Final Confrontation
The significance of the tenth plague pits Deity against deity
God takes center stage for the most significant of the plagues
Exodus 11:1 – 3: God has told Moses this will be the last plague
God says that the Israelites, both men and women are to ask for articles of silver
and gold
Since the Egyptians were ready to see the last of the Israelites, they were happy
to give
It helped that God made the Egyptians favorable toward the people of God
Interesting that Moses is highly regarded by the Egyptians - why?
Following the parenthesis of Exodus 11:1 – 3, Moses gives Pharaoh the last word re
coming events
Every firstborn son in Egypt will die (whether human or animal)
In understatement he says the wailing that will follow will be worst ever before or
after
Evidence of God’s love for His people will be seen in that fact that no dog will bark
at man or animal
As a result, Pharaoh would know that God makes a distinction between Egypt and
Israel
Pharaoh’s own officials will come and bow before Moses telling him to go and take
all the people with him
BUT, God informs Moses that Pharaoh still would not want to let Israel go
It has been pointed out that the death of the firstborn would be a great blow to
Egyptian society with the death of the firstborn of a whole generation
The significance of the Passover as a memorial of the Exodus is introduced here
This event carries importance throughout the history of Israel and also into the
Christian age - Exodus 12:1-13:14; Leviticus 23:4 - 8; Numbers 9:1 - 14; 28:16 - 25;
Deuteronomy 16:1 - 8; Joshua 5:10 - 12; 2 Kings 23:21 - 23; 2 Chronicles 35:1 - 19;
Matthew 26:17 - 30; Mark 14:12 - 26; Luke 2:41 - 43; 22:7 - 23; 1 Corinthians 5:6 8
Seven Passovers are recorded in Scripture: Egypt, Exodus 12; wilderness, Numbers
9; Joshua - Joshua 5:10; Hezekiah - 2 Chronicles 30; Josiah - 2 Chronicles 35;
postexile - Ezra 6:19; Jesus - Luke 22:15
Jewish tradition expected the Messiah to come during Passover
He did not come in the Passover but become our Passover lamb making for the real
Passover - John 18:28; 1 Corinthians 5:6 - 8; 1 Peter 1:19, 20
Instructions for the first Passover, vv. 1-13; future Passovers, vv. 1-2
Instructions for the Feast of Unleavened Bread, vv. 14-20; future feasts, v. 14
Instructions for the first Passover, vv. 21-28; future Passovers, vv. 24-27
Narrative of the tenth plague, vv. 29-42
Instructions for future Passovers, vv. 43-51
Mixing narrative and instruction, verses 1-28 and 43-51 frame the tenth plague and
exodus from Egypt (vv. 29-42). Verses 1-28 divide into instructions for the first
Passover (vv. 1-13), instructions for the feast of unleavened bread (vv. 14-20), and
a reversion to the instructions for the first Passover (vv. 21-28). All three of
these subsections contain statements affirming the Passover's significance for
future generations (vv. 1-2, 14, 24-27). Verses 43-51 issue final instructions for
future generations only. This framing structure, as well as the notice, "the
Israelites did just what the Lord had commanded Moses and Aaron" (vv. 28, 50),
indicate the significance of the Exodus event for Israel and her succeeding
generations. "By fusing the common story with the ritual, the generation recalling
the event is bound to the previous generations who told the same story. The ritual
memorial both creates and maintains identity on the personal, communal,
existential, historical, and eschatological levels." This distinction between the
significance to the original participants as well as subsequent generations also
explains discrepancies between this first Passover and later ones. For example, the
selection of the lamb on the tenth day and eating in haste (standing with staff in
hand and shoes on their feet, Exod 12:11) applied only to the first Passover and
were omitted in later observances (Lev 23:5; Num 9:2-14; 28:16-17; Deut 16:1-8).
Therefore, Jesus and the disciples reclined rather than standing with staff in
hand and shoes on their feet (Exod 12:11; Luke 22:14) without violating the
Passover law since these rules did not apply to later Passovers.
12:2-10 This month (‫ׁשֶ זַׁש ׁשֶ דֹ חַ ה‬, haḥōdeš hazzeh), which was the first month of the
year (‫ׁשב ִב אהָה‬, hāʾābîb, the ears of corn; cf. 13:4; 23:15; 34:18; Deut 16:1), contains a
double significance. Though the first month of the annual year, it also possesses
the theological significance of the Passover, which commemorates the beginning of
Israel as a nation freed and redeemed by Yahweh, who took the nation as his
people. Verses 3-10 begin with instructions regarding the preparation and
observance of this first Passover. No reason is given as to why the animal should be
kept from the 10th to the 14th day, though three suggestions have been put
forward. Choosing the animal on the tenth day: (1) allowed a period of observation
to ensure the victim was "without blemish"; (2) allowed time for reflection on the
Passover and Exodus; (3) avoided the three days of dark-ness created by the ninth
plague (i.e., the 11th, 12th, and 13th, Exod 12:22). Whether "1" and "2" occurred or
not, "3" fits well with the text because the 14th would be the first day of light,
making possible the Passover's celebration. The lamb chosen was to be (1) without
defect (‫םב אִָת‬, tāmîm, "perfect, without blemish," v. 5), (2) consumed entirely when
eaten, and (3) guarded (‫תְׁ אִ ְׁהִַ ַמם‬, ləmišmereth) from the moment of its selection on
the tenth day till its slaughter at twilight (v. 6). The blood of the slaughtered
animal was to be put... on the sides and tops of the doorframes of the houses
where they eat the lambs (v. 7). The animal was to be eaten That... same night[,]...
the meat roasted over the fire, along with bitter herbs, and bread made without
yeast (v. 8). The entire ceremony represented a new start for the nation and
served as a feast of gratitude, the blood signifying the mark of protection, the
bitter herbs indicating their bondage, and unleavened bread representing the
haste in their departure.
12:11-12 Because this first Passover required Israel to be ready for an immediate
departure, Yahweh required Israel to eat this particular meal with your cloak
tucked into your belt, your sandals on your feet and your staff in your hand (v. 11).
Yahweh closed with the affirmation that the preceding nine plagues, as well as this
coming tenth, was an attack on the gods of Egypt, in which he affirmed his identity
as the only true God, ָ ‫( ָׁשהׁש ִִנא‬ʾănî yhwh), "I am Yahweh," echoing the affirmation he
made to Moses just prior to the commencement of the plagues (v. 12; cf. 6:2). I will
bring judgment on all the gods of Egypt (12b) is fitting for the climaxing final
plague. Yahweh had been waging war against Egypt and her pantheon contra Propp
who argues that Yahweh "announces he will punish all of Egypt's gods, not that he
has punished some of them."
12:13 Because this final and climaxing plague was directed against Pharaoh, who
himself was considered a god by the Egyptians, it includes all that has preceded
before. With this final plague Yahweh proved his superiority over all Egypt's
pantheon, including her king. Verse 13 closes out the pericope by summarizing the
purpose and significance of the blood as a saving and protective agent, When I see
the blood, I will pass over you. No destructive plague will touch you when I strike
Egypt. These fourteen verses of theological narrative interpret and energize the
Exodus event for the participants as well as succeeding generations, reminding
them from where they have come.
12:14-20 These liturgical instructions were given for the generations to come (v.
14) as the impossibility of gathering for a holy assembly on the day they were to
exit Egypt indicates. Such didactic material reinforced the significance of this
event upon Israel's mind as the foundation mechanism for the nation's existence
(v. 17) in a way typical of the Lord's Supper as the basis for Christianity—Jesus is
our Passover lamb. This... day (‫ׁשֶ זַׁש ׁשֶ ׂהּיַ ת‬, hayyôm hazzeh, v. 14) refers to the day of
the exodus inaugurated by the tenth plague (cf. vv. 40-41). The feast began after
dark on the 14th day; they were to abstain from leaven for seven days (v. 15). The
15th and 21st of Abib were special days—they refrained from work and gathered
in a holy assembly. Those who disobeyed must be cut off from Israel (v.15).
12:21-28 Liturgical material again combines with narrative describing Israel's
protection during the tenth plague. Thus verses 21-23 represent a refinement of
verses 3-11, which focused on the ceremony in the context of the necessary
preparations for departure. Similar instructions here focus on protection from the
tenth plague. The slain lamb's blood was placed on the doorpost to avert
destruction of the firstborn in the house. Specifically, the blood served as a "sign"
to the destroyer, marking a house with the blood as a place the Lord would not
permit the destroyer to enter (v. 23). Verses 24-27 indicate that the reenactment
of this event by future generations would provide opportunity to remind children
of this act of redemption, by explaining its purpose to them in answer to their
questions. Hebrews 11:28 indicates that obedience to these instructions occurred
based on faith. Sadly, history shows that the Passover was not often kept (2 Kgs
23:22-23; 2 Chr 35:18; 30:2-3,17-20). Verse 28 is emphatic in its statement of
Israel's obedience. The NIV's The Israelites did (v. 28a), literally says ‫ֶה ֶׂעִיֹ ו ֶהׂלתְׁ ַו‬
(wayyēlkû wayyaʿăśû), "They went and did" (emphasis added), which captures the
image of going about the specific tasks just commanded. Similarly 28b explains
what they "went and did"—just what the Lord commanded Moses and Aaron. Taken
together these verses serve to provide Israel with an ongoing edification-andteaching process, designed "to sustain and to continue... [the] confessional
assertion" of Yahweh's presence and protection.
12:29-36 At the hour of midnight Yahweh passed over and struck down the
firstborn in every house where there was no blood on the doorposts (v. 29). The
details building up to this climax make the narrative seem almost too brief. The
plague is more intense than even its first announcement. The merism, "from the
firstborn son of Pharaoh, who sits on the throne, to the firstborn son of the slave
girl, who is at her hand mill, and all the firstborn of the cattle as well" (11:5,
emphasis added), is here stated as, the firstborn in Egypt, from the firstborn of
Pharaoh, who sat on the throne, to the firstborn of the prisoner, who was in the
dungeon, and the firstborn of all the livestock as well (v. 29, emphasis added).
Pharaoh, who in 5:2 asked, "Who is Yahweh?" here participates in the loud wailing
that echoes throughout Egypt, because there was not a house without someone
dead (v. 30). As Egypt had treated Israel in 1:22, so Yahweh treated Egypt (cf.
4:22-23). All resistance gone, Pharaoh, a changed ruler from the ninth plague when
he warned of death should Moses and Aaron see him again (10:28-29), summoned
the two men and ordered them out of the country, indicating his "complete
acquiescence." The urgency with which this occurred may be seen in that Pharaoh
summoned them During the [same] night (v. 31) and, upon their appearance, he
issued multiple commands to them to leave: (1) Up! (2) Leave my people; (3) Go; (4)
worship the Lord as you have requested (v. 31); (5) Take your flocks; (6) go (32). In
contrast to all of this he requested, and also bless me (v. 32). The full meaning of
this long series of negotiations is now apparent. They were "an agonizing, gradual
drawing of the Pharaoh to a decision that had been inescapable from the start."
Pharaoh's urgency was matched by his people (v. 33). Whereas, Pharaoh's heart
had been strong (‫דב זֶח‬, ḥāzaq, 4:21; 7:3,13,22; 8:15; 9:12; 10:20,27; 11:10) in his
refusal to let Israel go, now the people "strongly" (ḥāzaq) urged the people to
hurry and leave, because, literally, "all of us are dying" (‫ִל אםָת נּוָּבנו‬, kullānû mēthîm, v.
33). In Egypt's mind, "Israel's presence in their midst... is the same as having
death in their midst." Verse 34 illustrates this urgency and sets the stage for
future Passover celebrations. Because the Egyptians urged Israel to depart
quickly, they had to leave before their bread was leavened, which was
commemorated in future Passover feasts with unleavened bread. The urgency of
the Egyptians also made possible Israel's plundering of the Egyptians (v. 36). When
Israel, following Yahweh's instructions, asked the Egyptians for articles of silver
and gold and for clothing (v. 35), they gave them what they asked for (v. 36), as
had been anticipated in 3:19-22 and 11:1-3. The morality of the "plundering" of the
Egyptians has engendered much discussion, as has the assignment of the material
to various layers of tradition. The former fails to note the joy produced by "the
opportunity to despoil" the Egyptians and departing the land rich, while the latter
reflects "no decisive evidence for the assignment of the 'despoiling' accounts to
one source excluding others."
12:37-42 These verses have been the source of several controversies. The six
hundred thousand men on foot, besides women and children (v. 37) have been
perceived by most scholars as problematic. Some scholars have ignored the
problem. Several solu-tions have been proposed, none of which totally satisfies the
issue. (1) The literal interpretation accepts the biblical text, asserting that it
emphasizes the people's fertility and the durability of their belongings (Exod 1:7;
Deut 8:4) and that the organization of the people into smaller groups could handle
the organized march out of Egypt (Num 2; 10:14-20). Yet such figures seem to
contradict such passages as Deuteronomy 7:1,7, and 9, which emphasize the other
nations were more numerous than Israel. So "Every bit of available evidence
biblical, extrabiblical and archaeological, seems to discourage interpreting the
numbers in Numbers literally." (2) The "misplaced" census theory argues the list
came from the time of the Monarchy, but does not address the rapid multiplication
of the nation. (3) Petrie's view that the Hebrew word ‫( ִַ תַא‬ʾeleph) "thousand"
should be translated "chieftains," "clans," "family," or "tent group" does not fully
explain the issue. In the first place, "while the term... can certainly designate a
'clan,' or 'subdivision of a tribe,'" there is no evidence "that the word was used to
refer to a social unit as small as the 'family' or 'tent group.'" (4) The view that the
census figures are somehow related to specific Babylonian astrologers' calculations
has received support from some scholars, but rests on the, as yet unproven,
assumption that the biblical writers "would have the necessary arithmetical
calculations," and that they "would have been sufficiently familiar with astrological
lore to have realized that a correlation was supposed to exist between the
numbers recorded in the census lists and the Babylonian astronomical periods." (5)
The view that "numerical computations rest upon some basis of reality which was
quite familiar to the ancients, but which is unknown to modern scholars," allows the
numbers to be used as "symbols of relative power, triumph, importance, and the
like," for they are "not meant to be understood either strictly literally or as
extant in a corrupt textual form," and this view most accurately describes our
present knowledge—the precise value of the numbers remain a mystery.
The many other people (‫מה ע ַלמה‬,ֶ ʿēreb rab, v. 38), traditionally translated "mixed
multitude," who went with them, echoes Abraham's departure with his nephew and
father (Lot and Terah, cf. Gen 12:5; Acts 7:1). Whether this group comprised
proselytes or people impressed with the miracles, this "rabble" (cf. Num 11:4)
became the driving force behind Israel's complaints. Israel returned from
Babylonian captivity with a similar group (Nehemiah 13). Further, just as Abraham
left Egypt with wealth (Gen 13:1-2), so Israel left the nation with wealth. The
NIV's large droves of livestock, both flocks and herds (v. 38) is unfortunate. The
Hebrew phrase, ‫( ְִִֹׁ ח ּובהל ח אִחְׁ נַׁש והב חב מ הְׁ ֹ ִֹו‬wəṣōʾn ûbāqār miqneh kābēd məʾōd), literally
means "and sheep and cattle, herds very heavy"; "heavy" then resonates with the
preceding narrative. "The word that described Pharaoh's oppression and the force
of the plagues now... [describes] something good; the substantial quantity of
posses-sions that the people take with them. It is as if this good is in proportion to
the bad that they have experienced." The narrative concludes with the statement
that Israel departed so quickly their bread was unleavened, something they were
to commemorate.
As with the large census, so the 430 years (v. 40) have produced various theories.
Scholars have usually dealt with the "430/400 year discrepancy" in terms of the
400 year reference as a rounding of the 430. Perhaps the simplest solution is to
recognize that "430 years" here is figured from Abraham's call (Gen 11:26-12:1)
and the "400 years" is figured from Isaac's birth. This fits better with Jewish
tradition. The reasoning is as follows: Galatians 3:17 states "The law [i.e., the law
of Sinai], introduced 430 years later [just after the Exodus], does not set aside
the covenant previously established by Yahweh [between Yahweh and Abraham] and
thus do away with the promise [of Gen 12:1-4]" (emphasis added). The Samaritan
Pentateuch and the LXX both agree with this verse, indicating the time counted in
the 430 years began with Yahweh's call of Abraham and ended with the Exodus.
This leaves only approximately two centuries for the period in Egypt. Therefore,
the Exodus occurred 430 years to the very day (‫ִִֹ ח ּובהל ח אִחְׁ נַׁש והב חב מ הְׁ ֹ ִֹו‬,
ְׁ bəʿēṣem
hayyôm hazzeh, literally "in that very same day," v. 41) and marked the first
Passover. Later the people ate of the land the day after the Passover "that very
day" (Josh 5:11), which is identical in Hebrew (bəʿēṣem hayyôm hazzeh) to verse 41.
So, the chronology lines up. Abraham's call, Isaac's birth, and the Passover occur
on the same day; the Passover figures 430 years from the call and 400 from
Isaac's birth. Quite naturally, the commentary of verse 42 regarding the keeping
of this Passover transitions into the instructions for future commemorations.
12:43-51 In contrast to 12:1ff., which deals with the instructions for the first
Passover celebrated on the eve of the Exodus, these instructions deal with future
observances of the Passover. As briefly noted above, future celebrations in
memory of this event dictated minor differences in the two sets of instructions,
something often missed by exegetes. Verse 50 is a near identical repetition of
verse 28, which sets the stage for the summarizing statement of verse 51: And on
that very day the Lord brought the Israelites out of Egypt by their divisions.
Verse 28
‫ִימ ָא יְֹׁ במִל ת ְׁינלָ ֶה ֶׂעִיֹ ו ֶהׂלתְׁ ַו‬
ֹ ַ ִ‫ֹא ובׁש ֶּו‬
wayyēlkû wayyaʿāśû bənê yiśrāʾēl kaʾăšer ṣiwwāh yhwh
"And all the sons of Israel did that which Yahweh commanded"Verse 50
‫בתְּינלָ ֶה ֶׂעִיֹ ו‬
ְׁ ‫ׁשֹא בצו ֶּוִִהַ מ ָא יְֹׁ במִל ת ּו‬
wayyaʿăśû kol-bənê yiśrāʾēl kaʾăšer ṣiwwāh yhwh
"And the sons of Israel did that which Yahweh commanded"
Exodus 13
5. Consecration of the Firstborn (13:1-16)
1The Lord said to Moses, 2"Consecrate to me every firstborn male. The first
offspring of every womb among the Israelites belongs to me, whether man or
animal."
3Then Moses said to the people, "Commemorate this day, the day you came out of
Egypt, out of the land of slavery, because the Lord brought you out of it with a
mighty hand. Eat nothing containing yeast. 4Today, in the month of Abib, you are
leaving. 5When the Lord brings you into the land of the Canaanites, Hittites,
Amorites, Hivites and Jebusites—the land he swore to your forefathers to give
you, a land flowing with milk and honey—you are to observe this ceremony in this
month: 6For seven days eat bread made without yeast and on the seventh day hold
a festival to the Lord. 7Eat unleavened bread during those seven days; nothing with
yeast in it is to be seen among you, nor shall any yeast be seen anywhere within
your borders. 8On that day tell your son, 'I do this because of what the Lord did
for me when I came out of Egypt.' 9This observance will be for you like a sign on
your hand and a reminder on your forehead that the law of the Lord is to be on
your lips. For the Lord brought you out of Egypt with his mighty hand. 10You must
keep this ordinance at the appointed time year after year.
11"After the Lord brings you into the land of the Canaanites and gives it to you, as
he promised on oath to you and your forefathers, 12you are to give over to the
Lord the first offspring of every womb. All the firstborn males of your livestock
belong to the Lord. 13Redeem with a lamb every firstborn donkey, but if you do not
redeem it, break its neck. Redeem every firstborn among your sons.
14"In days to come, when your son asks you, 'What does this mean?' say to him,
'With a mighty hand the Lord brought us out of Egypt, out of the land of slavery.
15When Pharaoh stubbornly refused to let us go, the Lord killed every firstborn in
Egypt, both man and animal. This is why I sacrifice to the Lord the first male
offspring of every womb and redeem each of my firstborn sons.' 16And it will be
like a sign on your hand and a symbol on your forehead that the Lord brought us
out of Egypt with his mighty hand."
13:1-2 As a memorial to the tenth plague, the firstborn of everything belonged to
Yahweh—he killed the firstborn of those not having the blood and redeemed those
who did. Both the priesthood and a money payment served to redeem these (Exod
19:22; 24:5; Num 18:15-17).
13:3-10 Israel was to Commemorate this day (v. 3), which honored their deliverance
out of the land of slavery (‫עִהב אחָת אִיל ָם‬, mibbêth ʿăbādîm, literally "from the house of
slaves," v. 3). These verses are very similar to 2:14-20. "[S]even days of eating
unleavened bread cakes are mentioned in both passages; the special worship of the
first day is not mentioned here; the perpetual nature of the observance is
mentioned in both passages, and its significance is linked to the Exodus experience,
though only here is a catechetical explanation given and only here are reminding
symbols mentioned. The strict prohibition of leaven is made very clear in both
passages, though a penalty for being found with leaven is given only in the former
passage." Further, both passages indicate that the feast serves as a catalyst to
teach children (12:26-27; 13:8, 14ff.). In this way, the past is kept alive by visible
ritual and audible explanation. Earlier emphasis was on penalties for violators
(12:19); these verses emphasize the continual celebration of the feast (v. 10).
13:11-16 Verse 11 links with 6:8 and looks back all the way to Yahweh's call of
Abraham. Yahweh keeps his promises! In 12ff., redemption of the firstborn by
Yahweh necessitated the firstborn of all unclean animals and man to be redeemed
(Num 18:15). Levites took the role of the firstborn at the Tabernacle (Num 3:1213,45), with the redemption price (5 shekels, Num 18:16) paid for those not
covered by Levites. When your son asks you (v. 14), picks up the thought introduced
in verse 8, indicating in what manner the Passover and Feast of Unleavened bread
were to have a didactic function. When your son asks you, "What does this mean?"
say to him, "With a mighty hand the Lord brought us out of Egypt, out of the land
of slavery."
6. The Passover and the New Testament
The New Testament sees Jesus and his redemptive work as the fulfillment of what
Yahweh had started with the first Passover celebrating Yahweh's redemption of
Israel from Egypt. The myriad of works dealing with this preclude anything more
than a general summary here. Two general areas of interpretation occur—the
Passover and Jesus' celebration of it (Matt 26:2,17ff.; Mark 14:12ff.; Luke
22:7ff.), the redemptive work of Jesus as the Christian's Passover lamb who,
through his death, ultimately triumphs (John 1:29,36; 1 Cor 5:7; 1 Pet 1:18-19; Rev
5:6-13; 6:1,16; 7:9-17; 8:1-13; 12:11; 13:8; 14:1-10; 15:3; 17:14; 19:7-9; 21:9ff.;
22:3ff.).
At the Passover Jesus called attention to himself, comparing himself to the
Passover lamb, when he "took bread, gave thanks and broke it, and gave it to his
disciples, saying, 'Take it; this is my body,'" took the "cup, gave thanks and offered
it to them," and saying "'This is my blood of the covenant, which is poured out for
many'" (Mark 14:22-24). As the Passover lamb proved redemptive for Israel so
Jesus' blood proves redemptive to Christians. That Jesus' inauguration of the
Lord's Supper here was meant for Christians as a memorial of him as their
Passover lamb in the new kingdom is evidenced on the one hand by Jesus'
statement, "Do this in remembrance of me. This cup is the new covenant in my
blood, which is poured out for you" (Luke 22:19b-20), and confirmed on the other
hand by Paul's quotation and application of these verses in 1 Corinthians 11:24-25.
Significantly, the Corinthians were abusing the Lord's Supper, indicating their
recognition and practice of the memorial, even if in the wrong way. As with Israel
and the Passover which looked back to God's promise to Abraham (cf. Gen 12:1-4),
so are Christians and the Lord's Supper on the personal, communal, existential,
historical, and eschatological levels to look to the Passover-Lamb-Jesus as being
the culmination of God's saving acts begun so long ago. John the Baptist had earlier
recognized Jesus as "the Lamb of God, who takes away the sin of the world!" (John
1:29; cf. v. 36). Paul reaffirmed this in his use of Passover language in dealing with
the sin of sexual immorality among the Corinthians when he said, "Get rid of the
old yeast that you may be a new batch without yeast—as you really are. For Christ,
our Passover lamb, has been sacrificed" (1 Cor 5:7; emphasis added). The many
passages in Revelation build on this redemptive process picturing that Christ the
lamb, though slain, remains triumphant.
E. Crossing the Sea
Exodus 13:17-15:21
Bachra has established that 13:17-14:31 is a single unit containing "a number of
concentric and parallel structures which are based on the repetition of words,"
which "add to the functional impact of the text on the reader." The overall
structure in abbreviated form is:
A1 Exodus 13 17-22 Report
B1 Exodus 14 1-4 Yahweh speaks to Moses
A2 Exodus 14 5-10 Report
C1 Exodus 14 11-12 The people speak to Moses
X Exodus 14 13-14 Moses speaks to the people
C2 Exodus 14 15-18 Yahweh speaks to Moses
A3 Exodus 14 19-25 Report
B2 Exodus 14 25d, e the Egyptians speak
C3 Exodus 14 26a, b, c Yahweh speaks to Moses
A4 Exodus 14 27-31 Report
The four reports which alternate with the speeches, make use of five key words (in
ch. 14) describing Pharaoh and his army. The words ‫( ה ְֶׁמרֹ ׁש‬parʿōh, Pharaoh), ‫ַמַַה‬
(rekeb, chariot), ‫( סוס‬sûs, horse), ‫( ה בבמה‬pārāš, horseman), and ‫( דֶ ָאת‬ḥayil, army) occur
in a concentric structure, which "has as its center the speech of Moses to the
people (vv 14, 13-14)." This mechanism highlights the power of Yahweh in all of
these events. Israel's departure from Egypt represents the first steps of their
redemption. The specific miracle of the Red Sea crossing was the "providential
timing of the east wind," which brought salvation to Israel, destroyed Egypt and
offered "proof that the God of Israel was stronger than the superpower Egypt."
1. The Pillars of Cloud and Fire (13:17-14:4)
17When Pharaoh let the people go, God did not lead them on the road through the
Philistine country, though that was shorter. For God said, "If they face war, they
might change their minds and return to Egypt." 18So God led the people around by
the desert road toward the Red Sea. The Israelites went up out of Egypt armed
for battle.
19Moses took the bones of Joseph with him because Joseph had made the sons of
Israel swear an oath. He had said, "God will surely come to your aid, and then you
must carry my bones up with you from this place."
20After leaving Succoth they camped at Etham on the edge of the desert. 21By
day the Lord went ahead of them in a pillar of cloud to guide them on their way and
by night in a pillar of fire to give them light, so that they could travel by day or
night. 22Neither the pillar of cloud by day nor the pillar of fire by night left its
place in front of the people.
Verses 17-22 summarize the entire wilderness experience rather than any specific
point of the journey. Seen in this way verses 17-18a explain the problems Yahweh
knew the people would encounter if he led them via the shorter route. He led them
around by the "Red Sea," an extended route so they would not desire to return to
Egypt at the first hint of war. "Red Sea" here refers to a stage in the general
direction of the route (cf. v. 20; 14:2; Num 33:10), rather than an introduction to
the sea narrative. Verses 18b-19 continue the introduction begun with verses 17-18
by highlighting Israel's responsibility of bringing Joseph's bones along. As such, it
links Genesis 50:25 and Joshua 24:32. Verse 20 lists the next stage of the
journey, while verses 21-22 introduce Yahweh's symbols of guidance and protection
during the wilderness period (cloudy and fiery pillars).
13:17-18 The NIV's let the people go (v. 17) does not capture the Hebrew, ‫יְׁ הֶ ֶָּד‬
(bəšallaḥ, "driving, sending"). It echoes 3:20, 6:11, and 11:1, all of which refer to
Pharaoh's sending the nation away. It also connects with 12:33, which expresses
the Egyptians' urgency for Israel to leave. These occurrences indicate the term's
use here expresses the urgency of Pharaoh for Israel to be gone. While the
historical evidence for the Exodus remains quite complicated, the sheer theological
impact on the nation stands as testimony to the veracity of the event. Departing
Egypt, Yahweh brought Israel around by the desert road toward the Red Sea (v.
18), called in the Hebrew ‫( ֶָתְּסוא‬yam-sûph, "Sea of Reeds"). The translation "Red
Sea" derives from the LXX's ἐρυθρὰν θάλασσαν (eruthrān thālassan), which
influenced the Vulgate, and thus entered into the traditional English translations.
Scholars are divided over the meaning of the phrase. Snaith argued the phrase
referred to "...that distant scarcely known sea away to the south, of which no man
knew the boundary. It was the sea at the end of the land." Propp transliterates the
phrase as "Suph," arguing "we are unsure of the meaning...[,] because sûp lacks the
definite article expected on a common noun" and because "Sûp appears alone as a
geographical name in Deut 1:1." Kitchen notes several passages where the term
yam-sûph applies to other bodies of water (Num 14:25; 21:4; 33:10-11; Deut 1:40;
2:1), while the remainder of the references refer to the traditionally named "Red
Sea," concluding, "So it was simply taken as being yet another installment of the
collective yam suph across the other side of the Sinai, an analogous judgment was
made." By way of contrast, Friedman offers:
Recent commentators and translators have called this the "Sea of Reeds," a
different body of water from the Red Sea; but there is no such body of water.
They say this because (1) the sea is called yam sûp in the Hebrew, and sûp
elsewhere means a reed (Exod 2:3); (2) reeds do not grow by the Red Sea; and (3)
they conceive of a smaller body of water than the Red Sea being subject to some
sort of drying or splitting, as opposed to the larger deeper Red Sea. But none of
these considerations outweighs the simple fact that the Tanak refers to the
eastern arm of the sea—the body of water now known as the Gulf of Eilat or the
Gulf of Aqaba—as yam sûp as well (Num 14:25; 21:4; Deut 1:40; 2:1; Judg 11:16; 1
Kings 9:26; Jer 49:21). There is therefore no doubt that the body of water that is
pictured in the story of the splitting of the sea in the Torah is the body of water
that is known in English as the Red Sea..... (As for its Hebrew name yam sûp, we
just do not know how that came to be its name.).
Whether scholars identify yam sûph as a different site for the crossing, or accept
the view that it refers to the traditional site with the subsequent misapplication of
the Hebrew, we may never know. The where is not as important as the fact that it
did occur. Went up... armed (v. 18) "gives the impression that the people were
heavily equipped for war," but the Hebrew "suggests only that as they marched out
of the land, they formed orderly columns of fifty men abreast, that is, according
to the military custom of the day, 'in battle array.' Since they engaged in war with
the Amalekites shortly after this, they obviously were armed and ready for battle,
but it was not the intent of the author to say so."
13:19 The account of the fulfillment of Joseph's instructions virtually repeats
Joseph's instructions in Genesis 50:25. Their obedience to Joseph's command
exemplifies their faith (cf. Hebrews 11:22), "brings closure to the Egyptian stage
of Israel's life and provides a symbol of the fact that what began with Joseph has
now been realized in a marvelous way: Israel has been preserved alive by God's
providential activity."
13:21-22 The theophany of Yahweh's going ahead of them in a pillar of cloud and a
pillar of fire enabled them to travel by day or night. The resting of these pillars on
the Tabernacle indicated the nation was to remain stationary, while their
movement from it indicated a change of location was imminent (Exod 40:34-37;
Num 9:15-23). They also combined to defend Israel against the Egyptians (Exod
14:19-20). The overall impact of this pericope asserts Yahweh's overall guidance
and protection.
Exodus 14
1. The Pillars of Cloud and Fire (13:17-14:4, Continued)
1Then the Lord said to Moses, 2"Tell the Israelites to turn back and encamp near
Pi Hahiroth, between Migdol and the sea. They are to encamp by the sea, directly
opposite Baal Zephon. 3Pharaoh will think, 'The Israelites are wandering around
the land in confusion, hemmed in by the desert.' 4And I will harden Pharaoh's
heart, and he will pursue them. But I will gain glory for myself through Pharaoh and
all his army, and the Egyptians will know that I am the Lord." So the Israelites did
this.
14:1-4 This summary statement makes explicit the theological point that Yahweh
planned the Exodus route "as a ruse to get further glory at Pharaoh's expense."
The citations of Pi Hahiroth, Migdol, Baal Zephon (v. 1), though seemingly very
precise in giving a description of the Exodus route, paradoxically have been very
difficult for scholars to identify. All the suggestions put forward for the
different locales have remained theoretical, but have succeeded in indicating "that
the existing Exodus narratives fit readily into the general East Delta topography
as presently known." Verses 3-4 indicate the route chosen related to Yahweh's plan
to confuse Pharaoh, Pharaoh will think... (v. 3). The result, Yahweh would gain glory
for himself; the Egyptians would know that I am the Lord (ָ ‫ָׁשהׁש ּוא ְִִָּנא‬, kî-ʾănî yhwh, v.
4). As with the plagues, the Exodus proper indicates that Yahweh is in control of
these events.
2. At the Sea (14:5-20)
5When the king of Egypt was told that the people had fled, Pharaoh and his
officials changed their minds about them and said, "What have we done? We have
let the Israelites go and have lost their services!" 6So he had his chariot made
ready and took his army with him. 7He took six hundred of the best chariots, along
with all the other chariots of Egypt, with officers over all of them. 8The Lord
hardened the heart of Pharaoh king of Egypt, so that he pursued the Israelites,
who were marching out boldly. 9The Egyptians—all Pharaoh's horses and chariots,
horsemen and troops—pursued the Israelites and overtook them as they camped by
the sea near Pi Hahiroth, opposite Baal Zephon.
10As Pharaoh approached, the Israelites looked up, and there were the Egyptians,
marching after them. They were terrified and cried out to the Lord. 11They said to
Moses, "Was it because there were no graves in Egypt that you brought us to the
desert to die? What have you done to us by bringing us out of Egypt? 12Didn't we
say to you in Egypt, 'Leave us alone; let us serve the Egyptians'? It would have
been better for us to serve the Egyptians than to die in the desert!"
13Moses answered the people, "Do not be afraid. Stand firm and you will see the
deliverance the Lord will bring you today. The Egyptians you see today you will
never see again. 14The Lord will fight for you; you need only to be still."
15Then the Lord said to Moses, "Why are you crying out to me? Tell the Israelites
to move on. 16Raise your staff and stretch out your hand over the sea to divide the
water so that the Israelites can go through the sea on dry ground. 17I will harden
the hearts of the Egyptians so that they will go in after them. And I will gain glory
through Pharaoh and all his army, through his chariots and his horsemen. 18The
Egyptians will know that I am the Lord when I gain glory through Pharaoh, his
chariots and his horsemen."
19Then the angel of God, who had been traveling in front of Israel's army,
withdrew and went behind them. The pillar of cloud also moved from in front and
stood behind them, 20coming between the armies of Egypt and Israel. Throughout
the night the cloud brought darkness to the one side and light to the other side; so
neither went near the other all night long.
14:5-20 The connection between Yahweh's hardening of Pharaoh's heart in verses
4, 8, and 17 (‫דב זֶח‬, ḥāzaq) and Pharaoh's change of mind in verse 5 (‫ׁשב פֶה‬, háphak) sets
the scene of the Egyptians' pursuit-destruction and Israel's exodus-salvation,
both under Yahweh's control. The narrative artfully pictures the scene from four
points of view. (1) The Egyptians perceived they made a grave mistake as their
statement, What have we done? We have let the Israelites go and have lost their
services! (v. 5) indicates. (2) The Israelites perceived they made a grave mistake
when they cried to Yahweh (cf. v. 10b) and Moses (cf. v. 11a), Was it because there
were no graves in Egypt that you brought us to the desert to die? What have you
done to us by bringing us out of Egypt? Didn't we say to you in Egypt, "Leave us
alone; let us serve the Egyptians"? It would have been better for us to serve the
Egyptians than to die in the desert! (vv. 10b-12). (3) Moses' perceptive statement,
Do not be afraid. Stand firm and you will see the deliverance the Lord will bring
you today. The Egyptians you see today you will never see again. The Lord will fight
for you; you need only to be still (vv. 13-14), places him as the mediator between
the people and Yahweh, encouraging them with Yahweh's message, exhibiting faith
before them, and later interceding with Yahweh on their behalf (32:11ff.). (4)
Yahweh's perceptive statement, Why are you crying out to me? Tell the Israelites
to move on (v. 15) into the sea (v. 16) so that he can harden the hearts of the
Egyptians... and... gain glory..., recognizes Moses' intermediary role when he
attributes the people's complaint to Moses and clarifies Yahweh's desire for the
Egyptians to know that I am [Yahweh] (vv. 17-18).
This is the climax of the Exodus. Building from Yahweh's call and promises to
Abraham in Genesis 12:1ff., all events have been rushing forward to this one. Israel
was about to be delivered. The four "actors" in the scene represent viewpoints of
future participants: (1) those opposed to Yahweh—Egyptians; (2, 3) those who
struggled to obey Yahweh, whether individually or collectively—Moses and Israel;
(4) the one who controls all events, working through history—Yahweh.
College Press NIV Commentary, The - College Press NIV Commentary, The –
Exodus.