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Biblical Antiquities

About this book

The Exodus and the Crossing of the Sea

Chapter 10

1 When the king of Egypt was dead, another king arose and afflicted all the people of Israel. But they cried out to the Lord, and he heard them and sent Moses and delivered them out of the land of Egypt. God also sent upon the Egyptians 10 plagues and struck them. These were the plagues: blood, frogs, all kinds of flies, hail, the death of cattle, locusts, gnats, darkness that could be felt, and the death of the firstborn. 2 When they had gone out from there and were on their way, the heart of the Egyptians was hardened yet again, and they continued to pursue them and found them by the Red Sea. The children of Israel cried out to their God and said to Moses, “The time of our destruction has come, for the sea is in front of us and the multitude of enemies behind us, and we are in the middle. Was it for this that God brought us out? Are these the covenants he made with our fathers, saying, ‘To your offspring I will give the land where you dwell’? Now let him do with us what seems good in his sight.” 3 Then the children of Israel split their counsels into three, because of the fear of that moment.⁠ The tribes of Ruben, Isachar, Zabulon, and Symeon said, “Come, let us throw ourselves into the sea, for it is better for us to die in the water than to be killed by our enemies.” The tribes of Gad, Aser, Dan, and Neptalim said, “No, let us go back with them, and if they will spare our lives, we will serve them.” But the tribes of Levi, Juda, Joseph, and Benjamin said, “Not so; let us take up our weapons and fight them, and God will be with us.” 4 Moses also cried out to the Lord and said, “O Lord God of our fathers, did you not say to me, ‘Go and tell the sons of Lia, God has sent me to you’? And now you have brought your people to the edge of the sea, and the enemy is following after them; but you, Lord, remember your name.” 5 God said, “Because you have cried out to me, take your rod and strike the sea, and it will be dried up.” When Moses did all this, God rebuked the sea, and the sea was dried up;⁠ the waters stood still and the depths of the earth appeared, and the foundations of the world were laid bare⁠ at the sound of the fear of God and at the breath of the anger of the Lord. 6 Israel crossed over on dry land in the middle of the sea. The Egyptians saw and went on pursuing them, and God hardened their minds, and they did not realize that they were entering the sea. So while the Egyptians were in the sea, God commanded the sea once again and said to Moses, “Strike the sea once more.” And he did so. The Lord commanded the sea, and it returned to its waves and covered the Egyptians and their chariots and their horsemen, to this day. 7 But as for his own people, he led them out into the wilderness. For forty years he rained bread from heaven for them, and he brought them quail from the sea, and he brought out for them a well of water that followed them.⁠ In a pillar of cloud he led them by day, and in a pillar of fire by night he gave them light.

Texts in conversation

Compare Judges 5:15 and Pseudo Philo, Biblical Antiquities 10:3

Hebrew Bible · Classical

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Summary

Judges 5 describes Israel’s tribes arguing about joining the battle, with Reuben hesitating. Pseudo-Philo echoes this argument in its version of the Red Sea crossing, where the tribes disagree over whether to drown, surrender, or fight.

Passages

Judges 5:15

Hebrew Bible
14 They came from Ephraim, who uprooted Amalek; they follow after you, Benjamin, with your soldiers. From Makir leaders came down, from Zebulun came the ones who march carrying an officer’s staff. 15 Issachar’s leaders were with Deborah; the men of Issachar supported Barak; into the valley they were sent under Barak’s command. Among the clans of Reuben there was intense heart searching. 16 Why do you remain among the sheepfolds, listening to the shepherds playing their pipes for their flocks? As for the clans of Reuben—there was intense searching of heart. 17 Gilead stayed put beyond the Jordan River. As for Dan—why did he seek temporary employment in the shipyards? Asher remained on the seacoast; he stayed by his harbors. 18 The men of Zebulun were not concerned about their lives; Naphtali charged onto the battlefields.
600–501 BCE (scholarly estimate) Read in Judges

Pseudo Philo, Biblical Antiquities 10:3

Classical
2 When they had gone out from there and were on their way, the heart of the Egyptians was hardened yet again, and they continued to pursue them and found them by the Red Sea. The children of Israel cried out to their God and said to Moses, “The time of our destruction has come, for the sea is in front of us and the multitude of enemies behind us, and we are in the middle. Was it for this that God brought us out? Are these the covenants he made with our fathers, saying, ‘To your offspring I will give the land where you dwell’? Now let him do with us what seems good in his sight.” 3 Then the children of Israel split their counsels into three, because of the fear of that moment. The tribes of Ruben, Isachar, Zabulon, and Symeon said, “Come, let us throw ourselves into the sea, for it is better for us to die in the water than to be killed by our enemies.” The tribes of Gad, Aser, Dan, and Neptalim said, “No, let us go back with them, and if they will spare our lives, we will serve them.” But the tribes of Levi, Juda, Joseph, and Benjamin said, “Not so; let us take up our weapons and fight them, and God will be with us.”
1–100 CE (scholarly estimate) Read in Pseudo Philo, Biblical Antiquities

References

“... Pseudo-Philo often draws upon parallel accounts in order to enrich the retelling of the biblical narrative. When the daughter of Jephthah faces death because of her father’s vow, she alludes to Isaac’s willingness to be sacrificed (LAB 40.2). Similarly, Samuel’s avowal of innocence alludes to Moses’ response to the accusations of Korah (LAB 57.2; 1 Sam. 12.3; Num. 16.5). Pseudo-Philo’s story of Abram’s experience in the fiery furnace is in part inspired by the experience of the three friends in Daniel 3. Pseudo-Philo’s retelling of the crossing of the Red Sea is enriched with allusions to Pss. 18.15 and 106.9, while his description of dissension and division among the tribes (LAB 10.3) has been influenced in part by Judg. 5.15-16. The description of the events at Sinai is also influenced by allusions to other parts of Scripture. The account of the life of Kenaz in LAB 25–28, Pseudo-Philo’s lengthiest departure from the biblical narrative, is heavily influenced by Scripture. Bauckham cites some two dozen biblical passages that are instrumental in shaping the story. ...”
Craig A. Evans, “Luke and the Rewritten Bible: Aspects of Lukan Hagiography,” in The Pseudepigrapha and Early Biblical Interpretation, ed. James H. Charlesworth and Craig A. Evans, JSPSup 14 (Sheffield: JSOT, 1993), 188.

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Judges 5:15 and Pseudo Philo, Biblical Antiquities 10:3

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