Exodus 14:27
WEB
Moses stretched out his hand over the sea, and the sea returned to its strength when the morning appeared; and the Egyptians fled against it. Yahweh overthrew the Egyptians in the middle of the sea.
BSB
So Moses stretched out his hand over the sea, and at daybreak the sea returned to its normal state. As the Egyptians were retreating, the LORD swept them into the sea.
KJV
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.
Matthew Henry
Hebrew interlinear
H5186
v — stretch, bend
Derivation: a primitive root;
to stretch or spread out; by implication, to bend away (including moral deflection); used in a great variety of application (as follows)
KJV: afternoon, apply, bow (down, -ing), carry aside, decline, deliver, extend, go down, be gone, incline, intend, lay, let down, offer, outstretched, overthrown, pervert, pitch, prolong, put away, shew, spread (out), stretch (forth, out), take (aside), turn (aside, away), wrest, cause to yield.
vb — stretch out
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
1.
a. stretch out, extend, hand, rod
b. stretch line and plummet
c. = offer
2. Spread out, i.e. pitch, tent
3. Bend, turn, incline
Niph. be stretched out
Hiph.
1. rarely stretch out, hand
2. rarely spread out cloth on rock
3. usu. turn, incline
H4872
n-pr-m — Mosheh
Derivation: from 4871; drawing out (of the water), i.e. rescued;
Mosheh, the Israelite lawgiver
KJV: Moses.
n.pr.m — Moses
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
H853
prt — self, even, namely
Derivation: apparent contracted from 226 in the demonstrative sense of entity;
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
KJV: [as such unrepresented in English].
mark of the accusative
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
H3027
n-f — hand, open, power, means, direction, closed
Derivation: a primitive word;
a hand (the open one [indicating power, means, direction, etc.], in distinction from 3709, the closed one); used (as noun, adverb, etc.) in a great variety of applications, both literally and figuratively, both proximate and remote [as follows]
KJV: ( be) able, × about, armholes, at, axletree, because of, beside, border, × bounty, broad, (broken-) handed, × by, charge, coast, consecrate, creditor, custody, debt, dominion, × enough, fellowship, force, × from, hand(-staves, -y work), × he, himself, × in, labour, large, ledge, (left-) handed, means, × mine, ministry, near, × of, × order, ordinance, × our, parts, pain, power, × presumptuously, service, side, sore, state, stay, draw with strength, stroke, swear, terror, × thee, × by them, × themselves, × thine own, × thou, through, × throwing, thumb, times, × to, × under, × us, × wait on, (way-) side, where, wide, × with (him, me, you), work, yield, × yourselves.
n.f — hand
יָד 1604 n.f. hand
1. hand
2. Fig. = strength, power
3. Fig. = side
4. יָד is used in various special, technical senses:—
a. sign, monument
b. part, fractional part or share
c. time, repetition
d. axle-trees
e. stays, supports for laver
f. tenons on sides of boards of tabernacle
g. a (beckoning) hand
5. יַד with prep.
H5921
prep — above, over, upon, against
Derivation: properly, the same as 5920 used as a preposition (in the singular or plural often with prefix, or as conjunction with a particle following);
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
KJV: above, according to(-ly), after, (as) against, among, and, × as, at, because of, beside (the rest of), between, beyond the time, × both and, by (reason of), × had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, × with.
forasmuch as
כִּי עַל כֵּן forasmuch as
subst — above
עַל, עָ֑ל
I. subst. height
II. As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1. Upon, of the substratum upon which an object in any way rests, or on which an action is performed
a. —
(a). of clothing, etc., which any one wears
(b). With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
b. Of what rests heavily upon a person, or is a burden to him
c. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
d. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
e. חָיָה עַל to live upon (as upon a foundation or support)
f. Of the ground or basis, on which a thing is done
2. It expresses excess
3. It denotes elevation or pre-eminence
4. It expresses addition
5. It expresses the idea of being extended, or suspended over anything, without however being in contact with it, above, over
6. From the sense of inclining or impending over, על comes to denote contiguity or proximity, Engl. by (or sts. on)
7. In connection with verbs of motion (actual or fig.)
8. By writers of the silver age, על is sts. used with the force of a dative
9. With other particles:
III. As conj.
a. עַל אֲשֶׁר because that
b. עַל כִּי similar in meaning, but less frequent
c. עַל alone:
(a). because
(b). notwithstanding that, although
IV. Compounds:
1. with כְּ (rare and late)
a. as concerning, as upon
b. the like of their deeds is the like of (that which) he will repay
2. מֵעַל from upon, from over, from by
H3220
n-m — sea, large body of water, Mediterranean Sea, large river, artifical basin, west, south
Derivation: from an unused root meaning to roar;
a sea (as breaking in noisy surf) or large body of water; specifically (with the article), the Mediterranean Sea; sometimes a large river, or an artifical basin; locally, the west, or (rarely) the south
KJV: sea (× -faring man, (-shore)), south, west (-ern, side, -ward).
n.m — sea
יָם 390 n.m. sea
H7725
v — turn, return, retreat, again
Derivation: a primitive root;
to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again
KJV: ((break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice, send, take, weep)) × again, (cause to) answer ( again), × in any case (wise), × at all, averse, bring (again, back, home again), call (to mind), carry again (back), cease, × certainly, come again (back), × consider, continually, convert, deliver (again), deny, draw back, fetch home again, × fro, get (oneself) (back) again, × give (again), go again (back, home), (go) out, hinder, let, (see) more, × needs, be past, × pay, pervert, pull in again, put (again, up again), recall, recompense, recover, refresh, relieve, render (again), requite, rescue, restore, retrieve, (cause to, make to) return, reverse, reward, say nay, send back, set again, slide back, still, × surely, take back (off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw.
vb — turn back
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
1. turn back
2. return, come or go back
3. esp. return unto
4.
a. of dying
b. of revival from death
5. fig. of human relations:
a. return to leader, king
b. = change so as to appoach (in purpose, desire)
c. turn, i.e. resort to
d. return to a physical condition
e. abs. = change course of action
6. fig., specif. of spiritual relations:
a. turn back from God = apostatize
b. of י׳, turn away
c. turn back to God (= seek penitently)
d. abs. repent
e. turn back from evil
f. of י׳
g. of י׳, return (to shew favour)
7. of inanimate things (sts. personified, or treated as things of life):
8. denoting repetition, etc.
9. trans.
Pō‛l.
1. bring back
2.
a. fig. restore, refresh
b. restore, repair
3. lead away (enticingly)
4. shew turning = apostatize
Hiph. 353 cause to return, bring back
1.
a. bring back into bondage
b. put back
c. = draw back
d. = give back, restore
e. = relinguish
f. = give in payment, requital
g. bring one back (from dead)
2.
a. bring back heart
b. = refresh
3. bring back words of people
4.
a. bring back (in retribution) upon
b. pay as recompense
5. turn back, backward = repel, defeat
6.
a. turn away face
b. late, turn toward, acc. face
7. turn against
8. bring back to mind, take into consideration
9.
10. = shew a turning away from your idols (i.e. turn away)
11. reverse, revoke = repel, defeat
Hoph. my money has been returned
H6437
v — turn, face, appear, look
Derivation: a primitive root;
to turn; by implication, to face, i.e. appear, look, etc.
KJV: appear, at (even-) tide, behold, cast out, come on, × corner, dawning, empty, go away, lie, look, mark, pass away, prepare, regard, (have) respect (to), (re-) turn (aside, away, back, face, self), × right (early).
vb — turn
פָּנָה 135 vb. turn
Qal 117
1.
a. turn toward
b. turn from
c. turn and do a thing
d. turn, decline
e. turn toward, approach
2.
a. turn and look, look
b. of inanimate things, face
c. esp. fig. look at, regard
d. look for = expect
e. fig. look at = consider
Hiph.
1. turn
2. make a turn, shew (signs of) turning
Hoph. be ye turned back!
H1242
n-m — dawn, morning
Derivation: from 1239;
properly, dawn (as the break of day); generally, morning
KJV: ( ) day, early, morning, morrow.
n.m — morning
בֹּ֫קֶר 214 n.m. morning
1. morning (of point of time, time at which, never during which, Eng. morning = forenoon
2. morrow, next day
H386
a — permanence, permanent, chieftain
Derivation: or (shortened) אֵתָן ; from an unused root (meaning to continue);
permanence; hence (concrete) permanent; specifically a chieftain
KJV: hard, mighty, rough, strength, strong.
adj — perennial
אֵיתָן, אֵתָן adj. perennial, ever-flowing, fig. permanent, as subst, steady flow, permanence
H4714
n-pr — Mitsrajim
Derivation: dual of 4693;
Mitsrajim, i.e. Upper and Lower Egypt
KJV: Egypt, Egyptians, Mizraim.
n.pr.terr — Egypt
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
1.
a. of land, Egypt
b. combinations
2. of people:
a. in table of nations, personif. as second son of Ham
b. = Egypt (as a people), Egyptians
H5127
v — flit, vanish
Derivation: a primitive root;
to flit, i.e. vanish away (subside, escape; causatively, chase, impel, deliver)
KJV: × abate, away, be displayed, (make to) flee (away, -ing), put to flight, × hide, lift up a standard.
vb — flee
נוּס 160 vb. flee, escape
Qal
1. flee
2. escape
3. take flight, depart, disappear
4. fly (to the attack) on horseback.
Po‛lel the breath of י׳ driveth at it, driveth it on
Hithpo‛l. in order to take flight before the bow
Hiph.
1. put to flight
2. drive hastily to a safe place
3. cause to disappear, hide
H7125
n-m — encountering, opposite
Derivation: from 7122;
an encountering, accidental, friendly or hostile (also adverbially, opposite)
KJV: × against (he come), help, meet, seek, × to, × in the way.
vb — encounter
[קָרָא] 137 vb. encounter, befall
Qal 131
1. meet, encounter
2. fig. befall
Niph. meet unexpectedly
Hiph. thou didst cause all this evil to befall them
H5287
v — tumble
Derivation: a primitive root (probably identical with 5286, through the idea of the rustling of mane, which usually accompanies the lion's roar);
to tumble about
KJV: shake (off, out, self), overthrow, toss up and down.
vb — shake
[נָעַר] vb. shake, shake out or off
Qal shake out
Niph. I am shaken out like a locust
Pi. so may God shake utterly out every man from his house
Hithp. shake thyself (free)
H3068
n-pr — Existent, Jeho-vah
Derivation: from 1961;
(the) self-Existent or Eternal; Jeho-vah, Jewish national name of God
KJV: Jehovah, the Lord. Compare 3050, 3069.
n.pr.dei — God
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
I. יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
II.
1. יהוה is used with אלהים and suffixes, especially in D
2. the phrase † אֲנִי יהוה is noteworthy
3. יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
H8432
n-m — bisection, centre
Derivation: from an unused root meaning to sever;
a bisection, i.e. (by implication) the centre
KJV: among(-st), × between, half, × (there-, where-), in(-to), middle, mid(-night), midst (among), × out (of), × through, × with(-in).
subst — midst
תָּ֫וֶךְ 416 subst. midst
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Verses 21–31
Exodus 14:21–31
We have here the history of that work of wonder which is so often mentioned both in the Old and New Testament, the dividing of the Red Sea before the children of Israel. It was the terror of the Canaanites (Jos 2:9, Jos 2:10), the praise and triumph of the Israelites, Psa 114:3; Psa 106:9; Psa 136:13, Psa 136:14. It was a type of baptism, Co1 10:1, Co1 10:2. Israel's passage through it was typical of the conversion of souls (Isa 11:15), and the Egyptians' perdition in it was typical of the final ruin of all impenitent sinners, Rev 20:14. Here we have,
I. An instance of God's almighty power in the kingdom of nature, in dividing the sea, and opening a passage through the waters. It was a bay, or gulf, or arm of the sea, two or three leagues over, which was divided, Exo 14:21. The instituted sign made use of was Moses's stretching out his hand over it, to signify that it was done in answer to his prayer, for the confirmation of his mission, and in favour to the people whom he led. The natural sign was a strong east wind, signifying that it was done by the power of God, whom the winds and the seas obey. If there be any passage in the book of Job which has reference to the miracles wrought for Israel's deliverance out of Egypt, it is that in Job 26:12, He divideth the sea with his power, and by his understanding he smileth through Rahab (so the word is), that is, Egypt. Note, God can bring his people through the greatest difficulties, and force a way where he does not find it. The God of nature has not tied himself to its laws, but, when he pleases, dispenses with them, and then the fire does not burn, nor the water flow.
II. An instance of his wonderful favour to his Israel. They went through the sea to the opposite shore, for I cannot suppose, with some, that they fetched a compass, and came out again on the same side, Exo 14:22. They walked upon dry land in the midst of the sea, Exo 14:29. And the pillar of cloud, that glory of the Lord, being their rearward (Isa 58:8), that the Egyptians might not charge them in the flank, the waters were a wall to them (it is twice mentioned) on their right hand and on their left. Moses and Aaron, it is probable, ventured first into this untrodden path, and then all Israel after them; and this march through the paths of the great waters would make their march afterwards, through the wilderness, less formidable. Those who had followed God through the sea needed not to fear following him whithersoever he led them. This march through the sea was in the night, and not a moon-shiny night, for it was seven days after the full moon, so that they had no light but what they had from the pillar of cloud and fire. This made it the more awful; but where God leads us he will light us; while we follow his conduct, we shall not want his comforts.
This was done, and recorded, in order to encourage God's people in all ages to trust in him in the greatest straits. What cannot he do who did this? What will not he do for those hat fear and love him who did this for these murmuring unbelieving Israelis, who yet were beloved for their fathers' sake, and for the sake of a remnant among them? We find the saints, long afterwards, making themselves sharers in the triumphs of this march (Psa 66:6): They went through the flood on foot; there did we rejoice in him: and see how this work of wonder is improved, Psa 77:11, Psa 77:16, Psa 77:19.
III. An instance of his just and righteous wrath upon his and his people's enemies, the Egyptians. Observe here, 1. How they were infatuated. In the heat of their pursuit, they went after the Israelites into the midst of the sea, Exo 14:23. "Why," thought they, "may not we venture where Israel did?" Once or twice the magicians of Egypt had done what Moses did, with their enchantments; Pharaoh remembered this, but forgot how they were nonplussed at last. They were more advantageously provided with chariots and horses, while the Israelites were on foot. Pharaoh had said, I know not the Lord; and by this it appeared he did not, else he would not have ventured thus. None so bold as those that are blind. Rage against Israel made them thus daring and inconsiderate: they had long hardened their own hearts; and now God hardened them to their ruin, and hid from their eyes the things that belonged to their peace and safety. Surely in vain is the net spread in the sight of any bird (Pro 1:17); yet so blind where the Egyptians that they hastened to the snare, Pro 7:23. Note, The ruin of sinners is brought on by their own presumption, which hurries them headlong into the pit. They are self-destroyers. 2. How they were troubled and perplexed, Exo 14:24, Exo 14:25. For some hours they marched through the divided waters as safely and triumphantly as Israel did, not doubting but, that, in a little time, they should gain their point. But, in the morning watch, the Lord looked upon the host of the Egyptians, and troubled them. Something or other they saw or heard from the pillar of cloud and fire which put them into great consternation, and gave them an apprehension of their ruin before it was brought upon them. Now it appeared that the triumphing of the wicked is short, and that God has ways to frighten sinners into despair, before he plunges them into destruction. He cuts off the spirit of princes, and is terrible to the kings of the earth. (1.) They had hectored and boasted as if the day were their own; but now they were troubled and dismayed, struck with a panic-fear. (2.) They had driven furiously; but now they drove heavily, and found themselves plugged and embarrassed at every step; the way grew deep, their hearts grew sad, their wheels dropped off, and the axle-trees failed. Thus can God check the violence of those that are in pursuit of his people. (3.) They had been flying upon the back of Israel, as the hawk upon the trembling dove; but now they cried, Let us flee from the face of Israel, which had become to them like a torch of fire in a sheaf, Zac 12:6. Israel has now, all of a sudden, become as much a terror to them as they had been to Israel. They might have let Israel alone and would not; now they would flee from the face of Israel and cannot. Men will not be convinced, till it is too late, that those who meddle with God's people meddle to their own hurt; when the Lord shall come with ten thousands of his saints, to execute judgment, the mighty men will in vain seek to shelter themselves under rocks and mountains from the face of Israel and Israel's King, Rev 6:15. Compare with this story, Job 27:20, etc. 3. How they were all drowned. As soon as ever the children of Israel had got safely to the shore, Moses was ordered to stretch out his hand over the sea, and thereby give a signal to the waters to close again, as before, upon he word of command, they had opened to the right and the left, Exo 14:29. He did so, and immediately the waters returned to their place, and overwhelmed all the host of the Egyptians, Exo 14:27, Exo 14:28. Pharaoh and his servants, who had hardened one another in sin, now fell together, and not one escaped. An ancient tradition says that Pharaoh's magicians, Jannes and Jambres, perished with the rest, as Balaam with the Midianites whom he had seduced, Num 31:8. And now, (1.) God avenged upon the Egyptians the blood of the firstborn whom they had drowned: and the principal is repaid with interest, it is recompensed double, full-grown Egyptians for newborn Israelites; thus the Lord is righteous, and precious is his people's blood in his sight, Psa 72:14. (2.) God reckoned with Pharaoh for all his proud and insolent conduct towards Moses his ambassador. Mocking the messengers of the Lord, and playing the fool with them, bring ruin without remedy. Now God got him honour upon Pharaoh, looking upon that proud man, and abasing him, Job 40:12. Come and see the desolations he made, and write it, not in water, but with an iron pen in the rock for ever. Here lies that bloody tyrant who bade defiance to his Maker, to his demands, threatenings, and judgments; a rebel to God, and a slave to his own barbarous passions; perfectly lost to humanity, virtue, and all true honour; here he lies, buried in the deep, a perpetual monument of divine justice. Here he went down to the pit, though he was the terror of the mighty in the land of the living. This is Pharaoh and all his multitude, Eze 31:18.
IV. Here is the notice which the Israelites took of this wonderful work which God wrought for them, and the good impressions which it made upon them for the present.
1. They saw the Egyptians dead upon the sands, Exo 14:30. Providence so ordered it that the next tide threw up the dead bodies, (1.) For the greater disgrace of the Egyptians. Now the beasts and birds of prey were called to eat the flesh of the captains and mighty men, Rev 19:17, Rev 19:18. The Egyptians were very nice and curious in embalming and preserving the bodies of their great men, but here the utmost contempt is poured upon all the grandees of Egypt; see how they lie, heaps upon heaps, as dung upon the face of the earth. (2.) For the greater triumph of the Israelites, and to affect them the more with their deliverance; for the eye affects the heart. See Isa 66:24, They shall go forth, and look upon the carcases of the men that have transgressed against me. Probably they stripped the slain and, having borrowed jewels of their neighbours before, which (the Egyptians having by this hostile pursuit of them broken their faith with them) henceforward they were not under any obligation to restore, they now got arms from them, which, some think, they were not before provided with. Thus, when God broke the heads of Leviathan in pieces, he gave him to be meat to the people inhabiting the wilderness, Psa 74:14.
2. The sight of this great work greatly affected them, and now they feared the Lord, and believed the Lord, and his servant Moses, Exo 14:31. Now they were ashamed of their distrusts and murmurings, and, in the good mind they were in, they would never again despair of help from Heaven, no, not in the greatest straits; they would never again quarrel with Moses, nor talk of returning to Egypt. They were now baptized unto Moses in the sea, Co1 10:2. This great work which God wrought for them by the ministry of Moses bound them effectually to follow his directions, under God. This confirmed their faith in the promises that were yet to be fulfilled; and, being brought thus triumphantly out of Egypt, they did not doubt that they should be in Canaan shortly, having such a God to trust to, and such a mediator between them and him. O that there had been such a heart in them as now there seemed to be! Sensible mercies, when they are fresh, make sensible impressions; but with many these impressions soon wear off: while they see God's works, and feel the benefit of them, they fear him and trust in him; but they soon forget his works, and then they slight him. How well were it for us if we were always in as good a frame as we are in sometimes!
Cross-references: Josh 2:9 · Josh 2:10 · Ps 114:3 · Ps 106:9 · Ps 136:13 · Ps 136:14 · 1Cor 10:1 · 1Cor 10:2 · Isa 11:15 · Rev 20:14 · Exod 14:21 · Job 26:12 · Exod 14:22 · Exod 14:29 · Isa 58:8 · Ps 66:6 · Ps 77:11 · Ps 77:16 · Ps 77:19 · Exod 14:23 · Prov 1:17 · Prov 7:23 · Exod 14:24 · Exod 14:25 · Zech 12:6 · Rev 6:15 · Job 27:20 · Exod 14:27 · Exod 14:28 · Num 31:8 · Ps 72:14 · Job 40:12 · Ezek 31:18 · Exod 14:30 · Rev 19:17 · Rev 19:18 · Isa 66:24 · Ps 74:14 · Exod 14:31