiles, and they await the coming of the Messiah, who will be a human and political leader, not a divine and spiritual savior.
• Christians believe that the Bible is the complete and the authoritative revelation of God, and that the Old Testament and the New Testament are equally inspired and harmonious. Therefore, they accept the biblical account of the exodus as reliable and accurate, and they have a Christ-centered interpretation of the story. For example, Christians see the exodus as a foreshadowing and a preparation of the greater and final exodus of God’s people in Christ, who is the true and better Moses, the true and better Passover Lamb, and the true and better Deliverer, and who saves His people from the bondage and the penalty of sin, and brings them into the freedom and the inheritance of God’s promises. Also, Christians apply the exodus as a model and a motivation of God’s salvation and sanctification of His people in Christ, who is the presence and the guidance of God for His people, who is the authority and the power of God through His servant, who is the way and the truth and the life for His people, and who is the salvation and the deliverance of God for His people.

Denominational Differences

• Baptists believe that baptism is a symbol and a testimony of one’s personal faith and repentance in Christ, and that it should be administered only to those who have consciously and voluntarily professed their belief in Christ as their Lord and Savior. Therefore, they do not practice infant baptism, and they reject the idea that baptism confers or conveys any grace or blessing to the recipient. They also believe that baptism should be performed by immersion, not by sprinkling or pouring, as a sign of one’s identification and union with Christ in His death and resurrection.
• Presbyterians believe that baptism is a sign and a seal of God’s covenant and grace in Christ, and that it should be administered not only to those who have professed their faith in Christ, but also to their children, as the heirs and the members of God’s covenant community. Therefore, they practice infant baptism, and they affirm that baptism is a means of grace and blessing to the recipient, though not apart from faith and obedience. They also believe that baptism can be performed by sprinkling or pouring, not necessarily by immersion, as a sign of God’s cleansing and renewal by the Holy Spirit.
• Hebrew Israelites believe that they are the true descendants of the ancient Israelites, and that the exodus is a literal and historical event that proves their identity and destiny as God’s chosen people. Therefore, they reject the Christian interpretation of the exodus as a type and a shadow of Christ and His salvation, and they claim that Christ is a black man who came only for the lost sheep of the house of Israel, not for the Gentiles. They also believe that the exodus is a prophecy and a pattern of God’s future and final deliverance and restoration of Israel from the oppression and the captivity of the white and the wicked nations, and they await the coming of Christ, who will judge and destroy their enemies, and establish His kingdom and His reign over all the earth.
• Mormons believe that the Book of Mormon is another testament of Jesus Christ, and that it contains the fullness and the clarity of the gospel, which has been corrupted and lost in the Bible. Therefore, they do not rely on the biblical account of the exodus as the sole or the sufficient source of God’s revelation and truth, and they have a different view of the story and its implications. For example, Mormons believe that the exodus is a symbol and a preparation of the spiritual exodus of God’s people from the apostasy and the darkness of the world, and that it was accomplished by Christ, who is the Jehovah of the Old Testament, and who appeared to the ancient prophets and patriarchs, and gave them the gospel and the priesthood. They also believe that the exodus is a foreshadowing and a promise of the physical exodus of God’s people from the wickedness and the destruction of the world, and that it will be fulfilled by Christ, who will come again in glory and power, and gather His people to Zion, the New Jerusalem, where they will live in peace and prosperity.
• Catholics believe that the church is the one and the true body and bride of Christ, and that it has the authority and the infallibility to interpret and to teach the Scripture and the tradition. Therefore, they do not accept the individual and the private interpretation of the exodus as valid or reliable, and they have a different understanding of the story and its application. For example, Catholics see the exodus as a prefiguration and a preparation of the greater and final exodus of God’s people in Christ, who is the true and better Moses, the true and better Passover Lamb, and the true and better Deliverer, and who saves His people from the bondage and the penalty of sin, and brings them into the freedom and the inheritance of God’s promises. They also see the exodus as a model and a motivation of God’s salvation and sanctification of His people in Christ, who is the presence and the guidance of God for His people, who is the authority and the power of God through His servant, who is the way and the truth and the life for His people, and who is the salvation and the deliverance of God for His people. However, they also emphasize the role and the importance of the church as the mediator and the dispenser of God’s grace and blessing to His people, through the sacraments, the saints, and the magisterium.

Theological truths communicated in this passage

• The sovereignty of God over all things, including the trials that come into our lives. The passage shows that God was in control of the situation, and that He had a definite plan and purpose for allowing Pharaoh to pursue Israel. God told Moses in advance what He was going to do, and how He was going to gain honor over Pharaoh and his army, and how He was going to make the Egyptians know that He is the LORD (Exodus 14:4). God also told Moses what he and the people should do, and how He was going to make a way for them through the sea, and how He was going to protect them from the Egyptians (Exodus 14:15–18). God demonstrated His sovereignty by hardening Pharaoh’s heart, by dividing the sea, by causing the cloud and the fire to move, by taking off the chariot wheels, and by bringing back the waters over the Egyptians (Exodus 14:8, 21–22, 24, 25, 28). The passage teaches us that God is not surprised or frustrated by the trials that we face, but that He has a sovereign and good plan for our lives, and that He can use the trials for His glory and our good.
• The salvation of God by grace through faith. The passage shows that God saved the Israelites from the bondage and the death of Egypt, not because of their merit or their works, but because of His grace and His promise. God remembered His covenant with Abraham, Isaac, and Jacob, and He heard the groaning of the Israelites, and He came down to deliver them (Exodus 2:24–25, 3:7–8). God did not save the Israelites because they were righteous or obedient, but because He loved them and chose them as His people (Deuteronomy 7:7–8). God did not save the Israelites by their own strength or wisdom, but by His power and His miracle. God told the Israelites to stand still and see the salvation of the LORD, and to trust in Him and His servant Moses (Exodus 14:13–14, 31). God saved the Israelites by the blood of the Passover lamb, and by the way of the Red Sea, which were both types and shadows of Christ and His cross. The passage teaches us that God saves us from the slavery and the penalty of sin, not by our merit or our works, but by His grace and His promise, and that He saves us by the blood of Christ and by the way of the cross, which are both the reality and the fulfillment of the types and shadows of the Old Testament.
• The holiness of God and His judgment against sin. The passage shows that God is holy and righteous, and that He hates and punishes sin. God judged the Egyptians for their oppression and cruelty towards the Israelites, and for their rebellion and arrogance against Him. God sent ten plagues upon the Egyptians, and He killed their firstborn, and He drowned their army in the sea (Exodus 7–14). God also judged Pharaoh for his hardness of heart and his refusal to acknowledge and obey Him. God hardened Pharaoh’s heart, and He made him an example of His wrath and His power, and He destroyed him and his chariots in the sea (Exodus 14:4, 8, 17–18, 28). God also judged the gods of Egypt, and He showed that He alone is the true and the living God, and that He is incomparable and incomprehensible. God executed judgment against all the gods of Egypt, and He made them powerless and worthless, and He made the Egyptians know that He is the LORD (Exodus 12:12, 14:4, 18, 25, 31). The passage teaches us that God is holy and righteous, and that He hates and punishes sin, and that He will judge the world in righteousness, and that He will destroy all His enemies and all the idols in the last day.

Doctrinal Foundations

• The doctrine of God’s providence, which teaches that God governs and directs all things according to His sovereign will and purpose, and that He works all things for His glory and our good. This passage contributes to the doctrine by showing how God orchestrated the events and the circumstances of the exodus, and how He used the trials and the enemies of His people for His honor and their salvation. Some other important Biblical passages that are used for the construction of the doctrine are Genesis 50:20, Psalm 115:3, Proverbs 16:9, Isaiah 46:9–11, Romans 8:28–30, and Ephesians 1:11.
• The doctrine of God’s grace, which teaches that God saves and blesses His people, not because of their merit or their works, but because of His unmerited favor and His unconditional promise, and that He saves and blesses His people by His Son and His Spirit, who are both the gifts and the means of His grace. This passage contributes to the doctrine by showing how God delivered and redeemed the Israelites, not because of their merit or their works, but because of His grace and His promise, and how He delivered and redeemed the Israelites by the blood of the Passover lamb and by the way of the Red Sea, which were both the types and the shadows of His Son and His Spirit. Some other important Biblical passages that are used for the construction of the doctrine are Genesis 15:6, Exodus 33:19, John 1:14–18, Acts 15:11, Ephesians 2:8–9, and Titus 3:4–7.
• The doctrine of God’s holiness, which teaches that God is separate and distinct from His creation, and that He is pure and perfect in His being and His attributes, and that He hates and punishes sin, and that He calls and enables His people to be holy as He is holy. This passage contributes to the doctrine by showing how God judged and destroyed the Egyptians and their gods, and how He displayed and revealed His power and glory, and how He demanded and deserved the fear and the worship of His people. Some other important Biblical passages that are used for the construction of the doctrine are Leviticus 11:44–45, Isaiah 6:1–7, Habakkuk 1:13, 1 Peter 1:15–16, Hebrews 12:14, and Revelation 4:8.

Practical lessons

This passage teaches us some practical lessons about God, man, and ourselves.

What does this passage tell us about God?

• God is sovereign and powerful, and He can do whatever He pleases, and nothing can thwart His plan and purpose. He can control and change the natural elements and forces, and He can use them to serve His will and to show His wonders. He can also harden and soften the hearts of people, and He can use them to display His honor and to make His name known.
• God is gracious and faithful, and He keeps His covenant and His promise with His people. He remembers and hears the cry of His people, and He comes down to deliver and redeem them from their oppression and affliction. He also guides and protects His people, and He provides and sustains them by His mercy and His strength.
• God is holy and righteous, and He hates and punishes sin. He judges and destroys the wicked and their idols, and He shows His wrath and His power against them. He also demands and deserves the fear and the worship of His people, and He calls and enables them to be holy as He is holy.

What does this passage tell us about man?

• Man is sinful and rebellious, and he opposes and resists God and His will. He is also proud and arrogant, and he thinks and acts as if he is the master and the maker of his own destiny. He is also foolish and ignorant, and he does not acknowledge and obey God and His word.
• Man is weak and helpless, and he cannot save himself from his enemies and his troubles. He is also fearful and faithless, and he complains and doubts God and His servant. He is also forgetful and ungrateful, and he does not remember and praise God and His works.
• Man is dependent and accountable, and he needs God and His grace for his salvation and his life. He is also responsible and obedient, and he should trust and follow God and His servant. He is also blessed and privileged, and he should worship and serve God and His glory.

What does this passage demand of me?

• To acknowledge and submit to God’s sovereignty and power, and to trust and rest in His plan and purpose for my life, and to not be afraid or dismayed by the trials and the enemies that I face, but to stand still and see the salvation of the LORD.
• To appreciate and rely on God’s grace and faithfulness, and to remember and hold on to His covenant and His promise for me, and to not be discouraged or discontented by the situation and the condition that I am in, but to be thankful and hopeful for His deliverance and His redemption.
• To respect and honor God’s holiness and righteousness, and to hate and repent of my sin, and to not be complacent or presumptuous about God’s judgment and His wrath, but to fear and worship Him in spirit and in truth, and to be holy as He is holy.

How should this passage change the way I relate to people?

• To love and serve God’s people, and to identify and unite with them as His chosen and His covenant people, and to not be indifferent or hostile to them, but to care and pray for them, and to share and bear their burdens and their joys.
• To resist and avoid the world’s people, and to separate and distinguish myself from them as God’s holy and peculiar people, and to not be conformed or influenced by them, but to witness and testify to them, and to invite and persuade them to repent and believe in God and His salvation.
• To respect and honor God’s servant, and to listen and obey his instruction and his guidance, and to not be rebellious or critical of him, but to support and encourage him, and to follow and imitate his example and his faith.

How does this passage prompt me to pray to God?

• To praise and thank God for His sovereignty and power, and for His grace and faithfulness, and for His holiness and righteousness, and for His salvation and deliverance, and for His glory and honor, and for His name and His kingdom.
• To confess and ask God for forgiveness for my sin and rebellion, and for my pride and arrogance, and for my foolishness and ignorance, and for my weakness and helplessness, and for my fear and faithlessness, and for my forgetfulness and ungratefulness.
• To request and seek God for His guidance and protection, and for His provision and sustenance, and for His presence and glory, and for His wisdom and strength, and for His mercy and peace, and for His will and purpose.

How does this passage challenge me to grow as a Christian?

• To grow in my knowledge and understanding of God and His word, and to study and meditate on His works and His ways, and to learn and apply His truth and His principles, and to share and teach His gospel and His salvation.
• To grow in my love and devotion to God and His glory, and to worship and serve Him with all my heart and soul and mind and strength, and to give and sacrifice to Him with all my resources and abilities, and to honor and please Him with all my thoughts and words and actions.
• To grow in my faith and obedience to God and His will, and to trust and follow Him in all circumstances and situations, and to submit and surrender to Him in all decisions and choices, and to depend and rely on Him in all needs and desires.

Study Summary

Exodus 14 is a climactic chapter in the story of God’s deliverance of the Israelites from the bondage and the death of Egypt. It shows how God displayed His sovereignty, His grace, and His holiness through the miracle of the Red Sea, and how He led His people to fear and believe in Him and His servant Moses.

The chapter can be divided into four main sections, each with a different focus and a different perspective. The first section (verses 1–9) focuses on the pursuit of Pharaoh and his army, and it gives the perspective of the Egyptians. The second section (verses 10–14) focuses on the fear and the faith of the Israelites, and it gives the perspective of the Israelites. The third section (verses 15–22) focuses on the command and the miracle of God, and it gives the perspective of God and Moses. The fourth section (verses 23–31) focuses on the judgment and the salvation of God, and it gives the perspective of the Egyptians and the Israelites.

The first section sets the stage for the dramatic confrontation between God and Pharaoh, and between the Israelites and the Egyptians. It shows how God orchestrated the events and the circumstances of the exodus, and how He used the trials and the enemies of His people for His honor and their salvation. God told Moses to lead the Israelites in a way that looked confused and trapped, so that Pharaoh would think that they were bewildered by the land, and that he would pursue them with his army. God also told Moses that He would harden Pharaoh’s heart, so that He would gain glory over him and over all his army, and that the Egyptians would know that He is the LORD. Pharaoh, who had temporarily let the Israelites go after the death of the firstborn, changed his mind and decided to force them back to Egypt. He mobilized his chariots and his horsemen, and chased after the Israelites, who had camped by the sea.

The second section reveals the contrast between the fear and the faith of the Israelites, and between the human and the divine responses to the crisis. It shows how the Israelites reacted to the sight of the Egyptians, and how they complained and doubted God and Moses. The Israelites, who had gone out with boldness, became terrified and panicked when they saw the Egyptians approaching. They cried out to the LORD, but they also blamed Moses for bringing them out of Egypt, and they wished that they had stayed in Egypt as slaves, rather than die in the wilderness. Moses, who had been faithful and obedient to God, responded to the Israelites with courage and confidence, and he assured them that God would fight for them, and that they would see the salvation of the LORD. He also told them to stand still and see, and to not be afraid, but to be quiet.

The third section demonstrates the power and the wonder of God, and the obedience and the leadership of Moses. It shows how God commanded and performed the miracle of the Red Sea, and how He made a way for the Israelites to cross the sea on dry ground. God told Moses to stretch out his rod over the sea, and to divide the sea, so that the Israelites could go through the sea on dry ground. God also told Moses that He would harden the hearts of the Egyptians, so that they would follow them into the sea, and that He would gain honor over Pharaoh and over all his army. God moved the pillar of cloud and fire from before the Israelites to behind them, and He separated the Israelites and the Egyptians with the cloud and the darkness. God also caused a strong east wind to blow all night, and He made the sea into dry land, and He divided the waters into two walls on the right and on the left. Moses obeyed God and stretched out his rod over the sea, and the Israelites went into the midst of the sea on the dry ground.

The fourth section displays the judgment and the salvation of God, and the outcome and the response of the Egyptians and the Israelites. It shows how God destroyed the Egyptians and their chariots in the sea, and how He saved the Israelites and brought them to the other side of the sea. God looked down upon the Egyptians through the pillar of fire and cloud, and He troubled the Egyptians, and He took off their chariot wheels, and He made them drive with difficulty. God told Moses to stretch out his rod over the sea again, and to bring back the waters over the Egyptians, and over their chariots, and over their horsemen. Moses obeyed God and stretched out his rod over the sea, and the waters returned and covered the Egyptians, and not one of them remained. The Israelites saw the great work that the LORD had done against the Egyptians, and they feared the LORD, and they believed the LORD and His servant Moses.

The chapter concludes with the song of Moses and the Israelites, which praises God for His mighty acts and wonders, and also anticipates His reign and His dwelling among His people (Exodus 15:1–21). The chapter also connects with the rest of the Bible, as it foreshadows and prepares the greater and final exodus of God’s people in Christ, who is the true and better Moses, the true and better Passover Lamb, and the true and better Deliverer, and who saves His people from the bondage and the penalty of sin, and brings them into the freedom and the inheritance of God’s promises (1 Corinthians 10:1–4, Hebrews 3:1–6, Revelation 15:3–4). The chapter also reveals some theological truths about God and man, such as the sovereignty, the grace, and the holiness of God, and the sinfulness, the weakness, and the dependence of man, and it demands some practical lessons for us, such as to trust and follow God, to appreciate and rely on His grace, and to respect and honor His holiness.

Additional questions

Please tell me about the archeological digs that have happened in which pottery remains and other things have been found at the bottom of the sea where the Biblical crossing may have happened.

The location and the timing of the biblical crossing of the Red Sea (or the Sea of Reeds) by the Israelites during their exodus from Egypt is a matter of debate among scholars and archaeologists. Some argue that the crossing took place near the modern Suez Canal, while others suggest that it occurred in the eastern Nile Delta, at a body of water called the Lake of Tanis. Some propose a 15th-century B.C.E. date for the exodus, while others favor a 13th-century B.C.E. date. These different views have implications for the archaeological evidence that may support or challenge the biblical account of the miracle of the sea.

One of the most controversial claims regarding the archaeological evidence for the Red Sea crossing was made by Ron Wyatt, an amateur archaeologist and biblical enthusiast, who claimed to have discovered chariot wheels, human and horse bones, and other artifacts at the bottom of the Gulf of Aqaba, a branch of the Red Sea. Wyatt believed that the Israelites crossed the Red Sea at this location, and that the Egyptian army was drowned there by the returning waters. Wyatt also claimed to have found the remains of Noah’s Ark, the Ark of the Covenant, and other biblical relics, but he never produced any scientific documentation or verification for his discoveries. Wyatt’s claims have been rejected and criticized by most professional archaeologists and biblical scholars, who regard them as sensational and unsubstantiated12.

Another claim regarding the archaeological evidence for the Red Sea crossing was made by Barry Beitzel, a professor of Old Testament and Semitic languages, who argued that the crossing took place near the area of the modern Suez Canal, but not at the present canal itself, which did not exist in ancient times. Beitzel suggested that the Israelites crossed the sea at a shallow and marshy area, where the water level could have been affected by natural phenomena such as tides, winds, and storms. Beitzel cited some archaeological finds that support his view, such as pottery sherds, scarabs, and seals that date to the Late Bronze Age (15th–13th centuries B.C.E.), and that indicate the presence and the activity of the Egyptians and the Israelites in the region. Beitzel also cited some ancient texts and maps that mention the names and the locations of the places that appear in the biblical account of the exodus, such as Pithom, Ramses, and the Red Sea3.

A third claim regarding the archaeological evidence for the Red Sea crossing was made by Carl Drews, a software engineer and a Christian, who argued that the crossing took place in the eastern Nile Delta, at a body of water called the Lake of Tanis, which no longer exists today. Drews used computer models and simulations to show that a strong east wind could have created a land bridge across the lake, allowing the Israelites to cross the sea on dry ground, and then collapsing the bridge when the Egyptians followed them. Drews based his claim on a combination of archaeological, textual, and meteorological data, such as the ancient topography and hydrology of the lake, the Egyptian place names that correspond to the biblical ones, and the wind patterns and storm surges that occur in the region. Drews also claimed that his research does not contradict the biblical account of the miracle of the sea, but rather explains how God could have used natural means to accomplish His supernatural purpose4.

These are some of the examples of the archaeological digs and the claims that have been made regarding the evidence for the Red Sea crossing. However, none of these claims are conclusive or definitive, and they all face some challenges and objections from other scholars and archaeologists, who have different interpretations and opinions on the matter. The question of the location and the timing of the biblical crossing of the Red Sea remains open and unresolved, and it requires further investigation and research.

What was the significance of Moses staff being held up over the red sea before the Lord split it?

The significance of Moses’ staff being held up over the Red Sea before the Lord split it can be understood from different perspectives, such as:

• The historical perspective: The staff was a symbol and a tool of God’s power and authority, which He delegated to Moses as His servant and representative. The staff was used by Moses to perform many signs and wonders, such as turning it into a snake, bringing about some of the plagues, and drawing water from the rock. The staff was also used by Moses to initiate the parting of the Red Sea, which was a miraculous and decisive act of God’s deliverance and judgment. By holding up the staff over the sea, Moses was demonstrating his obedience and faithfulness to God’s command, and he was also signaling to the Israelites and the Egyptians that God was about to do something extraordinary and unprecedented.
• The theological perspective: The staff was a type and a shadow of Christ and His cross, which are the ultimate and the final expression of God’s power and authority, and which are the means and the instrument of God’s salvation and judgment. Christ is the true and better Moses, who is the servant and the representative of God, and who has all authority and power in heaven and on earth, and who performs signs and wonders by His word. Christ is also the true and better Passover Lamb, who is the sacrifice and the substitute for His people, and who sheds His blood and dies for the sins of the world. Christ is also the true and better Deliverer, who is the leader and the author of the greater and final exodus of God’s people from the bondage and the penalty of sin, and who brings them into the freedom and the inheritance of God’s promises. By holding up the staff over the sea, Moses was foreshadowing and preparing the way for Christ and His cross, and he was also pointing to the gospel and the kingdom of God.
• The practical perspective: The staff was a sign and a testimony of God’s presence and guidance for His people, who were facing a seemingly impossible and hopeless situation. The staff was also a challenge and a motivation for God’s people to trust and follow Him, and to not be afraid or dismayed by the trials and the enemies that they faced. The staff was also a reminder and a promise of God’s covenant and grace for His people, who were His chosen and peculiar people, and who were the recipients and the heirs of His blessings and promises. By holding up the staff over the sea, Moses was encouraging and strengthening the faith and the hope of God’s people, and he was also inviting and persuading them to worship and serve God.

What is the significance of “a strong east wind” as seen in Exodus 14:21? Is this the same wording as the wind that blew the plague of locust to Egypt? Is it the same as the wind that blew the quail into the camp during the book of Numbers?

The phrase “a strong east wind” appears three times in the Bible, in Exodus 14:21, Exodus 10:13, and Numbers 11:31. In each case, the wind is sent by the LORD to perform a miraculous act, either of judgment or of provision.

• In Exodus 14:21, the strong east wind is used to divide the Red Sea, and to create a dry path for the Israelites to cross over, while the Egyptians are drowned by the returning waters. This is a sign of God’s power and salvation for His people, and of His wrath and destruction for His enemies.
• In Exodus 10:13, the strong east wind is used to bring the plague of locusts upon the land of Egypt, and to devour all the crops and vegetation that were left after the previous plagues. This is a sign of God’s judgment and punishment for Pharaoh and the Egyptians, who refused to let the Israelites go.
• In Numbers 11:31, the strong east wind is used to bring quail from the sea, and to drop them near the camp of the Israelites, who had complained about the lack of meat in the wilderness. This is a sign of God’s provision and grace for His people, but also of His displeasure and discipline, as He sent a plague among those who ate the quail.

The strong east wind, therefore, has different meanings and purposes in different contexts, but it always shows that God is sovereign and in control of nature, and that He can use it to accomplish His will and to display His glory.

Daniel Coulter is a Pronomian Christian and encourages the use of the Historical Grammatical Hermeneutic when digging deeper into the scriptures. In his day job, he works as a Product Owner in Finance Technology. He has a deep love of people and the Word of God.

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