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Selected Verse: Exodus 15:1 - Strong Concordance

Verse	Translation	Text
Ex 15:1	Strong Concordance	Then sang [07891] Moses [04872] and the children [01121] of Israel [03478] this song [07892] unto the LORD [03068], and spake [0559], saying [0559], I will sing [07891] unto the LORD [03068], for he hath triumphed [01342] gloriously [01342]: the horse [05483] and his rider [07392] hath he thrown [07411] into the sea [03220].
	King James	Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
SONG OF MOSES. (Exo. 15:1-27) Then sang Moses and the children of Israel--The scene of this thanksgiving song is supposed to have been at the landing place on the eastern shore of the Red Sea, at Ayoun Musa, "the fountains of Moses." They are situated somewhat farther northward along the shore than the opposite point from which the Israelites set out. But the line of the people would be extended during the passage, and one extremity of it would reach as far north as these fountains, which would supply them with water on landing. The time when it was sung is supposed to have been the morning after the passage. This song is, by some hundred years, the oldest poem in the world. There is a sublimity and beauty in the language that is unexampled. But its unrivalled superiority arises not solely from the splendor of the diction. Its poetical excellencies have often drawn forth the admiration of the best judges, while the character of the event commemorated, and its being prompted by divine inspiration, contribute to give it an interest and sublimity peculiar to itself. I will sing unto the Lord, for he hath triumphed gloriously--Considering the state of servitude in which they had been born and bred, and the rude features of character which their subsequent history often displays, it cannot be supposed that the children of Israel generally were qualified to commit to memory or to appreciate the beauties of this inimitable song. But they might perfectly understand its pervading strain of sentiment; and, with the view of suitably improving the occasion, it was thought necessary that all, old and young, should join their united voices in the rehearsal of its words. As every individual had cause, so every individual gave utterance to his feelings of gratitude.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

SONG OF MOSES. (Exo. 15:1-27)

Then sang Moses and the children of Israel--The scene of this thanksgiving song is supposed to have been at the landing place on the eastern shore of the Red Sea, at Ayoun Musa, "the fountains of Moses." They are situated somewhat farther northward along the shore than the opposite point from which the Israelites set out. But the line of the people would be extended during the passage, and one extremity of it would reach as far north as these fountains, which would supply them with water on landing. The time when it was sung is supposed to have been the morning after the passage. This song is, by some hundred years, the oldest poem in the world. There is a sublimity and beauty in the language that is unexampled. But its unrivalled superiority arises not solely from the splendor of the diction. Its poetical excellencies have often drawn forth the admiration of the best judges, while the character of the event commemorated, and its being prompted by divine inspiration, contribute to give it an interest and sublimity peculiar to itself.

I will sing unto the Lord, for he hath triumphed gloriously--Considering the state of servitude in which they had been born and bred, and the rude features of character which their subsequent history often displays, it cannot be supposed that the children of Israel generally were qualified to commit to memory or to appreciate the beauties of this inimitable song. But they might perfectly understand its pervading strain of sentiment; and, with the view of suitably improving the occasion, it was thought necessary that all, old and young, should join their united voices in the rehearsal of its words. As every individual had cause, so every individual gave utterance to his feelings of gratitude.

Notes on the Bible, by Albert Barnes, [1834]
With the deliverance of Israel is associated the development of the national poetry, which finds its first and perfect expression in this magnificent hymn. It was sung by Moses and the people, an expression which evidently points to him as the author. That it was written at the time is an assertion expressly made in the text, and it is supported by the strongest internal evidence. In every age this song gave the tone to the poetry of Israel; especially at great critical epochs of deliverance: and in the book of Revelation Exo 15:3 it is associated with the final triumph of the Church. The division of the song into three parts is distinctly marked: Exo 15:1-5; Exo 15:6-10; Exo 15:11-18 : each begins with an ascription of praise to God; each increases in length and varied imagery unto the triumphant close. Exo 15:1 He hath triumphed gloriously - Literally, He is gloriously glorious. The horse and his rider - The word "rider" may include horseman, but applies properly to the charioteer. Exo 15:2 The Lord is my strength and song - My strength and song is Jah. See Psa 68:4. The name was chosen here by Moses to draw attention to the promise ratified by the name "I am." I will prepare Him an habitation - I will glorify Him. Our Authorized Version is open to serious objection, as suggesting a thought (namely, of erecting a temple) which could hardly have been in the mind of Moses at that time, and unsuited to the occasion. Exo 15:3 A man of war - Compare Psa 24:8. The name has on this occasion a special fitness: man had no part in the victory; the battle was the Lord's. The Lord is his name - "Jah is His name." See Exo 15:2. Exo 15:4 Hath He cast - "Hurled," as from a sling. See Exo 14:27. His chosen captains - See Exo 14:7 note. Exo 15:5 As a stone - The warriors in chariots are always represented on the monuments with heavy coats of mail; the corslets of "chosen captains" consisted of plates of highly tempered bronze, with sleeves reaching nearly to the elbow, covering the whole body and the thighs nearly to the knee. The wearers must have sunk at once like a stone, or as we read in Exo 5:10, like lumps of lead. Exo 15:7 Thy wrath - Literally, Thy burning, i. e. the fire of Thy wrath, a word chosen expressly with reference to the effect. Exo 15:8 The blast of God's nostrils corresponds to the natural agency, the east wind Exo 14:21, which drove the waters back: on the north the waters rose high, overhanging the sands, but kept back by the strongwind: on the south they laid in massive rollers, kept down by the same agency in the deep bed of the Red Sea. Exo 15:9 The enemy said - The abrupt, gasping utterances; the haste, cupidity and ferocity of the Egyptians; the confusion and disorder of their thoughts, belong to the highest order of poetry. They enable us to realize the feelings which induced Pharaoh and his host to pursue the Israelites over the treacherous sandbanks. Exo 15:10 Thou didst blow with thy wind - Notice the solemn majesty of these few words, in immediate contrast with the tumult and confusion of the preceding verse. In Exo 14:28, we read only, "the waters returned," here we are told that it was because the wind blew. A sudden change in the direction of the wind would bring back at once the masses of water heaped up on the north. They sank as lead - See the note at Exo 15:5. Exo 15:11 Among the gods - Compare Psa 86:8; Deu 32:16-17. A Hebrew just leaving the land in which polytheism attained its highest development, with gigantic statues and temples of incomparable grandeur, might well on such an occasion dwell upon this consummation of the long series of triumphs by which the "greatness beyond compare" of Yahweh was once for all established. Exo 15:13 Thy holy habitation - Either Palestine, regarded as the land of promise, sanctified by manifestations of God to the Patriarchs, and destined to be both the home of God's people, and the place where His glory and purposes were to be perfectly revealed: or Mount Moriah. Exo 15:14 The inhabitants of Palestina - i. e. the country of the Philistines. They were the first who would expect an invasion, and the first whose district would have been invaded but for the faintheartedness of the Israelites. Exo 15:15 The dukes of Edom - See Gen 36:15. It denotes the chieftains, not the kings of Edom. The mighty men of Moab - The physical strength and great stature of the Moabites are noted in other passages: see Jer 48:29, Jer 48:41. Canaan - The name in this, as in many passages of Genesis, designates the whole of Palestine: and is used of course with reference to the promise to Abraham. It was known to the Egyptians, and occurs frequently on the monuments as Pa-kanana, which applies, if not to the whole of Palestine, yet to the northern district under Lebanon, which the Phoenicians occupied and called "Canaan." Exo 15:17 In the mountain of thine inheritance - See Exo 15:13.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
In the song of praise which Moses and the children of Israel sang at the Red Sea, in celebration of the wonderful works of Jehovah, the congregation of Israel commemorated the fact of its deliverance and its exaltation into the nation of God. By their glorious deliverance from the slave-house of Egypt, Jehovah had practically exalted the seed of Abraham into His own nation; and in the destruction of Pharaoh and his host, He had glorified Himself as God of the gods and King of the heathen, whom no power on earth could defy with impunity. As the fact of Israel's deliverance from the power of its oppressors is of everlasting importance to the Church of the Lord in its conflict with the ungodly powers of the world, in which the Lord continually overthrows the enemies of His kingdom, as He overthrew Pharaoh and his horsemen in the depths of the sea: so Moses' song at the Red Sea furnishes the Church of the Lord with the materials for its songs of praise in all the great conflicts which it has to sustain, during its onward course, with the powers of the world. Hence not only does the key-note of this song resound through all Israel's songs, in praise of the glorious works of Jehovah for the good of His people (see especially Isa 12:1-6), but the song of Moses the servant of God will also be sung, along with the song of the Lamb, by the conquerors who stand upon the "sea of glass," and have gained the victory over the beast and his image (Rev 15:3). The substance of this song, which is entirely devoted to the praise and adoration of Jehovah, is the judgment inflicted upon the heathen power of the world in the fall of Pharaoh, and the salvation which flowed from this judgment to Israel. Although Moses is not expressly mentioned as the author of the song, its authenticity, or Mosaic authorship, is placed beyond all doubt by both the contents and the form. The song is composed of three gradually increasing strophes, each of which commences with the praise of Jehovah, and ends with a description of the overthrow of the Egyptian host (Exo 15:2-5, Exo 15:6-10, Exo 15:11-18). The theme announced in the introduction in Exo 15:1 is thus treated in three different ways; and whilst the omnipotence of God, displayed in the destruction of the enemy, is the prominent topic in the first two strophes, the third depicts with prophetic confidence the fruit of this glorious event in the establishment of Israel, as a kingdom of Jehovah, in the promised inheritance. Modern criticism, it is true, has taken offence at this prophetic insight into the future, and rejected the song of Moses, just because the wonders of God are carried forward in Exo 15:16, Exo 15:17, beyond the Mosaic times. But it was so natural a thing that, after the miraculous deliverance of the Israelites from Egypt, they should turn their eyes to Canaan, and, looking forward with certainty to the possession of the promised land, should anticipate with believing confidence the foundation of a sanctuary there, in which their God would dwell with them, that none but those who altogether reject the divine mission of Moses, and set down the mighty works of God in Egypt as myths, could ever deny to Moses this anticipation and prospect. Even Ewald admits that this grand song of praise "was probably the immediate effect of first enthusiasm in the Mosaic age," though he also ignores the prophetic character of the song, and denies the reality of any of the supernatural wonders of the Old Testament. There is nothing to prevent our understanding words, "then sang Moses," as meaning that Moses not only sang this song with the Israelites, but composed it for the congregation to the praise of Jehovah. 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 15:3-4 "Jehovah is a man of war:" one who knows how to make war, and possesses the power to destroy His foes. "Jehovah is His name:" i.e., He has just proved Himself to be the God who rules with unlimited might. For (Exo 15:4) "Pharaoh's chariots and his might (his military force) He cast into the sea, and the choice (the chosen ones) of his knights (shelishim, see Exo 14:7) were drowned in the Red Sea." Exo 15:5 "Floods cover them (יכסימוּ, defectively written for יכסיוּ = יכסּוּ, and the suffix מוּ for מו, only used here); they go down into the deep like stone," which never appears again. 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 15:8-10 Thus had Jehovah annihilated the Egyptians. "And by the breath of Thy nostrils (i.e., the strong east wind sent by God, which is described as the blast of the breath of His nostrils; cf. Psa 18:16) the waters heaped themselves up (piled themselves up, so that it was possible to go between them like walls); the flowing ones stood like a heap" (נד cumulus; it occurs in Jos 3:13, Jos 3:16, and Psa 33:7; Psa 78:13, where it is borrowed from this passage. מזלים: the running, flowing ones; a poetic epithet applied to waves, rivers, or brooks, Psa 78:16, Psa 78:44; Isa 44:3). "The waves congealed in the heart of the sea:" a poetical description of the piling up of the waves like solid masses. Exo 15:9 "The enemy said: I pursue, overtake, divide spoil, my soul becomes full of them; I draw my sword, my hand will root them out." By these short clauses following one another without any copula, the confidence of the Egyptian as he pursued them breathing vengeance is very strikingly depicted. נפשׁ: the soul as the seat of desire, i.e., of fury, which sought to take vengeance on the enemy, "to cool itself on them." הורישׁ: to drive from their possession, to exterminate (cf. Num 14:12). Exo 15:10 "Thou didst blow with Thy breath: the sea covered them, they sank as lead in the mighty waters." One breath of God was sufficient to sink the proud foe in the waves of the sea. The waters are called אדּרים, because of the mighty proof of the Creator's glory which is furnished by the waves as they rush majestically along. 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 15:13 "Thou leadest through Thy mercy the people whom Thou redeemest; Thou guidest them through Thy might to Thy holy habitation." The deliverance from Egypt and guidance through the Red Sea were a pledge to the redeemed people of their entrance into the promised land. The holy habitation of God was Canaan (Psa 78:54), which had been consecrated as a sacred abode for Jehovah in the midst of His people by the revelations made to the patriarchs there, and especially by the appearance of God at Bethel (Gen 28:16., Exo 31:13; Exo 35:7). Exo 15:14 "People hear, they are afraid; trembling seizes the inhabitants of Philistia." Exo 15:15 "Then are the princes (alluphim, see Gen 36:15) of Edom confounded; the mighty men of Moab, trembling seizes them; all the inhabitants of Canaan despair." אלים, like אוּלים in Kg2 24:15, scriptio plena for אלים, strong, powerful ones. As soon as these nations should hear of the miraculous guidance of Israel through the Red Sea, and Pharaoh's destruction, they would be thrown into despair from anxiety and alarm, and would not oppose the march of Israel through their land. Exo 15:16 "Fear and dread fall upon them; for the greatness of Thine arm (the adjective גּדול placed as a substantive before the noun) they are dumb (ידּמוּ from דּמם) as stones, till Thy people pass through, Jehovah, till the people which Thou hast purchased pass through." Israel was still on its march to Canaan, an evident proof that Exo 15:13-15 do not describe what was past, but that future events were foreseen in spirit, and are represented by the use of perfects as being quite as certain as if they had already happened. The singer mentions not only Edom and Moab, but Philistia also, and the inhabitants of Canaan, as enemies who are so paralyzed with terror, as to offer no resistance to the passage of Israel through their territory; whereas the history shows that Edom did oppose their passing through its land, and they were obliged to go round in consequence (Num 20:18.; Deu 2:3, Deu 2:8), whilst Moab attempted to destroy them through the power of Balaam's curse (Num 22:2.); and what the inhabitants of Philistia and Canaan had to fear, was not their passing through, but their conquest of the land. (Note: The fact that the inhabitants of Philistia and Canaan are described in the same terms as Edom and Moab, is an unquestionable proof that this song was composed at a time when the command to exterminate the Canaanites had not yet been given, and the boundary of the territory to be captured by the Israelites was not yet fixed; in other words, that it was sung by Moses and the Israelites after the passage through the Red Sea. In the words יעבר עד in Exo 15:16, there is by no means the allusion to, or play upon, the passage through the Jordan, which Knobel introduces.) We learn, however, from Jos 2:9-10 and Jos 9:9, that the report of Israel's miraculous passage through the Red Sea had reached to Canaan, and filled its inhabitants with terror. Exo 15:17-18 "Thou wilt bring and plant them in the mountain of Thine inheritance, the place which Thou hast made for Thy dwelling-place, Jehovah, for the sanctuary, Lord, which Thy hands prepared." On the dagesh dirim. in מקּדשׁ, see Exo 2:3. The futures are not to be taken as expressive of wishes, but as simple predictions, and are not to be twisted into preterites, as they have been by Knobel. The "mountain of Jehovah's inheritance" was not the hill country of Canaan (Deu 3:25), but the mountain which Jehovah had prepared for a sanctuary (Psa 78:54), and chosen as a dwelling-place through the sacrifice of Isaac. The planting of Israel upon this mountain does not signify the introduction of the Israelites into the promised land, but the planting of the people of God in the house of the Lord (Psa 92:14), in the future sanctuary, where Jehovah would perfect His fellowship with His people, and where the people would show themselves by their sacrifices to be the "people of possession," and would serve Him for ever as their King. This was the goal, to which the redemption from Egypt pointed, and to which the prophetic foresight of Moses raised both himself and his people in this song, as he beholds in spirit and ardently desires the kingdom of Jehovah in its ultimate completion. (Note: Auberlen's remarks in the Jahrb.f. d. Theol. iii. p. 793, are quite to the point: "In spirit Moses already saw the people brought to Canaan, which Jehovah had described, in the promise given to the fathers and repeated to him, as His own dwelling-place where He would abide in the midst of His people in holy separation from the nations of the world. When the first stage had been so gloriously finished, he could already see the termination of the journey."..."The nation was so entirely devoted to Jehovah, that its own dwelling-place fell into the shade beside that of its God, and assumed the appearance of a sojourning around the sanctuary of Jehovah, for God went up before the people in the pillar of cloud and fire. The fact that a mountain is mentioned in Exo 15:17 as the dwelling-place of Jehovah is no proof of a vaticinium post eventum, but is a true prophecy, having its natural side, however, in the fact that mountains were generally the sites chosen for divine worship and for temples; a fact with which Moses was already acquainted (Gen 22:2; Exo 3:1, Exo 3:12; compare such passages as Num 22:41; Num 33:52; Mic 4:1-2). In the actual fulfilment its was Mount Zion upon which Jehovah was enthroned as King in the midst of his People.) The song closes in Exo 15:18 with an inspiring prospect of the time, when "Jehovah will be King (of His people) for ever and ever;" and in Exo 15:19, it is dovetailed into the historical narrative by the repetition of the fact to which it owed its origin, and by the explanatory "for," which points back to the opening verse. 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; Sa1 18:6-7; Sa1 21:12; Sa1 29:5), possibly in imitation of an Egyptian model (see my Archologie, 137, note 8).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

In the song of praise which Moses and the children of Israel sang at the Red Sea, in celebration of the wonderful works of Jehovah, the congregation of Israel commemorated the fact of its deliverance and its exaltation into the nation of God. By their glorious deliverance from the slave-house of Egypt, Jehovah had practically exalted the seed of Abraham into His own nation; and in the destruction of Pharaoh and his host, He had glorified Himself as God of the gods and King of the heathen, whom no power on earth could defy with impunity. As the fact of Israel's deliverance from the power of its oppressors is of everlasting importance to the Church of the Lord in its conflict with the ungodly powers of the world, in which the Lord continually overthrows the enemies of His kingdom, as He overthrew Pharaoh and his horsemen in the depths of the sea: so Moses' song at the Red Sea furnishes the Church of the Lord with the materials for its songs of praise in all the great conflicts which it has to sustain, during its onward course, with the powers of the world. Hence not only does the key-note of this song resound through all Israel's songs, in praise of the glorious works of Jehovah for the good of His people (see especially Isa 12:1-6), but the song of Moses the servant of God will also be sung, along with the song of the Lamb, by the conquerors who stand upon the "sea of glass," and have gained the victory over the beast and his image (Rev 15:3).

The substance of this song, which is entirely devoted to the praise and adoration of Jehovah, is the judgment inflicted upon the heathen power of the world in the fall of Pharaoh, and the salvation which flowed from this judgment to Israel. Although Moses is not expressly mentioned as the author of the song, its authenticity, or Mosaic authorship, is placed beyond all doubt by both the contents and the form. The song is composed of three gradually increasing strophes, each of which commences with the praise of Jehovah, and ends with a description of the overthrow of the Egyptian host (Exo 15:2-5, Exo 15:6-10, Exo 15:11-18). The theme announced in the introduction in Exo 15:1 is thus treated in three different ways; and whilst the omnipotence of God, displayed in the destruction of the enemy, is the prominent topic in the first two strophes, the third depicts with prophetic confidence the fruit of this glorious event in the establishment of Israel, as a kingdom of Jehovah, in the promised inheritance. Modern criticism, it is true, has taken offence at this prophetic insight into the future, and rejected the song of Moses, just because the wonders of God are carried forward in Exo 15:16, Exo 15:17, beyond the Mosaic times. But it was so natural a thing that, after the miraculous deliverance of the Israelites from Egypt, they should turn their eyes to Canaan, and, looking forward with certainty to the possession of the promised land, should anticipate with believing confidence the foundation of a sanctuary there, in which their God would dwell with them, that none but those who altogether reject the divine mission of Moses, and set down the mighty works of God in Egypt as myths, could ever deny to Moses this anticipation and prospect. Even Ewald admits that this grand song of praise "was probably the immediate effect of first enthusiasm in the Mosaic age," though he also ignores the prophetic character of the song, and denies the reality of any of the supernatural wonders of the Old Testament. There is nothing to prevent our understanding words, "then sang Moses," as meaning that Moses not only sang this song with the Israelites, but composed it for the congregation to the praise of Jehovah.

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 15:3-4

"Jehovah is a man of war:" one who knows how to make war, and possesses the power to destroy His foes. "Jehovah is His name:" i.e., He has just proved Himself to be the God who rules with unlimited might. For (Exo 15:4) "Pharaoh's chariots and his might (his military force) He cast into the sea, and the choice (the chosen ones) of his knights (shelishim, see Exo 14:7) were drowned in the Red Sea."

Exo 15:5

"Floods cover them (יכסימוּ, defectively written for יכסיוּ = יכסּוּ, and the suffix מוּ for מו, only used here); they go down into the deep like stone," which never appears again.

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 15:8-10

Thus had Jehovah annihilated the Egyptians. "And by the breath of Thy nostrils (i.e., the strong east wind sent by God, which is described as the blast of the breath of His nostrils; cf. Psa 18:16) the waters heaped themselves up (piled themselves up, so that it was possible to go between them like walls); the flowing ones stood like a heap" (נד cumulus; it occurs in Jos 3:13, Jos 3:16, and Psa 33:7; Psa 78:13, where it is borrowed from this passage. מזלים: the running, flowing ones; a poetic epithet applied to waves, rivers, or brooks, Psa 78:16, Psa 78:44; Isa 44:3). "The waves congealed in the heart of the sea:" a poetical description of the piling up of the waves like solid masses.

Exo 15:9

"The enemy said: I pursue, overtake, divide spoil, my soul becomes full of them; I draw my sword, my hand will root them out." By these short clauses following one another without any copula, the confidence of the Egyptian as he pursued them breathing vengeance is very strikingly depicted. נפשׁ: the soul as the seat of desire, i.e., of fury, which sought to take vengeance on the enemy, "to cool itself on them." הורישׁ: to drive from their possession, to exterminate (cf. Num 14:12).

Exo 15:10

"Thou didst blow with Thy breath: the sea covered them, they sank as lead in the mighty waters." One breath of God was sufficient to sink the proud foe in the waves of the sea. The waters are called אדּרים, because of the mighty proof of the Creator's glory which is furnished by the waves as they rush majestically along.

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 15:13

"Thou leadest through Thy mercy the people whom Thou redeemest; Thou guidest them through Thy might to Thy holy habitation." The deliverance from Egypt and guidance through the Red Sea were a pledge to the redeemed people of their entrance into the promised land. The holy habitation of God was Canaan (Psa 78:54), which had been consecrated as a sacred abode for Jehovah in the midst of His people by the revelations made to the patriarchs there, and especially by the appearance of God at Bethel (Gen 28:16., Exo 31:13; Exo 35:7).

Exo 15:14

"People hear, they are afraid; trembling seizes the inhabitants of Philistia."

Exo 15:15

"Then are the princes (alluphim, see Gen 36:15) of Edom confounded; the mighty men of Moab, trembling seizes them; all the inhabitants of Canaan despair." אלים, like אוּלים in Kg2 24:15, scriptio plena for אלים, strong, powerful ones. As soon as these nations should hear of the miraculous guidance of Israel through the Red Sea, and Pharaoh's destruction, they would be thrown into despair from anxiety and alarm, and would not oppose the march of Israel through their land.

Exo 15:16

"Fear and dread fall upon them; for the greatness of Thine arm (the adjective גּדול placed as a substantive before the noun) they are dumb (ידּמוּ from דּמם) as stones, till Thy people pass through, Jehovah, till the people which Thou hast purchased pass through." Israel was still on its march to Canaan, an evident proof that Exo 15:13-15 do not describe what was past, but that future events were foreseen in spirit, and are represented by the use of perfects as being quite as certain as if they had already happened. The singer mentions not only Edom and Moab, but Philistia also, and the inhabitants of Canaan, as enemies who are so paralyzed with terror, as to offer no resistance to the passage of Israel through their territory; whereas the history shows that Edom did oppose their passing through its land, and they were obliged to go round in consequence (Num 20:18.; Deu 2:3, Deu 2:8), whilst Moab attempted to destroy them through the power of Balaam's curse (Num 22:2.); and what the inhabitants of Philistia and Canaan had to fear, was not their passing through, but their conquest of the land.

(Note: The fact that the inhabitants of Philistia and Canaan are described in the same terms as Edom and Moab, is an unquestionable proof that this song was composed at a time when the command to exterminate the Canaanites had not yet been given, and the boundary of the territory to be captured by the Israelites was not yet fixed; in other words, that it was sung by Moses and the Israelites after the passage through the Red Sea. In the words יעבר עד in Exo 15:16, there is by no means the allusion to, or play upon, the passage through the Jordan, which Knobel introduces.)

We learn, however, from Jos 2:9-10 and Jos 9:9, that the report of Israel's miraculous passage through the Red Sea had reached to Canaan, and filled its inhabitants with terror.

Exo 15:17-18

"Thou wilt bring and plant them in the mountain of Thine inheritance, the place which Thou hast made for Thy dwelling-place, Jehovah, for the sanctuary, Lord, which Thy hands prepared." On the dagesh dirim. in מקּדשׁ, see Exo 2:3. The futures are not to be taken as expressive of wishes, but as simple predictions, and are not to be twisted into preterites, as they have been by Knobel. The "mountain of Jehovah's inheritance" was not the hill country of Canaan (Deu 3:25), but the mountain which Jehovah had prepared for a sanctuary (Psa 78:54), and chosen as a dwelling-place through the sacrifice of Isaac. The planting of Israel upon this mountain does not signify the introduction of the Israelites into the promised land, but the planting of the people of God in the house of the Lord (Psa 92:14), in the future sanctuary, where Jehovah would perfect His fellowship with His people, and where the people would show themselves by their sacrifices to be the "people of possession," and would serve Him for ever as their King. This was the goal, to which the redemption from Egypt pointed, and to which the prophetic foresight of Moses raised both himself and his people in this song, as he beholds in spirit and ardently desires the kingdom of Jehovah in its ultimate completion.

(Note: Auberlen's remarks in the Jahrb.f. d. Theol. iii. p. 793, are quite to the point: "In spirit Moses already saw the people brought to Canaan, which Jehovah had described, in the promise given to the fathers and repeated to him, as His own dwelling-place where He would abide in the midst of His people in holy separation from the nations of the world. When the first stage had been so gloriously finished, he could already see the termination of the journey."..."The nation was so entirely devoted to Jehovah, that its own dwelling-place fell into the shade beside that of its God, and assumed the appearance of a sojourning around the sanctuary of Jehovah, for God went up before the people in the pillar of cloud and fire. The fact that a mountain is mentioned in Exo 15:17 as the dwelling-place of Jehovah is no proof of a vaticinium post eventum, but is a true prophecy, having its natural side, however, in the fact that mountains were generally the sites chosen for divine worship and for temples; a fact with which Moses was already acquainted (Gen 22:2; Exo 3:1, Exo 3:12; compare such passages as Num 22:41; Num 33:52; Mic 4:1-2). In the actual fulfilment its was Mount Zion upon which Jehovah was enthroned as King in the midst of his People.)

The song closes in Exo 15:18 with an inspiring prospect of the time, when "Jehovah will be King (of His people) for ever and ever;" and in Exo 15:19, it is dovetailed into the historical narrative by the repetition of the fact to which it owed its origin, and by the explanatory "for," which points back to the opening verse.

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; Sa1 18:6-7; Sa1 21:12; Sa1 29:5), possibly in imitation of an Egyptian model (see my Archologie, 137, note 8).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Then sang Moses - Moses composed this song, and sang it with the children of Israel. Doubtless he wrote it by inspiration, and sang it on the spot. By this instance it appears that the singing of psalms, as an act of religious worship, was used in the church of Christ before the giving of the ceremonial law, therefore it is no part of it, nor abolished with it: singing is as much the language of holy joy, as praying is of holy desire. I will sing unto the Lord - All our joy must terminate in God, and all our praises be offered up to him, for he hath triumphed - All that love God triumph in his triumphs.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Then sang Moses and the children of Israel this song - Poetry has been cultivated in all ages and among all people, from the most refined to the most barbarous; and to it principally, under the kind providence of God, we are indebted for most of the original accounts we have of the ancient nations of the universe. Equally measured lines, with a harmonious collocation of expressive, sonorous, and sometimes highly metaphorical terms, the alternate lines either answering to each other in sense, or ending with similar sounds, were easily committed to memory, and easily retained. As these were often accompanied with a pleasing air or tune, the subject being a concatenation of striking and interesting events, histories formed thus became the amusement of youth, the softeners of the tedium of labor, and even the solace of age. In such a way the histories of most nations have been preserved. The interesting events celebrated, the rhythm or metre, and the accompanying tune or recitativo air, rendered them easily transmissible to posterity; and by means of tradition they passed safely from father to son through the times of comparative darkness, till they arrived at those ages in which the pen and the press have given them a sort of deathless duration and permanent stability, by multiplying the copies. Many of the ancient historic and heroic British tales are continued by tradition among the aboriginal inhabitants of Ireland to the present day; and the repetition of them constitutes the chief amusement of the winter evenings. Even the prose histories, which were written on the ground of the poetic, copied closely their exemplars, and the historians themselves were obliged to study all the beauties and ornaments of style, that their works might become popular; and to this circumstance we owe not a small measure of what is termed refinement of language. How observable is this in the history of Herodotus, who appears to have closely copied the ancient poetic records in his inimitable and harmonious prose; and, that his books might bear as near a resemblance as possible to the ancient and popular originals, he divided them into nine, and dedicated each to one of the muses! His work therefore seems to occupy the same place between the ancient poetic compositions and mere prosaic histories, as the polype does between plants and animals. Much even of our sacred records is written in poetry, which God has thus consecrated to be the faithful transmitter of remote and important events; and of this the song before the reader is a proof in point. Though this is not the first specimen of poetry we have met with in the Pentateuch, (see Lamech's speech to his wives, Gen 4:23, Gen 4:24; Noah's prophecy concerning his sons, Gen 9:25-27; and Jacob's blessing to the twelve patriarchs, Genesis 49:2-27 (note)), yet it is the first regular ode of any considerable length, having but one subject; and it is all written in hemistichs, or half lines, the usual form in Hebrew poetry; and though this form frequently occurs, it is not attended to in our common printed Hebrew Bibles, except in this and three other places, (Deuteronomy 32, Judges 5, and 2 Samuel 22)., all of which shall be noticed as they occur. But in Dr. Kennicott's edition of the Hebrew Bible, all the poetry, wheresoever it occurs, is printed in its own hemistich form. After what has been said it is perhaps scarcely necessary to observe, that as such ancient poetic histories commemorated great and extraordinary displays of providence, courage, strength, fidelity, heroism, and piety; hence the origin of Epic poems, of which the song in this chapter is the earliest specimen. And on the principle of preserving the memory of such events, most nations have had their epic poets, who have generally taken for their subject the most splendid or most remote events of their country's history, which either referred to the formation or extension of their empire, the exploits of their ancestors, or the establishment of their religion. Hence the ancient Hebrews had their Shir Mosheh, the piece in question: the Greeks, their Ilias; the Hindoos, their Mahabarat; the Romans, their Aeneid; the Norwegians, their Edda; the Irish and Scotch, their Fingal and Chronological poems; the Welsh, their Taliessin and his Triads; the Arabs, their Nebiun-Nameh (exploits of Mohammed) and Hamleh Heedry, (exploits of Aly); the Persians, their Shah Nameh, (book of kings); the Italians, their Gerusalemme Liberata; the Portuguese, their Lusiad; the English, their Paradise Lost; and, in humble imitation of all the rest, (etsi non passibus aequis), the French, their Henriade. The song of Moses has been in the highest repute in the Church of God from the beginning; the author of the Book of The Wisdom of Solomon attributes it in a particular manner to the wisdom of God, and says that on this occasion God opened the mouth of the dumb, and made the tongues of infants eloquent; The Wisdom of Solomon 10:21. As if he had said, Every person felt an interest in the great events which had taken place, and all labored to give Jehovah that praise which was due to his name. "With this song of victory over Pharaoh," says Mr. Ainsworth, "the Holy Ghost compares the song of those who have gotten the victory over the spiritual Pharaoh, the beast, (Antichrist), when they stand by the sea of glass mingled with fire, (as Israel stood here by the Red Sea), having the harps of God, (as the women here had timbrels, Exo 15:20), and they sing the song of Moses the servant of God, and the song of the Lamb, the Son of God," Rev 15:2-4. I will sing unto the Lord - Moses begins the song, and in the two first hemistichs states the subject of it; and these two first lines became the grand chorus of the piece, as we may learn from Exo 15:21. See Dr. Kennicott's arrangement and translation of this piece at the end of this chapter. See Clarke's note on Exo 15:26. Triumphed gloriously - כי גאה גאה ki gaoh gaah, he is exceedingly exalted, rendered by the Septuagint, Ενδοξως γαρ δεδοξασται, He is gloriously glorified; and surely this was one of the most signal displays of the glorious majesty of God ever exhibited since the creation of the world. And when it is considered that the whole of this transaction shadowed out the redemption of the human race from the thraldom and power of sin and iniquity by the Lord Jesus, and the final triumph of the Church of God over all its enemies, we may also join in the song, and celebrate Him who has triumphed so gloriously, having conquered death, and opened the kingdom of heaven to all believers.

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¹⁷ Thou shalt bring [0935] them in, and plant [05193] them in the mountain [02022] of thine inheritance [05159], in the place [04349], O LORD [03068], which thou hast made [06466] for thee to dwell in [03427], in the Sanctuary [04720], O Lord [0136], which thy hands [03027] have established [03559].

⁴¹ Kerioth [07152] is taken [03920], and the strong holds [04679] are surprised [08610], and the mighty men's [01368] hearts [03820] in Moab [04124] at that day [03117] shall be as the heart [03820] of a woman [0802] in her pangs [06887].

²⁹ We have heard [08085] the pride [01347] of Moab [04124], (he is exceeding [03966] proud [01343]) his loftiness [01363], and his arrogancy [01346], and his pride [01347], and the haughtiness [07312] of his heart [03820].

¹⁵ These were dukes [0441] of the sons [01121] of Esau [06215]: the sons [01121] of Eliphaz [0464] the firstborn [01060] son of Esau [06215]; duke [0441] Teman [08487], duke [0441] Omar [0201], duke [0441] Zepho [06825], duke [0441] Kenaz [07073],

¹⁵ Then [0227] the dukes [0441] of Edom [0123] shall be amazed [0926]; the mighty men [0352] of Moab [04124], trembling [07461] shall take hold [0270] upon them; all the inhabitants [03427] of Canaan [03667] shall melt away [04127].

¹⁴ The people [05971] shall hear [08085], and be afraid [07264]: sorrow [02427] shall take hold [0270] on the inhabitants [03427] of Palestina [06429].

¹⁶ They provoked him to jealousy [07065] with strange [02114] gods, with abominations [08441] provoked they him to anger [03707].
¹⁷ They sacrificed [02076] unto devils [07700], not to God [0433]; to gods [0430] whom they knew [03045] not, to new [02319] gods that came [0935] newly [07138] up [0935], whom your fathers [01] feared [08175] not.

⁸ Among the gods [0430] there is none like unto thee, O Lord [0136]; neither are there any works like unto thy works [04639].

¹¹ Who is like unto thee, O LORD [03068], among the gods [0410]? who is like thee, glorious [0142] in holiness [06944], fearful [03372] in praises [08416], doing [06213] wonders [06382]?

⁵ The depths [08415] have covered [03680] them: they sank [03381] into the bottom [04688] as [03644] a stone [068].

²⁸ And the waters [04325] returned [07725], and covered [03680] the chariots [07393], and the horsemen [06571], and all the host [02428] of Pharaoh [06547] that came [0935] into the sea [03220] after [0310] them; there remained [07604] not so much as [05704] one [0259] of them.

¹⁰ Thou didst blow [05398] with thy wind [07307], the sea [03220] covered [03680] them: they sank [06749] as lead [05777] in the mighty [0117] waters [04325].

⁹ The enemy [0341] said [0559], I will pursue [07291], I will overtake [05381], I will divide [02505] the spoil [07998]; my lust [05315] shall be satisfied [04390] upon them; I will draw [07324] my sword [02719], my hand [03027] shall destroy [03423] them.

²¹ And Moses [04872] stretched out [05186] his hand [03027] over the sea [03220]; and the LORD [03068] caused the sea [03220] to go [03212] back by a strong [05794] east [06921] wind [07307] all that night [03915], and made [07760] the sea [03220] dry [02724] land, and the waters [04325] were divided [01234].

⁷ And in the greatness [07230] of thine excellency [01347] thou hast overthrown [02040] them that rose up against [06965] thee: thou sentest forth [07971] thy wrath [02740], which consumed [0398] them as stubble [07179].

¹⁰ And the taskmasters [05065] of the people [05971] went out [03318], and their officers [07860], and they spake [0559] to the people [05971], saying [0559], Thus saith [0559] Pharaoh [06547], I will not give [05414] you straw [08401].

⁵ The depths [08415] have covered [03680] them: they sank [03381] into the bottom [04688] as [03644] a stone [068].

⁷ And he took [03947] six [08337] hundred [03967] chosen [0977] chariots [07393], and all the chariots [07393] of Egypt [04714], and captains [07991] over every one of them.

²⁷ And Moses [04872] stretched forth [05186] his hand [03027] over the sea [03220], and the sea [03220] returned [07725] to his strength [0386] when the morning [01242] appeared [06437]; and the Egyptians [04714] fled [05127] against [07125] it; and the LORD [03068] overthrew [05287] the Egyptians [04714] in the midst [08432] of the sea [03220].

⁴ Pharaoh's [06547] chariots [04818] and his host [02428] hath he cast [03384] into the sea [03220]: his chosen [04005] captains [07991] also are drowned [02883] in the Red [05488] sea [03220].

⁸ Who is this King [04428] of glory [03519]? The LORD [03068] strong [05808] and mighty [01368], the LORD [03068] mighty [01368] in battle [04421].

³ The LORD [03068] is a man [0376] of war [04421]: the LORD [03068] is his name [08034].

⁴ Sing [07891] unto God [0430], sing praises [02167] to his name [08034]: extol [05549] him that rideth [07392] upon the heavens [06160] by his name [08034] JAH [03050], and rejoice [05937] before [06440] him.

¹¹ Who is like unto thee, O LORD [03068], among the gods [0410]? who is like thee, glorious [0142] in holiness [06944], fearful [03372] in praises [08416], doing [06213] wonders [06382]?
¹² Thou stretchedst out [05186] thy right hand [03225], the earth [0776] swallowed [01104] them.
¹³ Thou in thy mercy [02617] hast led forth [05148] the people [05971] which [02098] thou hast redeemed [01350]: thou hast guided [05095] them in thy strength [05797] unto thy holy [06944] habitation [05116].
¹⁴ The people [05971] shall hear [08085], and be afraid [07264]: sorrow [02427] shall take hold [0270] on the inhabitants [03427] of Palestina [06429].
¹⁵ Then [0227] the dukes [0441] of Edom [0123] shall be amazed [0926]; the mighty men [0352] of Moab [04124], trembling [07461] shall take hold [0270] upon them; all the inhabitants [03427] of Canaan [03667] shall melt away [04127].
¹⁶ Fear [0367] and dread [06343] shall fall [05307] upon them; by the greatness [01419] of thine arm [02220] they shall be as still [01826] as a stone [068]; till thy people [05971] pass over [05674], O LORD [03068], till the people [05971] pass over [05674], which [02098] thou hast purchased [07069].
¹⁷ Thou shalt bring [0935] them in, and plant [05193] them in the mountain [02022] of thine inheritance [05159], in the place [04349], O LORD [03068], which thou hast made [06466] for thee to dwell in [03427], in the Sanctuary [04720], O Lord [0136], which thy hands [03027] have established [03559].
¹⁸ The LORD [03068] shall reign [04427] for ever [05769] and ever [05703].

⁶ Thy right hand [03225], O LORD [03068], is become glorious [0142] in power [03581]: thy right hand [03225], O LORD [03068], hath dashed in pieces [07492] the enemy [0341].
⁷ And in the greatness [07230] of thine excellency [01347] thou hast overthrown [02040] them that rose up against [06965] thee: thou sentest forth [07971] thy wrath [02740], which consumed [0398] them as stubble [07179].
⁸ And with the blast [07307] of thy nostrils [0639] the waters [04325] were gathered together [06192], the floods [05140] stood upright [05324] as an heap [05067], and the depths [08415] were congealed [07087] in the heart [03820] of the sea [03220].
⁹ The enemy [0341] said [0559], I will pursue [07291], I will overtake [05381], I will divide [02505] the spoil [07998]; my lust [05315] shall be satisfied [04390] upon them; I will draw [07324] my sword [02719], my hand [03027] shall destroy [03423] them.
¹⁰ Thou didst blow [05398] with thy wind [07307], the sea [03220] covered [03680] them: they sank [06749] as lead [05777] in the mighty [0117] waters [04325].

¹ Then sang [07891] Moses [04872] and the children [01121] of Israel [03478] this song [07892] unto the LORD [03068], and spake [0559], saying [0559], I will sing [07891] unto the LORD [03068], for he hath triumphed [01342] gloriously [01342]: the horse [05483] and his rider [07392] hath he thrown [07411] into the sea [03220].
² The LORD [03050] is my strength [05797] and song [02176], and he is become my salvation [03444]: he [02088] is my God [0410], and I will prepare him an habitation [05115]; my father's [01] God [0430], and I will exalt [07311] him.
³ The LORD [03068] is a man [0376] of war [04421]: the LORD [03068] is his name [08034].
⁴ Pharaoh's [06547] chariots [04818] and his host [02428] hath he cast [03384] into the sea [03220]: his chosen [04005] captains [07991] also are drowned [02883] in the Red [05488] sea [03220].
⁵ The depths [08415] have covered [03680] them: they sank [03381] into the bottom [04688] as [03644] a stone [068].

³ The LORD [03068] is a man [0376] of war [04421]: the LORD [03068] is his name [08034].

⁵ Is not this David [01732], of whom they sang [06030] one to another in dances [04246], saying [0559], Saul [07586] slew [05221] his thousands [0505], and David [01732] his ten thousands [07233]?

¹² And David [01732] laid up [07760] these words [01697] in his heart [03824], and was sore [03966] afraid [03372] of [06440] Achish [0397] the king [04428] of Gath [01661].

⁶ And it came to pass as they came [0935], when David [01732] was returned [07725] from the slaughter [05221] of the Philistine [06430], that the women [0802] came out [03318] of all cities [05892] of Israel [03478], singing [07891] and dancing [04246], to meet [07125] king [04428] Saul [07586], with tabrets [08596], with joy [08057], and with instruments of musick [07991].
⁷ And the women [0802] answered [06030] one another as they played [07832], and said [0559], Saul [07586] hath slain [05221] his thousands [0505], and David [01732] his ten thousands [07233].

³⁴ And Jephthah [03316] came [0935] to Mizpeh [04709] unto his house [01004], and, behold, his daughter [01323] came out [03318] to meet [07125] him with timbrels [08596] and with dances [04246]: and she was his only child [03173]; beside her he had neither son [01121] nor [0176] daughter [01323].

¹⁶ And he shall be thy spokesman [01696] unto the people [05971]: and he shall be, even he shall be to thee instead of a mouth [06310], and thou shalt be to him instead of God [0430].

⁶ But now our soul [05315] is dried away [03002]: there is nothing at all, beside [01115] this manna [04478], before our eyes [05869].

¹ And when the people [05971] complained [0596], it displeased [07451] [0241] the LORD [03068]: and the LORD [03068] heard [08085] it; and his anger [0639] was kindled [02734]; and the fire [0784] of the LORD [03068] burnt [01197] among them, and consumed [0398] them that were in the uttermost parts [07097] of the camp [04264].

²⁰ And Miriam [04813] the prophetess [05031], the sister [0269] of Aaron [0175], took [03947] a timbrel [08596] in her hand [03027]; and all the women [0802] went out [03318] after [0310] her with timbrels [08596] and with dances [04246].

¹⁹ For the horse [05483] of Pharaoh [06547] went in [0935] with his chariots [07393] and with his horsemen [06571] into the sea [03220], and the LORD [03068] brought again [07725] the waters [04325] of the sea [03220] upon them; but the children [01121] of Israel [03478] went [01980] on dry [03004] land in the midst [08432] of the sea [03220].
²⁰ And Miriam [04813] the prophetess [05031], the sister [0269] of Aaron [0175], took [03947] a timbrel [08596] in her hand [03027]; and all the women [0802] went out [03318] after [0310] her with timbrels [08596] and with dances [04246].
²¹ And Miriam [04813] answered [06030] them, Sing [07891] ye to the LORD [03068], for he hath triumphed [01342] gloriously [01342]; the horse [05483] and his rider [07392] hath he thrown [07411] into the sea [03220].

¹⁸ The LORD [03068] shall reign [04427] for ever [05769] and ever [05703].

¹ But in the last [0319] days [03117] it shall come to pass, that the mountain [02022] of the house [01004] of the LORD [03068] shall be established [03559] in the top [07218] of the mountains [02022], and it shall be exalted [05375] above the hills [01389]; and people [05971] shall flow [05102] unto it.
² And many [07227] nations [01471] shall come [01980], and say [0559], Come [03212], and let us go up [05927] to the mountain [02022] of the LORD [03068], and to the house [01004] of the God [0430] of Jacob [03290]; and he will teach [03384] us of his ways [01870], and we will walk [03212] in his paths [0734]: for the law [08451] shall go forth [03318] of Zion [06726], and the word [01697] of the LORD [03068] from Jerusalem [03389].

⁵² Then ye shall drive out [03423] all the inhabitants [03427] of the land [0776] from before [06440] you, and destroy [06] all their pictures [04906], and destroy [06] all their molten [04541] images [06754], and quite pluck down [08045] all their high places [01116]:

⁴¹ And it came to pass on the morrow [01242], that Balak [01111] took [03947] Balaam [01109], and brought him up [05927] into the high places [01116] of Baal [01120], that thence he might see [07200] the utmost [07097] part of the people [05971].

¹² And he said [0559], Certainly I will be with thee; and this shall be a token [0226] unto thee, that [03588] I have sent [07971] thee: When thou hast brought forth [03318] the people [05971] out of Egypt [04714], ye shall serve [05647] God [0430] upon this mountain [02022].

¹ Now Moses [04872] kept [01961] [07462] the flock [06629] of Jethro [03503] his father in law [02859], the priest [03548] of Midian [04080]: and he led [05090] the flock [06629] to the backside [0310] of the desert [04057], and came [0935] to the mountain [02022] of God [0430], even to Horeb [02722].

² And he said [0559], Take now [03947] thy son [01121], thine only [03173] son Isaac [03327], whom thou lovest [0157], and get thee [03212] into the land [0776] of Moriah [04179]; and offer him [05927] there for a burnt offering [05930] upon one [0259] of the mountains [02022] which I will tell [0559] thee of.

¹⁴ They shall still bring forth fruit [05107] in old age [07872]; they shall be fat [01879] and flourishing [07488];

⁵⁴ And he brought [0935] them to the border [01366] of his sanctuary [06944], even to this mountain [02022], which his right hand [03225] had purchased [07069].

²⁵ I pray thee, let me go over [05674], and see [07200] the good [02896] land [0776] that is beyond [05676] Jordan [03383], that goodly [02896] mountain [02022], and Lebanon [03844].

³ And when she could [03201] not longer [05750] hide [06845] him, she took [03947] for him an ark [08392] of bulrushes [01573], and daubed [02560] it with slime [02564] and with pitch [02203], and put [07760] the child [03206] therein; and she laid [07760] it in the flags [05488] by the river's [02975] brink [08193].

⁹ And they said [0559] unto him, From a very [03966] far [07350] country [0776] thy servants [05650] are come [0935] because of the name [08034] of the LORD [03068] thy God [0430]: for we have heard [08085] the fame [08089] of him, and all that he did [06213] in Egypt [04714],

⁹ And she said [0559] unto the men [0582], I know [03045] that the LORD [03068] hath given [05414] you the land [0776], and that your terror [0367] is fallen [05307] upon us, and that all the inhabitants [03427] of the land [0776] faint [04127] because [06440] of you.
¹⁰ For we have heard [08085] how the LORD [03068] dried up [03001] the water [04325] of the Red [05488] sea [03220] for you [06440], when ye came out [03318] of Egypt [04714]; and what ye did [06213] unto the two [08147] kings [04428] of the Amorites [0567], that were on the other side [05676] Jordan [03383], Sihon [05511] and Og [05747], whom ye utterly destroyed [02763].

¹⁶ Fear [0367] and dread [06343] shall fall [05307] upon them; by the greatness [01419] of thine arm [02220] they shall be as still [01826] as a stone [068]; till thy people [05971] pass over [05674], O LORD [03068], till the people [05971] pass over [05674], which [02098] thou hast purchased [07069].

² And Balak [01111] the son [01121] of Zippor [06834] saw [07200] all that Israel [03478] had done [06213] to the Amorites [0567].

⁸ And when we passed [05674] by from our brethren [0251] the children [01121] of Esau [06215], which dwelt [03427] in Seir [08165], through the way [01870] of the plain [06160] from Elath [0359], and from Eziongaber [06100], we turned [06437] and passed [05674] by the way [01870] of the wilderness [04057] of Moab [04124].

³ Ye have compassed [05437] this mountain [02022] long enough [07227]: turn [06437] you northward [06828].

¹⁸ And Edom [0123] said [0559] unto him, Thou shalt not pass [05674] by me, lest I come out [03318] against [07125] thee with the sword [02719].

¹³ Thou in thy mercy [02617] hast led forth [05148] the people [05971] which [02098] thou hast redeemed [01350]: thou hast guided [05095] them in thy strength [05797] unto thy holy [06944] habitation [05116].
¹⁴ The people [05971] shall hear [08085], and be afraid [07264]: sorrow [02427] shall take hold [0270] on the inhabitants [03427] of Palestina [06429].
¹⁵ Then [0227] the dukes [0441] of Edom [0123] shall be amazed [0926]; the mighty men [0352] of Moab [04124], trembling [07461] shall take hold [0270] upon them; all the inhabitants [03427] of Canaan [03667] shall melt away [04127].

¹⁵ And he carried away [01540] Jehoiachin [03078] to Babylon [0894], and the king's [04428] mother [0517], and the king's [04428] wives [0802], and his officers [05631], and the mighty [0352] [0193] of the land [0776], those carried [03212] he into captivity [01473] from Jerusalem [03389] to Babylon [0894].

¹⁴ The people [05971] shall hear [08085], and be afraid [07264]: sorrow [02427] shall take hold [0270] on the inhabitants [03427] of Palestina [06429].

⁷ And rams [0352]' skins [05785] dyed red [0119], and badgers [08476]' skins [05785], and shittim [07848] wood [06086],

¹³ Speak [01696] thou also unto the children [01121] of Israel [03478], saying [0559], Verily [0389] my sabbaths [07676] ye shall keep [08104]: for it is a sign [0226] between me and you throughout your generations [01755]; that ye may know [03045] that I am the LORD [03068] that doth sanctify [06942] you.

¹⁶ And Jacob [03290] awaked [03364] out of his sleep [08142], and he said [0559], Surely [0403] the LORD [03068] is [03426] in this place [04725]; and I knew [03045] it not.

⁵⁴ And he brought [0935] them to the border [01366] of his sanctuary [06944], even to this mountain [02022], which his right hand [03225] had purchased [07069].

¹⁰ Thou didst blow [05398] with thy wind [07307], the sea [03220] covered [03680] them: they sank [06749] as lead [05777] in the mighty [0117] waters [04325].

⁵ The depths [08415] have covered [03680] them: they sank [03381] into the bottom [04688] as [03644] a stone [068].

⁴ Pharaoh's [06547] chariots [04818] and his host [02428] hath he cast [03384] into the sea [03220]: his chosen [04005] captains [07991] also are drowned [02883] in the Red [05488] sea [03220].

⁵ Come [03212] and see [07200] the works [04659] of God [0430]: he is terrible [03372] in his doing [05949] toward the children [01121] of men [0120].

⁶ And ye shall be unto me a kingdom [04467] of priests [03548], and an holy [06918] nation [01471]. These are the words [01697] which thou shalt speak [01696] unto the children [01121] of Israel [03478].

¹³ He divided [01234] the sea [03220], and caused them to pass through [05674]; and he made the waters [04325] to stand [05324] as an heap [05067].

⁸ Among the gods [0430] there is none like unto thee, O Lord [0136]; neither are there any works like unto thy works [04639].

¹⁰ Thou didst blow [05398] with thy wind [07307], the sea [03220] covered [03680] them: they sank [06749] as lead [05777] in the mighty [0117] waters [04325].

¹² I will smite [05221] them with the pestilence [01698], and disinherit [03423] them, and will make [06213] of thee a greater [01419] nation [01471] and mightier [06099] than they.

³ For I will pour [03332] water [04325] upon him that is thirsty [06771], and floods [05140] upon the dry ground [03004]: I will pour [03332] my spirit [07307] upon thy seed [02233], and my blessing [01293] upon thine offspring [06631]:

⁴⁴ And had turned [02015] their rivers [02975] into blood [01818]; and their floods [05140], that they could not drink [08354].

¹⁶ He brought [03318] streams [05140] also out of the rock [05553], and caused waters [04325] to run down [03381] like rivers [05104].

¹³ He divided [01234] the sea [03220], and caused them to pass through [05674]; and he made the waters [04325] to stand [05324] as an heap [05067].

⁷ He gathereth [03664] the waters [04325] of the sea [03220] together as an heap [05067]: he layeth up [05414] the depth [08415] in storehouses [0214].

¹⁶ That the waters [04325] which came down [03381] from above [04605] stood [05975] and rose up [06965] upon an [0259] heap [05067] very [03966] far [07368] from the city [05892] Adam [0121], that is beside [06654] Zaretan [06891]: and those that came down [03381] toward the sea [03220] of the plain [06160], even the salt [04417] sea [03220], failed [08552], and were cut off [03772]: and the people [05971] passed over [05674] right against Jericho [03405].

¹³ And it shall come to pass, as soon as the soles [03709] of the feet [07272] of the priests [03548] that bear [05375] the ark [0727] of the LORD [03068], the Lord [0113] of all the earth [0776], shall rest [05117] in the waters [04325] of Jordan [03383], that the waters [04325] of Jordan [03383] shall be cut off [03772] from the waters [04325] that come down [03381] from above [04605]; and they shall stand [05975] upon an [0259] heap [05067].

¹⁶ He sent [07971] from above [04791], he took [03947] me, he drew [04871] me out of many [07227] waters [04325].

⁸ And with the blast [07307] of thy nostrils [0639] the waters [04325] were gathered together [06192], the floods [05140] stood upright [05324] as an heap [05067], and the depths [08415] were congealed [07087] in the heart [03820] of the sea [03220].
⁹ The enemy [0341] said [0559], I will pursue [07291], I will overtake [05381], I will divide [02505] the spoil [07998]; my lust [05315] shall be satisfied [04390] upon them; I will draw [07324] my sword [02719], my hand [03027] shall destroy [03423] them.
¹⁰ Thou didst blow [05398] with thy wind [07307], the sea [03220] covered [03680] them: they sank [06749] as lead [05777] in the mighty [0117] waters [04325].

¹⁰ For while they be folden together [05440] as thorns [05518], and while they are drunken [05433] as drunkards [05435], they shall be devoured [0398] as stubble [07179] fully [04392] dry [03002].

²⁴ Therefore as the fire [0784] devoureth [0398] the stubble [07179], and the flame [03956] [03852] consumeth [07503] the chaff [02842], so their root [08328] shall be as rottenness [04716], and their blossom [06525] shall go up [05927] as dust [080]: because they have cast away [03988] the law [08451] of the LORD [03068] of hosts [06635], and despised [05006] the word [0565] of the Holy One [06918] of Israel [03478].

¹⁷ And the light [0216] of Israel [03478] shall be for a fire [0784], and his Holy One [06918] for a flame [03852]: and it shall burn [01197] and devour [0398] his thorns [07898] and his briers [08068] in one [0259] day [03117];

¹⁸ For wickedness [07564] burneth [01197] as the fire [0784]: it shall devour [0398] the briers [08068] and thorns [07898], and shall kindle [03341] in the thickets [05442] of the forest [03293], and they shall mount up [055] like the lifting up [01348] of smoke [06227].

³ Now is the end [07093] come upon thee, and I will send [07971] mine anger [0639] upon thee, and will judge [08199] thee according to thy ways [01870], and will recompense [05414] upon thee all thine abominations [08441].

⁴⁰ Thou hast also given [05414] me the necks [06203] of mine enemies [0341]; that I might destroy [06789] them that hate [08130] me.

¹¹ Bless [01288], LORD [03068], his substance [02428], and accept [07521] the work [06467] of his hands [03027]: smite [04272] through the loins [04975] of them that rise [06965] against him, and of them that hate [08130] him, that they rise [06965] not [04480] again [06965].

⁵ Because they regard [0995] not the works [06468] of the LORD [03068], nor the operation [04639] of his hands [03027], he shall destroy [02040] them, and not build them up [01129].

⁸ And that year [08141] they vexed [07492] and oppressed [07533] the children [01121] of Israel [03478]: eighteen [08083] [06240] years [08141], all the children [01121] of Israel [03478] that were on the other side [05676] Jordan [03383] in the land [0776] of the Amorites [0567], which is in Gilead [01568].

¹⁶ Whosoever hideth [06845] her hideth [06845] the wind [07307], and the ointment [08081] of his right hand [03225], which bewrayeth [07121] itself.

³⁹ That which was torn [02966] of beasts I brought [0935] not unto thee; I bare the loss [02398] of it; of my hand [03027] didst thou require [01245] it, whether stolen [01589] by day [03117], or stolen [01589] by night [03915].

⁵ The depths [08415] have covered [03680] them: they sank [03381] into the bottom [04688] as [03644] a stone [068].

⁷ And he took [03947] six [08337] hundred [03967] chosen [0977] chariots [07393], and all the chariots [07393] of Egypt [04714], and captains [07991] over every one of them.

⁴ Pharaoh's [06547] chariots [04818] and his host [02428] hath he cast [03384] into the sea [03220]: his chosen [04005] captains [07991] also are drowned [02883] in the Red [05488] sea [03220].

³ The LORD [03068] is a man [0376] of war [04421]: the LORD [03068] is his name [08034].
⁴ Pharaoh's [06547] chariots [04818] and his host [02428] hath he cast [03384] into the sea [03220]: his chosen [04005] captains [07991] also are drowned [02883] in the Red [05488] sea [03220].

³ And he said [0559], I am God [0410], the God [0430] of thy father [01]: fear [03372] not to go down [03381] into Egypt [04714]; for I will there make [07760] of thee a great [01419] nation [01471]:
⁴ I will go down [03381] with thee into Egypt [04714]; and I will also surely [05927] bring thee up [05927] again: and Joseph [03130] shall put [07896] his hand [03027] upon thine eyes [05869].

¹⁴ And also that nation [01471], whom they shall serve [05647], will I judge [01777]: and afterward [0310] [03651] shall they come out [03318] with great [01419] substance [07399].

⁶ Moreover he said [0559], I am the God [0430] of thy father [01], the God [0430] of Abraham [085], the God [0430] of Isaac [03327], and the God [0430] of Jacob [03290]. And Moses [04872] hid [05641] his face [06440]; for he was afraid [03372] to look [05027] upon God [0430].

¹⁴ The LORD [03050] is my strength [05797] and song [02176], and is become my salvation [03444].

² Behold, God [0410] is my salvation [03444]; I will trust [0982], and not be afraid [06342]: for the LORD [03050] JEHOVAH [03068] is my strength [05797] and my song [02176]; he also is become my salvation [03444].

¹² Then Isaac [03327] sowed [02232] in that land [0776], and received [04672] in the same year [08141] an hundredfold [03967] [08180]: and the LORD [03068] blessed [01288] him.

² Out of the mouth [06310] of babes [05768] and sucklings [03243] hast thou ordained [03245] strength [05797] because of thine enemies [06887], that thou mightest still [07673] the enemy [0341] and the avenger [05358].

²¹ And Miriam [04813] answered [06030] them, Sing [07891] ye to the LORD [03068], for he hath triumphed [01342] gloriously [01342]; the horse [05483] and his rider [07392] hath he thrown [07411] into the sea [03220].

² The LORD [03050] is my strength [05797] and song [02176], and he is become my salvation [03444]: he [02088] is my God [0410], and I will prepare him an habitation [05115]; my father's [01] God [0430], and I will exalt [07311] him.
³ The LORD [03068] is a man [0376] of war [04421]: the LORD [03068] is his name [08034].
⁴ Pharaoh's [06547] chariots [04818] and his host [02428] hath he cast [03384] into the sea [03220]: his chosen [04005] captains [07991] also are drowned [02883] in the Red [05488] sea [03220].
⁵ The depths [08415] have covered [03680] them: they sank [03381] into the bottom [04688] as [03644] a stone [068].

³ And [2532] they sing [103] the song [5603] of Moses [3475] the servant [1401] of God [2316], and [2532] the song [5603] of the Lamb [721], saying [3004], Great [3173] and [2532] marvellous [2298] are thy [4675] works [2041], Lord [2962] God [2316] Almighty [3841]; just [1342] and [2532] true [228] are thy [4675] ways [3598], thou King [935] of saints [40].

¹ And in that day [03117] thou shalt say [0559], O LORD [03068], I will praise [03034] thee: though thou wast angry [0599] with me, thine anger [0639] is turned away [07725], and thou comfortedst [05162] me.
² Behold, God [0410] is my salvation [03444]; I will trust [0982], and not be afraid [06342]: for the LORD [03050] JEHOVAH [03068] is my strength [05797] and my song [02176]; he also is become my salvation [03444].
³ Therefore with joy [08342] shall ye draw [07579] water [04325] out of the wells [04599] of salvation [03444].
⁴ And in that day [03117] shall ye say [0559], Praise [03034] the LORD [03068], call [07121] upon his name [08034], declare [03045] his doings [05949] among the people [05971], make mention [02142] that his name [08034] is exalted [07682].
⁵ Sing [02167] unto the LORD [03068]; for he hath done [06213] excellent things [01348]: this is known [03045] [03045] in all the earth [0776].
⁶ Cry out [06670] and shout [07442], thou inhabitant [03427] of Zion [06726]: for great [01419] is the Holy One [06918] of Israel [03478] in the midst [07130] of thee.

²⁶ And said [0559], If thou wilt diligently [08085] hearken [08085] to the voice [06963] of the LORD [03068] thy God [0430], and wilt do [06213] that which is right [03477] in his sight [05869], and wilt give ear [0238] to his commandments [04687], and keep [08104] all his statutes [02706], I will put [07760] none of these diseases [04245] upon thee, which I have brought [07760] upon the Egyptians [04714]: for I am the LORD [03068] that healeth [07495] thee.

² And [2532] I saw [1492] as it were [5613] a sea [2281] of glass [5193] mingled [3396] with fire [4442]: and [2532] them that had gotten the victory [3528] over [1537] the beast [2342], and [2532] over [1537] his [846] image [1504], and [2532] over [1537] his [846] mark [5480], and over [1537] the number [706] of his [846] name [3686], stand [2476] on [1909] the sea [2281] of glass [5193], having [2192] the harps [2788] of God [2316].
³ And [2532] they sing [103] the song [5603] of Moses [3475] the servant [1401] of God [2316], and [2532] the song [5603] of the Lamb [721], saying [3004], Great [3173] and [2532] marvellous [2298] are thy [4675] works [2041], Lord [2962] God [2316] Almighty [3841]; just [1342] and [2532] true [228] are thy [4675] ways [3598], thou King [935] of saints [40].
⁴ Who [5101] shall [5399] not [3364] fear [5399] thee [4571], O Lord [2962], and [2532] glorify [1392] thy [4675] name [3686]? for [3754] thou only [3441] art holy [3741]: for [3754] all [3956] nations [1484] shall come [2240] and [2532] worship [4352] before [1799] thee [4675]; for [3754] thy [4675] judgments [1345] are made manifest [5319].

²⁵ And he said [0559], Cursed [0779] be Canaan [03667]; a servant [05650] of servants [05650] shall he be unto his brethren [0251].
²⁶ And he said [0559], Blessed [01288] be the LORD [03068] God [0430] of Shem [08035]; and Canaan [03667] shall be [01961] his servant [05650].
²⁷ God [0430] shall enlarge [06601] Japheth [03315], and he shall dwell [07931] in the tents [0168] of Shem [08035]; and Canaan [03667] shall be his servant [05650].

²⁴ If [03588] Cain [07014] shall be avenged [05358] sevenfold [07659], truly Lamech [03929] seventy [07657] and sevenfold [07651].

²³ And Lamech [03929] said [0559] unto his wives [0802], Adah [05711] and Zillah [06741], Hear [08085] my voice [06963]; ye wives [0802] of Lamech [03929], hearken [0238] unto my speech [0565]: for I have slain [02026] a man [0376] to my wounding [06482], and a young man [03206] to my hurt [02250].