Exodus 14:10

14:10 When ¹  Pharaoh got closer, ²  the Israelites looked up, ³  and there were the Egyptians marching after them, ⁴  and they were terrified. ⁵  The Israelites cried out to the Lord, ⁶ 

Exodus 14:15

14:15 The Lord said to Moses, “Why do you cry out to me? Tell the Israelites to move on. ⁷ 

Exodus 14:13-14

14:13 Moses said to the people, “Do not fear! ⁸  Stand firm ⁹  and see ¹⁰  the salvation ¹¹  of the Lord that he will provide ¹²  for you today; for the Egyptians that you see today you will never, ever see again. ¹³  14:14 The Lord ¹⁴  will fight for you, and you can be still.” ¹⁵ 

Exodus 14:30

14:30 So the Lord saved ¹⁶  Israel on that day from the power ¹⁷  of the Egyptians, and Israel saw the Egyptians dead ¹⁸  on the shore of the sea.

Exodus 14:21

14:21 Moses stretched out his hand toward the sea, and the Lord drove the sea apart ¹⁹  by a strong east wind all that night, and he made the sea into dry land, and the water was divided.

Exodus 14:24

14:24 In the morning watch ²⁰  the Lord looked down ²¹  on the Egyptian army ²²  through the pillar of fire and cloud, and he threw the Egyptian army ²³  into a panic. ²⁴ 

Exodus 14:26

14:26 The Lord said to Moses, “Extend your hand toward the sea, so that the waters may flow ²⁵  back on the Egyptians, on their chariots, and on their horsemen!”

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¹ tn The disjunctive vav introduces a circumstantial clause here.

² tn Heb “drew near.”

³ tn Heb “lifted up their eyes,” an expression that indicates an intentional and careful looking – they looked up and fixed their sights on the distance.

⁴ tn The construction uses הִנֵּה (hinneh) with the participle, traditionally rendered “and behold, the Egyptians were marching after them.” The deictic particle calls attention in a dramatic way to what was being seen. It captures the surprise and the sudden realization of the people.

⁵ tn The verb “feared” is intensified by the adverb מְאֹד (mÿ’od): “they feared greatly” or “were terrified.” In one look their defiant boldness seems to have evaporated.

⁶ sn Their cry to the Lord was proper and necessary. But their words to Moses were a rebuke and disloyal, showing a lack of faith and understanding. Their arrogance failed them in the crisis because it was built on the arm of flesh. Moses would have to get used to this murmuring, but here he takes it in stride and gives them the proper instructions. They had cried to the Lord, and now the Lord would deliver.

⁷ tn The text literally says, “speak to the Israelites that they may journey.” The intent of the line, using the imperative with the subordinate jussive or imperfect expressing purpose is that the speaking is the command to move.

⁸ tn The use of אַל (’al) with the jussive has the force of “stop fearing.” It is a more immediate negative command than לֹא (lo’) with the imperfect (as in the Decalogue).

⁹ tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.

¹⁰ tn The form is an imperative with a vav (ו). It could also be rendered “stand firm and you will see” meaning the result, or “stand firm that you may see” meaning the purpose.

¹¹ tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).

¹² tn Heb “do,” i.e., perform or accomplish.

¹³ tn The construction uses a verbal hendiadys consisting of a Hiphil imperfect (“you will not add”) and a Qal infinitive construct with a suffix (“to see them”) – “you will no longer see them.” Then the clause adds “again, for ever.”

sn U. Cassuto (Exodus, 164) notes that the antithetical parallelism between seeing salvation and seeing the Egyptians, as well as the threefold repetition of the word “see” cannot be accidental; so too the alliteration of the last three words beginning with ayin (ע).

¹⁴ tn The word order places emphasis on “the Lord” (Heb “Yahweh”).

¹⁵ tn The imperfect tense needs to be interpreted in contrast to all that Yahweh will be doing. It may be given a potential imperfect nuance (as here), or it may be obligatory to follow the command to stand firm: “you must be still.”

¹⁶ tn The Hebrew term וַיּוֹשַׁע (vayyosha’) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.

¹⁷ tn Heb “the hand,” with “hand” being a metonymy for power.

¹⁸ tn The participle “dead” is singular, agreeing in form with “Egypt.”

¹⁹ tn Or “drove the sea back” (NIV, NCV, NRSV, TEV). The verb is simply the Hiphil of הָלַךְ (halakh, “to walk, go”). The context requires that it be interpreted along the lines of “go back, go apart.”

²⁰ tn The night was divided into three watches of about four hours each, making the morning watch about 2:00-6:00 a.m. The text has this as “the watch of the morning,” the genitive qualifying which of the night watches was meant.

²¹ tn This particular verb, שָׁקַף (shaqaf) is a bold anthropomorphism: Yahweh looked down. But its usage is always with some demonstration of mercy or wrath. S. R. Driver (Exodus, 120) suggests that the look might be with fiery flashes to startle the Egyptians, throwing them into a panic. Ps 77:17-19 pictures torrents of rain with lightning and thunder.

²² tn Heb “camp.” The same Hebrew word is used in Exod 14:20. Unlike the English word “camp,” it can be used of a body of people at rest (encamped) or on the move.

²³ tn Heb “camp.”

²⁴ tn The verb הָמַם (hamam) means “throw into confusion.” It is used in the Bible for the panic and disarray of an army before a superior force (Josh 10:10; Judg 4:15).

²⁵ tn The verb, “and they will return,” is here subordinated to the imperative preceding it, showing the purpose of that act.