| 14:1-18 |
THE EGYPTIANS PURSUE THE ISRAELITES
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| 14:2 |
Baal-Zephon is the site of a sanctuary, meaning 'Lord of the North' or 'Lord of (Mount) Zephon'. Migdol is a word of Semitic origin, meaning 'tower / fortress'.
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| 14:3 |
The Israelites had to contend with Egyptian border fortresses and then had problems with desert life and the crossing of the sea.
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| 14:4 |
The P strand's characteristic standpoint comes out here - the deviation and action of the Egyptians is divinely motivated. There must be an occasion for the final demonstration to the Pharaoh of the power of God.
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| 14:5 |
The Pharaoh realises the Israelites have gone for good, not merely on the temporary pilgrimage into the wilderness. Even if the Israelites had the Pharaoh's consent to depart, it is likely that their departure was hasty. This verse may suggest a secret departure without the permission of the Pharaoh, despite 12:31-32.
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| 14:6 |
The Egyptian use of chariots and horses for military purposes made a deep impression on the Israelites who did not equip their army in this way until the rule of Solomon. The use of chariots indicates speed. Perhaps the Etham fortress has informed Pharaoh the Israelites were trying to make a complete getaway and not just going on a three day pilgrimage.
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| 14:7 |
'With officers over all of them' may mean 'with three men in each of them'. (See section on 'Culture')
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| 14:8 |
The Hebrew phrase translated 'with a strong hand' or 'triumphantly' would be better translated 'under mighty protection' i.e. that of God, in view of Exodus 7:4;13:21ff.
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| 14:11 |
'Was it because there were no graves in Egypt..?' is bitter irony. In ancient times as today, Egypt was famous for its pyramids, the tombs of the Pharaohs.
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| 14:11-12 |
Israelite murmuring against Moses was a persistent element in the tradition of the Exodus and wilderness wanderings (Exodus 5:20ff; 16:3; 17:3; Numbers 11:4-6; 14:2-3; 16:12-14 etc.). It was tribute to Moses' patience and leadership that he was able to keep the Israelites going. The fact that Israel was so fearful and disbelieving means that her deliverance demonstrates all the more God's power and reflects the glory upon God.
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| 14:13-14 |
These verses stress God's direct intervention in contrast to the Israelites' attitude and situation. Moses exhorts the Israelites to trust God and victory will come. (see also Joshua 1:9; 10:8; Isaiah 7:4; 1 Chronicles 32:7). Israel, lacking professional soldiers and weaponry depended on morale. In military terms the Egyptians are unquestionably superior. Moses is the mouthpiece of faith against cowardice.
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| 14:14 |
'God will fight with you'. Israel understood war to be a sacred activity in which God participated. 'Holy' wars were primarily defensive, requiring special regulations to ensure the proper dedication of Israel's soldiers and that all the credit for the victory went to God. Spoil was devoted to God. God fought for Israel by using natural forces to assist his people, and instilling panic into the enemy. See Exodus 17:8-16 and Joshua 10:12-13.
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| 14:16 |
As in the earlier plagues, divine action was signalled by Moses' use of the staff. Different traditions, J, E and P are represented in v 16 and v 21. Verse 16 has the later E and P traditions with the more embellished account. The sea-dividing rod is from E and the dry land between the upstanding walls of water is the P version (v 16b, 22 etc.). In verse 21, J gives an older, less spectacular but possibly more historic account of events, with God driving back the sea with a strong east wind.
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| 14:18 |
'I am the LORD' - this is intended to control the course of the narrative and explains the anthropomorphic expressions in verses 8,13ff,21,24,25,27.
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| 14:19-31 |
ISRAEL'S MIRACULOUS ESCAPE
This is the climax of God's deliverance. The 'miraculous' element of the escape is interpreted in different ways:
- It is seen to lie in its providential timing, rather than the suspension of laws of nature.
- It is seen as supernatural, whether caused by winds or Moses' rod.
Most Jews today would ascribe a more miraculous nature to the event than the interpretation suggested by no.1.
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| 14:19 |
'angel of God' (E source) refers to the pillar of cloud and fire (J source) guiding the Israelites. It is an attempt to affirm God's heavenly reality whilst also affirming his presence with Israel. The angelic leader should not be thought of as separate from God but rather as God himself made known to humanity.
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| 14:20 |
This is referred to in Joshua 24:7. The Israelites crossed the sea by night. It is a difficult verse to translate. Possibly it was meant to show how the pillar of fire accentuated the surrounding darkness. The Hebrew is 'and it lit up the night'.
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| 14:21 |
This is the J and oldest account of the crossing of the Red Sea. If the location was the Sirbonian Sea, it seems possible that the action of the wind and tide on the shallow swamplands could leave a passage that the Israelites could ford, whilst the heavier horses and chariots of the Egyptians would sink into the water soaked ground.
In verse 14a Moses is the wonderworker, whereas verse 14b places the emphasis on God.
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| 14:22 |
See 15:8 which takes poetic licence.
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| 14:22-23 |
This may have been influenced by Joshua 3:17, according to which the Israelites crossed over the Jordan 'on dry land'.
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| 14:24 |
The 'morning watch' is 2-6 am. The night features of the Passover and the crossing may be related to cultic practices in Israel.
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| 14:24-25 |
It appears the Egyptians followed when there was enough light to see. This is similar to Psalm 77:16-20 which implies torrential rain with thunder and lightening and a theophany (showing of God's power) which terrified the enemy.
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| 14:26 |
If the crossing occurred at the Sirbonian Sea, an incoming tide racing over the low lying mudflats may have trapped the Egyptians. It is not actually stated what causes the water to return. The Pharaoh is not explicitly said to be amongst the dead; 14:17 suggests his involvement but he need not even have been present. Verse 6 would then mean that he just ordered the pursuit.
In verse 10 the word 'Pharaoh' could denote Egypt.
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| 14:31 |
'The people feared the LORD...' The climax of the event is the faith of Israel and the Egyptians that the LORD is God. Faith in God and Moses as his servant are the key elements here. Belief in Moses as leader meant acceptance of his leadership and his authority. Moses is described as God's servant only three times in the Pentateuch (Exodus 14:31; Numbers 12:7ff; Deuteronomy 34:5), but frequently in the Book of Joshua.
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