Exodus 15

Moses’ Song of Triumph. The journey of the Israelites to Marah and Elim The ode of triumph (Exodus 15:1-18) is one of the finest products of Hebrew poetry, remarkable for poetic fire and spirit, picturesque description, vivid imagery, quick movement, effective parallelism, and bright, sonorous (‘Klangvoll,’ Bδntsch) diction. V. 1b states the theme: the praise of Jehovah for the glorious overthrow of Israel’s foe. The theme is developed in the verses following: first (vv. 2–5) the poet praises the mighty God, who had brought His people deliverance, and overwhelmed their enemies in the sea; then (vv. 6–10) he dwells on the details of the deliverance, how by the blast of His nostrils, the waters had parted to let the Israelites pass through, and then, at another blast, had closed upon the pursuing Egyptians, and snatched from them the prize, when it seemed already in their grasp; lastly (vv. 11–18), after once again (vv. 11–12) celebrating Jehovah as their deliverer, he describes how in His goodness He had led Israel through the wilderness, and planted it securely in its home in Canaan, while neighbouring nations looked on in silent amazement, powerless to arrest His people’s advance. The song is thus virtually the poetical development of two thoughts: (1) the destruction of the Egyptians in the sea, vv. 1b–12; (2) Jehovah’s guidance of Israel, till it was settled in Canaan, and a sanctuary established in its midst, vv. 12–18. As regards the metre and strophical arrangement of the poem, there is at present little unanimity among scholars (see particulars in Haupt, AJSL. 1904, p. 150 f.). Haupt himself, p. 155 f., with several omissions of words and some additions, and also one or two transpositions, arranges it very systematically into three strophes, each strophe consisting of three stanzas, each stanza of two couplets, each couplet (as v. 1b, v. 6, v. 7) of two lines, and each line, in the Heb., having 2 + 2 accented syllables or ‘beats.’ As the poem stands, the lines, it is true, do mostly fall naturally into couplets (vv. 1b, 3, 4, &c.); sometimes, however, they form triplets (vv. 8, 9, 15, 17), twice quatrains (vv. 2, 16), and one stands by itself (v. 18): they also (in the Heb.) consist usually (but not always) of four words (forming two clauses, each of two words), with 2 + 2 accented syllables, or ‘beats.’ We cannot be sure that greater uniformity than this was designed by the original poet. It is wisest, under the circumstances, to leave the poem as it stands; and, so far as he strophes are concerned, simply to divide it, after v. 1, as Di. and Bδ. do, in accordance with the natural breaks in the development of the thought, into three paragraphs, vv. 2–5, 6–10, 11–18. There are several examples of alliteration or assonance in the poem: the fuller forms of the pron. suffix to the verb (-βmτ, -ηmτ), for the usual -βm, -ηm, are another poetical ornament which the author loves (9 times; cf. also -enhϋ in v. 2, and ’κmβ́ ?thβh in v. 16): while the quick, short clauses,—generally of two words each,—which are not common in Heb. poetry, each suggesting some vivid image, give the poem a force and brightness of its own. Is the poem, however, Mosaic? That vv. 12–17 are later than Moses’ time is admitted by even such a conservative scholar as Strack: as he says, it clearly presupposes the conquest of Canaan, and it refers to this conquest, not in a tone of prediction, but as an accomplished fact (cf. on vv. 13–17). ‘In its present form,’ says Strack, ‘it is a festal hymn, perhaps,’ as Ewald suggested (see below), ‘composed for a passover at the sanctuary shortly after the conquest of Canaan, to keep alive the recollection of Israel’s great deliverance’; vv. 11–17 are, however, older than the time of David, and vv. 1–10 are Mosaic. Dillm., agreeing substantially with Ewald (Dichter des alten Bundes, i. 1, p. 175; cf. Hist. ii. 354), doubts whether vv. 11–17 can be separated from vv. 4–10, on the ground that v. 10 forms no proper close, and the whole poem seems by its structure to be designed for its present compass: hence he considers that the ode, as we have it, is the poetical development, made at the time and for the object just stated, of an older Mosaic nucleus, to which in any case v. 1b belonged, if not vv. 2, 3 as well. More recent scholars (as Wellh. Hist., p. 352, Bδ., Moore, EB. ii. 1450 f., Duhm, EB. iii. 3797, Haupt; cf.

Budde, DB. iv. 11b) go further; and while allowing v. 1b—or rather v. 21—to be ancient, and even Mosaic, argue that vv. 2–18 are written in the style of the Psalms, lack the personal and local colouring, such as appears so distinctly in the older historical poems, Judges 5, 2 Samuel 1:19 ff., Numbers 21, and have many affinities, both literary and religious, with the later Heb. literature: ‘the emphatic assertion of Jehovah’s eternal sovereignty in v. 18,’ for instance, ‘implies an advanced stage of the doctrine of the Divine Kingship, such as had found fresh expression during and after the exile, (Carpenter, The Hexateuch, i. 160 [ed. 2, p. 307 f.]). Those who argue thus suppose accordingly that the whole of vv. 2–18 is the poetical expansion of v. 1b, composed at a relatively late date, not earlier that c. 600 b.c. It is true, there are several words and forms in the poem, which otherwise occur first c. 600 b.c., and are most frequent in Psalms and other writings which are, certainly or probably, later than this. Thus the plur. ‘deeps’ (vv. 5, 8) occurs elsewhere 12 times, first in Deuteronomy 8:7 (7th cent.), then Isaiah 63:13, and in later writings (Pss., Proverbs 3, 8.); ‘depths’ (v. 5) recurs 11 times, first in Micah 7:19, then in Pss., Zechariah 10:11, Job, Jon., Neh. [a quotation from here]; ‘floods’ (v. 8) recurs 6 times, first in Jeremiah 18:14, Son 4:15 (of uncertain date), then in Isaiah 44, Pss., Proverbs 5; ‘heart’ (fig. for ‘midst’), v. 8, occurs besides, with sea(s), Psalms 46:2, Proverbs 23:34; Proverbs 30:19, Ezekiel 27:4; Ezekiel 27:25-27; Ezekiel 28:2; Ezekiel 28:8, Jonah 2:3 (μαα) (but cf. with oak 2 Samuel 18:14, and (μαα) with heaven Deuteronomy 4:11); δψιχ ‘draw’ (the sword), lit. empty out (v. 9), recurs only Leviticus 26:33 (7th cent.), Psalms 35:3; Psalms 35:5 times in Ezek the pron. zϋ (vv. 13, 16) recurs 13 times, first in Psalms 32:8, or Habakkuk 1:11, then only in II. Isa. and Pss.; the rare term. -enhϋ (v. 2) appears elsewhere only in Jeremiah 5:22, Deuteronomy 32:10 (7th cent.), Psalms 72:15; the verbal suff. -βmτ,-ηmτ (here 9 times) occurs elsewhere 14 times, once in prose (Exodus 23:31), otherwise only in the Pss. (2, 5, 21, 22, 45, 59, 73, 80, 83, 140). (The only ἅπαξεἰρημένα are δִ ?πְ ?εָ ?δ v. 2 (text very dub.), πֶ ?ςֱ ?ψַ ?ν v. 8, and (perhaps) φָ ?μַ ?μ v. 10.) With Habakkuk 3 before us, it cannot be denied that a fine ode might be written in the 6th cent b.c.: at the same time in poetic freshness and power, and absence of conventional phrases, this ode seems to resemble the earlier Psalms (such as 18, 24, 29, 46), rather than the later ones: where the same occasion is referred to, the parallels in the later Pss. seem to be reminiscences of this; and though it is curious that several of the words found here do not recur till the 6th cent. b.c. or later, it must be remembered that, if (as the present writer also thinks) there are very few Psalms earlier than the age of Jeremiah, the pre-exilic poetry with which this ode could be compared is small in amount, and words not otherwise represented in the extant poems might easily have been in use: the forms in -mo might also have been chosen by the poet as a rhetorical ornament. On the whole, while acknowledging in the poem a combination of features pointing to a relatively late date, the present writer, in view of the considerations just urged, especially the freshness of vv. 3–10, hesitates to regard them as conclusive; and thinks it more probable that vv. 2–18 are not later than the early years of the Davidic dynasty (cf. on v. 17d). V. 18, also, might easily be a subsequent addition. Reminiscences of the ode are not met with certainly before the 7th cent. b.c.; they cannot consequently be taken to prove more than its relative antiquity. The following are the principal ones:—Isaiah 12:2 b (ch. 12 is probably later than Isaiah), and Psalms 118:14 (v. 2a, b); Joshua 2:9 b (‘and that,’ &c.), Joshua 2:24 b [both additions of the Deut. editor] (vv. 15c, 16a); Psalms 74:2 (v. 16d ‘purchased’); Psalms 77:13 (‘was in holiness,’ v. 11b; ‘Who, &c.,’ v. 11a), Psalms 77:14 (vv. 11c, 2a), Psalms 77:15 a (v. 13a), Psalms 77:16 b, c ‘were in pangs …, trembled’ (v. 14 ‘trembled, Pangs’), Psalms 77:16 c ‘depths’ (= ‘deeps,’ vv. 5a, 8c Heb.), Psalms 77:20 (v. 13a ‘Thou leddest the people’); Psalms 78:13 b, Psalms 78:53 b, Psalms 78:54 RVm. (vv. 8b, 10a, 13 end, 16 end, 17a); Psalms 106:12 b (note 12a = ch. Exodus 14:31 b, shewing that the author of the Psalm read Exodus 15 in its present connexion); Psalms 118:28 (v. 2c, d); Nehemiah 9:11 b, (v. 5b; cf. v. 10 end [but in Neh. ςζιν, not ΰγιγιν]). To the latest times, the passage of the Red Sea was remembered with a glow of triumph and enthusiasm, as a signal example of the power of Israel’s God: see Deuteronomy 11:4, Joshua 24:6-7, Isaiah 51:10; Isaiah 63:11-13, Psalms 66:6 a, Psalms 74:13-14, Psalms 81:7 a, b, Psalms 89:10, Psalms 106:9-12, Psalms 114:3 a, Psalms 114:5 a, Psalms 136:13-15; also, for expressions or imagery suggested by it, Isaiah 10:26 b, Isaiah 11:11 RVm., Isaiah 11:15-16, Isaiah 43:16 f., Nahum 1:4 a. Cf. also Revelation 15:3. The Exodus, in the broader sense of the term, was also ever afterwards regarded as the birthday of the nation, and as the event which secured the nation’s independence: hence it is often referred to as the beginning of the national (Judges 19:30, 1 Samuel 8:8, 2 Samuel 7:6 al.) and religious (Hosea 12:9; Hosea 13:4) life of Israel; and the deliverance from ‘the house of bondage’ was appealed to both as the great event of which Israel should ever be mindful, and for which it owed gratitude to its God (see, besides many of the passages already quoted above, Exodus 12:27; Exodus 13:8 f., Exodus 13:14; Exodus 13:16, Exodus 20:2, Exodus 34:18, Amos 2:10; Amos 3:1, Hosea 11:1; Hosea 12:13, Micah 6:4, Deuteronomy 4:34; Deuteronomy 6:21-23; Deuteronomy 7:8; Deuteronomy 7:19; Deuteronomy 11:3 f., Exodus 15:15, Exodus 16:1; Exodus 16:3; Exodus 16:6, Exodus 26:8, Nehemiah 9:9-12); also as the basis of an appeal to God (Exodus 32:11 f., Deuteronomy 9:26-29, Jeremiah 32:21), and as the guarantee of deliverance in subsequent troubles (Micah 7:15, Isaiah 63:11-14).

Exodus 15:1

1a. Then sang, &c.] cf. Numbers 21:17. (In Judges 5:1 the Heb. is simply, And.) 1b. Exordium. The poet bids himself sing (cf. Judges 5:3); and briefly, but forcibly, announces his theme (cf. v. 21). hath triumphed gloriously] This fine paraphrase is based upon the triumphando magnifice egit of Seb. Mόnster, in his Latin version of the O.T. (1534–5). A more lit. rendering would be hath risen up (see, for the rare word, Job 8:11; Job 10:16, Ezekiel 47:5) majestically or proudly: the root idea of the word is to rise up loftily; but derivatives have generally the fig. senses of majesty or pride (see e.g. v. 7, Psalms 96:1). The horse, &c.] Thus briefly, but completely, is the ruin of the Pharaoh’s army described: its chariots and horses, the mainstay of its strength, are, by Divine might, cast irretrievably into the sea. and his rider] ψָ ?λַ ?αι means both to ride a horse, and to ride in a chariot (Jeremiah 51:21 ‘the horse and his rider, … and the chariot and its rider’; similarly Haggai 2:22): hence, as the Egyptians at this time has no cavalry (on Exodus 14:9), if the verse is contemporary with the Exodus, either ‘rider’ must be understood of the rider in the chariot, or (as the pron. rather distinctly connects the ‘rider’ with the horse: cf. Genesis 49:17, and Jer. l.c.) we may read for ψֹ ?λְ ?αֹ ?ε either ψֹ ?λֵ ?α (so LXX.), i.e. ‘The horse and the rider’ (viz. in the chariot), or (Haupt) ψֶ ?λֶ ?α, i.e. ‘The horse and the chariot’ (Exodus 14:9).

Exodus 15:2-5

2–5. Jehovah is the object of the poet’s praise, Jehovah, the potent and irresistible ‘man of war,’ who has overwhelmed His enemies in the sea.

Exodus 15:3

3. a man of war] one who understands how to fight, and to vanquish his foes. The same figure, of Jehovah, Isaiah 42:13 (‘a man of wars’), Psalms 24:8 (‘the mighty man [gibbôr] of battle [or of war]’); cf. also ch. Exodus 14:14. Yahweh is his name] an exultant ejaculation: ‘Yahweh’ is to the poet the great and powerful God, who helps, defends, and delivers His people. Cf. Amos 5:8; Amos 9:6; and ‘Yahweh of hosts is his name,’ Amos 4:13; Amos 5:27, Isaiah 47:4; Isaiah 48:2 al.

Exodus 15:4

4. and his host] Cf. Exodus 14:4; Exodus 14:9; Exodus 14:17; Exodus 14:28. And his chosen (Heb. the choice of his) knights] See on Exodus 14:7.

Exodus 15:5

5. The deeps] chiefly a poet. word: Psalms 77:16; Psalms 106:9, Isaiah 63:13 (all with reference to the passage of Red Sea); and elsewhere. did cover them] The tense used represents the action vividly as it was taking place, something in the manner of the Greek imperfect. Song of Solomon vv6, 7. It cannot be reproduced idiomatically in English. ‘Cover’ is probably meant by the Revisers to be a historical present: but even this is inadequate; and the word is very liable to be misunderstood as an actual present (‘cover them now’). the depths] Micah 7:19, Psalms 68:22; Psalms 107:24, Nehemiah 9:11 (an allusion to the present passage), al. Properly, perhaps, the gurgling-places (cf. on v. 10). Quite a different word from ‘deeps,’ vv. 5, 8.

Exodus 15:6-10

6–10. How Jehovah, by His power, had annihilated the foe: elated with the hope of plunder, and confident of victory, they pursued Israel into the path cut through the sea; He but blew with His wind, and the waters closed upon them.

Exodus 15:7

7. in the greatness of thy majesty] cognate with ‘risen up majestically’ in v. 1: cf. Isaiah 2:10; Isaiah 2:19; Isaiah 2:21; Isaiah 24:14, where the same word (gâ’ôn) is rendered majesty in both AV. and RV. The retention of excellency in RV. is unfortunate. It is true, in 1611, when the AV. was made, it still had the etymological force (Lat. excello, to rise up out of) of surpassingness, pre-eminence; but even that is an imperfect rendering of the Heb. here; and now the word suggests little more than a mild type of superiority, just as the cognate ‘excellent’ has been weakened into a term of mild commendation, superior, meritorious. See the note on both ‘excellency’ and ‘excellent’ in the writer’s Joel and Amos (in the Camb. Bible), p. 238 f., or (with a fuller synopsis of their occurrences, including those in the N.T.) in his Daniel, p. 33 f. thou didst break down them that rose up against thee] viz. like a wall or building (Judges 6:25 ‘throw down’; Ezekiel 26:4; Ezekiel 26:12; and frequently): the solid, compact masses of the foe are represented as broken to pieces, and thrown in ruins on the earth. The figure is more forcible than when we speak of an army being ‘overthrown.’ The word is quite different from the one rendered ‘overthrew’ in Exodus 14:27. Thou sentest forth thy wrath, it consumed (or devoured: lit. ate) them as stubble] God’s wrath is pictured as a fire, consuming the foe as quickly as if they were dry stubble (cf. Isaiah 5:24, Obadiah 1:18, Nahum 1:10).

Exodus 15:8

8. the blast of thy nostrils] Fig. for the wind (v. 10), as Psalms 18:15. were piled up] The hyperbole, as Exodus 14:22 (the ‘wall’). The Heb. word occurs only here. ‘Heap’ in Rth 3:7 is cognate. floods] or streams, lit. the flowing ones. A poet. word; cf. Psalms 78:16; Psalms 78:44, Son 4:15, Isaiah 44:3. an heap] Cf. Joshua 3:13; Joshua 3:16; Psalms 78:13. congealed] or, solidified (cf. Zephaniah 1:12 RVm.,—the same word). the heart of the sea] Cf. Psalms 46:2, Ezekiel 27:4.

Exodus 15:9

9. The enemy’s confidence of victory, dramatically expressed in a series of quick, abrupt sentences, describing the rapid succession of one stage after another of the expected triumphant pursuit. divide the spoil] A result of victory always looked forward to with satisfaction; cf. Judges 5:30, Isaiah 9:3; Isaiah 33:23, Psalms 68:12. My soul shall be filled with them] i.e. sated, or glutted with them. The ‘soul,’ in the psychology of the Hebrews, is the seat of desire, and especially of appetite or greed; see Deuteronomy 12:15; Deuteronomy 14:26; Deuteronomy 23:24 (‘thou mayest eat grapes thy fill according to thy soul), Isaiah 29:8; Isaiah 32:6, Psalms 17:9 (‘my greedy enemies,’ lit. ‘my enemies in soul’), Psalms 27:12 (‘give me not over unto the soul of my enemies, so Psalms 41:2), Psalms 78:18 (‘by asking food for their soul’), Proverbs 23:2 (‘a man given to appetite,’ lit. ‘the possessor of a soul’), Ecclesiastes 6:7, Isaiah 56:11 (‘greedy dogs,’ lit. ‘dogs strong of soul’). See further the Glossary in the writer’s Parallel Psalter, p. 459 f. shall dispossess them] Often used of the nations of Canaan (see on Exodus 34:24). Fig. here for root out; cf. Numbers 14:12. ‘Destroy’ is a paraphrase, which obliterates the distinctive figure of the original.

Exodus 15:10

10. God did but blow with His wind, and all their hopes were in a moment shattered; they sank and perished in the returning waters. sank] The word occurs nowhere else in this sense: to judge from its derivatives, the root will have meant to whir, whiz, clang, &c.: so perhaps the idea is whizzed down, or (cf. Southey’s poem, The Inchcape Rock, l. 37, of a bell sinking) sank with a gurgling sound. The usual Heb. word for ‘sink’ is the one in v. 4b. in the mighty waters] The adj. cognate with the ptcp. rendered glorious in vv. 6, 11. Nehemiah 9:11 uses the more ordinary word ‘azzim (‘strong’).

Exodus 15:11-17

11–17. Jehovah, the Incomparable One, thus saved Israel from its foes (vv. 11–12); and afterwards, in His goodness, led His people whom He had redeemed to their promised home, while the nations of Canaan and surrounding regions looked on, awestruck and powerless to arrest their advance.

Exodus 15:12

12. The poet, before proceeding to the main theme of the paragraph (v. 13 ff.), reverts for a moment to the thought of Jehovah’s destruction of the foe. The earth swallowed them] In the Heb., the imperfect, attached ἀσυνδέτως, expresses vividly how the result followed at once the stretching out of Jehovah’s hand. Exactly so v. 14 ‘the peoples heard, they trembled’; Psalms 77:16 ‘the waters saw thee, they were in pangs.’ The ‘earth’ must here be understood as inclusive of the sea. ‘Swallowed,’ i.e. engulphed: cf. Numbers 16:32, Psalms 106:17 (of Dathan and Abiram).

Exodus 15:13-17

13–17. Israel’s providential guidance through the wilderness to its home in Canaan. As translated in Revelation , vv13-16 describe, in anticipation, as if completed, the journey to, and settlement in, Canaan; but it is far from natural to understand the past tenses (in the Heb.) in vv. 13–15, except as referring to events actually past; and there is little doubt that the verses were really written long after Israel was settled in Canaan, as a poetical description of their journey through the wilderness, and establishment in Canaan (cf. Deuteronomy 32:10-14). The verbs should therefore all be rendered as aorists.

Exodus 15:14-16

14–16. The poet pictures the neighbouring nations as seized with alarm, when they hear that Israel is advancing on its way to Canaan. The description is idealized: Edom, for instance, according to Numbers 20:18-21, was in no fear of Israel whatever.

Exodus 15:15

15.Then were the chiefs of Edom dismayed; The mighty men of Moab, trembling took hold upon them; All the inhabitants of Canaan melted away (in fear). Then] when they heard the tidings of the great disaster to the Egyptians. The terror thus inspired into them continued till Israel had passed by them and entered Canaan (v. 16). The Israelites did, 40 years afterwards, pass round Edom and Moab on the S. and E. of the Dead Sea: see Numbers 20:21; Numbers 21:4; Numbers 21:13; Deuteronomy 2:1-9; Deuteronomy 2:18. chiefs] Properly, clan-chiefs, or heads of clans (from ’eleph, a family or clan, Judges 6:15, 1 Samuel 10:19, Micah 5:2); a word used specially of the clan-chiefs of Edom (see Genesis 36:15-19; Genesis 36:21; Genesis 36:29-30; Genesis 36:40-43 [= 1 Chronicles 1:51-54]), and rare besides (Zechariah 9:7; Zechariah 12:5-6, only). In EVV., here and in Genesis 36, ‘duke’ represents the Lat. dux (which in its turn is based upon the ἡγεμών of the LXX.), and means simply leader. dismayed] as Psalms 48:5, for the same Heb. ‘Amazed’ (AS. amasian, to perplex; connected with maze) meant formerly bewildered (cf. ‘to be in a maze’) or confounded by any strong emotion, especially by fear (cf. Judges 20:41, for the same word as here; Job 32:15 for ηϊε; and ‘amazement’ for πτόησις in 1 Peter 3:6, RV. ‘terror’: also ‘amazing,’ i.e. bewildering, ‘thunder’ in Shakespeare, Richard II. i. 3. 81); but now it suggests a wrong meaning (‘astonished’). mighty men] The same rare word recurs 2 Kings 24:15, Ezekiel 17:13; Ezekiel 31:11; Ezekiel 31:14; Ezekiel 32:21 (‘strong’). It seems to be identical with the Heb. word for ‘ram’: if this is really the case, it must have come to be used figuratively for leader; cf. the similar use of ‘he-goats’ in Isaiah 14:9 (see RVm.). trembling (ψςγ) took hold upon them] Cf. Psalms 48:6 (ψςγδ,—both rare words). melted away] fig. for, were incapacitated and helpless through terror and despair. Cf. Joshua 2:9 b, 24b, (reminiscences of the present passage), Isaiah 14:31, Nahum 2:6 (EVV. ‘is dissolved,’ to be understood in its old fig. sense of relaxed, enfeebled: the Heb. word is the same as here).

Exodus 15:16

16.Terror and dread fell upon them; By the greatness of thine arm, they were as still as a stone: Till thy people passed through, O Yahweh, Till thy people passed through, which thou hadst purchased. Terror, &c.] Cf. Joshua 2:9 ‘and that your terror is fallen upon us.’ as still as a stone] i.e. at once motionless (Joshua 10:13 Heb.) and silent (Psalms 31:17) through fear. For the comparison, cf. the ‘dumb stone’ of Habakkuk 2:19. passed through] viz. the nations through whom they passed on their progress to Canaan (Di. Bä., &c.): cf. for the expression Deuteronomy 29:16 ‘and how we passed through the midst of the nations through which ye passed.’ The poet idealizes the past; and pictures the neighbouring peoples terror-struck, unable to move a hand to resist Israel, as it marched on to take possession of its inheritance in Canaan. The words do not refer, as the rend. of EVV. would imply that they do, to the passage of the Jordan. purchased] The word does mean (marg.) to get (Genesis 4:1, Proverbs 16:16 al.) or acquire; but it is commonly used in the sense of to get by purchase, or buy (Genesis 33:19, &c.). And this no doubt is its meaning here; the idea being that Jehovah has ‘redeemed’ Israel (v. 13, Exodus 6:6), like a slave, from servitude, and purchased it as His own possession (cf. Nehemiah 5:8 RVm.). The word is used similarly of Israel in Isaiah 11:11 (see RVm.), Psalms 74:2 (cf. Psalms 78:54 b).

Exodus 15:17

17.Thou didst bring them in, and plant them in the mountain of thine inheritance, The place which thou hadst made for thee to dwell in, O Yahweh, The sanctuary, O Lord, which thy hands have established. The final goal of Israel’s triumphant progress through the nations (vv. 14–16): viz. its settlement in Canaan, with Jehovah’s sanctuary established in its midst. plant them] fix them in firmly: the figure, as 2 Samuel 7:10, Amos 9:15, Psalms 44:2, and elsewhere. the mountain of thine inheritance] i.e. Canaan, called a ‘mountain’ on account of the mountainous character of many of its most important parts (Judah, Benjamin, and Ephraim, for instance). Cf. Deuteronomy 3:25, Isaiah 11:9, Psalms 78:54 b (with allusion to this passage). of thine inheritance] in so far as it was His possession: cf. Jer_Exodus 2:7, Psalms 79:1; and (of the people) 1 Samuel 10:1; 1 Samuel 26:19, 2 Samuel 14:16; 2 Samuel 20:19; 2 Samuel 21:3. a place … for thee to dwell in] These words, exactly as 1 Kings 8:13 (‘I have surely built thee an house of habitation, a place for thee to dwell in for ever’), in the poetical fragment (vv. 12, 13), excerpted, it is almost certain (see Skinner’s note on the passage in the Century Bible, or Barnes’ in the Cambridge Bible), from the ancient ‘Book of Jashar’ (hence also the expression, ‘place of thy (or his) dwelling,’ in 1 Kings 8:39; 1 Kings 8:43; 1 Kings 8:49, Psalms 33:14). Di. thinks that the reference is to the sanctuary of Shiloh (which must have been a substantial building, 1 Samuel 1:3; 1 Samuel 1:9; 1 Samuel 3:3; 1 Samuel 3:15): others think that the terms used point rather to the Temple on Zion (with ‘established,’ in the next line, cf. Psalms 48:8; Psalms 87:5). Of course, the entire people was not ‘planted’ at either of these places: but the poet, as he goes on, narrows his outlook, and fixes his thoughts on Jehovah’s earthly dwelling, the religious centre of the nation.

Exodus 15:18

18. With this short concluding verse, ‘glancing at Jehovah’s lasting kingship (Deuteronomy 33:5) over His people, settled round His sanctuary, the hymn is brought to a fine and effective close’ (Di.). The thought of Jehovah as King occurs already in Deuteronomy 33:5, and in the seemingly early Psalms 24:7-10; Psalms 29:10; but the stress laid on His active exertion of sovereignty occurs first in Micah 4:7, but is chiefly later, Isaiah 52:7 (hence Psalms 93:1; Psalms 96:10; Psalms 97:1; Psalms 98:1), Isaiah 24:23 (post-exilic), Psalms 146:10 (with ‘for ever,’ as also Micah 4:7).

Exodus 15:19

19. Probably an addition by the compiler who united together JE and P, emphasizing once again, in words adapted from Exodus 14:23; Exodus 14:28-29 (P), the great deliverance which the poem celebrated. brought again] brought back. Cf. on Exodus 14:26. and the children of Israel, &c.] verbatim as Exodus 14:29 a. dry land] better, dry ground, to agree with Exodus 14:22; Exodus 14:29 a.

Exodus 15:20-21

20, 21. How the opening verse of the Song was sung by Miriam.

Exodus 15:21

21. answered] The word means (note the ì), answered antiphonally in song, even if,—as some think, connecting it with the Arab. ghanâ (Lex. 777a),—it does not mean simply sang (comp. Numbers 21:17 b; and esp. 1 Samuel 18:7; 1 Samuel 21:11; 1 Samuel 24:5 [where the same word is rendered, ‘sing one to another’]). them] The pron. is masc., so the reference might seem to be to the men (v. 1a), after they had sung v. 1b. But this antecedent is rather remote: and as in the 2nd and 3rd plur. the masc. form is often used with reference to women (G.-K. § 135o), it is probably better (with Bä.) to suppose the women in v. 20b to be referred to; cf. 1 Samuel 18:7.

Exodus 15:22-27

22–27. The journey from the Red Sea to Elim.

Exodus 15:23

23. Marah] Burckhardt, Travels [1810–11] in Syria, &c., 1822, p. 472, suggested that this might be the well of Howarah (or [Palmer] Hawwαrah), about 47 miles SE. of ‘Ayϋn Mϋsβ, and 7 miles from the coast, on the usual route to Mt. Sinai, with water so bitter as to be undrinkable,—though at times (Palmer, Des. Exodus 40) it is palatable. It is ‘a solitary spring of bitter water with a stunted palm-tree growing near it, and affording a delicious shade.’ The identification has been accepted by many since Burckhardt: but it is far from certain (it need hardly be said that there is no etym. connexion between Hawwαrah [said by Palmer to mean a small pool of undrinkable water] and Marah), In itself the site would be suitable, supposing that the Israelites crossed the sea at or near Suez: but it agrees badly with Numbers 33:8 (P), if Marah is here correctly placed in the ‘wilderness of Etham’ (see on Exodus 13:20), and it would be much too far, if the Israelites made their crossing at or near the Bitter Lakes: by those who adopt the latter view, ‘Ain Nβba (also called el-Ghŭ ?rkŭ ?deh), a fountain with a considerable supply of brackish water (Rob. i. 61 f.), about 10 miles SE. of Suez, and 50 miles from Lake Timsβḥ ?, has been suggested for Marah, and ‘Ayϋn Mϋsβ (though this is only 6 miles SW. of ‘Ain Nβba) for Elim (v. 27). Under the circumstances, as Di. says, it is impossible to speak with an certainty respecting the site of Marah.

Exodus 15:24

24. murmured] as Exodus 16:2; Exodus 16:7-8, Exodus 17:3, Numbers 14:2; Numbers 14:27; Numbers 14:29; Numbers 14:36; Numbers 16:11; Numbers 16:41; Numbers 17:5, Joshua 9:18†. Cf. ‘murmurings,’ Exodus 16:7-9; Exodus 16:12, Numbers 14:27; Numbers 17:5; Numbers 17:10†.

Exodus 15:25

25. cried unto Jehovah] Cf. Exodus 14:15, Exodus 17:4. a tree] ‘That there might be a bush or tree, whose leaves, fruit, bark or wood were able to sweeten bitter water is not impossible (see on such means adopted by the Tamils and Peruvians, Rosenm. Alt. u. neues Morgenland, ii. 28 f.); from the Bedawin of the present time travellers have not been able to hear of such a tree (Rob. i. 67 f., Ebers, Gosen, 116 f.): according to de Lesseps (as quoted by Ebers, pp. 117, 531), however, a kind of barberry growing in the wilderness is so used’ (Di.). Comp. Sir 38:5. Josephus’ account of the incident (Ant. iii. 1, 2) is curious: see on this and other traditions, or interpretations, E. A. Abbott, Indices to Diatessarica (1907), pp. xi–lxiii. There set he them, &c.] Cf. Joshua 24:25 (the same words). ‘Statute and ordinance,’ as often (in the plur.) in Dt. (Deuteronomy 4:1; Deuteronomy 4:5; Deuteronomy 4:8; Deuteronomy 4:14, &c. [in these passages rendered ‘judgement’; see on Exodus 21:1]). What ‘statute and ordinance’ is meant, is not stated: apparently some duty, by the observance or non-observance of which, Israel’s loyalty could be ‘proved’ (cf. on Exodus 17:2). The notice seems imperfectly connected with what precedes; and the second clause reads as if it were originally intended as an explanation of the name Massah (‘Proving’), differing from the one given in Exodus 17:7.

Exodus 15:26

26. Encouragement to Israel, to obey the commandments laid upon them. The verse approximates in style and tone to Deuteronomy, and is probably one of the parenetic additions of the compiler of JE (see on Exodus 13:3-16); notice Hearken to the voice, as Deuteronomy 15:5; Deuteronomy 28:1 al. (but with á, not ì, as here); Jehovah thy Goa, as Deuteronomy 1:21; Deuteronomy 1:31, and constantly; that which is right &c., as Deuteronomy 6:18, Deuteronomy 12:25; Deuteronomy 12:28 al.; give ear, as Deuteronomy 1:45 (elsewhere nearly always poet.); commandments … and statutes, as Deuteronomy 4:40, Deuteronomy 6:17, Deuteronomy 10:13, &c.; keep, as Deuteronomy 4:40, Deuteronomy 26:17. I will put, &c.] Deuteronomy 7:15 is based upon this passage (in spite of the Heb. word for ‘diseases’ being different). diseases] alluding to the plagues. that healeth thee] Cf. Psalms 103:3; also ch. Exodus 23:25. The thought seems to be suggested by the incident of v. 25a: unwholesome or bitter water that has been made sweet is sometimes spoken of as ‘healed’ (2 Kings 2:21-22, Ezekiel 47:8).

Exodus 15:27

27. Elim] i.e. Terebinths, or perhaps Sacred trees in general (the word is quite possibly derived from ’ηl, ‘god’), supposed by the common people to be inhabited by a deity, and venerated accordingly. When a tree or grove of trees is specially mentioned in the OT., a sacred tree, or grove, is often meant (cf. Isaiah 1:29): e.g. Genesis 12:6 (see the writer’s note ad loc.), Exodus 35:4; Exodus 35:8, Judges 9:6; Judges 9:37 : see further Nature-Worship, §§ 2, 3, in EB. To the present day Palestine abounds in trees, esp. oaks, supposed to be ‘inhabited,’ or haunted by spirits (jinn); and the superstitious peasants hang rags upon them as tokens of homage (L. and B. ii. 104, 171 f., 222, 474). Elim has been usually, since Burckhardt (p. 473 f.), identified with some spot in the Wady Gharandel1[155], a valley running down from the mountains about 7 miles SE. of Hawwαrah, and forming a grateful contrast to the 54 miles of arid wilderness, which the traveller has passed through since leaving ‘Ayϋn Mϋsβ. Two miles below the point at which the route by Hawwαrah enters the valley, there are springs which form the usual watering-place for caravans passing along this route: lower down, as the valley comes within 2 or 3 miles of the coast, ‘water rises in considerable volume to the surface, and nurtures a charming oasis,’ in which waterfowl and other birds are abundant, and there are ‘thickets of palms and tamarisks, beds of reeds and bulrushes, with a gurgling brook and pools’ (Ordn. Survey, p. 75): the thorny shrub called Gharkhad, with a juicy and refreshing berry, of which the Arabs are very fond, is also frequent in it (Burckh. l.c.; cf. Rob. i. 68 f.). The identification must not however be regarded as certain: there is no similarity of name to support it; and as Di. remarks, if the passage of the Israelites took place either through, or N. of, the Bitter Lakes, Elim would be more suitably located at ‘Ayϋn Mϋsβ.[155] The identification seems really to have been made as early as the 6th cent.: for the Sarandula visited by Antoninus (Anton. Itinerarium, ed. Gildemeister, 1889, § 41), at about 570 a.d., can hardly be any other place.