Exodus 14:30

14:30 So the Lord saved ¹  Israel on that day from the power ²  of the Egyptians, and Israel saw the Egyptians dead ³  on the shore of the sea.

Exodus 14:1

The Victory at the Red Sea

14:1 ⁴ The Lord spoke to Moses:

Exodus 12:8

12:8 They will eat the meat the same night; ⁵  they will eat it roasted over the fire with bread made without yeast ⁶  and with bitter herbs.

Nehemiah 9:9-11

9:9 “You saw the affliction of our ancestors in Egypt, and you heard their cry at the Red Sea. ⁷  9:10 You performed awesome signs ⁸  against Pharaoh, against his servants, and against all the people of his land, for you knew that the Egyptians ⁹  had acted presumptuously ¹⁰  against them. You made for yourself a name that is celebrated to this day. 9:11 You split the sea before them, and they crossed through ¹¹  the sea on dry ground! But you threw their pursuers ¹²  into the depths, like a stone into surging ¹³  waters.

Psalms 78:51-53

78:51 He struck down all the firstborn in Egypt,

the firstfruits of their reproductive power ¹⁴  in the tents of Ham.

78:52 Yet he brought out his people like sheep;

he led them through the wilderness like a flock.

78:53 He guided them safely along,

while the sea covered their enemies.

Psalms 106:8-11

106:8 Yet he delivered them for the sake of his reputation, ¹⁵ 

that he might reveal his power.

106:9 He shouted at ¹⁶  the Red Sea and it dried up;

he led them through the deep water as if it were a desert.

106:10 He delivered them from the power ¹⁷  of the one who hated them,

and rescued ¹⁸  them from the power ¹⁹  of the enemy.

106:11 The water covered their enemies;

not even one of them survived. ²⁰ 

Hebrews 11:29

11:29 By faith they crossed the Red Sea as if on dry ground, but when the Egyptians tried it, they were swallowed up.

[14:30]  ¹ tn The Hebrew term וַיּוֹשַׁע (vayyosha’) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.

[14:30]  ² tn Heb “the hand,” with “hand” being a metonymy for power.

[14:30]  ³ tn The participle “dead” is singular, agreeing in form with “Egypt.”

[14:1]  ⁴ sn The account recorded in this chapter is one of the best known events in all of Scripture. In the argument of the book it marks the division between the bondage in Egypt and the establishment of the people as a nation. Here is the deliverance from Egypt. The chapter divides simply in two, vv. 1-14 giving the instructions, and vv. 15-31 reporting the victory. See among others, G. Coats, “History and Theology in the Sea Tradition,” ST 29 (1975): 53-62); A. J. Ehlen, “Deliverance at the Sea: Diversity and Unity in a Biblical Theme,” CTM 44 (1973): 168-91; J. B. Scott, “God’s Saving Acts,” The Presbyterian Journal 38 (1979): 12-14; W. Wifall, “The Sea of Reeds as Sheol,” ZAW 92 (1980): 325-32.

[12:8]  ⁵ tn Heb “this night.”

[12:8]  ⁶ sn Bread made without yeast could be baked quickly, not requiring time for the use of a leavening ingredient to make the dough rise. In Deut 16:3 the unleavened cakes are called “the bread of affliction,” which alludes to the alarm and haste of the Israelites. In later Judaism and in the writings of Paul, leaven came to be a symbol of evil or corruption, and so “unleavened bread” – bread made without yeast – was interpreted to be a picture of purity or freedom from corruption or defilement (S. R. Driver, Exodus, 90-91).

[9:9]  ⁷ tn Heb “the Sea of Reeds.” Traditionally this is identified as the Red Sea, and the modern designation has been used in the translation for clarity.

[9:10]  ⁸ tn Heb “signs and wonders.” This phrase is a hendiadys. The second noun functions adjectivally, while the first noun retains its full nominal sense: “awesome signs” or “miraculous signs.”

[9:10]  ⁹ tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.

[9:10]  ¹⁰ tn Or “arrogantly” (so NASB); NRSV “insolently.”

[9:11]  ¹¹ tn Heb “in the midst of.”

[9:11]  ¹² tn Heb “those who pursued them.”

[9:11]  ¹³ tn Heb “mighty.”

[78:51]  ¹⁴ tn Heb “the beginning of strength.” If retained, the plural form אוֹנִים (’onim, “strength”) probably indicates degree (“great strength”), but many ancient witnesses read “their strength,” which presupposes an emendation to אֹנָם (’onam; singular form of the noun with third masculine plural pronominal suffix).

[106:8]  ¹⁵ tn Heb “his name,” which here stands metonymically for God’s reputation.

[106:9]  ¹⁶ tn Or “rebuked.”

[106:10]  ¹⁷ tn Heb “hand.”

[106:10]  ¹⁸ tn Or “redeemed.”

[106:10]  ¹⁹ tn Heb “hand.”

[106:11]  ²⁰ tn Heb “remained.”