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Exodus Chapter
Fourteen
New King James Version
(NKJV)
INTRODUCTION TO
EXODUS 14
This chapter begins with directions
of God to Moses
to be given to the children of Israel about the course they
were to steer in their journey
with the reason thereof
Exodus 14:1
which
they observing
a report was brought to Pharaoh that they were fled
and this
determined him and his servants to get ready and pursue after them
as they did
with a great army
Exodus 14:5
which
when the Israelites saw
it put them in great fear
and set them to murmuring
and complaining against Moses for bringing them out of Egypt
Exodus 14:10
who
desired them to be still and quiet
and they should see the salvation of the
Lord
Exodus 14:13
and
he is bid to order the people to go on in their journey
and to take his rod
and stretch it over the sea and divide it
that Israel might pass through it on
dry ground
and the Egyptians follow them
whereby God would be honoured and
glorified
Exodus 14:15
upon
which the Angel of the Lord in a pillar of cloud removed from before there
and
went behind them for their protection
Exodus 14:19
and
Moses stretching out his hand over the sea
and a strong east wind blowing upon
it
the waters divided and the Israelites went into it
and the Egyptians
followed them
but their host being troubled by the Lord
and their chariot
wheels taken off
they found themselves in great danger
and were thrown into a
panic
Exodus 14:20 and
upon Moses's stretching out his hand again over the sea
the waters returned
and Pharaoh and his host were drowned
but the Israelites passed through
safely
as on dry land
Exodus 14:26
which
great work of the Lord being observed by them
influenced their fear of him
their faith in him and his servant Moses
Exodus 14:30.
Exodus 14:1 Now the Lord spoke to
Moses
saying:
YLT 1And Jehovah speaketh unto Moses
saying
And the Lord
spake unto Moses
.... Out of the pillar of the cloud in which he went before them;
either while they were at Etham
or when journeying from thence
and a little
before they turned off to the right
as they were now directed:
saying; as follows:
Exodus 14:2 2 “Speak to the children of
Israel
that they turn and camp before Pi Hahiroth
between Migdol and the sea
opposite Baal Zephon; you shall camp before it by the sea.
YLT 2`Speak unto the sons of Israel
and they turn
back and encamp before Pi-Hahiroth
between Migdol and the sea
before
Baal-Zephon; over-against it ye do encamp by the sea
Speak unto the
children of Israel
that they turn
.... Not return to Egypt
or to the place
or towards the place from whence they came
but turn off
out
of the road in which they were; for
as a late traveller saysF1Dr.
Shaw's Travels
p. 307. Ed. 2.
"there were two roads
through which the
Israelites might have been conducted from Cairo (which he supposes may be
Rameses) to Pihahiroth. One of them lies through the valleys
as they are now
called
of Jendily
Rumaleah
and Baideah
bounded on each side by the
mountains of the lower Thebais; the other lies higher
having the northern
range of these mountains (the mountains of Mocattee) running parallel with it
on the right hand
and the desert of the Egyptian Arabia
which lies all the
way open to the land of the Philistines
on the left
(see Exodus 13:17) about
the middle of this range we may turn short on our right hand into the valley of
Baideah
through a remarkable breach or discontinuation
in which we afterwards
continued to the very banks of the Red sea; this road then
through the valley
of Baideah
which is some hours longer than the other open road
which leads
directly from Cairo to Suez
was in all probability the very road which the
Israelites took to Pihahiroth
on the banks of the Red sea.'And again he saysF2lb.
p. 309.
this valley ends at the sea in a small bay
made by the eastern
extremities of the mountains
and is called "Tiah beni Israel"
i.e.
the road of the Israelites
from a tradition of the Arabs
of their having
passed through it; as it is also called Baideah from the new and unheard of
miracle that was wrought near it
by dividing the Red sea
and destroying
therein Pharaoh
his chariots and horsemen:
and encamp
before Pihahiroth: which was sixteen miles from EthamF3Bunting's
Travels
p. 82.
and by someF4See the Universal History
vol. 3. p.
387. thought to be the same with the city of Heroes (or Heroopolis)
on the
extreme part of the Arabic gulf
or the Phagroriopolis
placed by StraboF5Geograph.
l. 17. p. 553. near the same place: according to the above travellerF6Shaw
ib. p. 310.
Pihahiroth was the mouth
or the most advanced part of the valley
of Baideah to the eastward toward the Red sea; with which Jarchi in some
measure agrees
who says Pihahiroth is Pithom
now so called
because the
Israelites became free: they (Hahiroth) are two rocks
and the valley between
them is called (Pi) the mouth of the rocks: so Dr. Shaw observesF7;
the word may be deduced from חר
"a hole"
or "gullet"
and by a latitude common in those cases
be rendered a
narrow "defile"
road or passage
such as the valley of Baideah has
been described: but as the Israelites were properly delivered at this place
from their captivity and fear of the Egyptians
Exodus 14:13 we may
rather suppose that Hhiroth denotes the place where they were restored to their
liberty; as Hhorar and Hhiroth are words of the like sort in the Chaldee: but
another very learned manF8Jablonski de Terra Goshen
Dissert. 5.
sect. 9. says
that in the Egyptian language Pihahiroth signifies a place where
grew great plenty of grass and herbs
and was contiguous to the Red sea
and
was like that on the other shore of the sea
the Arabian
which Diodorus
SiculusF9Bibliothec. c. 3. p. 175. speaks of as a pleasant green
field:
between Migdol
and the sea; which signifies a tower
and might be one: there was a city of
this name in Egypt
and in those parts
but whether the same with this is not
certain
Jeremiah 44:1.
over against
Baalzephon; which the Targums of Jonathan and Jerusalem take to be an
"idol": and so does Jarchi
and say it was the only one left of the
idols of Egypt; see Exodus 12:12 and so
some Christian as well as Jewish writers suppose it to be; and that it was as a
watch
or guard
or amulet
to keep fugitives from going out of the land: but
by Ezekiel the tragedianF11Apud Euseb. Praepar. Evangel. l. 9. c.
29. p. 444. it is called a city; and so by JosephusF12Antiqu. l. 2.
c. 15. sect. 1.
who says they came to Baalzephon the third day
a place
situated by the Red sea; which is most likely
and it is highly probable that
this and Migdol were two fortified places
which guarded the mouth of the
valley
or the straits which led to the Red sea: ArtapanusF13Apud
Euseb. ib. c. 27. p. 436. the Heathen historian agrees with Josephus in saying
it was the third day when they came to the Red sea:
before it shall
ye encamp by the sea; and there wait till Pharaoh came up to them.
Exodus 14:3 3 For Pharaoh will say of
the children of Israel
‘They are bewildered by the land; the wilderness
has closed them in.’
YLT 3and Pharaoh hath said of the sons of Israel
They are entangled in the land
the wilderness hath shut upon them;
For Pharaoh
will say of the children of Israel
.... The Septuagint
version adds
"to his people"
his ministers and courtiers
when he
hears where they are:
they are
entangled in the land; have lost their way
and got into places they cannot easily get
out of
and are perplexed in their minds
and do not know what way to take or
course to steer:
the wilderness
hath shut them in; or
"shut up the way to them"F14סגר עליהם "clausit viam
illis"
Pagninus
"praeclusit sese illis"
Vatablus. ; the
wilderness between the mountains the above mentioned traveller speaks ofF15Dr.
Shaw's Travels
p. 309. Ed. 2. the mountains of Gewoubee; these would stop
their flight or progress to the southward
as those of the Attackah would do
the same towards the land of the Philistines; the Red sea likewise lay before
them to the east
while Pharaoh (could) close up the valley behind them
with
his chariots and his horsemen; and which
no doubt
appeared very advantageous
and encouraging to him
as it must be very distressing to the Israelites.
Exodus 14:4 4 Then 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.
YLT 4and I have strengthened the heart of Pharaoh
and he hath pursued after them
and I am honoured on Pharaoh
and on all his
force
and the Egyptians have known that I [am] Jehovah;' and they do so.
And I will
harden Pharaoh's heart
.... Once more
as he had often done:
that he shall
follow after them: to Pihahiroth
and even into the sea after them:
and I will be
honoured upon Pharaoh
and upon all his host; in his wisdom
faithfulness
power
and justice
by the destruction of them:
that the
Egyptians may know that I am the Lord; the only Jehovah
the
Lord God omnipotent; even those that feel the weight of his hand while
troubling their host
and bringing the waters upon them; especially those that
shall remain in the land
and will not be involved in the catastrophe:
and they did so: the
Israelites turned to the right to Pihahiroth
instead of going by Bishbesh and
Tinah (Bubastis and Pelusium)
and so along the sea coast towards Gaza and
Ascalon
and encamped there between Migdol and the sea over against Baalzephon
as they were ordered and directed.
Exodus 14:5 5 Now it was told the king
of Egypt that the people had fled
and the heart of Pharaoh and his servants
was turned against the people; and they said
“Why have we done this
that we
have let Israel go from serving us?”
YLT 5And it is declared to the king of Egypt that
the people hath fled
and the heart of Pharaoh and of his servants is turned
against the people
and they say
`What [is] this we have done? that we have
sent Israel away from our service.'
And it was told
the king of Egypt
.... By some of the Egyptians
or mixed multitude that went out
with Israel
but returned upon their encampment at the Red sea
or by some
spies Pharaoh sent with them to observe their motions: the Targums of Jonathan
and Jarchi make use of a word which Buxtorf translates military officers: and
the latter says
they went out with them the three days' journey
but the
Israelites not returning to Egypt (as expected)
they tell Pharaoh of it the
fourth day; and on the fifth and sixth he pursued them
and in the night of the
seventh went into the sea after them
and on the morning they (the Israelites)
sung the song
which was the seventh of the passover: these reported to
Pharaoh:
that the people
fled; that under a pretence of going three days' journey into the
wilderness
to serve and sacrifice to the Lord
they were about to make their
escape out of the land:
and the heart
of Pharaoh and of his servants were turned against the people; who had so
much favour in their sight
not only to give them leave to go
and to hasten
their departure
but to lend and give them things of great value; but now their
hearts were filled with hatred of them
and with malice and revenge:
and they said
why have we done this
that we have let Israel go from serving us? not Pharaoh
only
but his servants said so
even those who had entreated him to let them
go
Exodus 10:7 yet now
repent of it
and cannot think what reason they had to do it
when at that time
they saw reason
and gave a very sufficient one
namely
the destruction of
Egypt; but now the judgments and plagues of God being no more upon them
they
recollect the great service of the Israelites to them and the benefits and
advantages they had reaped by it
and the loss they had sustained by parting
with them
and therefore reflect upon themselves for such a piece of conduct.
Exodus 14:6 6 So he made ready his
chariot and took his people with him.
YLT 6And he harnesseth his chariot
and his people
he hath taken with him
And he made
ready his chariot
.... Which he usually rode in when he went forth to war; for this
seems to be a military chariot
and not for show or grandeur; and this was got
ready not by himself
as Jarchi
but rather by his orders
as Aben Ezra:
and took his
people with him; the Greek version reads
"all his people"; not all his
subjects
but his soldiers; at least a great number
and especially his
cavalry.
Exodus 14:7 7 Also
he took six hundred
choice chariots
and all the chariots of Egypt with captains over every one of
them.
YLT 7and he taketh six hundred chosen chariots
even all the chariots of Egypt
and captains over them all;
And he took six
hundred chosen chariots
.... The chief and best he had
war chariots
chariots of iron;
perhaps such as had iron scythes to them
to cut down men as they drove along;
these were taken partly for quickness of dispatch
that they might be able the
sooner to overtake the Israelites
who had got several days' marches before
them; and partly for their strength and the annoyance of their enemies with
them:
and all the
chariots of Egypt: as many as could in so short a time be got together: for the
words are not to be taken in the utmost latitude
but to signify a great
number
and all that could be conveniently come at: the Greek version is
"all the horse"
the cavalry
which better distinguishes them from
the former:
and captains
over everyone of them: over everyone of the chariots
so that they must each of them
have many in them
to have captains over them: and perhaps the infantry
or
foot soldiers
for
quickness of expedition
were put into them; for
besides
these
there were horsemen: JosephusF16Antiqu. l. 2. c. 15. sect. 3.
makes the whole number of his army to be 50
000 horse
and 200
000 foot
and
the same number is given by a Jewish chronologerF17Shalshalet
Hakabala
fol. 77. 4. : but Patricides
an Arabic writer
saysF18Apud
Hottinger. Smegma
p. 464. it consisted of 600
000
and EzekielF19Apud
Euseb. ut supra. (Praepar. Evangel. c. 27. p. 436.)
the tragic poet
has made
it amount to a million of horse and foot: should it be asked where horses could
be had to draw the chariots
and horses for the horsemen after mentioned
when
all were destroyed by the hail
Exodus 9:25 it may
be replied
that only those in the field were killed
not such as were in
stables
where chariot horses and horses for war may be supposed to be:
besides
as the Targum of Jonathan intimates
these might belong to these
servants of Pharaoh who feared the word of the Lord
and took their cattle
home
Exodus 9:20.
Exodus 14:8 8 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.
YLT 8and Jehovah strengtheneth the heart of
Pharaoh king of Egypt
and he pursueth after the sons of Israel
and the sons
of Israel are going out with a high hand
And the Lord
hardened the heart of Pharaoh king of Egypt
.... As he said he would
Exodus 14:4
and he pursued
after the children of Israel; took their rout in pursuit of them:
and the
children of Israel went out with an high hand: not once dreaming they
should be pursued by Pharaoh as an enemy
when they went out with his full
consent
and with such pressing solicitations to be gone
and with so much
favour shown them by the Egyptians; wherefore they set out
and went on with
great boldness
courage
and intrepidity; "with an uncovered head"
as the Targum of Onkelos
without any fear
and with great alacrity and
cheerfulness; they carried both their heads and their hands high
were fearless
and thoughtless of any danger when this mighty preparation was making against
them.
Exodus 14:9 9 So the Egyptians pursued
them
all the horses and chariots of Pharaoh
his horsemen and his army
and overtook them camping by the sea beside Pi Hahiroth
before Baal Zephon.
YLT 9and the Egyptians pursue after them
and all
the chariot horses of Pharaoh
and his horsemen
and his force
overtake them
encamping by the sea
by Pi-Hahiroth
before Baal-Zephon.
But the
Egyptians pursued after them
.... When they thought nothing of it
and
had no fears about it:
all the horses
and chariots of Pharaoh
and his horsemen
and his army; by the latter
Aben Ezra understands the foot
as distinguished from the cavalry
the horses
and horsemen; and perhaps these
as before observed
might be carried in the
chariots for quicker dispatch:
and overtook
them encamping by the sea
beside Pihahiroth
before Baalzephon; where they
had pitched their camp by divine appointment
Exodus 14:2.
Exodus 14:10 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.
YLT 10And Pharaoh hath drawn near
and the sons of
Israel lift up their eyes
and lo
the Egyptians are journeying after them
and
they fear exceedingly
and the sons of Israel cry unto Jehovah.
And when
Pharaoh drew nigh
.... Or "caused to draw nigh"F20הקריב "fecit accedere"
Pagninus
Montanus;
"admovit castra"
Junius & Tremellius. ; that is
his army
brought it very near to the camp of the Israelites:
the children of
Israel lifted up their eyes
and
behold
the Egyptians marched after them; in great
numbers
with full speed
threatening them with utter destruction:
and they were
sore afraid; being an unarmed people
though numerous
and so unable to
defend themselves against armed and disciplined troops; and besides
through
their long time of slavery their spirits were broken
and were a mean
abject
dispirited people; and especially were so on the sight of the Egyptians
whom
they had so many years looked upon and served as their lords and masters:
and the
children of Israel cried out unto the Lord: had they prayed unto him
in this their distress for help and assistance
protection and preservation
with an holy and humble confidence in him for it
they had acted a right and
laudable part; but their crying out to him seems to be only an outcry of the
troubles they were in
and rather the effect of despair than of faith and hope;
and was by way of complaint and lamentation of their miserable condition and
circumstances
as appears by what follows
which shows what temper of mind they
were in.
Exodus 14:11 11 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?
YLT 11And they say unto Moses
`Because there are
no graves in Egypt
hast thou taken us away to die in a wilderness? what is
this thou hast done to us -- to bring us out from Egypt?
And they said
unto Moses
.... The Targum of Jonathan is
"the ungodly of that
generation said unto Moses;'but it seems rather to be understood of the body of
the people in general
and is not to be limited to some particular persons of
the worse characters among them:
because there
were no graves in Egypt; as if there had been none
when there were so many; the
Egyptians being more solicitous about their graves than their houses
as
Diodorus Siculus reportsF21Bibliothec. l. 1. p. 47. ; thus
upbraiding Moses in a sarcastic way for what he had done:
hast thou taken
us away to die in the wilderness? that so there might be
room and graves enough to bury them in
for nothing but death was before their
eyes:
wherefore hast
thou dealt thus with us
to carry us forth out of Egypt? which was
very ungrateful and disingenuous.
Exodus 14:12 12 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.”
YLT 12Is not this the word which we spake unto thee
in Egypt
saying
Cease from us
and we serve the Egyptians; for better for us
to serve the Egyptians than to die in a wilderness?'
Is not this the
word that we did tell thee in Egypt
.... The thing they
suggested to him
and talked with him about while they were in the land of
Egypt
before they came out of it
particularly after their service and bondage
were made more severe and cruel upon Moses and Aaron's demanding their
dismission
see Exodus 5:21
saying
let us
alone
that we may serve the Egyptians? peaceably and quietly
as we have been used to do
since there is no likelihood of being freed
and
since we are more evilly treated than before:
for it had been
better for us to serve the Egyptians
than that we should die in the wilderness: of such mean
spirits were they
and had so poor a notion of
and taste for liberty
and so
ungrateful were they to their deliverer.
Exodus 14:13 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.
YLT 13And Moses saith unto the people
`Fear not
station yourselves
and see the salvation of Jehovah
which He doth for you
to-day; for
as ye have seen the Egyptians to-day
ye add no more to see them
-- to the age;
And Moses said
unto the people
.... Not in wrath and anger
but very coolly and sedately
agreeably to his character of the meekest man on earth; though what they had
said to him was very insulting and provoking:
fear ye not; Pharaoh and
his numerous host
do not be dismayed at them or possess yourselves with a
dread of them
and of destruction by them:
stand still; do not stir
from the place where you are
do not offer to run away
or to make your escape
by flight (and which indeed seemed impossible)
keep your place and station
and put yourselves in such a situation as to wait and observe the issue of
things:
and see the
salvation of the Lord which he will shew to you today; which is
expressive of great faith in Moses in the midst of this extremity
who firmly
believed that God would save them from this numerous and enraged army
and that
very quickly
even that day; at least within twenty four hours
within the
compass of a day; for it was the night following that salvation was wrought for
them
and their eyes beheld it: and it may be called the salvation of the Lord
for it was his own hand that only effected it
the Israelites not contributing
anything in the least unto it
and was typical of the great salvation which
Christ with his own arm
and without the help of his people
has wrought out
for them:
for the
Egyptians whom ye have seen today
ye shall see them again no more for ever; that is
in
such a posture or manner
no more armed
nor alive
and the objects of their
fear and dread; for otherwise they did see them again
but then they were on
the sea shore dead; for it should be rendered
not "whom"
but
"how"
or "in what manner"F23אשר
ον τροπον
Sept.
"quemadmodum"
Piscator; "quomod o"
Noldius
p. 107. No.
544. .
Exodus 14:14 14 The Lord will fight for
you
and you shall hold your peace.”
YLT 14Jehovah doth fight for you
and ye keep
silent.'
The Lord shall
fight for you
.... By commanding the wind of the heavens
and the waves of the
sea
and employing them against their enemies
and on their behalf; they being
unarmed
and so not in a condition to fight for themselves
as well as they had
no heart or spirit for it:
and ye shall
hold your peace; be still
and quiet
and easy in your minds
and forbear saying
or doing anything; "be silent"; and neither express the fear and
distress of their minds
by any mournful sounds
nor their joy of faith by
shouts and huzzas; as they could not draw a sword
they were not so much as to
blow a trumpet
and break a pitcher
and cry the sword of the Lord
and of
Israel as they after did on another occasion
at least their posterity.
Exodus 14:15 15 And the Lord said to Moses
“Why do you cry to Me? Tell the children of Israel to go forward.
YLT 15And Jehovah saith unto Moses
`What? thou
criest unto Me -- speak unto the sons of Israel
and they journey;
And the Lord
said unto Moses
wherefore criest thou unto me?.... The Targum of
Jonathan is
"why standest thou and prayest before me?'and no doubt this
crying is to be understood of prayer
of mental prayer
of secret ejaculations
put up by Moses to the Lord without a voice
for no mention is made of any:
this shows
that though Moses most firmly believed that God would work
salvation for them
yet he did not neglect the use of means
prayer to God for
it; nor was the Lord displeased with him on that account
only he had other
work for him to do
and he had no need to pray any longer
God had heard him
and would save him and his people:
speak unto the
children of Israel
that they go forward; a little further
as
Aben Ezra observes
until they were come to the sea shore
near to which they
now were; and thither they were to move in an orderly composed manner
as
unconcerned and fearless of their enemies.
Exodus 14:16 16 But lift up your rod
and
stretch out your hand over the sea and divide it. And the children of Israel
shall go on dry ground through the midst of the sea.
YLT 16and thou
lift up thy rod
and stretch out
thy hand towards the sea
and cleave it
and the sons of Israel go into the
midst of the sea on dry land.
But lift thou
up thy rod
and stretch out thine hand over the sea
and divide it
.... Even the
same rod with which so many wonders had been done in Egypt; and Artapanus
the
Heathen
saysF24Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 436.
that Moses being bid by a divine voice to smite the sea with his rod
he
hearkened to it
and touched the water with it
and so it divided
as it is
said it did
Exodus 14:21.
and the
children of Israel shall go on dry ground through the midst of the sea; and so they
did
Exodus 14:22.
Exodus 14:17 17 And I indeed will harden the
hearts of the Egyptians
and they shall follow them. So I will gain honor over
Pharaoh and over all his army
his chariots
and his horsemen.
YLT 17`And I -- lo
I am strengthening the heart of
the Egyptians
and they go in after them
and I am honoured on Pharaoh
and on
all his force
on his chariots
and on his horsemen;
And I
behold
I will harden the hearts of the Egyptians
.... That they shall have
no sense of danger
and be fearless of it
incautious and thoughtless
hurried
on with wrath and fury
malice and revenge:
and they shall
follow them; the Israelites into the sea
supposing it to be as safe for the
one as the other:
and I will get
me honour upon Pharaoh
and upon all his host
upon his chariots
and upon his
horsemen: by the utter destruction of them
in just retaliation for the
many innocent infants that had been drowned by them in the river Nile.
Exodus 14:18 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.”
YLT 18and the Egyptians have known that I [am]
Jehovah
in My being honoured on Pharaoh
on his chariots
and on his
horsemen.'
And the
Egyptians shall know that I am the Lord
.... Acknowledge him to
be Jehovah
the self-existent
eternal
and immutable Being
the one only
living and true God
who is wise and powerful
faithful
just
and true; that
is
those Egyptians that were left behind in Egypt
hearing what was done at
the Red sea; for as for those that came with Pharaoh
they all perished to a
man:
when I have
gotten me honour upon Pharaoh
upon his chariots
and upon his horsemen; by casting
them into the sea
and drowning them there
thereby showing himself to be
mightier than he.
Exodus 14:19 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.
YLT 19And the messenger of God
who is going before
the camp of Israel
journeyeth and goeth at their rear; and the pillar of the
cloud journeyeth from their front
and standeth at their rear
And the Angel
of God which went before the camp of Israel
.... The Jews sayF25Pirke
Eliezer
c. 42. this was Michael
the great prince
who became a wall of fire
between Israel and the Egyptians; and if they understood by him the uncreated
angel
the eternal Word
the Son of God
who is always in Scripture meant by
Michael
they are right: for certainly this Angel of the Lord is the same with
Jehovah
who is said to go before them in a pillar of cloud and fire
Exodus 13:21
removed
and
went behind them; but because removing from place to place
and going forwards or
backwards
cannot be properly said of a divine Person
who is omnipresent
and
fills every place and space; this is to be understood of the emblem of him
the
pillar of cloud
as the next clause explains it:
and the pillar
of the cloud went from before their face
and stood behind them; the Targum of
Jonathan adds
"because of the Egyptians
who cast arrows and stones
and
the cloud received them;'and so Jarchi; whereby the Israelites were protected
and preserved from receiving any hurt by them: so Christ is the protection of
his people from all their enemies
sin
Satan
and the world
that sin cannot
damn them
nor Satan destroy them
nor the world overcome them; for his
salvation is as walls and bulwarks to them
and he is indeed a wall of fire
about them.
Exodus 14:20 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.
YLT 20and cometh in between the camp of the
Egyptians and the camp of Israel
and the cloud and the darkness are
and he
enlighteneth the night
and the one hath not drawn near unto the other all the
night.
And it came
between the camp of the Egyptians and the camp of Israel
.... That is
the pillar of cloud
and the Angel of God
or Jehovah
in it
whereby the camp
of Israel was secured from being annoyed by the camp of the Egyptians; and was
an emblem of the gracious interposition of Christ between his spiritual Israel
whom he has redeemed by his blood
and their spiritual enemies
the Egyptians
the men of the world that hate them
from whose rage and malice Christ is their
protection and safeguard:
and it was a
cloud and darkness to them; to the Egyptians; it
cast a shade upon them
and made the darkness of the night still greater to
them
so that they could not see their way
and knew not where they were:
but it gave
light by night to these; to the Israelites
so that they could see their way
and walk on
in the midst of the sea
as on dry land; and such a light and guide they
needed; for it was now the twenty first day of the month
seven days after the
full of the moon
when the passover began
and therefore could have no benefit
from the moon. The Targums of Jonathan and Jerusalem say
that half the cloud
was light
and half darkness; and it seems plain from the account
that that
side of it which was towards the Egyptians was dark
and that which was towards
the Israelites was light
and so an hinderance to the one and a benefit to the
other: thus Christ is set for the rising of some
and the fall of others; and
his Gospel is to some the savour of death unto death
and to others the savour
of life unto life; to the one it is a hidden Gospel
and lies in darkness and
obscurity
and to others a great and glorious light:
so that one
came not near the other all the night; an emblem of that
division and separation which the grace of God
the blood of Christ
and the
light of the Gospel
make between the true Israel of God
and the men of the
world; and which will continue throughout time
and to all eternity
so that
they will never come near to each other; see Luke 16:26.
Exodus 14:21 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.
YLT 21And Moses stretcheth out his hand towards the
sea
and Jehovah causeth the sea to go on by a strong east wind all the night
and maketh the sea become dry ground
and the waters are cleaved
And Moses
stretched out his hand over the sea
.... With his rod in it
as he was directed to
Exodus 14:16. What
the poet saysF26"Tu flectis amnes
tu mare barbarum--"
Horat. Carmin. l. 2. Ode 19. of Bacchus is more true of Moses
whose rod had
been lift up upon the rivers Egypt
and now upon the Red sea:
and the Lord
caused the sea to go back by a strong east wind all that night; and the
direction of the Red sea being nearly
if not altogether
north and south
it
was in a proper situation to be wrought upon and divided by an easterly wind;
though the Septuagint version renders it a strong south wind. No wind of
itself
without the exertion and continuance of almighty power
in a miraculous
way
could have so thrown the waves of the sea on heaps
and retained them so
long
that such a vast number of people should pass through it as on dry land;
though this was an instrument Jehovah made use of
and that both to divide the
waters of the sea
and to dry and harden the bottom of it
and make it fit for
travelling
as follows:
and made the
sea dry land; or made the bottom of it dry
so that it could be trod and
walked upon with ease
without sinking in
sticking fast
or slipping about
which was very extraordinary:
and the waters
were divided; or "after the waters were divided"F1ויבקעו "quum diffidisset se aqua illius"
Piscator; so ו seems to be used in ch. xvi. 20. ; for
they were first divided before the sea could be made dry. The Targum of
Jonathan says
the waters were divided into twelve parts
answerable to the
twelve tribes of Israel
and the same is observed by other Jewish writersF2Pirke
Eliezer
c. 42. Targum Jon. & Hieros. in Deut. i. 1. Jarchi
Kimchi
and
Arama in Psal. cxxxvi. 13.
grounded upon a passage in Psalm 136:13 and
suppose that each tribe took its particular path.
Exodus 14:22 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.
YLT 22and the sons of Israel go into the midst of
the sea
on dry land
and the waters [are] to them a wall
on their right and
on their left.
And the
children of Israel went into the midst of the sea upon the dry ground
.... Some
Jewish writers sayF3Pirke Elizer
c. 42.
that the tribe of Judah
went in first
and then the other tribes followed; but it is most likely
what
Josephus saysF4Antiqu. l. 2. c. 16. sect. 2.
that Moses first
entered in
and then the Israelites
encouraged by his example
went in after
him; and a very adventurous action it was
and nothing but strong faith in the
almighty power and promise of God could have engaged them in it
to which the
apostle ascribes it
Hebrews 11:29. It
is the opinion of Aben Ezra
and some other Jewish writers
that the Israelites
did not pass through the Red sea to the opposite shore
only went some way into
it
and took a compass in a semicircle
and came out on the same shore again
and which has been espoused by some Christian writers; and chiefly because they
were in the wilderness of Etham before
and from whence they went into it
and
when they came out of it
it was still the wilderness of Etham they came into
and went three days' journey into it seeking water; see Exodus 13:20.
Though it is possible the wilderness on the opposite shore might bear the same
name
because of its likeness to it; and if it was the same wilderness that
went round the Arabic gulf
or Red sea
and reached on to the other side of it
and so the wilderness of Etham lay on both sides
the difficulty is removed;
for it seems most agreeable to the expressions of Scripture
that the
Israelites passed through it from shore to shore. Others
in order to lessen
the miracle
would have it that Moses
well knowing the country
and observing
the tide
took the advantage of low water
and led the Israelites through it;
and this story is told by the Egyptian priests of Memphis
as ArtapanusF5Apud
Euseb. Praepar. Evangel. l. 9. c. 27. p. 436. relates; but were the Egyptians
less knowing of their country
and of the tide of the Red sea? and could Moses
be sure of the exact time when they would come up to him
and the tide would
serve him? Besides
the Egyptian priests at Heliopolis own the miracle
and
relate it much as Moses has done; which must proceed from a conviction of the
truth of it. And the above historian reports that the king (of Egypt) with a
great army
and consecrated animals
pursued the Jews because of the substance
they had borrowed of the Egyptians
which they took with them; but Moses being
bid by a divine voice (or the voice of God
of Jehovah) to smite the sea with a
rod
and hearkening to it
he touched the water with the rod
and so it
divided
and his forces passed through a dry path
and the Egyptians attempting
the same and pursuing
fire or lightning flashed out against them; and the sea
shutting up the path again
partly by fire
and partly by the flow of the
water
they all perished: and that this affair was miraculous
and could not be
owing to any advantage taken from the tide
the following things have been
observed; it is owned that the Red sea ebbs and flows like other seas that have
a communication with the ocean
that is
the waters rise towards the shore
during six hours
and having continued about a quarter of an hour at high
water
ebb down again during another six hours; and it is observed by those who
have examined it
that the greatest distance it falls from the place of high
water is about three hundred yards; and that during the time of low water
one
may safely travel it
as some have actually done; so that those three hundred
paces
which the sea leaves uncovered during the time of low water
can
continue so but for the space of half an hour at most; for during the first six
hours
the sea retires only by degrees
and in less than half an hour it begins
again to flow towards the shore. The most therefore that can be allowed
both
of time and space of passable ground
in a moderate computation
is about two
hundred paces
during six hours
or one hundred and fifty paces
during eight
hours. Now it is further observed
that it is plain that a multitude consisting
of upwards of two millions and a half of men
women
children
and slaves
encumbered besides with great quantities of cattle
household stuff
and the
spoils of the Egyptians
could never perform such a march within so short a
time; we may say within even double that space
though we should allow them
also double the breadth of ground to do it on. This argument
it is added
will
hold good against those who suppose they only coasted along some part of the
sea
and those who maintain that they crossed the small arm or point of it
which is toward the further end
near the isthmus of Suez; seeing that six or
eight hours could not have sufficed for the passage of so immense a multitude
allow them what breadth of room you will; much less for Pharaoh to have entered
it with his whole hostF6Universal History
vol. 3. p. 392
393.
marg. : and for the confirmation of the Mosaic account of this affair
and as
miraculous
may be observed the testimony of Diodorus Siculus
who reportsF7Bibliothec.
l. 3. p. 174. that it is a tradition among the Ichthyophagi
who inhabit near
the Red sea
or Arabic gulf
which they have received from the report of their
ancestors
and is still preserved with them
that upon a great recess of the
sea
every place of the gulf became dry
the sea falling to the opposite parts
the bottom appeared green
and returning back with a mighty force
was restored
to its place again; which can have reference to nothing else but to this
transaction in the time of Moses. And StraboF8Geograph. l. 16. p.
521
522. relates a very wonderful thing
and such as rarely happens
that on
the shore between Tyre and Ptolemais
when they of Ptolemais had a battle with
the Emperor Sarpedon at that place
and there being put to flight
a flow of
the sea like an inundation covered those that fled
and some were carried into
the sea and perished
and others were left dead in hollow places; after a
reflux followed
and discovered and showed the bodies of those that lay among
the dead fishes. Now learned men have observedF9Vid. Scheuchzer.
Physic. Sacr. vol. 1. p. 167.
that what is here said of the sea of Tyre is to
be understood of the Red sea
and that Sarpedon is not a proper name
but the
same with שר פדון
"Sarphadon"
the prince of deliverance
or of the delivered
as Moses
was:
and the waters
were a wall to them on their right hand and on their left; some of the
Jewish Rabbins from Exodus 15:8 have
supposed that the waters were frozen as they were drove back by the east wind
and so stood up firm while the Israelites passed through
and then another wind
thawed them
which brought them upon the Egyptians; but no doubt this was done
by the wonderful interposition of divine power
and perhaps the ministry of
angels was made use of
to detain and continue them in this position
until the
end was answered. Adrichomius saysF11Theatrum Terrae
p. 123
124.
the breadth of the sea was six miles at the passage of the Israelites; but a
late travellerF12Dr. Shaw's Travels
p. 314. Edit. 2. tells us
that
the channel between Sdur (or Shur
on the opposite side) and Gibbel Gewoubee
and Attackah (which he supposes was the place of their passage)
was nine or
ten miles over. Thevenot saysF13Travels into the Levant
B. 2. ch.
33. p. 175.
that during the space of five days he kept along the coast of the
Red sea
in going to Mount Sinai
he could not observe it to be anywhere above
eight or nine miles over. A later travellerF14A Journal from Grand
Cairo
&c. in 1722. p. 13. Edit. 2. tells us
that from the fountains of
Moses may be plainly seen a wonderful aperture (Pihahiroth; see Exodus 14:2) in the
mountains on the other side of the Red sea
through and from which the children
of Israel entered into it
when Pharaoh and his host were drowned; which
aperture is situated west-southwest from these fountains of Moses
and the
breadth of the sea hereabouts
where the children of Israel passed it
is about
four or five hours' journey. The Arabic geographerF15Climat. 3. par.
3. calls the place Jethren
where Pharaoh and his host were drowned; and
represents it as a dangerous place to sail in
and where many ships are lost
and that this rough place is about the space of six miles. A countrymanF16Pitts's
Account of the Mahometans
p. 77. of ours
who had been in these parts
guesses
that the breadth of the place (called by the Mahometans
Kilt el Pharown
the
well or pit of Pharaoh) where the Israelites are said to pass through is about
six or seven leagues; the difference between these writers may be accounted for
by the different places where they suppose this passage was.
Exodus 14:23 23 And the Egyptians pursued
and went after them into the midst of the sea
all Pharaoh’s horses
his
chariots
and his horsemen.
YLT 23And the Egyptians pursue
and go in after
them (all the horses of Pharaoh
his chariots
and his horsemen) unto the midst
of the sea
And the
Egyptians pursued
.... The Israelites going forwards towards the sea as they were
ordered
and going into it:
and went in
after them into the midst of the sea; which if fearful of
they might conclude it was as safe for them to go in as for the Israelites; but
perhaps through the darkness of the night
and the eagerness of their pursuit
they might not perceive where they were
nor the danger they were exposed unto:
even all
Pharaoh's horses
his chariots
and his horsemen: which is observed to
show
that as all that did go in perished
not one was saved
as after related
so all he brought with him
the whole of his army
went in
so that all that
went out of Egypt were destroyed.
Exodus 14:24 24 Now it came to pass
in
the morning watch
that the Lord looked down upon the army
of the Egyptians through the pillar of fire and cloud
and He troubled the army
of the Egyptians.
YLT 24and it cometh to pass
in the morning watch
that Jehovah looketh unto the camp of the Egyptians through the pillar of fire
and of the cloud
and troubleth the camp of the Egyptians
And it came to
pass
that in the morning watch
.... The Romans divided the night into four
watches
so the Hebrews; though some say into three only. The first began at
six o'clock
and lasted till nine
the second was from thence to twelve
the
third from thence to three in the morning
and the last from three to six
which is here called the morning watch; so that this was some time between
three and six o'clock in the morning:
the Lord looked
unto the host of the Egyptians
through the pillar of fire and of the cloud; the Angel of
the Lord
and who was Jehovah himself
who was in it
he looked to the army of
the Egyptians; not to know whereabout they were
he being the omniscient God;
nor in a friendly manner
but as an enemy
with indignation and wrath. The
Targum of Jonathan is
"he looked through the pillar of fire
to cast upon
them coals of fire
and through the pillar of cloud
to cast upon them
hailstones.'The Jerusalem Targum is
"pitch
fire
and hailstones;'and
JosephusF17Ut supra. (Antiqu. l. 2. c. 16. sect. 2.) speaks of
storms and tempests
of thunder and lightning
and of thunderbolts out of the
clouds; and ArtapanusF18Apud Euseb. ut supra. (Praepar. Evangel. l.
9. c. 27. p. 436.) of fire or lightning flashing out against them
by which
many perished. Perhaps the psalmist may have reference to this in Psalm 106:10.
and troubled
the host of the Egyptians; the thunder and lightning no doubt
frightened the horses
so that they broke their ranks
and horsemen and
chariots might run foul on one another
and the hailstones scatter and destroy
many; however
the whole must be terrible and distressing to them
especially
it being in the night season.
Exodus 14:25 25 And He took off[a] 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.”
YLT 25and turneth aside the wheels of their
chariots
and they lead them with difficulty
and the Egyptians say
`Let us
flee from the face of Israel
for Jehovah is fighting for them against the
Egyptians.'
And took off
their chariot wheels
.... The Targum of Jonathan renders it "cut" or
"sawed them off"; perhaps they might be broken off by the hailstones.
MiltonF19Paradise Lost
B. 12. ver. 210. seems to have a notion of
Pharaoh's chariot wheels being broken
when he says
"and craze"
(i.e. break) "their chariot wheels"; or
as Jarchi suggests
he burnt
them
through the force of the fire or lightning:
that they drave
them heavily; the wheels being off
the chariots must be dragged along by the
horses by mere force
which must be heavy work; or
"and made them to go
or led them heavily"
or "with heaviness"F20וינהגם בכבדת "et deduxit eos
graviter"
Vatablus; "et duxit eos cum gravitate"
Drusius; so
Ainsworth. ; and so to be ascribed to the Lord
who looked at the Egyptians
took off the wheels of their chariots
and stopped them in the fury of their career
that they could not pursue with the swiftness they had:
so that the
Egyptians said
let us flee from the face of Israel; for by this
battery and flashes of fire on them
they concluded that Israel
who they
thought were fleeing before them
had turned and were facing them
and the Lord
at the head of them; and therefore it was high time for them to flee
as
follows:
for the Lord
fighteth for them against the Egyptians; for they rightly took
the thunder and lightning
the fire and hailstones
to be the artillery of
heaven turned against them
and in favour of the Israelites. Jarchi interprets
it
the Lord fights for them in Egypt
even in Egypt itself; but so he had done
many a time before
of which they were not insensible.
Exodus 14:26 26 Then the Lord said to Moses
“Stretch out your hand over the sea
that the waters may come back upon the
Egyptians
on their chariots
and on their horsemen.”
YLT 26And Jehovah saith unto Moses
`Stretch out
thy hand toward the sea
and the waters turn back on the Egyptians
on their
chariots
and on their horsemen.'
And the Lord
said unto Moses
.... Out of the pillar of fire and of the cloud
when the
Egyptians were in all the confusion before described
and about to make the
best of their way back again:
Stretch out
thine hand over the sea; with his rod in it
by which all the wonders were wrought
and
particularly by which the sea had been divided
and now it must be used to a
different purpose:
that the waters
may come again upon the Egyptians
upon their chariots
and upon their horsemen; the waters
which stood upright as a wall
on the right and left
might be no longer kept
in such a position
but fall down upon the Egyptians
their chariots and
horsemen
being higher than they.
Exodus 14:27 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.
YLT 27And Moses stretcheth out his hand towards the
sea
and the sea turneth back
at the turning of the morning
to its perennial
flow
and the Egyptians are fleeing at its coming
and Jehovah shaketh off the
Egyptians in the midst of the sea
And Moses
stretched forth his hand over the sea
.... Or towards it
as he
was ordered
the rod being in his hand
as before observed:
and the sea
returned to his strength when the morning appeared; being no
longer detained by a superior power
contrary to the nature of it
to stand
still as an heap
and firm as a wall
its waves came down and rolled with their
usual force and strength
or it returned to its usual course:
at the
appearance of the morning in its strength; when the morning looked
forth in its first light and brightness
when it was broad day:
and the
Egyptians fled against it; against the waves that came rolling down upon
them: or "at meeting it"F21לקראתו
"in occursum ejus"
Pagninus
Montanus
Drusius; "obviam
mare"
Junius & Tremellius
Piscator.
for as they turned their backs
on the Israelites and fled
the waters of the sea met them
as well as fell on
each side of them
or rather over them
and followed after them
and closed and
shut them up on all sides; so that it was in vain for them to flee
for let
them go which way they would
the sea was against them:
and the Lord
overthrew the Egyptians in the midst of the sea; or shook them
"off" or "out"F23וינער
εξετιναξε Sept. "et
excussit"
Pagninus
Montanus
Drusius; "sic excussit"
Junius
& Tremellius
Piscator. ; out of their chariots
blew them out with the
wind; for as there was a wind made use of to divide the waters of the sea
and
make the bottom of it dry
there was another to cause the waters to return to
their former place; see Exodus 15:10 or the
waves of the sea dashed them out of their chariots
or through the force of
them they were overturned in it.
Exodus 14:28 28 Then the waters returned
and covered the chariots
the horsemen
and all the army of Pharaoh that
came into the sea after them. Not so much as one of them remained.
YLT 28and the waters turn back
and cover the
chariots and the horsemen
even all the force of Pharaoh
who are coming in
after them into the sea -- there hath not been left of them even one.
And the waters
returned
.... To their place
and so in the above tradition related by
Diodorus Siculus
it is said that the sea returning with a mighty force was
restored to its place again; See Gill on Exodus 14:22.
and covered the
chariots and the horsemen; the wall they made being much higher than a
man on horseback
when they fell down
covered even those who had the advantage
of horses and chariots; and much more must the infantry be covered by them
who
may be meant in the next clause:
and all the
host of Pharaoh that came into the sea after them; the foot
that went into the sea after the chariots and horsemen
or the whole army
including the cavalry and infantry
which went into the sea after the children
of Israel. Who this Pharaoh was is not agreed; according to BerosusF24Antiqu.
l. 5. fol. 88. 2. & 90. 2. his name was Cenchres
or Chenchres
whom
Acherres succeeded; according to Bishop UsherF25Annal. Vet. Test. p.
19. it was Amenophis; but our English poetF26"-------whose
waves o'erthrew Busiris
and his Memphian chivalry." Milton's Paradise
Lost
B. 1. v. 306
307. calls him Busiris; though StraboF1Geograph.
l. 17. p. 552. says there was no king or governor of that name. Diodorus
SiculusF2Bibliothec. l. 1. p. 42. indeed speaks of two so called;
yet he elsewhereF3Bibliothec. l. 1. p. 79. says
not that there was
any king of the name
only the sepulchre of Osiris was so called:
there remained
not so much as one of them; wherefore it must be a falsehood which is
related by some
that Pharaoh himself was preserved
and afterwards reigned in
NinevehF4Dibre Hayamim
fol. 13. 2.
since not one was saved; see Psalm 106:11 and so
ArtapanusF5Ut supra. (Apud Euseb. Praepar. Evangel. l. 9. c. 27. p.
436.) the Heathen says
they all perished
and among these are saidF6Midrash
in Exod. xv. 10. & Arab. MS. apud Gregory's Notes & Observ. p. 6. to be
Jannes and Jambres
the magicians of Egypt mentioned in 2 Timothy 3:8 but
this is contradicted by thoseF7Shalshalet
fol. 7. 1. who ascribe
the making of the golden calf to them.
Exodus 14:29 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.
YLT 29And the sons of Israel have gone on dry land
in the midst of the sea
and the waters [are] to them a wall
on their right
and on their left;
But the
children of Israel walked upon dry land in the midst of the sea
.... The
bottom of it becoming so through the strong east wind
which blew all night
until they came to the opposite shore
where they landed on "terra
firma"; and so Noldius renders the phrase "through the sea";
that is
from shore to shore:
and the waters
were a wall to them on their right hand and on their left; See Gill on Exodus 14:22.
Exodus 14:30 30 So the Lord saved Israel
that day out of the hand of the Egyptians
and Israel saw the Egyptians dead on
the seashore.
YLT 30and Jehovah saveth Israel in that day out of
the hand of the Egyptians
and Israel seeth the Egyptians dead on the
sea-shore
Thus the Lord
saved Israel that day out of the hand of the Egyptians
.... For
though it was now six or seven days since they had leave to go out of Egypt
and actually did depart
yet they could not be said properly to be saved
or to
be in safety
till this day
when all the Egyptians their enemies were
destroyed
that pursued after them; and this was the twenty first day of the
month
and the seventh and last day of the passover
and was an holy
convocation to the Lord; See Gill on Exodus 12:16.
and Israel saw
the Egyptians dead on the sea shore; all along
as a late
travellerF8Shaw's Travels
p. 314. Ed. 2. observes
as we may
presume
from Sdur (or Shur) to Corondel
and at Corondel especially
from the
assistance and termination of the current there. The word for "dead"F9מת Mortuum
Montanus
Drusius. is in the singular number
and joined with a plural may denote that they saw everyone of the Egyptians
dead
since they were all destroyed
and not one remained of them
as in Exodus 14:28. Aben
Ezra thinks the sense of the words is
not that the Egyptians were seen dead
upon the sea shore
but that the Israelites standing upon the sea shore saw the
dead bodies of the Egyptians
that is
floating on the waters of the sea; but
rather the meaning is
that their dead bodies were by the force of the waters
cast upon the shore
and there beheld and plundered by the Israelites. JosephusF11Antiqu.
l. 2. c. 16. sect. 6. observes
that the day following (that night the
Egyptians were drowned) the arms of the Egyptians being cast on the shore where
the Hebrews encamped
through the force of the sea and wind
Moses gathered
them up and armed the Hebrews with them; and this will account for it how they
came to have arms
since it is highly probable they came out of Egypt unarmed;
and how they could fight battles as they did in the wilderness
and when they
came into the land of Canaan.
Exodus 14:31 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.
YLT 31and Israel seeth the great hand with which
Jehovah hath wrought against the Egyptians
and the people fear Jehovah
and
remain stedfast in Jehovah
and in Moses His servant.
And Israel saw
the great work
.... Or "hand"F12היד
την χειρα Sept. Manum
Pagninus
Montanus
&c. ; the hand of the Lord
the mighty power of God
and took
notice of it
and seriously considered the greatness of it:
which the Lord
did upon the Egyptians; which mighty hand he laid upon them
and which great power he
exercised on them
and which great work
the effect thereof
he wrought in destroying
them in such a manner
by causing the waters
which divided for them and their
safety
to return upon the Egyptians to their utter destruction:
and the people
feared the Lord; had an awe of his power and greatness upon their minds
and a
sense of his goodness to them upon their hearts
which influenced their fear of
him
and caused them to fear him with a filial and godly fear:
and believed
the Lord and his servant Moses; they believed the Lord to be the only
Jehovah
the supreme Being
the one only living and true God
faithful to his
word
able to do all things
and wise to do them in the fittest season
for his
own glory and his people's good; and they believed his promises
and the
fulfilment of them; and that as he had now saved them out of the hands of the
Egyptians
he would bring them to the land of Canaan
which he had promised
their fathers to give unto them; and they believed Moses was sent of God to be
their deliverer out of Egypt
and to be their leader to the promised land; see Psalm 106:12 and
who were now by the apostle said to be baptized unto Moses in the cloud and in
the sea
1 Corinthians 10:1
and of their passage through the Red sea under the direction of Moses being an
emblem of baptism; see Gill on 1 Corinthians 10:1.
──《John Gill’s
Exposition of the Bible》
New
King James Version (NKJV)
a.
Exodus 14:25
Samaritan Pentateuch
Septuagint
and Syriac read bound.