وَجَـٰوَزْنَا بِبَنِىٓ إِسْرَٰٓءِيلَ ٱلْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُۥ بَغْيًا وَعَدْوًا ۖ حَتَّىٰٓ إِذَآ أَدْرَكَهُ ٱلْغَرَقُ قَالَ ءَامَنتُ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّا ٱلَّذِىٓ ءَامَنَتْ بِهِۦ بَنُوٓا۟ إِسْرَٰٓءِيلَ وَأَنَا۠ مِنَ ٱلْمُسْلِمِينَ
Asad Quran Translation
And We brought the children of Israel across the sea; and thereupon Pharaoh and his hosts pursued them with vehement insolence and tyranny, until [they were overwhelmed by the waters of the sea. And] when he was about to drown, [Pharaoh] exclaimed:110
"I have come to believe that there is no deity save Him in whom the children of Israel believe, and I am of those who surrender themselves unto Him!"
Lit., "until, when drowning overtook him, he said". For the full story of Moses and Pharaoh, the latter's tyrannical oppression of the Israelites and their ultimate deliverance, see Exodus i-xiv, and especially (with reference to the above Qur'an-verse), ch. xiv, which narrates in great detail the miraculous escape of the Israelites and the doom of Pharaoh and his forces. It should always be remembered that all Qur'anic references to historical or legendary events - whether described in the Bible or in the oral tradition of pre-Islamic Arabia - are invariably meant to elucidate a particular lesson in ethics and not to narrate a story as such: and this explains the fragmentary character of these references and allusions.
Malik Quran Translation
We led the Children of Israel across the sea. Fir'on and his hosts pursued them with wickedness and oppression, until when drowning, he cried out: "I believe that there is no god but Him in Whom the Children of Israel believe and I have become one of the Muslims."
Yusuf Ali Quran Translation
We took the Children of Israel across the sea: Pharaoh and his hosts followed them in insolence and spite. At length when overwhelmed with the flood he said: "I believe that there is no god except Him Whom the Children of Israel believe in: I am of those who submit (to Allah in Islam)." 1472 1473
Notice the swiftness of the action in the narrative. The execution of poetic justice could not have been described in fewer words.
That is, in the One True God. This was death-bed repentance, and even so it was forced by the terror of the catastrophe. So it was not accepted (cf. iv. 18) in its entirety. Only the body was saved from the sea, and presumably, according to Egyptian custom, it was embalmed and the mummy was given due rites of the dead. But the story commemorated forever Allah's working, in mercy for His people, and in just punishment of oppressors.
Mustafa Khattab Quran Translation
We brought the Children of Israel across the sea. Then Pharaoh and his soldiers pursued them unjustly and oppressively. But as Pharaoh was drowning, he cried out, “I believe that there is no god except that in whom the Children of Israel believe, and I am ˹now˺ one of those who submit.”
Piktal Quran Translation
And We brought the Children of Israel across the sea, and Pharaoh with his hosts pursued them in rebellion and transgression, till, when the (fate of) drowning overtook him, he exclaimed: I believe that there is no God save Him in whom the Children of Israel believe, and I am of those who surrender (unto Him).
Wajawazna bibanee israeela albahra faatbaAAahum firAAawnu wajunooduhu baghyan waAAadwan hatta itha adrakahu algharaqu qala amantu annahu la ilaha illa allathee amanat bihi banoo israeela waana mina almuslimeena