Exodus 15:1-19

The Song of Triumph

15:1 ¹ Then Moses and the Israelites sang ²  this song to the Lord. They said, ³ 

“I will sing ⁴  to the Lord, for he has triumphed gloriously, ⁵ 

the horse and its rider ⁶  he has thrown into the sea.

15:2 The Lord ⁷  is my strength and my song, ⁸ 

and he has become my salvation.

This is my God, and I will praise him, ⁹ 

my father’s God, and I will exalt him.

15:3 The Lord is a warrior, ¹⁰ 

the Lord is his name. ¹¹ 

15:4 The chariots of Pharaoh ¹²  and his army he has thrown into the sea,

and his chosen ¹³  officers were drowned ¹⁴  in the Red Sea.

15:5 The depths have covered them, ¹⁵ 

they went down to the bottom ¹⁶  like a stone.

15:6 Your right hand, O Lord, was majestic ¹⁷  in power,

your right hand, O Lord, shattered the enemy.

15:7 In the abundance of your majesty ¹⁸  you have overthrown ¹⁹ 

those who rise up against you. ²⁰ 

You sent forth ²¹  your wrath; ²² 

it consumed them ²³  like stubble.

15:8 By the blast of your nostrils ²⁴  the waters were piled up,

the flowing water stood upright like a heap, ²⁵ 

and the deep waters were solidified in the heart of the sea.

15:9 The enemy said, ‘I will chase, ²⁶  I will overtake,

I will divide the spoil;

my desire ²⁷  will be satisfied on them.

I will draw ²⁸  my sword, my hand will destroy them.’ ²⁹ 

15:10 But ³⁰  you blew with your breath, and ³¹  the sea covered them.

They sank ³²  like lead in the mighty waters.

15:11 Who is like you, ³³  O Lord, among the gods? ³⁴ 

Who is like you? – majestic in holiness, fearful in praises, ³⁵  working wonders?

15:12 You stretched out your right hand,

the earth swallowed them. ³⁶ 

15:13 By your loyal love you will lead ³⁷  the people whom ³⁸  you have redeemed;

you will guide ³⁹  them by your strength to your holy dwelling place.

15:14 The nations will hear ⁴⁰  and tremble;

anguish ⁴¹  will seize ⁴²  the inhabitants of Philistia.

15:15 Then the chiefs of Edom will be terrified, ⁴³ 

trembling will seize ⁴⁴  the leaders of Moab,

and the inhabitants of Canaan will shake.

15:16 Fear and dread ⁴⁵  will fall ⁴⁶  on them;

by the greatness ⁴⁷  of your arm they will be as still as stone ⁴⁸ 

until ⁴⁹  your people pass by, O Lord,

until the people whom you have bought ⁵⁰  pass by.

15:17 You will bring them in ⁵¹  and plant them in the mountain ⁵²  of your inheritance,

in the place you made ⁵³  for your residence, O Lord,

the sanctuary, O Lord, that your hands have established.

15:18 The Lord will reign forever and ever!

15:19 For the horses of Pharaoh came with his chariots and his footmen into the sea,

and the Lord brought back the waters of the sea on them,

but the Israelites walked on dry land in the middle of the sea.”

Exodus 15:2

15:2 The Lord ⁵⁴  is my strength and my song, ⁵⁵ 

and he has become my salvation.

This is my God, and I will praise him, ⁵⁶ 

my father’s God, and I will exalt him.

Exodus 22:1

Laws about Property

22:1 ⁵⁷ (21:37) ⁵⁸  “If a man steals an ox or a sheep and kills it or sells it, he must pay back ⁵⁹  five head of cattle for the ox, and four sheep for the one sheep. ⁶⁰ 

Psalms 103:1-2

Psalm 103 ⁶¹ 

By David.

103:1 Praise the Lord, O my soul!

With all that is within me, praise ⁶²  his holy name!

103:2 Praise the Lord, O my soul!

Do not forget all his kind deeds! ⁶³ 

Psalms 107:21-22

107:21 Let them give thanks to the Lord for his loyal love,

and for the amazing things he has done for people! ⁶⁴ 

107:22 Let them present thank offerings,

and loudly proclaim what he has done! ⁶⁵ 

Luke 1:68

1:68 “Blessed ⁶⁶  be the Lord God of Israel,

because he has come to help ⁶⁷  and has redeemed ⁶⁸  his people.

Revelation 19:1-6

19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,

“Hallelujah! Salvation and glory and power belong to our God,

19:2 because his judgments are true and just. ⁶⁹ 

For he has judged ⁷⁰  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ⁷¹  poured out by her own hands!” ⁷² 

19:3 Then ⁷³  a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. ⁷⁴  19:4 The twenty-four elders and the four living creatures threw themselves to the ground ⁷⁵  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

19:5 Then ⁷⁶  a voice came from the throne, saying:

“Praise our God

all you his servants,

and all you who fear Him,

both the small and the great!”

The Wedding Celebration of the Lamb

19:6 Then ⁷⁷  I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: ⁷⁸ 

“Hallelujah!

For the Lord our God, ⁷⁹  the All-Powerful, ⁸⁰  reigns!

[15:1]  ¹ sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.

[15:1]  ² tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).

[15:1]  ³ tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.

[15:1]  ⁴ tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).

[15:1]  ⁵ tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki ga’oh ga’ah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”

[15:1]  ⁶ sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”

[15:2]  ⁷ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ⁸ tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

[15:2]  ⁹ tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.

[15:3]  ¹⁰ tn Heb “man of war” (so KJV, ASV). “Warrior” is now the preferred translation since “man of war” is more commonly known today as a warship. The expression indicates that Yahweh is one who understands how to fight and defeat the enemy. The word “war” modifies “man” to reveal that Yahweh is a warrior. Other passages use similar descriptions: Isa 42:13 has “man of wars”; Ps 24:8 has “mighty man of battle.” See F. Cross, “The Divine Warrior in Israel’s Early Cult,” Biblical Motifs, 11-30.

[15:3]  ¹¹ tn Heb “Yahweh is his name.” As throughout, the name “Yahweh” is rendered as “the Lord” in the translation, as is typically done in English translations.

[15:4]  ¹² tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b).

[15:4]  ¹³ tn The word is a substantive, “choice, selection”; it is here used in the construct state to convey an attribute before a partitive genitive – “the choice of his officers” means his “choice officers” (see GKC 417 §128.r).

[15:4]  ¹⁴ tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.

[15:5]  ¹⁵ tn The verb form is יְכַסְיֻמוּ (yÿkhasyumu) is the Piel preterite. Normally a vav (ו) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise, because the word also uses the yod (י) of the root (GKC 214 §75.dd), and the archaic suffix form (GKC 258 §91.l). These all indicate the antiquity of the poem.

[15:5]  ¹⁶ tn The parasynonyms here are תְּהֹמֹת (tÿhomot, “deep, ocean depths, deep waters”) and מְצוֹלֹת (mÿtsolot, “the depths”); S. R. Driver says properly the “gurgling places” (Exodus, 134).

[15:6]  ¹⁷ tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.

[15:7]  ¹⁸ sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.

[15:7]  ¹⁹ tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.

[15:7]  ²⁰ tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).

[15:7]  ²¹ sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.

[15:7]  ²² sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.

[15:7]  ²³ tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).

[15:8]  ²⁴ sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.

[15:8]  ²⁵ tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).

[15:9]  ²⁶ sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).

[15:9]  ²⁷ tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.

[15:9]  ²⁸ tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.

[15:9]  ²⁹ tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

[15:10]  ³⁰ tn “But” has been supplied here.

[15:10]  ³¹ tn Here “and” has been supplied.

[15:10]  ³² tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.

[15:11]  ³³ tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.

[15:11]  ³⁴ sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.

[15:11]  ³⁵ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

[15:12]  ³⁶ tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the “earth,” must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however.

[15:13]  ³⁷ tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.

[15:13]  ³⁸ tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

[15:13]  ³⁹ tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

[15:14]  ⁴⁰ tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.

[15:14]  ⁴¹ tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.

[15:14]  ⁴² tn The verb is again a prophetic perfect.

[15:15]  ⁴³ tn This is a prophetic perfect.

[15:15]  ⁴⁴ tn This verb is imperfect tense.

[15:16]  ⁴⁵ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ⁴⁶ tn The form is an imperfect.

[15:16]  ⁴⁷ tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

[15:16]  ⁴⁸ sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

[15:16]  ⁴⁹ tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

[15:16]  ⁵⁰ tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).

[15:17]  ⁵¹ tn The verb is imperfect.

[15:17]  ⁵² sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.

[15:17]  ⁵³ tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.

[15:2]  ⁵⁴ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ⁵⁵ tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

[15:2]  ⁵⁶ tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.

[22:1]  ⁵⁷ sn The next section of laws concerns property rights. These laws protected property from thieves and oppressors, but also set limits to retribution. The message could be: God’s laws demand that the guilty make restitution for their crimes against property and that the innocent be exonerated.

[22:1]  ⁵⁸ sn Beginning with 22:1, the verse numbers through 22:31 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 22:1 ET = 21:37 HT, 22:2 ET = 22:1 HT, etc., through 22:31 ET = 22:30 HT. Thus in the English Bible ch. 22 has 31 verses, while in the Hebrew Bible it has 30 verses, with the one extra verse attached to ch. 21 in the Hebrew Bible.

[22:1]  ⁵⁹ tn The imperfect tense here has the nuance of obligatory imperfect – he must pay back.

[22:1]  ⁶⁰ tn בָּקַר (baqar) and צֹאן (tso’n) are the categories to which the ox and the sheep belonged, so that the criminal had some latitude in paying back animals.

[103:1]  ⁶¹ sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.

[103:1]  ⁶² tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).

[103:2]  ⁶³ tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).

[107:21]  ⁶⁴ tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.

[107:22]  ⁶⁵ tn Heb “and let them proclaim his works with a ringing cry.”

[1:68]  ⁶⁶ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ⁶⁷ sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ⁶⁸ tn Or “has delivered”; Grk “has accomplished redemption.”

[19:2]  ⁶⁹ tn Compare the similar phrase in Rev 16:7.

[19:2]  ⁷⁰ tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ⁷¹ tn See the note on the word “servants” in 1:1.

[19:2]  ⁷² tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:3]  ⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  ⁷⁴ tn Or “her smoke ascends forever and ever.”

[19:4]  ⁷⁵ tn Grk “creatures fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:5]  ⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ⁷⁸ tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”

[19:6]  ⁷⁹ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  ⁸⁰ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”