About Exodus

Exodus tells the story of Israel's deliverance from Egyptian slavery, the giving of the Law at Sinai, and the establishment of the tabernacle as the center of worship.

Author: MosesWritten: c. 1445-1405 BCReading time: ~4 minVerses: 31
DeliveranceRedemptionCovenantLawWorshipGod's Presence

Places in This Chapter

View map →
Baal-zephon(Campsite)Egypt(Region)Migdol 1(Settlement)Pi-hahiroth(Natural Area)

King James Version

Exodus 14

31 verses with commentary

Pharaoh Pursues Israel

1

And the LORD spake unto Moses, saying,

View commentary
The divine initiative 'the LORD spake unto Moses' launches the Red Sea narrative. Each stage of redemption begins with God's word, not human planning. This instruction will lead Israel into apparent danger (trapped between sea and army), testing faith. God's ways often seem counterintuitive—leading toward crisis to demonstrate His power. The following commands will put Israel in a position where only divine intervention can save them.
2

Speak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea.

View commentary
The command to 'turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon' redirects Israel toward the sea. This positioning, with water blocking forward progress and Egyptians behind, creates a strategic trap—from human perspective. The phrase 'before it shall ye encamp by the sea' places them in visible vulnerability. God intentionally creates a crisis requiring miraculous deliverance to maximize His glory.
3

For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in.

View commentary
God predicts Pharaoh's interpretation: 'They are entangled in the land, the wilderness hath shut them in.' The verb 'entangled' (Hebrew 'buk,' בּוּךְ—confused, perplexed) pictures Israel as lost wanderers. God orchestrates circumstances to appear as vulnerable foolishness, baiting the enemy into overconfidence. The phrase 'I will harden Pharaoh's heart' shows God controlling even the enemy's response to accomplish redemptive purposes.
4

And I will harden Pharaoh's heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the LORD. And they did so.

View commentary
God's purpose statement: 'I will be honoured upon Pharaoh, and upon all his host.' The Hebrew 'kaved' (כָּבֵד) means to be heavy, weighty, glorious—God will display His glory through Egypt's defeat. The outcome: 'the Egyptians shall know that I am the LORD.' God's judgment serves pedagogical purposes—teaching His identity and character. The prediction 'they did so' confirms Israel's obedient faith despite apparent danger.
5

And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us?

View commentary
The report to Pharaoh 'that the people fled' triggers regret. The question 'Why have we done this, that we have let Israel go from serving us?' reveals the economic motive behind slavery—losing workforce, not concern for Israel's welfare. The phrase 'Pharaoh and his servants' indicates both king and court reversed position. Hardened hearts forget terror quickly when inconvenience arises. This illustrates human tendency to prioritize comfort over righteousness.
6

And he made ready his chariot, and took his people with him:

View commentary
Pharaoh 'made ready his chariot, and took his people with him' shows decisive military mobilization. The personal involvement—taking his own forces—indicates Pharaoh's determination. Egypt's military might, which enslaved Israel for 400 years, now pursues them for recapture. This sets up the ultimate confrontation: Egypt's best versus Israel's God. Human might versus divine power.
7

And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them.

View commentary
The force composition—'six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them'—emphasizes overwhelming military superiority. 'Chosen' chariots were elite forces; 'all the chariots' indicates full mobilization; 'captains' (shalishim, שָׁלִשִׁים) were third-man crews (driver, fighter, shield-bearer). This massive force pursues unarmed former slaves. God orchestrates overwhelming human odds to make His deliverance undeniable.
8

And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand.

View commentary
The phrase 'the LORD hardened the heart of Pharaoh' reiterates divine sovereignty over the enemy's will. Egypt pursues 'the children of Israel' because 'the children of Israel went out with an high hand.' The expression 'ramah yad' (רָמָה יָד—high hand) means boldly, defiantly, openly. Israel's confident departure provoked Egypt's pride. God uses their bold freedom to bait the trap that will destroy Egypt's army.
9

But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pihahiroth, before Baalzephon.

View commentary
The comprehensive pursuit—'the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army'—emphasizes total military commitment. Finding Israel 'encamping by the sea' confirms they're trapped in the strategic location God commanded. The specific place names recall verse 2's instructions. God's plan unfolds exactly as predicted—crisis created, enemy engaged, stage set for deliverance.
10

And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto the LORD.

View commentary
When 'the children of Israel lifted up their eyes' and saw Egyptian approach, fear replaced faith. Despite witnessing ten plagues and miraculous exodus, visible danger overwhelmed prior experience. Their response—'cried out unto the LORD'—shows mixed faith: they appeal to God while complaining to Moses. This realistic portrayal shows weak faith can still cry to the right source. God answers fearful prayers despite unbelief's mixture.
11

And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt?

View commentary
Israel's complaint 'Because there were no graves in Egypt, hast thou taken us away to die in the wilderness?' uses bitter sarcasm—Egypt had plenty of graves (pyramids!). The accusation against Moses challenges his leadership and questions God's purposes. The phrase 'wherefore hast thou dealt thus with us, to carry us forth out of Egypt?' shows how quickly gratitude for deliverance turns to accusation under pressure. Fear produces irrational blame.
12

Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness.

View commentary
The continued complaint 'Is not this the word that we did tell thee in Egypt, Let us alone, that we may serve the Egyptians?' claims they warned Moses, though no such conversation is recorded. Fear rewrites history, imagining past wisdom. The perverse conclusion 'it had been better for us to serve the Egyptians, than that we should die in the wilderness' prefers slavery to freedom, bondage to faith. This encapsulates fallen humanity's tendency toward known misery over risky trust.
13

And Moses said unto the people, Fear ye not, stand still, and see the salvation of the LORD, which he will shew to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever. for the: or, for whereas ye have seen the Egyptians to day

View commentary
Moses' response—'Fear ye not, stand still, and see the salvation of the LORD'—commands both negative (don't fear) and positive (stand firm) actions. The phrase 'see the salvation' (yeshu'at YHWH, יְשׁוּעַת יְהוָה) calls them to witness divine deliverance. The promise regarding Egyptians: 'whom ye have seen to day, ye shall see them again no more for ever' predicts complete victory. Salvation requires faith to cease anxious activity and watch God work.
14

The LORD shall fight for you, and ye shall hold your peace.

View commentary
The declaration 'The LORD shall fight for you, and ye shall hold your peace' assigns roles clearly: God fights, Israel watches. The Hebrew 'hecharish' (תַּחֲרִשׁוּן) means be silent, still, trust. This doesn't mean passivity in obedience but restful trust in battle. It anticipates Israel's role throughout Canaan conquest—God fights, they participate but trust His power. This principle extends to spiritual warfare: Christ fights for believers; we stand in His victory.

The Red Sea Crossing

15

And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward:

View commentary
God's question 'Wherefore criest thou unto me?' seems surprising after telling them to cry out (verse 10). The issue isn't prayer but paralysis—they're praying instead of obeying. The command 'speak unto the children of Israel, that they go forward' requires movement toward the sea despite no visible path. Faith obeys before seeing the way. This distinguishes genuine faith (obedient action) from mere religious emotion (paralyzed praying).
16

But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea.

View commentary
The command to Moses: 'lift thou up thy rod, and stretch out thine hand over the sea, and divide it' combines divine power with human agency. The rod (already used in plagues) serves as God's appointed instrument. The act—stretching hand toward impossible obstacle—requires faith. The promise 'the children of Israel shall go on dry ground through the midst of the sea' states the impossible outcome before any evidence appears. Faith acts on God's word before seeing results.
17

And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen.

View commentary
God's declaration 'I, behold, I will harden the hearts of the Egyptians' uses emphatic double pronoun (ani hineni, אֲנִי הִנְנִי—I, behold, I), stressing personal divine agency. The purpose: 'they shall follow them' ensures Egypt enters the trap. The outcome: 'I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen' reveals this as divine glory-display through judgment. God receives honor by demonstrating His power over earth's powers.
18

And the Egyptians shall know that I am the LORD, when I have gotten me honour upon Pharaoh, upon his chariots, and upon his horsemen.

View commentary
The repeated purpose statement: 'the Egyptians shall know that I am the LORD, when I have gotten me honour upon Pharaoh, upon his chariots, and upon his horsemen' emphasizes pedagogical judgment. Even enemies will learn God's identity through His acts. The threefold repetition (Pharaoh, chariots, horsemen) emphasizes comprehensive judgment on all levels of power—king, technology, soldiers. Knowledge of God comes through both salvation and judgment.
19

And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them:

View commentary
The angel of God's movement 'from before them' to 'behind them' repositions God's presence from leading to protecting. The pillar of cloud similarly relocates, creating a barrier between Israel and Egypt. This defensive posture shows God doesn't merely guide but actively protects His people. The angel (mal'ach, מַלְאָךְ) likely represents the pre-incarnate Christ—the divine messenger who embodies God's presence.
20

And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night.

View commentary
The pillar's dual function—'it gave light to them' (Israel) while 'it was a cloud and darkness to them' (Egypt)—demonstrates one divine presence producing opposite effects based on relationship. Light to believers, darkness to unbelievers. The result: 'the one came not near the other all the night' means God prevented Egyptian advance overnight. The same gospel is life to believers, death to unbelievers (2 Corinthians 2:16).
21

And 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 dry land, and the waters were divided.

View commentary
Moses' obedience—'stretched out his hand over the sea'—activates God's power. The LORD's action: 'caused the sea to go back by a strong east wind all that night' combines supernatural and natural means. The 'strong east wind' (ruach qadim azah, רוּחַ קָדִים עַזָּה) was fierce enough to divide waters. The result: 'made the sea dry land, and the waters were divided' created a path through impossibility. God uses creation to accomplish redemption.
22

And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left.

View commentary
The statement 'the children of Israel went into the midst of the sea upon the dry ground' describes the impossible made real. Walking 'into the midst of the sea' required faith—entering where water should be. The waters 'were a wall unto them on their right hand, and on their left' pictures walls of water held supernaturally. This creates a corridor of salvation through judgment. Paul later types this as baptism (1 Corinthians 10:1-2)—passing through waters of death into new life.
23

And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen.

View commentary
The Egyptian pursuit 'went in after them to the midst of the sea' shows the blinding power of hardened hearts. Despite witnessing miraculous water-walls, Egypt's entire military force—'even all Pharaoh's horses, his chariots, and his horsemen'—follows into the trap. This defiant pursuit into obvious miracle demonstrates judicial hardening's effects. Those determined to oppose God become blind to clear evidence, rushing to destruction despite warning.
24

And it came to pass, that in the morning watch the LORD looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians,

View commentary
The timing 'in the morning watch' (approximately 2-6 AM, the darkest hours) marks the moment of judgment. The LORD 'looked unto the host of the Egyptians through the pillar of fire and of the cloud' combines investigation and judgment. Divine scrutiny troubles—'troubled' (hamam, הָמַם) means threw into panic, confused. God's gaze alone defeats His enemies. The same presence that guided Israel terrifies Egypt.
25

And took off their chariot wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the LORD fighteth for them against the Egyptians. that they: or, and made them to go heavily

View commentary
God 'took off their chariot wheels, that they drave them heavily' demonstrates how God can disable superior technology with simple mechanical failure. The verb 'yasur' (יָסוּר) means removed or loosened—either breaking or jamming wheels. Egypt's elite chariots become death-traps. The Egyptian realization 'Let us flee from the face of Israel; for the LORD fighteth for them against the Egyptians' comes too late. Recognition of truth after the trap closes brings no salvation.
26

And the LORD said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen.

View commentary
God's command to Moses—'Stretch out thine hand over the sea, that the waters may come again upon the Egyptians'—reverses the miracle. What provided salvation to Israel becomes judgment on Egypt. The same waters that walled protection now bring destruction. The comprehensive targets—'chariots, and...horsemen'—ensure total defeat. God's judgments are thorough, His deliverances complete.
27

And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the LORD overthrew the Egyptians in the midst of the sea. overthrew: Heb. shook off

View commentary
Moses' obedience—'stretched forth his hand over the sea'—again activates judgment. The timing 'when the morning appeared' (at dawn) means Egyptians saw the wall of water returning. The phrase 'the sea returned to his strength' indicates waters resumed their natural course violently. Egypt's attempt to flee came too late—'the LORD overthrew the Egyptians in the midst of the sea.' God didn't merely allow drowning; He actively overthrew them.
28

And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them.

View commentary
The comprehensive destruction—'the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh'—left no survivors. The phrase 'there remained not so much as one of them' emphasizes totality. This fulfilled God's promise of honor through complete victory. The contrast between Israel ('all that entered...after them') and Egypt's fate demonstrates salvation's dividing line—those who pursued God's people into death waters perished.
29

But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left.

View commentary
The explicit contrast—'But the children of Israel walked upon dry land in the midst of the sea'—emphasizes the different outcomes for the two groups in the same location. Both were 'in the midst of the sea'; outcome depended on relationship with God. The repetition 'the waters were a wall unto them on their right hand, and on their left' reinforces the miracle's magnitude. Same circumstances, opposite outcomes, based on covenant relationship.
30

Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore.

View commentary
The summary statement 'the LORD saved Israel that day out of the hand of the Egyptians' credits God alone for deliverance. The verb 'saved' (yasha, יָשַׁע) is the root of 'Jesus' (Yeshua)—God saves. The phrase 'Israel saw the Egyptians dead upon the sea shore' provided visible confirmation of complete victory. Seeing enemy corpses washed ashore proved the threat was ended. What terrified them the day before now lies lifeless—God's thorough salvation.
31

And Israel saw that great work which the LORD did upon the Egyptians: and the people feared the LORD, and believed the LORD, and his servant Moses. work: Heb. hand

View commentary
The response 'Israel saw that great work which the LORD did upon the Egyptians' indicates they recognized divine action, not natural coincidence. The result was threefold: 'the people feared the LORD'—proper reverence; 'believed the LORD'—trust in His character; 'and his servant Moses'—recognition of appointed leadership. This triple response shows genuine miracle produces worship, faith, and respect for God's instruments. Visible power creates appropriate fear and faith.

Test Your Knowledge

Exodus 14 QuizTest your knowledge of this chapter
Exodus Book QuizComprehensive quiz for the entire book

Continue Your Study

Read Exodus 15All Exodus ChaptersExodus 14 QuizComplete Exodus QuizAll Bible QuizzesBible CharactersBible TopicsNave's Topical Bible