10 When Pharaoh came near, the children of Israel lifted up their eyes, and behold, the Egyptians were marching after them; and they were very afraid. The children of Israel cried out to Yahweh.
11 They said to Moses, “Because there were no graves in Egypt, have you taken us away to die in the wilderness? Why have you treated us this way, to bring us out of Egypt?
12 Isn’t this the word that we spoke to you in Egypt, saying, ‘Leave us alone, that we may serve the Egyptians’? For it would have been better for us to serve the Egyptians than to die in the wilderness.”
13 Moses said to the people, “Don’t be afraid. Stand still, and see the salvation of Yahweh, which he will work for you today; for you will never again see the Egyptians whom you have seen today.
14 Yahweh will fight for you, and you shall be still.”
15 Yahweh said to Moses, “Why do you cry to me? Speak to the children of Israel, that they go forward.
16 Lift up your rod, and stretch out your hand over the sea and divide it. Then the children of Israel shall go into the middle of the sea on dry ground.
17 Behold, I myself will harden the hearts of the Egyptians, and they will go in after them. I will get myself honor over Pharaoh, and over all his armies, over his chariots, and over his horsemen.
18 The Egyptians shall know that I am Yahweh when I have gotten myself honor over Pharaoh, over his chariots, and over his horsemen.”
19 The angel of God, who went before the camp of Israel, moved and went behind them; and the pillar of cloud moved from before them, and stood behind them.
20 It came between the camp of Egypt and the camp of Israel. There was the cloud and the darkness, yet it gave light by night. One didn’t come near the other all night.
21 Moses stretched out his hand over the sea, and Yahweh caused the sea to go back by a strong east wind all night, and made the sea dry land, and the waters were divided.
22 The children of Israel went into the middle of the sea on the dry ground; and the waters were a wall to them on their right hand and on their left.
23 The Egyptians pursued, and went in after them into the middle of the sea: all of Pharaoh’s horses, his chariots, and his horsemen.
24 In the morning watch, Yahweh looked out on the Egyptian army through the pillar of fire and of cloud, and confused the Egyptian army.
25 He took off their chariot wheels, and they drove them heavily; so that the Egyptians said, “Let’s flee from the face of Israel, for Yahweh fights for them against the Egyptians!”
26 Yahweh said to Moses, “Stretch out your hand over the sea, that the waters may come again on the Egyptians, on their chariots, and on their horsemen.”
27 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.
28 The waters returned, and covered the chariots and the horsemen, even all Pharaoh’s army that went in after them into the sea. There remained not so much as one of them.
29 But the children of Israel walked on dry land in the middle of the sea, and the waters were a wall to them on their right hand and on their left.
30 Thus Yahweh saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead on the seashore.
31 Israel saw the great work which Yahweh did to the Egyptians, and the people feared Yahweh; and they believed in Yahweh and in his servant Moses.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 14:13–14But Moses, though the multitude looked fiercely at him, did not, however, give over the care of them, but despised all dangers, out of his trust in God … and, standing in midst of them, he said, "It is not just of us to distrust even men, when they have hitherto well managed our affairs, as if they would not be the same hereafter; but it is no better than madness, at this time to despair of the providence of God … Nor does God use to give his help in small difficulties to those whom he favors, but in such cases where no one can see how any hope in man can better their condition. Depend, therefore, upon such a Protector as is able to make small things great, and to show that this mighty force against you is nothing but weakness, and be not affrighted at the Egyptian army … for even these mountains, if God so please, may be made plain ground for you, and the sea become dry land."
But Moses, though the multitude looked fiercely at him, did not, however, give over the care of them, but despised all dangers, out of his trust in God … and, standing in midst of them, he said, "It is not just of us to distrust even men, when they have hitherto well managed our affairs, as if they would not be the same hereafter; but it is no better than madness, at this time to despair of the providence of God … Nor does God use to give his help in small difficulties to those whom he favors, but in such cases where no one can see how any hope in man can better their condition. Depend, therefore, upon such a Protector as is able to make small things great, and to show that this mighty force against you is nothing but weakness, and be not affrighted at the Egyptian army … for even these mountains, if God so please, may be made plain ground for you, and the sea become dry land."
Josephus, Antiquities of the Jews, Antiquities 2.15.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 14:21–22As for myself, I have delivered every part of this history as I found it in the sacred books; nor let any one wonder at the strangeness of the narration if a way were discovered to those men of old time, who were free from the wickedness of the modern ages, whether it happened by the will of God or whether it happened of its own accord;—while, for the sake of those that accompanied Alexander, king of Macedonia, who yet lived, comparatively but a little while ago, the Pamphylian Sea retired and afforded them a passage through itself, had no other way to go; I mean, when it was the will of God to destroy the monarchy of the Persians: and this is confessed to be true by all that have written about the actions of Alexander. But as to these events, let every one determine as he pleases.
As for myself, I have delivered every part of this history as I found it in the sacred books; nor let any one wonder at the strangeness of the narration if a way were discovered to those men of old time, who were free from the wickedness of the modern ages, whether it happened by the will of God or whether it happened of its own accord;—while, for the sake of those that accompanied Alexander, king of Macedonia, who yet lived, comparatively but a little while ago, the Pamphylian Sea retired and afforded them a passage through itself, had no other way to go; I mean, when it was the will of God to destroy the monarchy of the Persians: and this is confessed to be true by all that have written about the actions of Alexander. But as to these events, let every one determine as he pleases.
Josephus, Antiquities of the Jews, Antiquities 2.16.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 14:10–15AND THEY CRIED — they took to hand the handicraft of their fathers (they had recourse to prayer as their fathers had always done in times of trouble). … WHEREFORE CRIEST THOU UNTO ME? — there is no mention that he prayed to God concerning this, but this teaches us that Moses stood in prayer. Whereupon the Holy One, blessed be He, said to him, “It is no time now to pray at length, when Israel is placed in trouble”. Another explanation … upon Me rests this matter and not upon thee. … SPEAK UNTO THE CHILDREN OF ISRAEL THAT THEY JOURNEY ONWARDS — There is nothing for them to do but to journey on, for the sea will not stand in their way: their ancestors’ merits and their own, and the faith that they placed in Me so that they left Egypt will suffice to divide the sea for them (cf. Mekhilta; Shemot Rabbah 21:8).
AND THEY CRIED — they took to hand the handicraft of their fathers (they had recourse to prayer as their fathers had always done in times of trouble). … WHEREFORE CRIEST THOU UNTO ME? — there is no mention that he prayed to God concerning this, but this teaches us that Moses stood in prayer. Whereupon the Holy One, blessed be He, said to him, “It is no time now to pray at length, when Israel is placed in trouble”. Another explanation … upon Me rests this matter and not upon thee. … SPEAK UNTO THE CHILDREN OF ISRAEL THAT THEY JOURNEY ONWARDS — There is nothing for them to do but to journey on, for the sea will not stand in their way: their ancestors’ merits and their own, and the faith that they placed in Me so that they left Egypt will suffice to divide the sea for them (cf. Mekhilta; Shemot Rabbah 21:8).
Rashi, Commentary on the Torah, on 14:10 and 14:15; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 14:19–20AND WENT BEHIND THEM to divide the camp of Egypt from the camp of Israel and to receive the arrows and the missiles of the Egyptians. … AND IT CAME BETWEEN THE CAMP OF EGYPT — A parable: it may be compared to one who is proceeding on a journey, his son walking in front of him. If, now, brigands come to capture him (the son), he takes him away from in front of him and places him behind himself. If a wolf then comes behind him he places him again in front. If brigands come in front of him and wolves behind him, he places him on his arm and fights against them. Thus did God do for Israel, as it says, (Hosea 11:3) “I led Ephraim — He took them upon His arms” (Mekhilta). … AND THERE WAS CLOUD AND DARKNESS to the Egyptians. … AND IT — the pillar of fire — ILLUMINATED the night for the Israelites, and went before them as was its way to go every night, whilst the darkness of the cloud was turned towards the Egyptians.
AND WENT BEHIND THEM to divide the camp of Egypt from the camp of Israel and to receive the arrows and the missiles of the Egyptians. … AND IT CAME BETWEEN THE CAMP OF EGYPT — A parable: it may be compared to one who is proceeding on a journey, his son walking in front of him. If, now, brigands come to capture him (the son), he takes him away from in front of him and places him behind himself. If a wolf then comes behind him he places him again in front. If brigands come in front of him and wolves behind him, he places him on his arm and fights against them. Thus did God do for Israel, as it says, (Hosea 11:3) “I led Ephraim — He took them upon His arms” (Mekhilta). … AND THERE WAS CLOUD AND DARKNESS to the Egyptians. … AND IT — the pillar of fire — ILLUMINATED the night for the Israelites, and went before them as was its way to go every night, whilst the darkness of the cloud was turned towards the Egyptians.
Rashi, Commentary on the Torah, on 14:19–20; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 14:10–15Although there is an appearance of two contrary facts being here reported, viz., that they cried out unto the Lord, and mutinied against His minister; yet we may easily gather that this cry neither arose from faith … but that it was extorted by a confused impulse … For the exposition … is unreasonable which some give, that certain of them piously prayed to God, whilst others of the multitude wickedly mutinied against Moses; because these two statements are made in conjunction, and cannot be referred to different persons. … the holy man had prayed apart in the insurrection of the people. Nor is this pious duty disapproved of in the passage; but rather shows that he had not spent his labor in vain, nor poured forth his words into the air. The sense, then, is, "Weary not yourself by crying any more; the event will prove that you are heard. Lift up your rod, then, whereby you may divide the sea, so that the children of Israel may go dry shod through the midst of it."
Although there is an appearance of two contrary facts being here reported, viz., that they cried out unto the Lord, and mutinied against His minister; yet we may easily gather that this cry neither arose from faith … but that it was extorted by a confused impulse … For the exposition … is unreasonable which some give, that certain of them piously prayed to God, whilst others of the multitude wickedly mutinied against Moses; because these two statements are made in conjunction, and cannot be referred to different persons. … the holy man had prayed apart in the insurrection of the people. Nor is this pious duty disapproved of in the passage; but rather shows that he had not spent his labor in vain, nor poured forth his words into the air. The sense, then, is, "Weary not yourself by crying any more; the event will prove that you are heard. Lift up your rod, then, whereby you may divide the sea, so that the children of Israel may go dry shod through the midst of it."
John Calvin, Commentaries, on 14:10 and 14:15; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 14:10–15In this distress, no marvel that the children of Israel were sorely afraid … 1. Some of them cried out unto the Lord; their fear set them a praying, and that was a good effect of it. God brings us into straits that he may bring us to our knees. 2. Others of them cried out against Moses; their fear set them a murmuring, Exo 14:11, Exo 14:12. … He must, for the present, leave off praying, and apply himself to his business (Exo 14:15): Wherefore cryest thou unto me? Moses, though he was assured of a good issue to the present distress, yet did not neglect prayer. We read not of one word he said in prayer, but he lifted up to God his heart, the language of which God well understood and took notice of. Moses's silent prayers of faith prevailed more with God than Israel's loud outcries of fear, Exo 14:10. … Moses had something else to do besides praying; he was to command the hosts of Israel, and it was now requisite that he should be at his post. Every thing is beautiful in its season.
In this distress, no marvel that the children of Israel were sorely afraid … 1. Some of them cried out unto the Lord; their fear set them a praying, and that was a good effect of it. God brings us into straits that he may bring us to our knees. 2. Others of them cried out against Moses; their fear set them a murmuring, Exo 14:11, Exo 14:12. … He must, for the present, leave off praying, and apply himself to his business (Exo 14:15): Wherefore cryest thou unto me? Moses, though he was assured of a good issue to the present distress, yet did not neglect prayer. We read not of one word he said in prayer, but he lifted up to God his heart, the language of which God well understood and took notice of. Moses's silent prayers of faith prevailed more with God than Israel's loud outcries of fear, Exo 14:10. … Moses had something else to do besides praying; he was to command the hosts of Israel, and it was now requisite that he should be at his post. Every thing is beautiful in its season.
Matthew Henry, Commentary on the Whole Bible, on 14:10–14 and 14:15–20; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 14:21–22In the dividing of the sea two agents appear to be employed, though the effect produced can be attributed to neither. By stretching out the rod the waters were divided; by the blowing of the vehement, ardent, east wind, the bed of the sea was dried. … I therefore conclude that the east wind, which was ever remarked as a parching, burning wind, was used after the division of the waters, merely to dry the bottom, and render it passable. … God ever puts the highest honor on his instrument, Nature; and where it can act, he ever employs it. No natural agent could divide these waters, and cause them to stand as a wall upon the right hand and upon the left; therefore God did it by his own sovereign power. When the waters were thus divided, there was no need of a miracle to dry the bed of the sea and make it passable; therefore the strong desiccating east wind was brought, which soon accomplished this object.
In the dividing of the sea two agents appear to be employed, though the effect produced can be attributed to neither. By stretching out the rod the waters were divided; by the blowing of the vehement, ardent, east wind, the bed of the sea was dried. … I therefore conclude that the east wind, which was ever remarked as a parching, burning wind, was used after the division of the waters, merely to dry the bottom, and render it passable. … God ever puts the highest honor on his instrument, Nature; and where it can act, he ever employs it. No natural agent could divide these waters, and cause them to stand as a wall upon the right hand and upon the left; therefore God did it by his own sovereign power. When the waters were thus divided, there was no need of a miracle to dry the bed of the sea and make it passable; therefore the strong desiccating east wind was brought, which soon accomplished this object.
Adam Clarke, Commentary on the Holy Bible, on 14:21; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 14:21–31When Moses stretched out his hand with the staff (Exo 14:16) over the sea, "Jehovah made the water go (flow away) by a strong east wind the whole night, and made the sea into dry (ground), and the water split itself" … "and the Israelites went in the midst of the sea (where the water had been driven away by the wind) in the dry, and the water was a wall (i.e., a protection formed by the damming up of the water) on the right and on the left." … Such a division could only be produced by a wind sent by God, and working with omnipotent force, in connection with which the natural phenomenon of the ebb may no doubt have exerted a subordinate influence. … From this manifestation of Jehovah's omnipotence, the Israelites were to discern not only the merciful Deliverer, but also the holy Judge of the ungodly, that they might grow in the fear of God, as well as in the faith which they had already shown, when, trusting in the omnipotence of Jehovah, they had gone, as though upon dry land (Heb 11:29), between the watery walls which might at any moment have overwhelmed them.
When Moses stretched out his hand with the staff (Exo 14:16) over the sea, "Jehovah made the water go (flow away) by a strong east wind the whole night, and made the sea into dry (ground), and the water split itself" … "and the Israelites went in the midst of the sea (where the water had been driven away by the wind) in the dry, and the water was a wall (i.e., a protection formed by the damming up of the water) on the right and on the left." … Such a division could only be produced by a wind sent by God, and working with omnipotent force, in connection with which the natural phenomenon of the ebb may no doubt have exerted a subordinate influence. … From this manifestation of Jehovah's omnipotence, the Israelites were to discern not only the merciful Deliverer, but also the holy Judge of the ungodly, that they might grow in the fear of God, as well as in the faith which they had already shown, when, trusting in the omnipotence of Jehovah, they had gone, as though upon dry land (Heb 11:29), between the watery walls which might at any moment have overwhelmed them.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 14:21–24 and 14:31; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Exodus 14
Exodus 14:10–31, World English Bible
Exodus 14 in the Bible · Told in the Story: Chapter 6, Through the Sea
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 14:13–14But Moses, though the multitude looked fiercely at him, did not, however, give over the care of them, but despised all dangers, out of his trust in God … and, standing in midst of them, he said, "It is not just of us to distrust even men, when they have hitherto well managed our affairs, as if they would not be the same hereafter; but it is no better than madness, at this time to despair of the providence of God … Nor does God use to give his help in small difficulties to those whom he favors, but in such cases where no one can see how any hope in man can better their condition. Depend, therefore, upon such a Protector as is able to make small things great, and to show that this mighty force against you is nothing but weakness, and be not affrighted at the Egyptian army … for even these mountains, if God so please, may be made plain ground for you, and the sea become dry land."
Josephus, Antiquities of the Jews, Antiquities 2.15.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 14:21–22As for myself, I have delivered every part of this history as I found it in the sacred books; nor let any one wonder at the strangeness of the narration if a way were discovered to those men of old time, who were free from the wickedness of the modern ages, whether it happened by the will of God or whether it happened of its own accord;—while, for the sake of those that accompanied Alexander, king of Macedonia, who yet lived, comparatively but a little while ago, the Pamphylian Sea retired and afforded them a passage through itself, had no other way to go; I mean, when it was the will of God to destroy the monarchy of the Persians: and this is confessed to be true by all that have written about the actions of Alexander. But as to these events, let every one determine as he pleases.
Josephus, Antiquities of the Jews, Antiquities 2.16.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 14:10–15AND THEY CRIED — they took to hand the handicraft of their fathers (they had recourse to prayer as their fathers had always done in times of trouble). … WHEREFORE CRIEST THOU UNTO ME? — there is no mention that he prayed to God concerning this, but this teaches us that Moses stood in prayer. Whereupon the Holy One, blessed be He, said to him, “It is no time now to pray at length, when Israel is placed in trouble”. Another explanation … upon Me rests this matter and not upon thee. … SPEAK UNTO THE CHILDREN OF ISRAEL THAT THEY JOURNEY ONWARDS — There is nothing for them to do but to journey on, for the sea will not stand in their way: their ancestors’ merits and their own, and the faith that they placed in Me so that they left Egypt will suffice to divide the sea for them (cf. Mekhilta; Shemot Rabbah 21:8).
Rashi, Commentary on the Torah, on 14:10 and 14:15; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 14:19–20AND WENT BEHIND THEM to divide the camp of Egypt from the camp of Israel and to receive the arrows and the missiles of the Egyptians. … AND IT CAME BETWEEN THE CAMP OF EGYPT — A parable: it may be compared to one who is proceeding on a journey, his son walking in front of him. If, now, brigands come to capture him (the son), he takes him away from in front of him and places him behind himself. If a wolf then comes behind him he places him again in front. If brigands come in front of him and wolves behind him, he places him on his arm and fights against them. Thus did God do for Israel, as it says, (Hosea 11:3) “I led Ephraim — He took them upon His arms” (Mekhilta). … AND THERE WAS CLOUD AND DARKNESS to the Egyptians. … AND IT — the pillar of fire — ILLUMINATED the night for the Israelites, and went before them as was its way to go every night, whilst the darkness of the cloud was turned towards the Egyptians.
Rashi, Commentary on the Torah, on 14:19–20; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 14:10–15Although there is an appearance of two contrary facts being here reported, viz., that they cried out unto the Lord, and mutinied against His minister; yet we may easily gather that this cry neither arose from faith … but that it was extorted by a confused impulse … For the exposition … is unreasonable which some give, that certain of them piously prayed to God, whilst others of the multitude wickedly mutinied against Moses; because these two statements are made in conjunction, and cannot be referred to different persons. … the holy man had prayed apart in the insurrection of the people. Nor is this pious duty disapproved of in the passage; but rather shows that he had not spent his labor in vain, nor poured forth his words into the air. The sense, then, is, "Weary not yourself by crying any more; the event will prove that you are heard. Lift up your rod, then, whereby you may divide the sea, so that the children of Israel may go dry shod through the midst of it."
John Calvin, Commentaries, on 14:10 and 14:15; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 14:10–15In this distress, no marvel that the children of Israel were sorely afraid … 1. Some of them cried out unto the Lord; their fear set them a praying, and that was a good effect of it. God brings us into straits that he may bring us to our knees. 2. Others of them cried out against Moses; their fear set them a murmuring, Exo 14:11, Exo 14:12. … He must, for the present, leave off praying, and apply himself to his business (Exo 14:15): Wherefore cryest thou unto me? Moses, though he was assured of a good issue to the present distress, yet did not neglect prayer. We read not of one word he said in prayer, but he lifted up to God his heart, the language of which God well understood and took notice of. Moses's silent prayers of faith prevailed more with God than Israel's loud outcries of fear, Exo 14:10. … Moses had something else to do besides praying; he was to command the hosts of Israel, and it was now requisite that he should be at his post. Every thing is beautiful in its season.
Matthew Henry, Commentary on the Whole Bible, on 14:10–14 and 14:15–20; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 14:21–22In the dividing of the sea two agents appear to be employed, though the effect produced can be attributed to neither. By stretching out the rod the waters were divided; by the blowing of the vehement, ardent, east wind, the bed of the sea was dried. … I therefore conclude that the east wind, which was ever remarked as a parching, burning wind, was used after the division of the waters, merely to dry the bottom, and render it passable. … God ever puts the highest honor on his instrument, Nature; and where it can act, he ever employs it. No natural agent could divide these waters, and cause them to stand as a wall upon the right hand and upon the left; therefore God did it by his own sovereign power. When the waters were thus divided, there was no need of a miracle to dry the bed of the sea and make it passable; therefore the strong desiccating east wind was brought, which soon accomplished this object.
Adam Clarke, Commentary on the Holy Bible, on 14:21; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 14:21–31When Moses stretched out his hand with the staff (Exo 14:16) over the sea, "Jehovah made the water go (flow away) by a strong east wind the whole night, and made the sea into dry (ground), and the water split itself" … "and the Israelites went in the midst of the sea (where the water had been driven away by the wind) in the dry, and the water was a wall (i.e., a protection formed by the damming up of the water) on the right and on the left." … Such a division could only be produced by a wind sent by God, and working with omnipotent force, in connection with which the natural phenomenon of the ebb may no doubt have exerted a subordinate influence. … From this manifestation of Jehovah's omnipotence, the Israelites were to discern not only the merciful Deliverer, but also the holy Judge of the ungodly, that they might grow in the fear of God, as well as in the faith which they had already shown, when, trusting in the omnipotence of Jehovah, they had gone, as though upon dry land (Heb 11:29), between the watery walls which might at any moment have overwhelmed them.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 14:21–24 and 14:31; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.