Exodus15
English Standard Version
1Then and the of this to the Lord, , I will to the Lord, he has ; the and his he has into the .
2The Lord is my and my , and he has become my ; is my , and I will , my , and I will him.
3The Lord is a of ; the Lord is his .
4 and his he into the , and his were in the .
5The them; they into the a .
6Your , O Lord, in , your , O Lord, the .
7In the of your you your ; you your ; it them like .
8At the of your the ; the in a ; the in the of the .
9The , I will , I will , I will the , my shall have its fill . I will my ; my shall them.
10You with your ; the them; they like in the .
11 is like , O Lord, among the ? is like , in , in , ?
12You your ; the them.
13You have in your the you have ; you have them by your to your .
14The have ; they ; have the of .
15 are the of ; the of ; the of have .
16 and them; because of the of your , they are as a , your , O Lord, , the you have .
17You will them in and them on your , the , O Lord, which you have for your , the , O , which your have .
18The Lord will and .
19For when the of with his and his went the , the Lord the of the them, but the of on in the of the .
20Then the , the of , a in her , and the her with and .
21And them: to the Lord, for he has ; the and his he has into the .
22Then from the , and they into the of . They in the and no .
23When they to , they the of it was ; it .
24And the , , shall we ?
25And he to the Lord, and the Lord him a , and he it into the , and the . the Lord for them a and a , and he them,
26 , you will to the of the Lord your , and that which is in his , and to his and his , I will of the you that I on the , I am the Lord, your .
27Then they to , there were of and , and they there by the .
Study Guide
Public-domain commentary and original-language notes for Exodus 15.
Chapter Summary
In this chapter: The song of Moses for the deliverance of Israel. (1–21). The bitter waters at Marah, The Israelites come to Elim. (22–27).
vv1-21
This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of it. It may be considered as typical, and prophetical of the final destruction of the enemies of the church. Happy the people whose God is the Lord. They have work to do, temptations to grapple with, and afflictions to bear, and are weak in themselves; but his grace is their strength. They are often in sorrow, but in him they have comfort; he is their song. Sin, and death, and hell threaten them, but he is, and will be their salvation. The Lord is a God of almighty power, and woe to those that strive with their Maker! He is a God of matchless perfection; he is glorious in holiness; his holiness is his glory. His holiness appears in the hatred of sin, and his wrath against obstinate sinners. It appears in the deliverance of Israel, and his faithfulness to his own promise. He is fearful in praises; that which is matter of praise to the servants of God, is very dreadful to his enemies. He is doing wonders, things out of the common course of nature; wondrous to those in whose favour they are wrought, who are so unworthy, that they had no reason to expect them. There were wonders of power and wonders of grace; in both, God was to be humbly adored.
vv22-27
In the wilderness of Shur the Israelites had no water. At Marah they had water, but it was bitter; so that they could not drink it. God can make bitter to us that from which we promise ourselves most, and often does so in the wilderness of this world, that our wants, and disappointments in the creature, may drive us to the Creator, in whose favour alone true comfort is to be had. In this distress the people fretted, and quarrelled with Moses. Hypocrites may show high affections, and appear earnest in religious exercises, but in the time of temptation they fall away. Even true believers, in seasons of sharp trial, will be tempted to fret, distrust, and murmur. But in every trial we should cast our care upon the Lord, and pour out our hearts before him. We shall then find that a submissive will, a peaceful conscience, and the comforts of the Holy Ghost, will render the bitterest trial tolerable, yea, pleasant. Moses did what the people had neglected to do; he cried unto the Lord. And God provided graciously for them. He directed Moses to a tree which he cast into the waters, when, at once, they were made sweet. Some make this tree typical of the cross of Christ, which sweetens the bitter waters of affliction to all the faithful, and enables them to rejoice in tribulation. But a rebellious Israelite shall fare no better than a rebellious Egyptian. The threatening is implied only, the promise is expressed. God is the great Physician. If we are kept well, it is he that keeps us; if we are made well, it is he that recovers us. He is our life and the length of our days. Let us not forget that we are kept from destruction, and delivered from our enemies, to be the Lord's servants. At Elim they had good water, and enough of it. Though God may, for a time, order his people to encamp by the bitter waters of Marah, that shall not always be their lot. Let us not faint at tribulations.
Key Words
מֹשֶׁה: Mosheh, the Israelite lawgiver
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
שִׁיר: to sing
שִׁיר: a song; abstractly, singing
כִּי: (by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
גָּאָה: to mount up; hence, in general, to rise, (figuratively) be majestic
סוּס: a horse (as leaping); also a swallow (from its rapid flight)
רָכַב: to ride (on an animal or in a vehicle); causatively, to place upon (for riding or generally), to despatch
רָמָה: to hurl; specifically, to shoot; figuratively, to delude or betray (as if causing to fall)
Cross References
Exodus 15Explicitly named 'the song of Moses... and the song of the Lamb' celebrating final victory over beasts.
Supported by Matthew Henry
Directly quotes this verse: 'The Lord Jehovah is my strength and my song; he also is become my salvation.'
Supported by John Calvin
The historical account of the east wind that congealed the waters and made them stand.
Supported by Matthew Poole
Direct parallel tracking the three-day journey from the Red Sea to the wilderness of Shur.
Supported by JFB
Direct parallel describing the encampment at Elim, with its twelve fountains and seventy palm trees.
Supported by JFB
Echoes bringing the redeemed people to His holy border and the mountain purchased by His right hand.
Supported by Matthew Poole
Fulfillment of the prophecy that the inhabitants of Canaan would melt away with fear of Israel.
Lists Miriam alongside Moses and Aaron as leaders sent before Israel.
Supported by JFB
Illuminates the term 'prophetess' used of women participating in public, inspired worship.
Supported by JFB
Shows the pattern of Israel's repeated murmuring in the wilderness immediately following this first instance.
Supported by Matthew Henry, John Calvin
Poetic reflection on God testing and proving Israel at the waters of Meribah and Marah.
Supported by JFB
Explains the theological purpose of God leading Israel in the wilderness to prove and test them.
Supported by JFB
Explicit promise that God will take away sickness and put none of the evil diseases of Egypt on them.
Supported by Matthew Henry
Reflects the immediate historical response of Israel: 'Then believed they his words; they sang his praise.'
Parallels the personal, covenantal confession: 'This is our God... we will be glad and rejoice.'
Supported by John Calvin
Provides the historical details of the waters returning to cover the chariots and host.
Poetically describes the waters and deeps reacting to God's presence, echoing the song.
The 'Song of Moses and the Lamb' sung by those who triumph over the beast, echoing this deliverance.
Supported by Matthew Henry
Miraculous sweetening of bitter waters by casting in a material element, parallel to Elisha's miracle.
Supported by JFB
Parallel miracle where a natural substance (meal) is used to cure a deadly, bitter pot of stew.
Supported by JFB
Praises Yahweh as the one who forgives iniquities and heals all diseases, echoing 'I am Jehovah-Ropheka'.
Supported by Matthew Henry
The Song of Deborah, another key victory anthem in Israel's history of deliverance.
Expands on God as the believer's fortress, strength, and horn of salvation.
Internal connection celebrating the glorious power of Jehovah's right hand in crushing enemies.
Historical fulfillment of Edom's anxiety and refusal to let Israel pass through their borders.
Earlier mention of the wilderness of Shur, locating it on the way to Egypt.
Supported by JFB
Parallel crisis at Rephidim where the thirsty people again murmured against Moses for water.
Supported by Matthew Henry
The flipside of the promise: disobedience brings the diseases of Egypt back upon Israel.
Supported by Matthew Henry
Establishes the chronological itinerary as Israel journeys next from Elim into the wilderness of Sin.
Supported by JFB