The Song of the Sea and the Testing at Marah

Exo 15:1-5 Introduction and first strophe . - The introduction, which contains the theme of the song, “ Sing will I to the Lord, for highly exalted is He, horse and his rider He hath thrown into the sea, ” was repeated, when sung, as an anti-strophe by a chorus of women, with Miriam at their head (cf. Exo 15:20, Exo 15:21); whether after every verse, or only at the close of the longer strophes, cannot be determined.

גּאה to arise, to grow up, trop. to show oneself exalted; connected with an inf. abs. to give still further emphasis. Jehovah had displayed His superiority to all earthly power by casting horses and riders, the proud army of the haughty Pharaoh, into the sea. This had filled His people with rejoicing: (Exo 15:2), “ My strength and song is Jah, He became my salvation; He is my God, whom I extol, my father’s God, whom I exalt .

” עז strength, might, not praise or glory, even in Psa 8:2. זמרת, an old poetic form for זמרה, from זמר, primarily to hum; thence זמּר רב́ככוים, to play music, or sing with a musical accompaniment. Jah, the concentration of Jehovah , the God of salvation ruling the course of history with absolute freedom, has passed from this song into the Psalms, but is restricted to the higher style of poetry.

“ For He became salvation to me, granted me deliverance and salvation: ” on the use of vav consec . in explanatory clauses, see Gen 26:12. This clause is taken from our song, and introduced in Isa 12:2; Psa 118:14. אלי זה: this Jah , such an one is my God. אנוהוּ: Hiphil of נוה, related to נאה, נאוה, to be lovely, delightful, Hiph . to extol, to praise, δοξάσω, glorificabo (lxx, Vulg .)

“ The God of my father: ” i. e. , of Abraham as the ancestor of Israel, or, as in Exo 3:6, of the three patriarchs combined. What He promised them (Gen 15:14; Gen 46:3-4) He had now fulfilled.

Exo 15:1-5 Introduction and first strophe . - The introduction, which contains the theme of the song, “ Sing will I to the Lord, for highly exalted is He, horse and his rider He hath thrown into the sea, ” was repeated, when sung, as an anti-strophe by a chorus of women, with Miriam at their head (cf. Exo 15:20, Exo 15:21); whether after every verse, or only at the close of the longer strophes, cannot be determined.

גּאה to arise, to grow up, trop. to show oneself exalted; connected with an inf. abs. to give still further emphasis. Jehovah had displayed His superiority to all earthly power by casting horses and riders, the proud army of the haughty Pharaoh, into the sea. This had filled His people with rejoicing: (Exo 15:2), “ My strength and song is Jah, He became my salvation; He is my God, whom I extol, my father’s God, whom I exalt .

” עז strength, might, not praise or glory, even in Psa 8:2. זמרת, an old poetic form for זמרה, from זמר, primarily to hum; thence זמּר רב́ככוים, to play music, or sing with a musical accompaniment. Jah, the concentration of Jehovah , the God of salvation ruling the course of history with absolute freedom, has passed from this song into the Psalms, but is restricted to the higher style of poetry.

“ For He became salvation to me, granted me deliverance and salvation: ” on the use of vav consec . in explanatory clauses, see Gen 26:12. This clause is taken from our song, and introduced in Isa 12:2; Psa 118:14. אלי זה: this Jah , such an one is my God. אנוהוּ: Hiphil of נוה, related to נאה, נאוה, to be lovely, delightful, Hiph . to extol, to praise, δοξάσω, glorificabo (lxx, Vulg .)

“ The God of my father: ” i. e. , of Abraham as the ancestor of Israel, or, as in Exo 3:6, of the three patriarchs combined. What He promised them (Gen 15:14; Gen 46:3-4) He had now fulfilled.

Exo 15:1-5 Introduction and first strophe . - The introduction, which contains the theme of the song, “ Sing will I to the Lord, for highly exalted is He, horse and his rider He hath thrown into the sea, ” was repeated, when sung, as an anti-strophe by a chorus of women, with Miriam at their head (cf. Exo 15:20, Exo 15:21); whether after every verse, or only at the close of the longer strophes, cannot be determined.

גּאה to arise, to grow up, trop. to show oneself exalted; connected with an inf. abs. to give still further emphasis. Jehovah had displayed His superiority to all earthly power by casting horses and riders, the proud army of the haughty Pharaoh, into the sea. This had filled His people with rejoicing: (Exo 15:2), “ My strength and song is Jah, He became my salvation; He is my God, whom I extol, my father’s God, whom I exalt .

” עז strength, might, not praise or glory, even in Psa 8:2. זמרת, an old poetic form for זמרה, from זמר, primarily to hum; thence זמּר רב́ככוים, to play music, or sing with a musical accompaniment. Jah, the concentration of Jehovah , the God of salvation ruling the course of history with absolute freedom, has passed from this song into the Psalms, but is restricted to the higher style of poetry.

“ For He became salvation to me, granted me deliverance and salvation: ” on the use of vav consec . in explanatory clauses, see Gen 26:12. This clause is taken from our song, and introduced in Isa 12:2; Psa 118:14. אלי זה: this Jah , such an one is my God. אנוהוּ: Hiphil of נוה, related to נאה, נאוה, to be lovely, delightful, Hiph . to extol, to praise, δοξάσω, glorificabo (lxx, Vulg .)

“ The God of my father: ” i. e. , of Abraham as the ancestor of Israel, or, as in Exo 3:6, of the three patriarchs combined. What He promised them (Gen 15:14; Gen 46:3-4) He had now fulfilled.

Exo 15:1-5 Introduction and first strophe . - The introduction, which contains the theme of the song, “ Sing will I to the Lord, for highly exalted is He, horse and his rider He hath thrown into the sea, ” was repeated, when sung, as an anti-strophe by a chorus of women, with Miriam at their head (cf. Exo 15:20, Exo 15:21); whether after every verse, or only at the close of the longer strophes, cannot be determined.

גּאה to arise, to grow up, trop. to show oneself exalted; connected with an inf. abs. to give still further emphasis. Jehovah had displayed His superiority to all earthly power by casting horses and riders, the proud army of the haughty Pharaoh, into the sea. This had filled His people with rejoicing: (Exo 15:2), “ My strength and song is Jah, He became my salvation; He is my God, whom I extol, my father’s God, whom I exalt .

” עז strength, might, not praise or glory, even in Psa 8:2. זמרת, an old poetic form for זמרה, from זמר, primarily to hum; thence זמּר רב́ככוים, to play music, or sing with a musical accompaniment. Jah, the concentration of Jehovah , the God of salvation ruling the course of history with absolute freedom, has passed from this song into the Psalms, but is restricted to the higher style of poetry.

“ For He became salvation to me, granted me deliverance and salvation: ” on the use of vav consec . in explanatory clauses, see Gen 26:12. This clause is taken from our song, and introduced in Isa 12:2; Psa 118:14. אלי זה: this Jah , such an one is my God. אנוהוּ: Hiphil of נוה, related to נאה, נאוה, to be lovely, delightful, Hiph . to extol, to praise, δοξάσω, glorificabo (lxx, Vulg .)

“ The God of my father: ” i. e. , of Abraham as the ancestor of Israel, or, as in Exo 3:6, of the three patriarchs combined. What He promised them (Gen 15:14; Gen 46:3-4) He had now fulfilled.

Exo 15:1-5 Introduction and first strophe . - The introduction, which contains the theme of the song, “ Sing will I to the Lord, for highly exalted is He, horse and his rider He hath thrown into the sea, ” was repeated, when sung, as an anti-strophe by a chorus of women, with Miriam at their head (cf. Exo 15:20, Exo 15:21); whether after every verse, or only at the close of the longer strophes, cannot be determined.

גּאה to arise, to grow up, trop. to show oneself exalted; connected with an inf. abs. to give still further emphasis. Jehovah had displayed His superiority to all earthly power by casting horses and riders, the proud army of the haughty Pharaoh, into the sea. This had filled His people with rejoicing: (Exo 15:2), “ My strength and song is Jah, He became my salvation; He is my God, whom I extol, my father’s God, whom I exalt .

” עז strength, might, not praise or glory, even in Psa 8:2. זמרת, an old poetic form for זמרה, from זמר, primarily to hum; thence זמּר רב́ככוים, to play music, or sing with a musical accompaniment. Jah, the concentration of Jehovah , the God of salvation ruling the course of history with absolute freedom, has passed from this song into the Psalms, but is restricted to the higher style of poetry.

“ For He became salvation to me, granted me deliverance and salvation: ” on the use of vav consec . in explanatory clauses, see Gen 26:12. This clause is taken from our song, and introduced in Isa 12:2; Psa 118:14. אלי זה: this Jah , such an one is my God. אנוהוּ: Hiphil of נוה, related to נאה, נאוה, to be lovely, delightful, Hiph . to extol, to praise, δοξάσω, glorificabo (lxx, Vulg .)

“ The God of my father: ” i. e. , of Abraham as the ancestor of Israel, or, as in Exo 3:6, of the three patriarchs combined. What He promised them (Gen 15:14; Gen 46:3-4) He had now fulfilled.

Exo 15:6-10 Jehovah had not only proved Himself to be a true man of war in destroying the Egyptians, but also as the glorious and strong one, who overthrows His enemies at the very moment when they think they are able to destroy His people. Exo 15:6-7 “ Thy right hand, Jehovah, glorified in power (gloriously equipped with power: on the Yod in נאדּרי, see Gen 31:39; the form is masc.

, and ימין, which is of common gender, is first of all construed as a masculine, as in Pro 27:16, and then as a feminine), “ Thy right hand dashes in pieces the enemy . ” רעץ = רצץ: only used here, and in Jdg 10:8. The thought it quite a general one: the right hand of Jehovah smites every foe. This thought is deduced from the proof just seen of the power of God, and is still further expanded in Exo 15:7, “ In the fulness of Thy majesty Thou pullest down Thine opponents .

” הרס generally applied to the pulling down of buildings; then used figuratively for the destruction of foes, who seek to destroy the building (the work) of God; in this sense here and Psa 28:5. קמים: those that rise up in hostility against a man (Deu 33:11; Psa 18:40, etc.) “ Thou lettest out Thy burning heat, it devours them like stubble . ” חרן, the burning breath of the wrath of God, which Jehovah causes to stream out like fire (Eze 7:3), was probably a play upon the fiery look cast upon the Egyptians from the pillar of cloud (cf.

Isa 9:18; Isa 10:17; and on the last words, Isa 5:24; Nah 1:10).

Exo 15:6-10 Jehovah had not only proved Himself to be a true man of war in destroying the Egyptians, but also as the glorious and strong one, who overthrows His enemies at the very moment when they think they are able to destroy His people. Exo 15:6-7 “ Thy right hand, Jehovah, glorified in power (gloriously equipped with power: on the Yod in נאדּרי, see Gen 31:39; the form is masc.

, and ימין, which is of common gender, is first of all construed as a masculine, as in Pro 27:16, and then as a feminine), “ Thy right hand dashes in pieces the enemy . ” רעץ = רצץ: only used here, and in Jdg 10:8. The thought it quite a general one: the right hand of Jehovah smites every foe. This thought is deduced from the proof just seen of the power of God, and is still further expanded in Exo 15:7, “ In the fulness of Thy majesty Thou pullest down Thine opponents .

” הרס generally applied to the pulling down of buildings; then used figuratively for the destruction of foes, who seek to destroy the building (the work) of God; in this sense here and Psa 28:5. קמים: those that rise up in hostility against a man (Deu 33:11; Psa 18:40, etc.) “ Thou lettest out Thy burning heat, it devours them like stubble . ” חרן, the burning breath of the wrath of God, which Jehovah causes to stream out like fire (Eze 7:3), was probably a play upon the fiery look cast upon the Egyptians from the pillar of cloud (cf.

Isa 9:18; Isa 10:17; and on the last words, Isa 5:24; Nah 1:10).

Exo 15:6-10 Jehovah had not only proved Himself to be a true man of war in destroying the Egyptians, but also as the glorious and strong one, who overthrows His enemies at the very moment when they think they are able to destroy His people. Exo 15:6-7 “ Thy right hand, Jehovah, glorified in power (gloriously equipped with power: on the Yod in נאדּרי, see Gen 31:39; the form is masc.

, and ימין, which is of common gender, is first of all construed as a masculine, as in Pro 27:16, and then as a feminine), “ Thy right hand dashes in pieces the enemy . ” רעץ = רצץ: only used here, and in Jdg 10:8. The thought it quite a general one: the right hand of Jehovah smites every foe. This thought is deduced from the proof just seen of the power of God, and is still further expanded in Exo 15:7, “ In the fulness of Thy majesty Thou pullest down Thine opponents .

” הרס generally applied to the pulling down of buildings; then used figuratively for the destruction of foes, who seek to destroy the building (the work) of God; in this sense here and Psa 28:5. קמים: those that rise up in hostility against a man (Deu 33:11; Psa 18:40, etc.) “ Thou lettest out Thy burning heat, it devours them like stubble . ” חרן, the burning breath of the wrath of God, which Jehovah causes to stream out like fire (Eze 7:3), was probably a play upon the fiery look cast upon the Egyptians from the pillar of cloud (cf.

Isa 9:18; Isa 10:17; and on the last words, Isa 5:24; Nah 1:10).

Exo 15:6-10 Jehovah had not only proved Himself to be a true man of war in destroying the Egyptians, but also as the glorious and strong one, who overthrows His enemies at the very moment when they think they are able to destroy His people. Exo 15:6-7 “ Thy right hand, Jehovah, glorified in power (gloriously equipped with power: on the Yod in נאדּרי, see Gen 31:39; the form is masc.

, and ימין, which is of common gender, is first of all construed as a masculine, as in Pro 27:16, and then as a feminine), “ Thy right hand dashes in pieces the enemy . ” רעץ = רצץ: only used here, and in Jdg 10:8. The thought it quite a general one: the right hand of Jehovah smites every foe. This thought is deduced from the proof just seen of the power of God, and is still further expanded in Exo 15:7, “ In the fulness of Thy majesty Thou pullest down Thine opponents .

” הרס generally applied to the pulling down of buildings; then used figuratively for the destruction of foes, who seek to destroy the building (the work) of God; in this sense here and Psa 28:5. קמים: those that rise up in hostility against a man (Deu 33:11; Psa 18:40, etc.) “ Thou lettest out Thy burning heat, it devours them like stubble . ” חרן, the burning breath of the wrath of God, which Jehovah causes to stream out like fire (Eze 7:3), was probably a play upon the fiery look cast upon the Egyptians from the pillar of cloud (cf.

Isa 9:18; Isa 10:17; and on the last words, Isa 5:24; Nah 1:10).

Exo 15:6-10 Jehovah had not only proved Himself to be a true man of war in destroying the Egyptians, but also as the glorious and strong one, who overthrows His enemies at the very moment when they think they are able to destroy His people. Exo 15:6-7 “ Thy right hand, Jehovah, glorified in power (gloriously equipped with power: on the Yod in נאדּרי, see Gen 31:39; the form is masc.

, and ימין, which is of common gender, is first of all construed as a masculine, as in Pro 27:16, and then as a feminine), “ Thy right hand dashes in pieces the enemy . ” רעץ = רצץ: only used here, and in Jdg 10:8. The thought it quite a general one: the right hand of Jehovah smites every foe. This thought is deduced from the proof just seen of the power of God, and is still further expanded in Exo 15:7, “ In the fulness of Thy majesty Thou pullest down Thine opponents .

” הרס generally applied to the pulling down of buildings; then used figuratively for the destruction of foes, who seek to destroy the building (the work) of God; in this sense here and Psa 28:5. קמים: those that rise up in hostility against a man (Deu 33:11; Psa 18:40, etc.) “ Thou lettest out Thy burning heat, it devours them like stubble . ” חרן, the burning breath of the wrath of God, which Jehovah causes to stream out like fire (Eze 7:3), was probably a play upon the fiery look cast upon the Egyptians from the pillar of cloud (cf.

Isa 9:18; Isa 10:17; and on the last words, Isa 5:24; Nah 1:10).

Exo 15:11-18 Third strophe . On the ground of this glorious act of God, the song rises in the third strophe into firm assurance, that in His incomparable exaltation above all gods Jehovah will finish the word of salvation, already begun, fill all the enemies of Israel with terror at the greatness of His arm, bring His people to His holy dwelling-place, and plant them on the mountain of His inheritance.

What the Lord had done thus far, the singer regarded as a pledge of the future. Exo 15:11-12 “ Who is like unto Thee among the gods, O Jehovah (אלים: not strong ones, but gods, Elohim , Psa 86:8, because none of the many so-called gods could perform such deeds), who is like unto Thee, glorified in holiness? ” God had glorified Himself in holiness through the redemption of His people and the destruction of His foes; so that Asaph could sing, “Thy way, O God, is in holiness” (Psa 78:13).

קדשׁ, holiness, is the sublime and incomparable majesty of God, exalted above all the imperfections and blemishes of the finite creature (vid. , Exo 19:6). “ Fearful for praises, doing wonders . ” The bold expression תהלּת נורא conveys more than summe venerandus, s. colendus laudibus , and signifies terrible to praise, terribilis laudibus . As His rule among men is fearful (Psa 66:5), because He performs fearful miracles, so it is only with fear and trembling that man can sing songs of praise worthy of His wondrous works.

Omnium enim laudantium vires, linguas et mentes superant ideoque magno cum timore et tremore eum laudant omnes angeli et sancti ( C. a Lap. ). “ Thou stretchest out Thy hand, the earth swallows them . ” With these words the singer passes in survey all the mighty acts of the Lord, which were wrapt up in this miraculous overthrow of the Egyptians. The words no longer refer to the destruction of Pharaoh and his host.

What Egypt had experienced would come upon all the enemies of the Lord and His people. Neither the idea of the earth swallowing them, nor the use of the imperfect, is applicable to the destruction of the Egyptians (see Exo 15:1, Exo 15:4, Exo 15:5, Exo 15:10, Exo 15:19, where the perfect is applied to it as already accomplished).

Exo 15:11-18 Third strophe . On the ground of this glorious act of God, the song rises in the third strophe into firm assurance, that in His incomparable exaltation above all gods Jehovah will finish the word of salvation, already begun, fill all the enemies of Israel with terror at the greatness of His arm, bring His people to His holy dwelling-place, and plant them on the mountain of His inheritance.

What the Lord had done thus far, the singer regarded as a pledge of the future. Exo 15:11-12 “ Who is like unto Thee among the gods, O Jehovah (אלים: not strong ones, but gods, Elohim , Psa 86:8, because none of the many so-called gods could perform such deeds), who is like unto Thee, glorified in holiness? ” God had glorified Himself in holiness through the redemption of His people and the destruction of His foes; so that Asaph could sing, “Thy way, O God, is in holiness” (Psa 78:13).

קדשׁ, holiness, is the sublime and incomparable majesty of God, exalted above all the imperfections and blemishes of the finite creature (vid. , Exo 19:6). “ Fearful for praises, doing wonders . ” The bold expression תהלּת נורא conveys more than summe venerandus, s. colendus laudibus , and signifies terrible to praise, terribilis laudibus . As His rule among men is fearful (Psa 66:5), because He performs fearful miracles, so it is only with fear and trembling that man can sing songs of praise worthy of His wondrous works.

Omnium enim laudantium vires, linguas et mentes superant ideoque magno cum timore et tremore eum laudant omnes angeli et sancti ( C. a Lap. ). “ Thou stretchest out Thy hand, the earth swallows them . ” With these words the singer passes in survey all the mighty acts of the Lord, which were wrapt up in this miraculous overthrow of the Egyptians. The words no longer refer to the destruction of Pharaoh and his host.

What Egypt had experienced would come upon all the enemies of the Lord and His people. Neither the idea of the earth swallowing them, nor the use of the imperfect, is applicable to the destruction of the Egyptians (see Exo 15:1, Exo 15:4, Exo 15:5, Exo 15:10, Exo 15:19, where the perfect is applied to it as already accomplished).

Exo 15:11-18 Third strophe . On the ground of this glorious act of God, the song rises in the third strophe into firm assurance, that in His incomparable exaltation above all gods Jehovah will finish the word of salvation, already begun, fill all the enemies of Israel with terror at the greatness of His arm, bring His people to His holy dwelling-place, and plant them on the mountain of His inheritance.

What the Lord had done thus far, the singer regarded as a pledge of the future. Exo 15:11-12 “ Who is like unto Thee among the gods, O Jehovah (אלים: not strong ones, but gods, Elohim , Psa 86:8, because none of the many so-called gods could perform such deeds), who is like unto Thee, glorified in holiness? ” God had glorified Himself in holiness through the redemption of His people and the destruction of His foes; so that Asaph could sing, “Thy way, O God, is in holiness” (Psa 78:13).

קדשׁ, holiness, is the sublime and incomparable majesty of God, exalted above all the imperfections and blemishes of the finite creature (vid. , Exo 19:6). “ Fearful for praises, doing wonders . ” The bold expression תהלּת נורא conveys more than summe venerandus, s. colendus laudibus , and signifies terrible to praise, terribilis laudibus . As His rule among men is fearful (Psa 66:5), because He performs fearful miracles, so it is only with fear and trembling that man can sing songs of praise worthy of His wondrous works.

Omnium enim laudantium vires, linguas et mentes superant ideoque magno cum timore et tremore eum laudant omnes angeli et sancti ( C. a Lap. ). “ Thou stretchest out Thy hand, the earth swallows them . ” With these words the singer passes in survey all the mighty acts of the Lord, which were wrapt up in this miraculous overthrow of the Egyptians. The words no longer refer to the destruction of Pharaoh and his host.

What Egypt had experienced would come upon all the enemies of the Lord and His people. Neither the idea of the earth swallowing them, nor the use of the imperfect, is applicable to the destruction of the Egyptians (see Exo 15:1, Exo 15:4, Exo 15:5, Exo 15:10, Exo 15:19, where the perfect is applied to it as already accomplished).

Exo 15:11-18 Third strophe . On the ground of this glorious act of God, the song rises in the third strophe into firm assurance, that in His incomparable exaltation above all gods Jehovah will finish the word of salvation, already begun, fill all the enemies of Israel with terror at the greatness of His arm, bring His people to His holy dwelling-place, and plant them on the mountain of His inheritance.

What the Lord had done thus far, the singer regarded as a pledge of the future. Exo 15:11-12 “ Who is like unto Thee among the gods, O Jehovah (אלים: not strong ones, but gods, Elohim , Psa 86:8, because none of the many so-called gods could perform such deeds), who is like unto Thee, glorified in holiness? ” God had glorified Himself in holiness through the redemption of His people and the destruction of His foes; so that Asaph could sing, “Thy way, O God, is in holiness” (Psa 78:13).

קדשׁ, holiness, is the sublime and incomparable majesty of God, exalted above all the imperfections and blemishes of the finite creature (vid. , Exo 19:6). “ Fearful for praises, doing wonders . ” The bold expression תהלּת נורא conveys more than summe venerandus, s. colendus laudibus , and signifies terrible to praise, terribilis laudibus . As His rule among men is fearful (Psa 66:5), because He performs fearful miracles, so it is only with fear and trembling that man can sing songs of praise worthy of His wondrous works.

Omnium enim laudantium vires, linguas et mentes superant ideoque magno cum timore et tremore eum laudant omnes angeli et sancti ( C. a Lap. ). “ Thou stretchest out Thy hand, the earth swallows them . ” With these words the singer passes in survey all the mighty acts of the Lord, which were wrapt up in this miraculous overthrow of the Egyptians. The words no longer refer to the destruction of Pharaoh and his host.

What Egypt had experienced would come upon all the enemies of the Lord and His people. Neither the idea of the earth swallowing them, nor the use of the imperfect, is applicable to the destruction of the Egyptians (see Exo 15:1, Exo 15:4, Exo 15:5, Exo 15:10, Exo 15:19, where the perfect is applied to it as already accomplished).

Exo 15:11-18 Third strophe . On the ground of this glorious act of God, the song rises in the third strophe into firm assurance, that in His incomparable exaltation above all gods Jehovah will finish the word of salvation, already begun, fill all the enemies of Israel with terror at the greatness of His arm, bring His people to His holy dwelling-place, and plant them on the mountain of His inheritance.

What the Lord had done thus far, the singer regarded as a pledge of the future. Exo 15:11-12 “ Who is like unto Thee among the gods, O Jehovah (אלים: not strong ones, but gods, Elohim , Psa 86:8, because none of the many so-called gods could perform such deeds), who is like unto Thee, glorified in holiness? ” God had glorified Himself in holiness through the redemption of His people and the destruction of His foes; so that Asaph could sing, “Thy way, O God, is in holiness” (Psa 78:13).

קדשׁ, holiness, is the sublime and incomparable majesty of God, exalted above all the imperfections and blemishes of the finite creature (vid. , Exo 19:6). “ Fearful for praises, doing wonders . ” The bold expression תהלּת נורא conveys more than summe venerandus, s. colendus laudibus , and signifies terrible to praise, terribilis laudibus . As His rule among men is fearful (Psa 66:5), because He performs fearful miracles, so it is only with fear and trembling that man can sing songs of praise worthy of His wondrous works.

Omnium enim laudantium vires, linguas et mentes superant ideoque magno cum timore et tremore eum laudant omnes angeli et sancti ( C. a Lap. ). “ Thou stretchest out Thy hand, the earth swallows them . ” With these words the singer passes in survey all the mighty acts of the Lord, which were wrapt up in this miraculous overthrow of the Egyptians. The words no longer refer to the destruction of Pharaoh and his host.

What Egypt had experienced would come upon all the enemies of the Lord and His people. Neither the idea of the earth swallowing them, nor the use of the imperfect, is applicable to the destruction of the Egyptians (see Exo 15:1, Exo 15:4, Exo 15:5, Exo 15:10, Exo 15:19, where the perfect is applied to it as already accomplished).

Exo 15:11-18 Third strophe . On the ground of this glorious act of God, the song rises in the third strophe into firm assurance, that in His incomparable exaltation above all gods Jehovah will finish the word of salvation, already begun, fill all the enemies of Israel with terror at the greatness of His arm, bring His people to His holy dwelling-place, and plant them on the mountain of His inheritance.

What the Lord had done thus far, the singer regarded as a pledge of the future. Exo 15:11-12 “ Who is like unto Thee among the gods, O Jehovah (אלים: not strong ones, but gods, Elohim , Psa 86:8, because none of the many so-called gods could perform such deeds), who is like unto Thee, glorified in holiness? ” God had glorified Himself in holiness through the redemption of His people and the destruction of His foes; so that Asaph could sing, “Thy way, O God, is in holiness” (Psa 78:13).

קדשׁ, holiness, is the sublime and incomparable majesty of God, exalted above all the imperfections and blemishes of the finite creature (vid. , Exo 19:6). “ Fearful for praises, doing wonders . ” The bold expression תהלּת נורא conveys more than summe venerandus, s. colendus laudibus , and signifies terrible to praise, terribilis laudibus . As His rule among men is fearful (Psa 66:5), because He performs fearful miracles, so it is only with fear and trembling that man can sing songs of praise worthy of His wondrous works.

Omnium enim laudantium vires, linguas et mentes superant ideoque magno cum timore et tremore eum laudant omnes angeli et sancti ( C. a Lap. ). “ Thou stretchest out Thy hand, the earth swallows them . ” With these words the singer passes in survey all the mighty acts of the Lord, which were wrapt up in this miraculous overthrow of the Egyptians. The words no longer refer to the destruction of Pharaoh and his host.

What Egypt had experienced would come upon all the enemies of the Lord and His people. Neither the idea of the earth swallowing them, nor the use of the imperfect, is applicable to the destruction of the Egyptians (see Exo 15:1, Exo 15:4, Exo 15:5, Exo 15:10, Exo 15:19, where the perfect is applied to it as already accomplished).

Exo 15:11-18 Third strophe . On the ground of this glorious act of God, the song rises in the third strophe into firm assurance, that in His incomparable exaltation above all gods Jehovah will finish the word of salvation, already begun, fill all the enemies of Israel with terror at the greatness of His arm, bring His people to His holy dwelling-place, and plant them on the mountain of His inheritance.

What the Lord had done thus far, the singer regarded as a pledge of the future. Exo 15:11-12 “ Who is like unto Thee among the gods, O Jehovah (אלים: not strong ones, but gods, Elohim , Psa 86:8, because none of the many so-called gods could perform such deeds), who is like unto Thee, glorified in holiness? ” God had glorified Himself in holiness through the redemption of His people and the destruction of His foes; so that Asaph could sing, “Thy way, O God, is in holiness” (Psa 78:13).

קדשׁ, holiness, is the sublime and incomparable majesty of God, exalted above all the imperfections and blemishes of the finite creature (vid. , Exo 19:6). “ Fearful for praises, doing wonders . ” The bold expression תהלּת נורא conveys more than summe venerandus, s. colendus laudibus , and signifies terrible to praise, terribilis laudibus . As His rule among men is fearful (Psa 66:5), because He performs fearful miracles, so it is only with fear and trembling that man can sing songs of praise worthy of His wondrous works.

Omnium enim laudantium vires, linguas et mentes superant ideoque magno cum timore et tremore eum laudant omnes angeli et sancti ( C. a Lap. ). “ Thou stretchest out Thy hand, the earth swallows them . ” With these words the singer passes in survey all the mighty acts of the Lord, which were wrapt up in this miraculous overthrow of the Egyptians. The words no longer refer to the destruction of Pharaoh and his host.

What Egypt had experienced would come upon all the enemies of the Lord and His people. Neither the idea of the earth swallowing them, nor the use of the imperfect, is applicable to the destruction of the Egyptians (see Exo 15:1, Exo 15:4, Exo 15:5, Exo 15:10, Exo 15:19, where the perfect is applied to it as already accomplished).

Exo 15:11-18 Third strophe . On the ground of this glorious act of God, the song rises in the third strophe into firm assurance, that in His incomparable exaltation above all gods Jehovah will finish the word of salvation, already begun, fill all the enemies of Israel with terror at the greatness of His arm, bring His people to His holy dwelling-place, and plant them on the mountain of His inheritance.

What the Lord had done thus far, the singer regarded as a pledge of the future. Exo 15:11-12 “ Who is like unto Thee among the gods, O Jehovah (אלים: not strong ones, but gods, Elohim , Psa 86:8, because none of the many so-called gods could perform such deeds), who is like unto Thee, glorified in holiness? ” God had glorified Himself in holiness through the redemption of His people and the destruction of His foes; so that Asaph could sing, “Thy way, O God, is in holiness” (Psa 78:13).

קדשׁ, holiness, is the sublime and incomparable majesty of God, exalted above all the imperfections and blemishes of the finite creature (vid. , Exo 19:6). “ Fearful for praises, doing wonders . ” The bold expression תהלּת נורא conveys more than summe venerandus, s. colendus laudibus , and signifies terrible to praise, terribilis laudibus . As His rule among men is fearful (Psa 66:5), because He performs fearful miracles, so it is only with fear and trembling that man can sing songs of praise worthy of His wondrous works.

Omnium enim laudantium vires, linguas et mentes superant ideoque magno cum timore et tremore eum laudant omnes angeli et sancti ( C. a Lap. ). “ Thou stretchest out Thy hand, the earth swallows them . ” With these words the singer passes in survey all the mighty acts of the Lord, which were wrapt up in this miraculous overthrow of the Egyptians. The words no longer refer to the destruction of Pharaoh and his host.

What Egypt had experienced would come upon all the enemies of the Lord and His people. Neither the idea of the earth swallowing them, nor the use of the imperfect, is applicable to the destruction of the Egyptians (see Exo 15:1, Exo 15:4, Exo 15:5, Exo 15:10, Exo 15:19, where the perfect is applied to it as already accomplished).

Exo 15:19-21 In the words “ Pharaoh’s horse, with his chariots and horsemen, ” Pharaoh, riding upon his horse as the leader of the army, is placed at the head of the enemies destroyed by Jehovah. In Exo 15:20, Miriam is called “ the prophetess, ” not ob poeticam et musicam facultatem ( Ros .) , but because of her prophetic gift, which may serve to explain her subsequent opposition to Moses (Num 11:1, Num 11:6); and “ the sister of Aaron, ” though she was Moses’ sister as well, and had been his deliverer in his infancy, not “because Aaron had his own independent spiritual standing by the side of Moses” ( Baumg .)

, but to point out the position which she was afterwards to occupy in the congregation of Israel, namely, as ranking, not with Moses, but with Aaron, and like him subordinate to Moses, who had been placed at the head of Israel as the mediator of the Old Covenant, and as such was Aaron’s god (Exo 4:16, Kurtz ). As prophetess and sister of Aaron she led the chorus of women, who replied to the male chorus with timbrels and dancing, and by taking up the first strophe of the song, and in this way took part in the festival; a custom that was kept up in after times in the celebration of victories (Jdg 11:34; 1Sa 18:6-7; 1Sa 21:12; 1Sa 29:5), possibly in imitation of an Egyptian model (see my Archäologie , §137, note 8).

Exo 15:19-21 In the words “ Pharaoh’s horse, with his chariots and horsemen, ” Pharaoh, riding upon his horse as the leader of the army, is placed at the head of the enemies destroyed by Jehovah. In Exo 15:20, Miriam is called “ the prophetess, ” not ob poeticam et musicam facultatem ( Ros .) , but because of her prophetic gift, which may serve to explain her subsequent opposition to Moses (Num 11:1, Num 11:6); and “ the sister of Aaron, ” though she was Moses’ sister as well, and had been his deliverer in his infancy, not “because Aaron had his own independent spiritual standing by the side of Moses” ( Baumg .)

, but to point out the position which she was afterwards to occupy in the congregation of Israel, namely, as ranking, not with Moses, but with Aaron, and like him subordinate to Moses, who had been placed at the head of Israel as the mediator of the Old Covenant, and as such was Aaron’s god (Exo 4:16, Kurtz ). As prophetess and sister of Aaron she led the chorus of women, who replied to the male chorus with timbrels and dancing, and by taking up the first strophe of the song, and in this way took part in the festival; a custom that was kept up in after times in the celebration of victories (Jdg 11:34; 1Sa 18:6-7; 1Sa 21:12; 1Sa 29:5), possibly in imitation of an Egyptian model (see my Archäologie , §137, note 8).

Exo 15:19-21 In the words “ Pharaoh’s horse, with his chariots and horsemen, ” Pharaoh, riding upon his horse as the leader of the army, is placed at the head of the enemies destroyed by Jehovah. In Exo 15:20, Miriam is called “ the prophetess, ” not ob poeticam et musicam facultatem ( Ros .) , but because of her prophetic gift, which may serve to explain her subsequent opposition to Moses (Num 11:1, Num 11:6); and “ the sister of Aaron, ” though she was Moses’ sister as well, and had been his deliverer in his infancy, not “because Aaron had his own independent spiritual standing by the side of Moses” ( Baumg .)

, but to point out the position which she was afterwards to occupy in the congregation of Israel, namely, as ranking, not with Moses, but with Aaron, and like him subordinate to Moses, who had been placed at the head of Israel as the mediator of the Old Covenant, and as such was Aaron’s god (Exo 4:16, Kurtz ). As prophetess and sister of Aaron she led the chorus of women, who replied to the male chorus with timbrels and dancing, and by taking up the first strophe of the song, and in this way took part in the festival; a custom that was kept up in after times in the celebration of victories (Jdg 11:34; 1Sa 18:6-7; 1Sa 21:12; 1Sa 29:5), possibly in imitation of an Egyptian model (see my Archäologie , §137, note 8).

Exo 15:22-24 Leaving the Red Sea, they went into the desert of Shur . This name is given to the tract of desert which separates Egypt from Palestine, and also from the more elevated parts of the desert of Arabia, and stretches from the Mediterranean to the head of the Arabian Gulf or Red Sea, and thence along the eastern shore of the sea to the neighbourhood of the Wady Gharandel.

In Num 33:8 it is called the desert of Etham , from the town of Etham, which stood upon the border (see Exo 13:20). The spot where the Israelites encamped after crossing the sea, and sang praises to the Lord for their gracious deliverance, is supposed to have been the present Ayun Musa (the springs of Moses), the only green spot in the northern part of this desolate tract of desert, where water could be obtained.

At the present time there are several springs there, which yield a dark, brackish, though drinkable water, and a few stunted palms; and even till a very recent date country houses have been built and gardens laid out there by the richer inhabitants of Suez. From this point the Israelites went three days without finding water, till they came to Marah , where there was water, but so bitter that they could not drink it.

The first spot on the road from Ayun Musa to Sinai where water can be found, is in the well of Howâra , 33 English miles from the former. It is now a basin of 6 or 8 feet in diameter, with two feet of water in it, but so disagreeably bitter and salt, that the Bedouins consider it the worst water in the whole neighbourhood (Robinson, i. 96). The distance from Ayun Musa and the quality of the water both favour the identity of Howâra and Marah .

A whole people, travelling with children, cattle, and baggage, could not accomplish the distance in less than three days, and there is no other water on the road from Ayum Musa to Howâra. Hence, from the time of Burckhardt, who was the first to rediscover the well, Howâra has been regarded as the Marah of the Israelites. In the Wady Amara , a barren valley two hours to the north of Howâra, where Ewald looked for it, there is not water to be found; and in the Wady Gharandel , two hours to the south, to which Lepsius assigned it, the quality of the water does not agree with our account.

It is true that no trace of the name has been preserved; but it seems to have been given to the place by the Israelites simply on account of the bitterness of the water. This furnished the people with an inducement to murmur against Moses (Exo 15:24). They had probably taken a supply of water from Ayum Musa for the three days’ march into the desert. But this store was now exhausted; and, as Luther says, “when the supply fails, our faith is soon gone.

” Thus even Israel forgot the many proofs of the grace of God, which it had received already.

Exo 15:22-24 Leaving the Red Sea, they went into the desert of Shur . This name is given to the tract of desert which separates Egypt from Palestine, and also from the more elevated parts of the desert of Arabia, and stretches from the Mediterranean to the head of the Arabian Gulf or Red Sea, and thence along the eastern shore of the sea to the neighbourhood of the Wady Gharandel.

In Num 33:8 it is called the desert of Etham , from the town of Etham, which stood upon the border (see Exo 13:20). The spot where the Israelites encamped after crossing the sea, and sang praises to the Lord for their gracious deliverance, is supposed to have been the present Ayun Musa (the springs of Moses), the only green spot in the northern part of this desolate tract of desert, where water could be obtained.

At the present time there are several springs there, which yield a dark, brackish, though drinkable water, and a few stunted palms; and even till a very recent date country houses have been built and gardens laid out there by the richer inhabitants of Suez. From this point the Israelites went three days without finding water, till they came to Marah , where there was water, but so bitter that they could not drink it.

The first spot on the road from Ayun Musa to Sinai where water can be found, is in the well of Howâra , 33 English miles from the former. It is now a basin of 6 or 8 feet in diameter, with two feet of water in it, but so disagreeably bitter and salt, that the Bedouins consider it the worst water in the whole neighbourhood (Robinson, i. 96). The distance from Ayun Musa and the quality of the water both favour the identity of Howâra and Marah .

A whole people, travelling with children, cattle, and baggage, could not accomplish the distance in less than three days, and there is no other water on the road from Ayum Musa to Howâra. Hence, from the time of Burckhardt, who was the first to rediscover the well, Howâra has been regarded as the Marah of the Israelites. In the Wady Amara , a barren valley two hours to the north of Howâra, where Ewald looked for it, there is not water to be found; and in the Wady Gharandel , two hours to the south, to which Lepsius assigned it, the quality of the water does not agree with our account.

It is true that no trace of the name has been preserved; but it seems to have been given to the place by the Israelites simply on account of the bitterness of the water. This furnished the people with an inducement to murmur against Moses (Exo 15:24). They had probably taken a supply of water from Ayum Musa for the three days’ march into the desert. But this store was now exhausted; and, as Luther says, “when the supply fails, our faith is soon gone.

” Thus even Israel forgot the many proofs of the grace of God, which it had received already.

Exo 15:22-24 Leaving the Red Sea, they went into the desert of Shur . This name is given to the tract of desert which separates Egypt from Palestine, and also from the more elevated parts of the desert of Arabia, and stretches from the Mediterranean to the head of the Arabian Gulf or Red Sea, and thence along the eastern shore of the sea to the neighbourhood of the Wady Gharandel.

In Num 33:8 it is called the desert of Etham , from the town of Etham, which stood upon the border (see Exo 13:20). The spot where the Israelites encamped after crossing the sea, and sang praises to the Lord for their gracious deliverance, is supposed to have been the present Ayun Musa (the springs of Moses), the only green spot in the northern part of this desolate tract of desert, where water could be obtained.

At the present time there are several springs there, which yield a dark, brackish, though drinkable water, and a few stunted palms; and even till a very recent date country houses have been built and gardens laid out there by the richer inhabitants of Suez. From this point the Israelites went three days without finding water, till they came to Marah , where there was water, but so bitter that they could not drink it.

The first spot on the road from Ayun Musa to Sinai where water can be found, is in the well of Howâra , 33 English miles from the former. It is now a basin of 6 or 8 feet in diameter, with two feet of water in it, but so disagreeably bitter and salt, that the Bedouins consider it the worst water in the whole neighbourhood (Robinson, i. 96). The distance from Ayun Musa and the quality of the water both favour the identity of Howâra and Marah .

A whole people, travelling with children, cattle, and baggage, could not accomplish the distance in less than three days, and there is no other water on the road from Ayum Musa to Howâra. Hence, from the time of Burckhardt, who was the first to rediscover the well, Howâra has been regarded as the Marah of the Israelites. In the Wady Amara , a barren valley two hours to the north of Howâra, where Ewald looked for it, there is not water to be found; and in the Wady Gharandel , two hours to the south, to which Lepsius assigned it, the quality of the water does not agree with our account.

It is true that no trace of the name has been preserved; but it seems to have been given to the place by the Israelites simply on account of the bitterness of the water. This furnished the people with an inducement to murmur against Moses (Exo 15:24). They had probably taken a supply of water from Ayum Musa for the three days’ march into the desert. But this store was now exhausted; and, as Luther says, “when the supply fails, our faith is soon gone.

” Thus even Israel forgot the many proofs of the grace of God, which it had received already.

Exo 15:25-26 When Moses cried to the Lord in consequence, He showed him some wood which, when thrown into the water, took away its bitterness. The Bedouins, who know the neighbourhood, are not acquainted with such a tree, or with any other means of making bitter water sweet; and this power was hardly inherent in the tree itself, though it is ascribed to it in Ecclus.

38:5, but was imparted to it through the word and power of God. We cannot assign any reason for the choice of this particular earthly means, as the Scripture says nothing about any “evident and intentional contrast to the change in the Nile by which the sweet and pleasant water was rendered unfit for use” ( Kurtz ). The word עץ “ wood ” (see only Num 19:6), alone, without anything in the context to explain it, does not point to a “living tree” in contrast to the “dead stick.

” And if any contrast had been intended to be shown between the punishment of the Egyptians and the training of the Israelites, this intention would certainly have been more visibly and surely accomplished by using the staff with which Moses not only brought the plagues upon Egypt, but afterwards brought water out of the rock. If by עץ we understand a tree, with which ויּשׁלך, however, hardly agrees, it would be much more natural to suppose that there was an allusion to the tree of life, especially if we compare Gen 2:9 and Gen 3:22 with Rev 22:2, “the leaves of the tree of life were for the healing of the nations,” though we cannot regard this reference as established.

All that is clear and undoubted is, that by employing these means, Jehovah made Himself known to the people of Israel as their Physician, and for this purpose appointed the wood for the healing of the bitter water, which threatened Israel with disease and death (2Ki 4:40). By this event Jehovah accomplished two things: ( a ) “ there He put (made) for it (the nation) an ordinance and a right, ” and ( b ) “ there He proved it .

” The ordinance and right which Jehovah made for Israel did not consist in the words of God quoted in Exo 15:26, for they merely give an explanation of the law and right, but in the divine act itself. The leading of Israel to bitter water, which their nature could not drink, and then the sweetening or curing of this water, were to be a חק for Israel, i. e. , an institution or law by which God would always guide and govern His people, and a משׁפּט or right, inasmuch as Israel could always reckon upon the help of God, and deliverance from every trouble.

But as Israel had not yet true confidence in the Lord, this was also a trial, serving to manifest its natural heart, and, through the relief of its distress on the part of God, to refine and strengthen its faith. The practical proof which was given of Jehovah’s presence was intended to impress this truth upon the Israelites, that Jehovah as their Physician would save them from all the diseases which He had sent upon Egypt, if they would hear His voice, do what was right in His eyes, and keep all His commandments.

Exo 15:25-26 When Moses cried to the Lord in consequence, He showed him some wood which, when thrown into the water, took away its bitterness. The Bedouins, who know the neighbourhood, are not acquainted with such a tree, or with any other means of making bitter water sweet; and this power was hardly inherent in the tree itself, though it is ascribed to it in Ecclus.

38:5, but was imparted to it through the word and power of God. We cannot assign any reason for the choice of this particular earthly means, as the Scripture says nothing about any “evident and intentional contrast to the change in the Nile by which the sweet and pleasant water was rendered unfit for use” ( Kurtz ). The word עץ “ wood ” (see only Num 19:6), alone, without anything in the context to explain it, does not point to a “living tree” in contrast to the “dead stick.

” And if any contrast had been intended to be shown between the punishment of the Egyptians and the training of the Israelites, this intention would certainly have been more visibly and surely accomplished by using the staff with which Moses not only brought the plagues upon Egypt, but afterwards brought water out of the rock. If by עץ we understand a tree, with which ויּשׁלך, however, hardly agrees, it would be much more natural to suppose that there was an allusion to the tree of life, especially if we compare Gen 2:9 and Gen 3:22 with Rev 22:2, “the leaves of the tree of life were for the healing of the nations,” though we cannot regard this reference as established.

All that is clear and undoubted is, that by employing these means, Jehovah made Himself known to the people of Israel as their Physician, and for this purpose appointed the wood for the healing of the bitter water, which threatened Israel with disease and death (2Ki 4:40). By this event Jehovah accomplished two things: ( a ) “ there He put (made) for it (the nation) an ordinance and a right, ” and ( b ) “ there He proved it .

” The ordinance and right which Jehovah made for Israel did not consist in the words of God quoted in Exo 15:26, for they merely give an explanation of the law and right, but in the divine act itself. The leading of Israel to bitter water, which their nature could not drink, and then the sweetening or curing of this water, were to be a חק for Israel, i. e. , an institution or law by which God would always guide and govern His people, and a משׁפּט or right, inasmuch as Israel could always reckon upon the help of God, and deliverance from every trouble.

But as Israel had not yet true confidence in the Lord, this was also a trial, serving to manifest its natural heart, and, through the relief of its distress on the part of God, to refine and strengthen its faith. The practical proof which was given of Jehovah’s presence was intended to impress this truth upon the Israelites, that Jehovah as their Physician would save them from all the diseases which He had sent upon Egypt, if they would hear His voice, do what was right in His eyes, and keep all His commandments.