That they turn - i. e. away from the wilderness, and go southwards, to the west of the Bitter Lakes, which completely separated them from the desert.

Pi-hahiroth - The place is generally identified with Ajrud, a fortress with a very large well of good water, situated at the foot of an elevation commanding the plain which extends to Suez, at a distance of four leagues. The journey from Etham might occupy two, or even three days.

Migdol - A tower, or fort, the "Maktal" of Egyptian monuments; it is probably to be identified with Bir Suweis, about two miles from Suez.

Baal-zephon - The name under which the Phoenicians, who had a settlement in Lower Egypt at a very ancient period, worshipped their chief Deity. There can be no doubt it was near Kolsum, or Suez. From the text it is clear that the encampment of the Israelites extended over the plain from Pi-hahiroth: their headquarters being between Bir Suweis and the sea opposite to Baal-Zephon. At Ajrud the road branches off in two directions, one leading to the wilderness by a tract, now dry, but in the time of Moses probably impassable (see next note); the other leading to Suez, which was doubtless followed by the Israelites.

Encamp before Pi-hahiroth - פי ההירת pi hachiroth, the mouth, strait, or bay of Chiroth. Between Migdol, מגדל migdol, the tower, probably a fortress that served to defend the bay. Over against Baal-zephon, בעל צפן baal tsephon, the lord or master of the watch, probably an idol temple, where a continual guard, watch, or light was kept up for the defense of one part of the haven, or as a guide to ships. Dr. Shaw thinks that chiroth may denote the valley which extended itself from the wilderness of Etham to the Red Sea, and that the part in which the Israelites encamped was called Pi-hachiroth, i.e., the mouth or bay of Chiroth. See his Travels, p. 310, and his account at the end of Exodus.

Speak unto the children of Israel, that they turn,.... Not return to Egypt, or to the place, or towards the place from whence they came, but turn off, out of the road in which they were; for, as a late traveller says (a),"there were two roads, through which the Israelites might have been conducted from Cairo (which he supposes may be Rameses) to Pihahiroth. One of them lies through the valleys, as they are now called, of Jendily, Rumaleah, and Baideah, bounded on each side by the mountains of the lower Thebais; the other lies higher, having the northern range of these mountains (the mountains of Mocattee) running parallel with it on the right hand, and the desert of the Egyptian Arabia, which lies all the way open to the land of the Philistines, on the left, (see Exodus 13:17) about the middle of this range we may turn short on our right hand into the valley of Baideah, through a remarkable breach or discontinuation, in which we afterwards continued to the very banks of the Red sea; this road then, through the valley of Baideah, which is some hours longer than the other open road, which leads directly from Cairo to Suez, was in all probability the very road which the Israelites took to Pihahiroth, on the banks of the Red sea.''And again he says (b), this valley ends at the sea in a small bay, made by the eastern extremities of the mountains, and is called "Tiah beni Israel", i.e. the road of the Israelites, from a tradition of the Arabs, of their having passed through it; as it is also called Baideah from the new and unheard of miracle that was wrought near it, by dividing the Red sea, and destroying therein Pharaoh, his chariots and horsemen:

and encamp before Pihahiroth: which was sixteen miles from Etham (c), and by some (d) thought to be the same with the city of Heroes (or Heroopolis), on the extreme part of the Arabic gulf, or the Phagroriopolis, placed by Strabo (e) near the same place: according to the above traveller (f), Pihahiroth was the mouth, or the most advanced part of the valley of Baideah to the eastward toward the Red sea; with which Jarchi in some measure agrees, who says Pihahiroth is Pithom, now so called, because the Israelites became free: they (Hahiroth) are two rocks, and the valley between them is called (Pi) the mouth of the rocks: so Dr. Shaw observes (g); the word may be deduced from "a hole" or "gullet", and by a latitude common in those cases, be rendered a narrow "defile", road or passage, such as the valley of Baideah has been described: but as the Israelites were properly delivered at this place from their captivity and fear of the Egyptians, Exodus 14:13 we may rather suppose that Hhiroth denotes the place where they were restored to their liberty; as Hhorar and Hhiroth are words of the like sort in the Chaldee: but another very learned man (h) says, that in the Egyptian language Pihahiroth signifies a place where grew great plenty of grass and herbs, and was contiguous to the Red sea, and was like that on the other shore of the sea, the Arabian, which Diodorus Siculus (i) speaks of as a pleasant green field:

between Migdol and the sea; which signifies a tower, and might be one: there was a city of this name in Egypt, and in those parts, but whether the same with this is not certain, Jeremiah 44:1.

over against Baalzephon; which the Targums of Jonathan and Jerusalem take to be an "idol": and so does Jarchi, and say it was the only one left of the idols of Egypt; see Exodus 12:12 and so some Christian as well as Jewish writers suppose it to be; and that it was as a watch, or guard, or amulet, to keep fugitives from going out of the land: but by Ezekiel the tragedian (k) it is called a city; and so by Josephus (l), who says they came to Baalzephon the third day, a place situated by the Red sea; which is most likely, and it is highly probable that this and Migdol were two fortified places, which guarded the mouth of the valley, or the straits which led to the Red sea: Artapanus (m) the Heathen historian agrees with Josephus in saying it was the third day when they came to the Red sea:

before it shall ye encamp by the sea; and there wait till Pharaoh came up to them.

(a) Dr. Shaw's Travels, p. 307. Ed. 2.((b) lb. p. 309. (c) Bunting's Travels, p. 82. (d) See the Universal History, vol. 3. p. 387. (e) Geograph. l. 17. p. 553. (f) Shaw, ib. p. 310. (g) Ut supra. (a)) (h) Jablonski de Terra Goshen, Dissert. 5. sect. 9. (i) Bibliothec. c. 3. p. 175. (k) Apud Euseb. Praepar. Evangel. l. 9. c. 29. p. 444. (l) Antiqu. l. 2. c. 15. sect. 1.((m) Apud Euseb. ib. c. 27. p. 436.

Speak unto the children of Israel, that they {a} turn and encamp before {b} Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea.

(a) From toward the country of the Philistines.

(b) So the Sea was before them, mountains on either side, and the enemies at their back: yet they obeyed God, and were delivered.

14:2 They were got to the edge of the wilderness, Ex 13:20, and one stage or two would have brought them to Horeb, the place appointed for their serving God, but instead of going forward, they are ordered to turn short off, on the right - hand from Canaan, and to march towards the Red - sea. When they were at Etham, there was no sea in their way to obstruct their passage; but God himself orders them into straits, which might give them an assurance, that when his purposes were served, he would bring them out of those straits. Before Pi - hahiroth - Or the straits of Hiroth, two great mountains, between which they marched. Migdol and Baal - zephon were cities of Egypt and probably garrison'd.

2. Speak unto the children of Israel, that they turn and encamp-The Israelites had now completed their three days' journey, and at Etham the decisive step would have to be taken whether they would celebrate their intended feast and return, or march onwards by the head of the Red Sea into the desert, with a view to a final departure. They were already on the borders of the desert, and a short march would have placed them beyond the reach of pursuit, as the chariots of Egypt could have made little progress over dry and yielding sand. But at Etham, instead of pursuing their journey eastward with the sea on their right, they were suddenly commanded to diverge to the south, keeping the gulf on their left; a route which not only detained them lingering on the confines of Egypt, but, in adopting it, they actually turned their backs on the land of which they had set out to obtain the possession. A movement so unexpected, and of which the ultimate design was carefully concealed, could not but excite the astonishment of all, even of Moses himself, although, from his implicit faith in the wisdom and power of his heavenly Guide, he obeyed. The object was to entice Pharaoh to pursue, in order that the moral effect, which the judgments on Egypt had produced in releasing God's people from bondage, might be still further extended over the nations by the awful events transacted at the Red Sea.

Pi-hahiroth-the mouth of the defile, or pass-a description well suited to that of Bedea, which extended from the Nile and opens on the shore of the Red Sea.

Migdol-a fortress or citadel.

Baal-zephon-some marked site on the opposite or eastern coast.

14:1-9 Pharaoh would think that all Israel was entangled in the wilderness, and so would become an easy prey. But God says, I will be honoured upon Pharaoh. All men being made for the honour of their Maker, those whom he is not honoured by, he will be honoured upon. What seems to tend to the church's ruin, is often overruled to the ruin of the church's enemies. While Pharaoh gratified his malice and revenge, he furthered the bringing to pass God's counsels concerning him. Though with the greatest reason he had let Israel go, yet now he was angry with himself for it. God makes the envy and rage of men against his people, a torment to themselves. Those who set their faces heavenward, and will live godly in Christ Jesus, must expect to be set upon by Satan's temptations and terrors. He will not tamely part with any out of his service.