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Exodus 14-15
New American Bible (Revised Edition)

Chapter 14

1 Then the Lord spoke to Moses: 2 Speak to the Israelites: Let them turn about and camp before Pi-hahiroth, between Migdol and the sea.(A) Camp in front of Baal-zephon,[a] just opposite, by the sea. 3 Pharaoh will then say, “The Israelites are wandering about aimlessly in the land. The wilderness has closed in on them.” 4 I will so harden Pharaoh’s heart that he will pursue them. Thus I will receive glory through Pharaoh and all his army, and the Egyptians will know that I am the Lord.

This the Israelites did. 5 (B)When it was reported to the king of Egypt that the people had fled, Pharaoh and his servants had a change of heart about the people. “What in the world have we done!” they said. “We have released Israel from our service!” 6 So Pharaoh harnessed his chariots and took his army with him. 7 He took six hundred select chariots and all the chariots of Egypt, with officers[b] on all of them. 8 The Lord hardened the heart of Pharaoh, king of Egypt, so that he pursued the Israelites while they were going out in triumph. 9 The Egyptians pursued them—all Pharaoh’s horses, his chariots, his horsemen,[c] and his army—and caught up with them as they lay encamped by the sea, at Pi-hahiroth, in front of Baal-zephon.

Crossing the Red Sea. 10 Now Pharaoh was near when the Israelites looked up and saw that the Egyptians had set out after them. Greatly frightened, the Israelites cried out to the Lord. 11 To Moses they said, “Were there no burial places in Egypt that you brought us to die in the wilderness? What have you done to us, bringing us out of Egypt? 12 Did we not tell you this in Egypt, when we said, ‘Leave us alone that we may serve the Egyptians’? Far better for us to serve the Egyptians than to die in the wilderness.” 13 But Moses answered the people, “Do not fear! Stand your ground and see the victory the Lord will win for you today. For these Egyptians whom you see today you will never see again. 14 The Lord will fight for you; you have only to keep still.”

15 Then the Lord said to Moses: Why are you crying out to me? Tell the Israelites to set out. 16 And you, lift up your staff and stretch out your hand over the sea, and split it in two, that the Israelites may pass through the sea on dry land. 17 But I will harden the hearts of the Egyptians so that they will go in after them, and I will receive glory through Pharaoh and all his army, his chariots and his horsemen. 18 The Egyptians will know that I am the Lord, when I receive glory through Pharaoh, his chariots, and his horsemen.

19 The angel of God,[d] who had been leading Israel’s army, now moved and went around behind them. And the column of cloud, moving from in front of them, took up its place behind them, 20 so that it came between the Egyptian army and that of Israel. And when it became dark, the cloud illumined the night; and so the rival camps did not come any closer together all night long.[e] 21 (C)Then Moses stretched out his hand over the sea; and the Lord drove back the sea with a strong east wind all night long and turned the sea into dry ground. The waters were split, 22 so that the Israelites entered into the midst of the sea on dry land, with the water as a wall to their right and to their left.

Rout of the Egyptians. 23 The Egyptians followed in pursuit after them—all Pharaoh’s horses and chariots and horsemen—into the midst of the sea. 24 But during the watch just before dawn, the Lord looked down from a column of fiery cloud upon the Egyptian army and threw it into a panic; 25 and he so clogged their chariot wheels that they could drive only with difficulty. With that the Egyptians said, “Let us flee from Israel, because the Lord is fighting for them against Egypt.”

26 Then the Lord spoke to Moses: Stretch out your hand over the sea, that the water may flow back upon the Egyptians, upon their chariots and their horsemen. 27 So Moses stretched out his hand over the sea, and at daybreak the sea returned to its normal flow. The Egyptians were fleeing head on toward it when the Lord cast the Egyptians into the midst of the sea. 28 (D)As the water flowed back, it covered the chariots and the horsemen. Of all Pharaoh’s army which had followed the Israelites into the sea, not even one escaped. 29 But the Israelites had walked on dry land through the midst of the sea, with the water as a wall to their right and to their left. 30 Thus the Lord saved Israel on that day from the power of Egypt. When Israel saw the Egyptians lying dead on the seashore 31 and saw the great power that the Lord had shown against Egypt, the people feared the Lord. They believed in the Lord(E) and in Moses his servant.

Chapter 15

1 Then Moses and the Israelites sang(F) this song to the Lord:[f]

I will sing to the Lord, for he is gloriously triumphant;
    horse and chariot he has cast into the sea.
2 My strength and my refuge is the Lord,
    and he has become my savior.(G)
This is my God, I praise him;
    the God of my father, I extol him.
3 The Lord is a warrior,
    Lord is his name!
4 Pharaoh’s chariots and army he hurled into the sea;
    the elite of his officers were drowned in the Red Sea.[g]
5 The flood waters covered them,
    they sank into the depths like a stone.(H)
6 Your right hand, O Lord, magnificent in power,
    your right hand, O Lord, shattered the enemy.
7 In your great majesty you overthrew your adversaries;
    you loosed your wrath to consume them like stubble.
8 At the blast of your nostrils the waters piled up,
    the flowing waters stood like a mound,
    the flood waters foamed in the midst of the sea.
9 The enemy boasted, “I will pursue and overtake them;
    I will divide the spoils and have my fill of them;
    I will draw my sword; my hand will despoil them!”
10 When you blew with your breath, the sea covered them;
    like lead they sank in the mighty waters.
11 Who is like you among the gods, O Lord?
    Who is like you, magnificent among the holy ones?
Awe-inspiring in deeds of renown, worker of wonders,
12     when you stretched out your right hand, the earth swallowed them!
13 In your love[h] you led the people you redeemed;
    in your strength you guided them to your holy dwelling.
14 The peoples heard and quaked;
    anguish gripped the dwellers in Philistia.
15 Then were the chieftains of Edom dismayed,
    the nobles of Moab seized by trembling;
All the inhabitants of Canaan melted away;
16     (I)terror and dread fell upon them.
By the might of your arm they became silent like stone,
    while your people, Lord, passed over,
    while the people whom you created passed over.[i]
17 You brought them in, you planted them
    on the mountain that is your own—
The place you made the base of your throne, Lord,
    the sanctuary, Lord, your hands established.
18 May the Lord reign forever and ever!

19 When Pharaoh’s horses and chariots and horsemen entered the sea, the Lord made the waters of the sea flow back upon them, though the Israelites walked on dry land through the midst of the sea.(J) 20 Then the prophet Miriam, Aaron’s sister, took a tambourine in her hand, while all the women went out after her with tambourines, dancing; 21 and she responded[j] to them:

Sing to the Lord, for he is gloriously triumphant;
    horse and chariot he has cast into the sea.(K)

V. The Journey in the Wilderness to Sinai

At Marah and Elim. 22 (L)Then Moses led Israel forward from the Red Sea,[k] and they marched out to the wilderness of Shur. After traveling for three days through the wilderness without finding water, 23 they arrived at Marah, where they could not drink its water, because it was too bitter. Hence this place was called Marah. 24 As the people grumbled against Moses, saying, “What are we to drink?” 25 he cried out to the Lord, who pointed out to him a piece of wood. When he threw it into the water, the water became fresh.(M)

It was here that God, in making statutes and ordinances for them, put them to the test. 26 He said: If you listen closely to the voice of the Lord, your God, and do what is right in his eyes: if you heed his commandments and keep all his statutes, I will not afflict you with any of the diseases with which I afflicted the Egyptians;(N) for I, the Lord, am your healer.

27 Then they came to Elim, where there were twelve springs of water and seventy palm trees, and they camped there near the water.(O)

Footnotes

  1. 14:2 Pi-hahiroth…Migdol…Baal-zephon: these places have not been definitively identified. Even the relative position of Pi-hahiroth and Baal-zephon is not clear; perhaps the former was on the west shore of the sea, where the Israelites were, and the latter on the opposite shore.
  2. 14:7 Officers: cf. 1 Kgs 9:22; Ez 23:15. The Hebrew word shalish, rendered in 1 Kgs 9:22 as “adjutant,” has yet to have its meaning convincingly established. Given the very possible etymological connection with the number “three,” others suggest the translation “three-man crew” or, less likely, the “third man in the chariot” although Egyptian chariots carried two-man crews. The author of the text may have been describing the chariots of his experience without direct historical knowledge of Egyptian ways.
  3. 14:9 Horsemen: the usage here may be anachronistic, since horsemen, or cavalry, play a part in warfare only at the end of the second millennium B.C.
  4. 14:19 Angel of God: Hebrew mal’ak ha’elohim (Septuagint ho angelos tou theou) here refers not to an independent spiritual being but to God’s power at work in the world; corresponding to the column of cloud/fire, the expression more clearly preserves a sense of distance between God and God’s creatures. The two halves of the verse are parallel and may come from different narrative sources.
  5. 14:20 The reading of the Hebrew text here is uncertain. The image is of a darkly glowing storm cloud, ominously bright, keeping the two camps apart.
  6. 15:1–21

    This poem, regarded by many scholars as one of the oldest compositions in the Bible, was once an independent work. It has been inserted at this important juncture in the large narrative of Exodus to celebrate God’s saving power, having miraculously delivered the people from their enemies, and ultimately leading them to the promised land.

    Although the victory it describes over the Egyptians at the sea bears a superficial resemblance in v. 8 to the preceding depiction of the water standing like a wall (14:22), the poem (as opposed to the following prose verse, v. 19) suggests a different version of the victory at sea than that found in chap. 14. There is no splitting of the sea in an act reminiscent of the Lord’s combat at creation with the sea monsters Rahab and Leviathan (Jb 9:13; 26:12; Ps 74:13–14; 89:11; Is 51:9–10); nor is there mention of an east wind driving the waters back so that the Israelites can cross. In this version it is by means of a storm at sea, caused by a ferocious blast from his nostrils, that the Lord achieves a decisive victory against Pharaoh and his army (vv. 1–12). The second half of the poem (vv. 13–18) describes God’s guidance into the promised land.

  7. 15:4 Red Sea: the traditional translation of the Hebrew yam suph, which actually means “Sea of Reeds” or “reedy sea.” The location is uncertain, though in view of the route taken by the Israelites from Egypt to Sinai, it could not have been the Red Sea, which is too far south. It was probably a smaller body of water south of the Gulf of Suez. The term occurs also in Exodus at 10:19; 13:18; and 23:31.
  8. 15:13 Love: the very important Hebrew term hesed carries a variety of nuances depending on context: love, kindness, faithfulness. It is often rendered “steadfast love.” It implies a relationship that generates an obligation and therefore is at home in a covenant context. Cf. 20:6.
  9. 15:16 Passed over: an allusion to the crossing of the Jordan River (cf. Jos 3–5), written as if the entry into the promised land had already occurred. This verse suggests that at one time there was a ritual enactment of the conquest at a shrine near the Jordan River which included also a celebration of the victory at the sea.
  10. 15:21 She responded: Miriam’s refrain echoes the first verse of this song and was probably sung as an antiphon after each verse.
  11. 15:22 Red Sea: see note on Ex 15:4.
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Exodus 13
Exodus 16
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Matthew 17
New American Bible (Revised Edition)

Chapter 17

The Transfiguration of Jesus.[a] 1 (A)After six days Jesus took Peter, James, and John his brother, and led them up a high mountain by themselves.[b] 2 [c](B)And he was transfigured before them; his face shone like the sun and his clothes became white as light. 3 [d]And behold, Moses and Elijah appeared to them, conversing with him. 4 Then Peter said to Jesus in reply, “Lord, it is good that we are here. If you wish, I will make three tents[e] here, one for you, one for Moses, and one for Elijah.” 5 (C)While he was still speaking, behold, a bright cloud cast a shadow over them,[f] then from the cloud came a voice that said, “This is my beloved Son, with whom I am well pleased; listen to him.” 6 [g]When the disciples heard this, they fell prostrate and were very much afraid. 7 But Jesus came and touched them, saying, “Rise, and do not be afraid.” 8 And when the disciples raised their eyes, they saw no one else but Jesus alone.

The Coming of Elijah.[h] 9 (D)As they were coming down from the mountain, Jesus charged them, “Do not tell the vision[i] to anyone until the Son of Man has been raised from the dead.” 10 [j](E)Then the disciples asked him, “Why do the scribes say that Elijah must come first?” 11 (F)He said in reply,[k] “Elijah will indeed come and restore all things; 12 (G)but I tell you that Elijah has already come, and they did not recognize him but did to him whatever they pleased. So also will the Son of Man suffer at their hands.” 13 [l]Then the disciples understood that he was speaking to them of John the Baptist.

The Healing of a Boy with a Demon.[m] 14 (H)When they came to the crowd a man approached, knelt down before him, 15 and said, “Lord, have pity on my son, for he is a lunatic[n] and suffers severely; often he falls into fire, and often into water. 16 I brought him to your disciples, but they could not cure him.” 17 (I)Jesus said in reply, “O faithless and perverse[o] generation, how long will I be with you? How long will I endure you? Bring him here to me.” 18 Jesus rebuked him and the demon came out of him,[p] and from that hour the boy was cured. 19 Then the disciples approached Jesus in private and said, “Why could we not drive it out?” 20 [q](J)He said to them, “Because of your little faith. Amen, I say to you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you.” [21 ][r]

The Second Prediction of the Passion.[s] 22 (K)As they were gathering in Galilee, Jesus said to them, “The Son of Man is to be handed over to men, 23 and they will kill him, and he will be raised on the third day.” And they were overwhelmed with grief.

Payment of the Temple Tax.[t] 24 (L)When they came to Capernaum, the collectors of the temple tax[u] approached Peter and said, “Doesn’t your teacher pay the temple tax?” 25 “Yes,” he said.[v] When he came into the house, before he had time to speak, Jesus asked him, “What is your opinion, Simon? From whom do the kings of the earth take tolls or census tax? From their subjects or from foreigners?” 26 [w]When he said, “From foreigners,” Jesus said to him, “Then the subjects are exempt. 27 But that we may not offend them,[x] go to the sea, drop in a hook, and take the first fish that comes up. Open its mouth and you will find a coin worth twice the temple tax. Give that to them for me and for you.”

Footnotes

  1. 17:1–8 The account of the transfiguration confirms that Jesus is the Son of God (Mt 17:5) and points to fulfillment of the prediction that he will come in his Father’s glory at the end of the age (Mt 16:27). It has been explained by some as a resurrection appearance retrojected into the time of Jesus’ ministry, but that is not probable since the account lacks many of the usual elements of the resurrection-appearance narratives. It draws upon motifs from the Old Testament and noncanonical Jewish apocalyptic literature that express the presence of the heavenly and the divine, e.g., brilliant light, white garments, and the overshadowing cloud.
  2. 17:1 These three disciples are also taken apart from the others by Jesus in Gethsemane (Mt 26:37). A high mountain: this has been identified with Tabor or Hermon, but probably no specific mountain was intended by the evangelist or by his Marcan source (Mk 9:2). Its meaning is theological rather than geographical, possibly recalling the revelation to Moses on Mount Sinai (Ex 24:12–18) and to Elijah at the same place (1 Kgs 19:8–18; Horeb = Sinai).
  3. 17:2 His face shone like the sun: this is a Matthean addition; cf. Dn 10:6. His clothes became white as light: cf. Dn 7:9, where the clothing of God appears “snow bright.” For the white garments of other heavenly beings, see Rev 4:4; 7:9; 19:14.
  4. 17:3 See note on Mk 9:5.
  5. 17:4 Three tents: the booths in which the Israelites lived during the feast of Tabernacles (cf. Jn 7:2) were meant to recall their ancestors’ dwelling in booths during the journey from Egypt to the promised land (Lv 23:39–42). The same Greek word, skēnē, here translated tents, is used in the LXX for the booths of that feast, and some scholars have suggested that there is an allusion here to that liturgical custom.
  6. 17:5 Cloud cast a shadow over them: see note on Mk 9:7. This is my beloved Son…listen to him: cf. Mt 3:17. The voice repeats the baptismal proclamation about Jesus, with the addition of the command listen to him. The latter is a reference to Dt 18:15 in which the Israelites are commanded to listen to the prophet like Moses whom God will raise up for them. The command to listen to Jesus is general, but in this context it probably applies particularly to the preceding predictions of his passion and resurrection (Mt 16:21) and of his coming (Mt 16:27, 28).
  7. 17:6–7 A Matthean addition; cf. Dn 10:9–10, 18–19.
  8. 17:9–13 In response to the disciples’ question about the expected return of Elijah, Jesus interprets the mission of the Baptist as the fulfillment of that expectation. But that was not suspected by those who opposed and finally killed him, and Jesus predicts a similar fate for himself.
  9. 17:9 The vision: Matthew alone uses this word to describe the transfiguration. Until the Son of Man has been raised from the dead: only in the light of Jesus’ resurrection can the meaning of his life and mission be truly understood; until then no testimony to the vision will lead people to faith.
  10. 17:10 See notes on Mt 3:4; 16:14.
  11. 17:11–12 The preceding question and this answer may reflect later controversy with Jews who objected to the Christian claims for Jesus that Elijah had not yet come.
  12. 17:13 See Mt 11:14.
  13. 17:14–20 Matthew has greatly shortened the Marcan story (Mk 9:14–29). Leaving aside several details of the boy’s illness, he concentrates on the need for faith, not so much on the part of the boy’s father (as does Mark, for Matthew omits Mk 9:22b–24) but on that of his own disciples whose inability to drive out the demon is ascribed to their little faith (Mt 17:20).
  14. 17:15 A lunatic: this description of the boy is peculiar to Matthew. The word occurs in the New Testament only here and in Mt 4:24 and means one affected or struck by the moon. The symptoms of the boy’s illness point to epilepsy, and attacks of this were thought to be caused by phases of the moon.
  15. 17:17 Faithless and perverse: so Matthew and Luke (Lk 9:41) against Mark’s faithless (Mk 9:19). The Greek word here translated perverse is the same as that in Dt 32:5 LXX, where Moses speaks to his people. There is a problem in knowing to whom the reproach is addressed. Since the Matthean Jesus normally chides his disciples for their little faith (as in Mt 17:20), it would appear that the charge of lack of faith could not be made against them and that the reproach is addressed to unbelievers among the Jews. However in Mt 17:20b (if you have faith the size of a mustard seed), which is certainly addressed to the disciples, they appear to have not even the smallest faith; if they had, they would have been able to cure the boy. In the light of Mt 17:20b the reproach of Mt 17:17 could have applied to the disciples. There seems to be an inconsistency between the charge of little faith in Mt 17:20a and that of not even a little in Mt 17:20b.
  16. 17:18 The demon came out of him: not until this verse does Matthew indicate that the boy’s illness is a case of demoniacal possession.
  17. 17:20 The entire verse is an addition of Matthew who (according to the better attested text) omits the reason given for the disciples’ inability in Mk 9:29. Little faith: see note on Mt 6:30. Faith the size of a mustard seed…and it will move: a combination of a Q saying (cf. Lk 17:6) with a Marcan saying (cf. Mk 11:23).
  18. 17:21 Some manuscripts add, “But this kind does not come out except by prayer and fasting”; this is a variant of the better reading of Mk 9:29.
  19. 17:22–23 The second passion prediction (cf. Mt 16:21–23) is the least detailed of the three and may be the earliest. In the Marcan parallel the disciples do not understand (Mk 9:32); here they understand and are overwhelmed with grief at the prospect of Jesus’ death (Mt 17:23).
  20. 17:24–27 Like Mt 14:28–31 and Mt 16:16b–19, this episode comes from Matthew’s special material on Peter. Although the question of the collectors concerns Jesus’ payment of the temple tax, it is put to Peter. It is he who receives instruction from Jesus about freedom from the obligation of payment and yet why it should be made. The means of doing so is provided miraculously. The pericope deals with a problem of Matthew’s church, whether its members should pay the temple tax, and the answer is given through a word of Jesus conveyed to Peter. Some scholars see here an example of the teaching authority of Peter exercised in the name of Jesus (see Mt 16:19). The specific problem was a Jewish Christian one and may have arisen when the Matthean church was composed largely of that group.
  21. 17:24 The temple tax: before the destruction of the Jerusalem temple in A.D. 70 every male Jew above nineteen years of age was obliged to make an annual contribution to its upkeep (cf. Ex 30:11–16; Neh 10:33). After the destruction the Romans imposed upon Jews the obligation of paying that tax for the temple of Jupiter Capitolinus. There is disagreement about which period the story deals with.
  22. 17:25 From their subjects or from foreigners?: the Greek word here translated subjects literally means “sons.”
  23. 17:26 Then the subjects are exempt: just as subjects are not bound by laws applying to foreigners, neither are Jesus and his disciples, who belong to the kingdom of heaven, bound by the duty of paying the temple tax imposed on those who are not of the kingdom. If the Greek is translated “sons,” the freedom of Jesus, the Son of God, and of his disciples, children (“sons”) of the kingdom (cf. Mt 13:38), is even more clear.
  24. 17:27 That we may not offend them: though they are exempt (Mt 17:26), Jesus and his disciples are to avoid giving offense; therefore the tax is to be paid. A coin worth twice the temple tax: literally, “a stater,” a Greek coin worth two double drachmas. Two double drachmas were equal to the Jewish shekel and the tax was a half-shekel. For me and for you: not only Jesus but Peter pays the tax, and this example serves as a standard for the conduct of all the disciples.
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Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.