Exodus 14:1Meaning & Commentary from the Church Fathers

Meanwhile, they were to be diverted from the southern path temporarily to pave the way for a significant and magnificent occurrence, which would glorify the Lord even more than previous miracles and strengthen the Hebrews’ commitment to Him (Ex. 13:17).

By divine decree, the Hebrews from Othom were instructed to redirect southward along the western edge of the Suez branch of the Red Sea, consequently finding themselves back within Egypt's limits. On this freshly designated route, they were to set up camp, meaning they were to position their entire assembly between the Red Sea and Magdol, which translates to tower or fortress. Due to the lack of clarity in ancient Egyptian geography, determining the exact location of this site as well as others identified for the Israelite assembly to pause is challenging. One such location is mentioned in the text as the mouth of Iroth (translated from the Hebrew as "mouth of the caves") in Numbers 33:7. The essence of all these names suggests that the areas they referred to were either naturally fortified or enhanced by human engineering, ensuring security for Egyptian territories on the eastern side.

Twenty versts from Suez along the western shore of the Suez arm of the Red Sea, there exists a site that the Arabs refer to as the Baths of Pharaoh (Hamam Pharaun), linked to the age-old tale of Pharaoh’s demise in the sea nearby. This area lies on a narrow coastal strip known to the Arabs as the valley of the miracle (Bedea) or the path of the children of Israel (Tga-Bene-Israel). This strip, situated between the sea and the mountains, is flanked by desert on both the north and south. It is likely that the Israelites camped for the night along this stretch on the third day of their exodus, and here, the sites mentioned in the referenced verse can be found.

From Sokhof, the newly formed assembly of people advanced ‘by militia’ to the frontier stronghold of Epham, which secured the narrow, often treacherous land bridge between Lake Timsa and the Southern Gulf of Suez. This path also diverged toward Palestine and the Sinai Peninsula, leading to Egypt's copper mines. However, contrary to expectations, Moses, following a direct command from the Lord, unexpectedly redirected the people toward the mountains flanking the Red Sea, seemingly placing them in a perilous situation. With the sea before them, the mountains beside them, and the Egyptian army pursuing, it appeared there was no escape. The text, along with its introduction, illustrates how the Lord delivered Israel.

Turning to the geographical locations mentioned in this account, we can draw on the insights of scholars such as Cook, Dom Calmet, O. Gerlach, and Schabas. Pi-Gahiroth, meaning the entrance to the caves, is a Semitic term, where the initial syllable has Egyptian roots signifying a house. This location is identified with the fortress of Airod or Ajirud, which possesses a significant well of pure water. Migdol translates in Hebrew to tower, and is believed to correspond to Bir Suweis, located about two miles from Suez. Schabas unearthed an Egyptian manuscript that referenced a fortress named Mictal, which he connects to Migdol; remnants of a well from this site still exist.

Baal-Cephon. Schabas proposes that this name may represent the Egyptian title for the northern goddess, identifying Baal-Tsephon with Uati's dwelling in the manuscript under review. He notes the mistake of the Hebrews in rendering it as a masculine name, since Uati was the feminine aspect of Baal. Both Cook and O. Gerlach associate the northern Baal with the Sutekh of the Phoenicians, who established settlements in lower Egypt, affirming that the location is undisputed. Baal-Tsephon was situated near modern-day Suez, known as Colsum. Thus, on an expansive plain stretching southward from Suez, the encampment of Israel was established with detachments toward Ajirud.