Exodus 14:28

Translation
King James Version
And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them.
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KJV (with Strong's)
And the waters H4325 returned H7725, and covered H3680 the chariots H7393, and the horsemen H6571, and all the host H2428 of Pharaoh H6547 that came H935 into the sea H3220 after H310 them; there remained H7604 not so much as H5704 one H259 of them.
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Complete Jewish Bible
The water came back and covered all the chariots and cavalry of Pharaoh's army who had followed them into the sea -not even one of them was left.
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Berean Standard Bible
The waters flowed back and covered the chariots and horsemen—the entire army of Pharaoh that had chased the Israelites into the sea. Not one of them survived.
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American Standard Version
And the waters returned, and covered the chariots, and the horsemen, even all the host of Pharaoh that went in after them into the sea; there remained not so much as one of them.
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World English Bible Messianic
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.
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Geneva Bible (1599)
So the water returned and couered the charets and the horsemen, euen all the hoste of Pharaoh that came into the sea after them: there remained not one of them.
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Young's Literal Translation
and the waters turn back, and cover the chariots and the horsemen, even all the force of Pharaoh, who are coming in after them into the sea--there hath not been left of them even one.
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See also
Psalms 78:53Psalms 106:9Psalms 106:11Habakkuk 3:13Habakkuk 3:8Habakkuk 3:10Psalms 136:15
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The Kingdom of Egypt in the Time of Moses
The Kingdom of Egypt in the Time of Moses View full PDF
The Exodus: From Egypt to Elim
The Exodus: From Egypt to Elim View full PDF
The Exodus: From Elim to Mount Sinai
The Exodus: From Elim to Mount Sinai View full PDF

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SUMMARY

Exodus 14:28 powerfully narrates the complete and decisive destruction of Pharaoh's pursuing army as the Red Sea waters returned, engulfing their chariots and horsemen. This climactic event definitively secures the deliverance of the Israelites from Egyptian bondage and seals God's righteous judgment against their oppressors, marking a pivotal moment in salvation history.

CONTEXT

  • Literary Context: This verse serves as the dramatic culmination of the Red Sea narrative, immediately following the miraculous crossing of the Israelites on dry ground in Exodus 14:21-25 and the Egyptians' ill-fated pursuit into the seabed. It provides a conclusive statement on the fate of Pharaoh's army, fulfilling the divine promise of judgment against Egypt and ensuring Israel's definitive escape. The verse directly precedes the triumphant Song of Moses and Miriam in Exodus 15, which celebrates God's awesome power and victory, making this verse the final, decisive act of deliverance that sets the stage for praise.
  • Historical & Cultural Context: The Israelites, after centuries of brutal slavery in Egypt, were led out by Moses under the direct command of Yahweh. Despite the ten devastating plagues that demonstrated God's supremacy over the Egyptian pantheon and Pharaoh, the stubborn Egyptian king pursued the newly freed slaves with his elite military, trapping them at the Red Sea. This event is the ultimate demonstration of God's power over the most formidable empire of the ancient world, fulfilling His promise to deliver His people and judge their oppressors, thereby establishing Israel as a free and sovereign nation under His direct rule. The defeat of such a powerful army in this manner would have been an unparalleled historical and theological statement to both Israel and surrounding nations.
  • Key Themes: Exodus 14:28 powerfully encapsulates several core themes prevalent throughout the book of Exodus and the broader Pentateuch. It highlights God's sovereignty over creation and human affairs, demonstrating His ability to manipulate natural elements for His redemptive purposes, as seen in the parting and returning of the waters. It underscores His faithfulness to His covenant promises to Abraham, Isaac, and Jacob, ensuring the liberation and protection of their descendants. Furthermore, it vividly portrays God's righteous judgment against oppression and rebellion, specifically against Pharaoh and Egypt's idolatry and cruelty. This event also serves as a foundational narrative for the theme of divine deliverance, setting a precedent for God's intervention on behalf of His people against seemingly insurmountable odds, a theme echoed throughout Israel's history, from the judges to the prophets, and ultimately fulfilled in Christ.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • returned (Hebrew, shûwb', H7725): This verb signifies a turning back, a reversal, or a restoration to a former state. In this context, it emphasizes God's active and direct control over the natural elements. The waters did not merely flow back by natural processes but were commanded by divine will to their original, overwhelming state, precisely at the moment of the Egyptians' vulnerability. This highlights the intentionality of God's judgment.
  • covered (Hebrew, kâçâh', H3680): This word denotes a complete overwhelming, submergence, or concealment. Its use here paints a vivid and absolute picture of the destruction. It implies that the Egyptian forces were not merely swept away or scattered, but utterly engulfed and hidden beneath the torrent, leaving no possibility of escape or survival. This underscores the totality and finality of God's judgment.
  • host (Hebrew, chayil', H2428): While often translated as "army" or "host," this term encompasses a broader meaning of "force," "might," or "valor." It refers to the entire military strength and resources of Pharaoh that came into the sea. The use of chayil here emphasizes that the full might and elite forces of Egypt—their chariots, horsemen, and all their military resources—were completely annihilated, leaving no remnant of their formidable power.
  • one (Hebrew, ʼechâd', H259): This numeral signifies unity or singularity. In the phrase "there remained not so much as one of them," it powerfully emphasizes the absolute and total annihilation of Pharaoh's army. It signifies that not a single individual, not one soldier, not one chariot, survived to tell the tale or pose a future threat. This highlights the comprehensive and definitive nature of God's judgment and the thoroughness of His deliverance for Israel.

Verse Breakdown

  • "And the waters returned, and covered the chariots, and the horsemen": This opening clause describes the immediate and devastating action of the sea. It highlights God's sovereign control over creation, as the miraculously parted waters collapse back upon the pursuing Egyptian army. The specific mention of "chariots and horsemen" emphasizes the destruction of Egypt's elite military units, which were the vanguard of their power.
  • "[and] all the host of Pharaoh that came into the sea after them": This expands the scope of the judgment, clarifying that the destruction was not limited to a few, but encompassed the entirety of Pharaoh's military might that had dared to pursue Israel into the seabed. The phrase "after them" underscores the Egyptians' relentless and aggressive pursuit, making their demise a direct consequence of their defiance against God's chosen people.
  • "there remained not so much as one of them": This conclusive statement delivers the powerful and definitive outcome. It emphasizes the utter and complete destruction of the Egyptian forces, signifying the definitive end of their threat to Israel. The hyperbole inherent in "not so much as one" ensures the reader understands the absolute finality of God's judgment and the thoroughness of His deliverance for His people.

Literary Devices

Exodus 14:28 is rich with literary artistry that amplifies its theological message. The most prominent device is Hyperbole in the phrase "there remained not so much as one of them." This exaggeration emphasizes the totality and completeness of the destruction, ensuring the reader grasps the absolute nature of God's judgment and Israel's definitive deliverance. The narrative also functions as a powerful Symbolism of divine judgment against oppression and God's unwavering commitment to His covenant people. The dramatic reversal of the waters, from a path of salvation for Israel to an instrument of destruction for Egypt, is a profound instance of Irony, demonstrating God's absolute Sovereignty over nature and His ability to turn the very elements of creation into agents of His will. The Repetition of the theme of "covering" or "engulfing" throughout the broader narrative (e.g., Exodus 15:10) reinforces the completeness of the Egyptians' demise.

THEOLOGICAL AND THEMATIC CONNECTIONS

Exodus 14:28 is a foundational passage illustrating God's attributes of divine deliverance, righteous judgment, and absolute sovereignty. It demonstrates unequivocally that God actively intervenes in history to save His people from impossible situations and to bring justice upon those who oppose His will and oppress His chosen ones. This event served as a powerful testimony to both Israel and the surrounding nations of Yahweh's unique power and authority, establishing Him as the ultimate rescuer and judge, distinct from all other deities. It solidified Israel's identity as a people redeemed by a mighty hand and an outstretched arm, forever bound to their covenant-keeping God.

REFLECTION AND APPLICATION

This dramatic account encourages believers to trust in God's unfailing power and faithfulness, even when faced with seemingly insurmountable obstacles or overwhelming opposition. Just as God made a way for Israel through the Red Sea and decisively dealt with their oppressors, He remains able to deliver us from our spiritual enemies, the bondage of sin, and life's most daunting challenges. It calls us to stand firm in faith, knowing that God is just and will ultimately triumph over all evil and oppression, securing our ultimate freedom and peace. This passage reminds us that God's deliverance is often absolute and complete, leaving no room for the enemy to regroup or return. It invites us to consider what "pursuing enemies" in our lives—whether spiritual strongholds, habitual sins, or overwhelming circumstances—we need to surrender to God's sovereign hand, trusting Him for their ultimate and decisive defeat.

Questions for Reflection

  • In what areas of your life do you need to trust God for a "Red Sea" deliverance, where the path seems impossible?
  • How does the completeness of God's judgment against Pharaoh's army affirm His justice and power in your understanding of His character?
  • What "pursuing enemies" (spiritual, emotional, circumstantial) do you need to surrender to God's sovereign hand, trusting Him for their ultimate and complete defeat?

FAQ

Did any Egyptians survive the Red Sea event?

Answer: According to Exodus 14:28, the text explicitly states, "there remained not so much as one of them." This emphasizes a complete and total destruction of Pharaoh's pursuing army that entered the sea, leaving no survivors. This absolute annihilation underscores the finality of God's judgment and the thoroughness of Israel's deliverance from their oppressors.

Why was the destruction of Pharaoh's army so absolute?

Answer: The absolute destruction underscored God's omnipotence and His unwavering commitment to His covenant with Israel. It served as a definitive and undeniable sign that the threat of re-enslavement was entirely removed, ensuring Israel's freedom to pursue their journey to the Promised Land without fear of further pursuit. This event also established God's supreme authority over all earthly powers, demonstrating that no human army, however mighty, could stand against His divine will. It was a foundational act that instilled both fear in Israel's enemies and faith in His people, as seen in the Song of Moses in Exodus 15.

CHRIST-CENTERED FULFILLMENT

The Red Sea crossing, culminating in the complete destruction of Pharaoh's army, serves as a powerful Old Testament type pointing to the greater, ultimate deliverance found in Jesus Christ. Just as God delivered Israel from physical bondage and a pursuing enemy, Christ delivers humanity from the spiritual bondage of sin and the ultimate enemy, death. The waters that brought judgment upon Pharaoh's army prefigure the baptism that symbolizes our death to sin and new life in Christ, where we are "buried with him by baptism into death... that we also should walk in newness of life" (Romans 6:3-4). Moreover, Christ's decisive victory over sin and death on the cross is the ultimate fulfillment of God's decisive judgment against all opposing powers, including Satan and his forces (Colossians 2:15). Through His resurrection, Jesus secured eternal freedom for His people, a deliverance far surpassing the temporary physical liberation at the Red Sea, offering not just freedom from a physical oppressor but from the very power of sin and death itself (Hebrews 2:14-15).

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Commentary on Exodus 14 verses 21–31

I. II. Main points1. 2. Sub-points

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!

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 21–31. Public domain.
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Clement of RomeAD 99
LETTER TO THE CORINTHIANS 51
Pharaoh and his army and all the leaders of Egypt, “the chariots and their riders,” were drowned in the Red Sea and perished for no other reason than that their foolish hearts were hardened, after the working of signs and wonders in the land of Egypt by God’s servant Moses.
Ambrose of MilanAD 397
ON HIS BROTHER, SATYRUS 2.74
The waters of the sea were held back yet at the same time surrounding the Hebrews. They then poured back and brought death upon the Egyptians, so that they destroyed one people and saved the other. What too do we find in the Gospel itself? Did not our Lord show there that the sea grew calm at his word, that the storm clouds of heaven were scattered, that the blasts of the winds subsided and that the dumb elements obeyed him and the shores were quieted?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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