Apologetics Bible
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Exodus (Hebrew: Shemot — "Names") narrates the redemption of Israel from Egypt, the giving of the Law at Sinai, and the construction of the Tabernacle — the three great acts that define Israel's national, covenantal, and liturgical identity.
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Connected primary witness
- Connected ID:
Exodus_15
- Primary Witness Text: 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. The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father’s God, and I will exalt him. The LORD is a man of war: the LORD is his name. Pharaoh’s chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea. The depths have covered them: they sank into the bottom as a stone. Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy. And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble. And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea. The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders? Thou stretchedst out thy right hand, the earth swallowed them. Thou in thy mercy hast led forth the people whic...
Connected dataset overlay
- Connected ID:
Exodus_15
- Chapter Blob Preview: 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. The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father’s God, and I will exalt him. The LORD is a man of wa...
Chapter frameStart here before opening notes.
Chapter frame
Exodus (Hebrew: Shemot — "Names") narrates the redemption of Israel from Egypt, the giving of the Law at Sinai, and the construction of the Tabernacle — the three great acts that define Israel's national, covenantal, and liturgical identity.
The apologetics significance is multilayered: the Passover anticipates substitutionary atonement (1 Cor 5:7); the plagues demonstrate YHWH's sovereignty over the gods of Egypt; the Sinai covenant establishes divine law as the foundation of human ethics; and the Tabernacle introduces the theology of divine presence that culminates in the Incarnation (John 1:14 — eskēnōsen, "tabernacled among us").
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Exodus 15:1
Hebrew
אָז יָשִֽׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַֽיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לֽ͏ַיהוָה כִּֽי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּֽם׃'az-yashiyr-mosheh-vveney-yishera'el-'et-hashiyrah-hazo't-layhvah-vayo'merv-le'mor-'ashiyrah-layhvah-khiy-ga'oh-ga'ah-svs-verokhevvo-ramah-vayam
KJV: 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.
AKJV: Then sang Moses and the children of Israel this song to the LORD, and spoke, saying, I will sing to the LORD, for he has triumphed gloriously: the horse and his rider has he thrown into the sea.
ASV: Then sang Moses and the children of Israel this song unto Jehovah, and spake, saying, I will sing unto Jehovah, for he hath triumphed gloriously:
YLT: Then singeth Moses and the sons of Israel this song to Jehovah, and they speak, saying: --`I sing to Jehovah, For triumphing He hath triumphed; The horse and its rider He hath thrown into the sea.
Exposition: Exodus 15:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:2
Hebrew
עָזִּי וְזִמְרָת יָהּ וַֽיְהִי־לִי לִֽישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶֽנְהוּ׃'aziy-vezimerat-yah-vayehiy-liy-liyshv'ah-zeh-'eliy-ve'anevehv-'elohey-'aviy-va'aromemenehv
KJV: The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father’s God, and I will exalt him.
AKJV: The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father’s God, and I will exalt him.
ASV: Jehovah is my strength and song,
YLT: My strength and song is JAH, And He is become my salvation: This is my God, and I glorify Him; God of my father, and I exalt Him.
Commentary WitnessExodus 15:2Quoted commentary witness
Commentary Witness
Exodus 15:2
Verse 2 The Lord is my strength and song - How judiciously are the members of this sentence arranged! He who has God for his strength, will have him for his song; and he to whom Jehovah is become salvation, will exalt his name. Miserably and untunably, in the ears of God, does that man sing praises, who is not saved by the grace of Christ, nor strengthened by the power of his might. It is worthy of observation that the word which we translate Lord here, is not יהוה JEHOVAH in the original, but יה Jah; "as if by abbreviation," says Mr. Parkhurst, "for יהיה yeheieh or יהי yehi. It signifies the Essence Ὁ ΩΝ, He who Is, simply, absolutely, and independently. The relation between יה Jah and the verb היה to subsist, exist, be, is intimated to us the first time יה Jah is used in Scripture, (Exo 15:2): 'My strength and my song is יה Jah, and he is become (ויהי vajehi) to me salvation.'" See Psa 68:5; Psa 89:6; Psa 94:7; Psa 115:17, Psa 115:18; Psa 118:17. Jah יה is several times joined with the name Jehovah יהוה so that we may be sure that it is not, as some have supposed, a mere abbreviation of that word. See Isa 12:2; Isa 26:4. Our blessed Lord solemnly claims to himself what is intended in this Divine name יה Jah, Joh 8:58 : "Before Abraham was, (γενεσθαι, was born), εγω ειμι, I Am," not I was, but I am, plainly intimating his Divine eternal existence. Compare Isa 43:13. And the Jews appear to have well understood him, for then took they up stones to cast at him as a blasphemer. Compare Col 1:16, Col 1:17, where the Apostle Paul, after asserting that all things that are in heaven and that are in earth, visible and invisible, were created, εκτισται, by and for Christ, adds And He Is (αυτος εστι, not ην, was) before all things, and by him all things συνεστηκε, have subsisted, and still subsist. See Parkhurst. From this Divine name יה Jah the ancient Greeks had their Ιη, Ιη, in their invocations of the gods, particularly of Apollo (the uncompounded One) the light; and hence ei, written after the oriental manner from right to left, afterwards ie, was inscribed over the great door of the temple at Delphi! See Clarke's note on Exo 3:14, and the concluding observations there. I will prepare him a habitation - ואנוהו veanvehu. It has been supposed that Moses, by this expression, intended the building of the tabernacle; but it seems to come in very strangely in this place. Most of the ancient versions understood the original in a very different sense. The Vulgate has et glorificabo eum; the Septuagint δοξασω αυτον, I will Glorify him; with which the Syriac, Coptic, the Targum of Jonathan, and the Jerusalem Targum, agree. From the Targum of Onkelos the present translation seems to have been originally derived; he has translated the place ואבני לה מקדש veebnei leh makdash, "And I will build him a sanctuary," which not one of the other versions, the Persian excepted, acknowledges. Our own old translations are generally different from the present: Coverdale, "This my God, I will magnify him;" Matthew's, Cranmer's, and the Bishops' Bible, render it glorify, and the sense of the place seems to require it. Calmet, Houbigant, Kennicott, and other critics, contend for this translation. My father's God - I believe Houbigant to be right, who translates the original, אלהי אבי Elohey abi, Deus meus, pater meus est, "My God is my Father." Every man may call the Divine Being his God; but only those who are his children by adoption through grace can call him their Father. This is a privilege which God has given to none but his children. See Gal 4:6.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Isa 12:2
- Isa 26:4
- Joh 8:58
- Isa 43:13
- Col 1:16
- Col 1:17
- Gal 4:6
Named authorities or texts detected in the witness
- Septuagint
- Vulgate
- Targum
- Onkelos
- Jonathan
- Clarke
- Moses
- Christ
- Jah
- Mr
- Parkhurst
- Is
- Scripture
- Am
- Apostle Paul
- See Parkhurst
- Syriac
- Coptic
- Jerusalem Targum
- Coverdale
- Bible
- Calmet
- Houbigant
- Kennicott
- Father
Exposition: Exodus 15:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father’s God, and I will exalt him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:3
Hebrew
יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמֽוֹ׃yehvah-'iysh-milechamah-yehvah-shemvo
KJV: The LORD is a man of war: the LORD is his name.
AKJV: The LORD is a man of war: the LORD is his name.
ASV: Jehovah is a man of war:
YLT: Jehovah is a man of battle; Jehovah is His name.
Commentary WitnessExodus 15:3Quoted commentary witness
Commentary Witness
Exodus 15:3
Verse 3 The Lord is a man of war - Perhaps it would be better to translate the words, Jehovah is the man or hero of the battle. As we scarcely ever apply the term to any thing but first-rate armed vessels, the change of the translation seems indispensable, though the common rendering is literal enough. Besides, the object of Moses was to show that man had no part in this victory, but that the whole was wrought by the miraculous power of God, and that therefore he alone should have all the glory. The Lord is his name - That is, Jehovah. He has now, as the name implies, given complete existence to all his promises. See Clarke on Gen 2:4 (note), and Exo 6:3 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 2:4
Named authorities or texts detected in the witness
- Clarke
- Moses
- Besides
- Jehovah
Exposition: Exodus 15:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The LORD is a man of war: the LORD is his name.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:4
Hebrew
מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָֽׁלִשָׁיו טֻבְּעוּ בְיַם־סֽוּף׃marekhevot-fare'oh-vecheylvo-yarah-vayam-vmivechar-shalishayv-tuve'v-veyam-svf
KJV: Pharaoh’s chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.
AKJV: Pharaoh’s chariots and his host has he cast into the sea: his chosen captains also are drowned in the Red sea.
ASV: Pharaoh’s chariots and his host hath he cast into the sea;
YLT: Chariots of Pharaoh and his force He hath cast into the sea; And the choice of his captains Have sunk in the Red Sea!
Commentary WitnessExodus 15:4Quoted commentary witness
Commentary Witness
Exodus 15:4
Verse 4 Pharaoh's chariots - his host - his chosen captains - On such an expedition it is likely that the principal Egyptian nobility accompanied their king, and that the overthrow they met with here had reduced Egypt to the lowest extremity. Had the Israelites been intent on plunder, or had Moses been influenced by a spirit of ambition, how easily might both have gratified themselves, as, had they returned, they might have soon overrun and subjugated the whole land.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:4
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 15:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Pharaoh’s chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:5
Hebrew
תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָֽבֶן׃tehomot-yekhaseyumv-yaredv-vimetzvolot-khemvo-'aven
KJV: The depths have covered them: they sank into the bottom as a stone.
AKJV: The depths have covered them: they sank into the bottom as a stone.
ASV: The deeps cover them:
YLT: The depths do cover them; They went down into the depths as a stone.
Commentary Witness (Generated)Exodus 15:5Generated editorial synthesis
Commentary Witness (Generated)
Exodus 15:5
Exodus 15:5 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'The depths have covered them: they sank into the bottom as a stone.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 15:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 15:5
Exposition: Exodus 15:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The depths have covered them: they sank into the bottom as a stone.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:6
Hebrew
יְמִֽינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִֽינְךָ יְהוָה תִּרְעַץ אוֹיֵֽב׃yemiynekha-yehvah-ne'edariy-vakhocha-yemiynekha-yehvah-tire'atz-'voyev
KJV: Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy.
AKJV: Your right hand, O LORD, is become glorious in power: your right hand, O LORD, has dashed in pieces the enemy.
ASV: Thy right hand, O Jehovah, is glorious in power,
YLT: Thy right hand, O Jehovah, Is become honourable in power; Thy right hand, O Jehovah, Doth crush an enemy.
Commentary Witness (Generated)Exodus 15:6Generated editorial synthesis
Commentary Witness (Generated)
Exodus 15:6
Exodus 15:6 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 15:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 15:6
Exposition: Exodus 15:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:7
Hebrew
וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּֽשׁ׃vverov-ge'vonekha-taharos-qameykha-teshalach-charonekha-yo'khelemvo-khaqash
KJV: And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble.
AKJV: And in the greatness of your excellency you have overthrown them that rose up against you: you sent forth your wrath, which consumed them as stubble.
ASV: And in the greatness of thine excellency thou overthrowest them that rise up against thee:
YLT: And in the abundance of Thine excellency Thou throwest down Thy withstanders, Thou sendest forth Thy wrath--It consumeth them as stubble.
Commentary WitnessExodus 15:7Quoted commentary witness
Commentary Witness
Exodus 15:7
Verse 7 In the greatness of thine excellency - To this wonderful deliverance the Prophet Isaiah refers, Isa 63:11-14 : "Then he remembered the days of old, Moses and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? Where is he that put his Holy Spirit within him? That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? That led them through the deep, as a horse in the wilderness, that they should not stumble? As a beast goeth down into the valley, the Spirit of the Lord caused him to rest; so didst thou lead thy people, to make thyself a glorious name."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Isa 63:11-14
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 15:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:8
Hebrew
וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָֽפְאוּ תְהֹמֹת בְּלֶב־יָֽם׃vvervcha-'afeykha-ne'eremv-mayim-nitzevv-khemvo-ned-nozeliym-qafe'v-tehomot-velev-yam
KJV: And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea.
AKJV: And with the blast of your nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea.
ASV: And with the blast of thy nostrils the waters were piled up,
YLT: And by the spirit of Thine anger Have waters been heaped together; Stood as a heap have flowings; Congealed have been depths In the heart of a sea.
Commentary WitnessExodus 15:8Quoted commentary witness
Commentary Witness
Exodus 15:8
Verse 8 The depths were congealed - The strong east wind (Exo 14:21) employed to dry the bottom of the sea, is here represented as the blast of God's nostrils that had congealed or frozen the waters, so that they stood in heaps like a wall on the right hand and on the left.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:8
Source lane
Apologetics Bible source bundle
Exposition: Exodus 15:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:9
Hebrew
אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִֽי׃'amar-'voyev-'eredof-'ashiyg-'achaleq-shalal-timela'emvo-nafeshiy-'ariyq-chareviy-tvoriyshemvo-yadiy
KJV: The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.
AKJV: The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied on them; I will draw my sword, my hand shall destroy them.
ASV: The enemy said, I will pursue, I will overtake, I will divide the spoil;
YLT: The enemy said, I pursue, I overtake; I apportion spoil; Filled is my soul with them; I draw out my sword; My hand destroyeth them: --
Commentary WitnessExodus 15:9Quoted commentary witness
Commentary Witness
Exodus 15:9
Verse 9 The enemy said - As this song was composed by Divine inspiration, we may rest assured that these words were spoken by Pharaoh and his captains, and the passions they describe felt, in their utmost sway, in their hearts; but how soon was their boasting confounded? "Thou didst blow with thy wind, and the sea covered them: they sank as lead in the mighty waters!"
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:9
Source lane
Apologetics Bible source bundle
Exposition: Exodus 15:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:10
Hebrew
נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָֽלֲלוּ כַּֽעוֹפֶרֶת בְּמַיִם אַדִּירִֽים׃nashafeta-vervchakha-khisamvo-yam-tzalalv-kha'voferet-vemayim-'adiyriym
KJV: Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.
AKJV: You did blow with your wind, the sea covered them: they sank as lead in the mighty waters.
ASV: Thou didst blow with thy wind, the sea covered them:
YLT: Thou hast blown with Thy wind The sea hath covered them; They sank as lead in mighty waters.
Commentary Witness (Generated)Exodus 15:10Generated editorial synthesis
Commentary Witness (Generated)
Exodus 15:10
Exodus 15:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 15:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 15:10
Exposition: Exodus 15:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:11
Hebrew
מִֽי־כָמֹכָה בָּֽאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶֽלֶא׃miy-khamokhah-va'elim-yehvah-miy-khamokhah-ne'edar-vaqodesh-nvora'-tehilot-'osheh-fele'
KJV: Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?
AKJV: Who is like to you, O LORD, among the gods? who is like you, glorious in holiness, fearful in praises, doing wonders?
ASV: Who is like unto thee, O Jehovah, among the gods?
YLT: Who is like Thee among the gods, O Jehovah? Who is like Thee--honourable in holiness--Fearful in praises--doing wonders?
Commentary WitnessExodus 15:11Quoted commentary witness
Commentary Witness
Exodus 15:11
Verse 11 Who is like unto thee, O Lord, among the gods? - We have already seen that all the Egyptian gods, or the objects of the Egyptians' idolatry, were confounded, and rendered completely despicable, by the ten plagues, which appear to have been directed principally against them. Here the people of God exult over them afresh: Who among these gods is like unto Thee? They can neither save nor destroy; Thou dost both in the most signal manner. As the original words מי כמכה באלם יהוה mi chamochah baelim Yehovah are supposed to have constituted the motto on the ensign of the Asmoneans, and to have furnished the name of Maccabeus to Judas, their grand captain, from whom they were afterwards called Maccabeans, it may be necessary to say a few words on this subject It is possible that Judas Maccabeus might have had this motto on his ensign, or at least the initial letters of it, for such a practice was not uncommon. For instance, on the Roman standard the letters S. P. Q. R. stood for Senatus Populus Que Romanus, i.e. the Senate and Roman People, and מ כ ב י M. C. B. I. might have stood for Mi Chamochah Baelim Jehovah, "Who among the gods (or strong ones) is like unto thee, O Jehovah!" But it appears from the Greek Μακκαβαιος, and also the Syriac makabi, that the name was written originally with ק koph, not כ caph. It is most likely, as Michaelis has observed, that the name must have been derived from מקב makkab, a hammer or mallet; hence Judas, because of his bravery and success, might have been denominated the hammer or mallet by which the enemies of God had been beaten, pounded, and broken to pieces. Judas, the hammer of the Lord. Glorious in holiness - Infinitely resplendent in this attribute, essential to the perfection of the Divine nature. Fearful in praises - Such glorious holiness cannot be approached without the deepest reverence and fear, even by angels, who veil their faces before the majesty of God. How then should man, who is only sin and dust, approach the presence of his Maker! Doing wonders? - Every part of the work of God is wonderful; not only miracles, which imply an inversion or suspension of the laws of nature, but every part of nature itself. Who can conceive how a single blade of grass is formed; or how earth, air, and water become consolidated in the body of the oak? And who can comprehend how the different tribes of plants and animals are preserved, in all the distinctive characteristics of their respective natures? And who can conceive how the human being is formed, nourished, and its different parts developed? What is the true cause of the circulation of the blood? or, how different ailments produce the solids and fluids of the animal machine? What is life, sleep, death? And how an impure and unholy soul is regenerated, purified, refined, and made like unto its great Creator? These are wonders which God alone works, and to himself only are they fully known.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:11
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Lord
- Asmoneans
- Judas
- Maccabeans
- Populus Que Romanus
- Roman People
- Chamochah Baelim Jehovah
Exposition: Exodus 15:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:12
Hebrew
נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָֽרֶץ׃natiyta-yemiynekha-tivela'emvo-'aretz
KJV: Thou stretchedst out thy right hand, the earth swallowed them.
AKJV: You stretched out your right hand, the earth swallowed them.
ASV: Thou stretchedst out thy right hand,
YLT: Thou hast stretched out Thy right hand--Earth swalloweth them!
Commentary WitnessExodus 15:12Quoted commentary witness
Commentary Witness
Exodus 15:12
Verse 12 The earth swallowed them - It is very likely there was also an earthquake on this occasion, and that chasms were made in the bottom of the sea, by which many of them were swallowed up, though multitudes were overwhelmed by the waters, whose dead bodies were afterward thrown ashore. The psalmist strongly intimates that there was an earthquake on this occasion: The voice of thy thunder was in the heaven; the lightnings lightened the world; the Earth Trembled and Shook; Psa 77:18.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Shook
Exposition: Exodus 15:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thou stretchedst out thy right hand, the earth swallowed them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:13
Hebrew
נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶֽׁךָ׃nachiyta-vechasedekha-'am-zv-ga'aleta-nehaleta-ve'azekha-'el-neveh-qadeshekha
KJV: Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation.
AKJV: You in your mercy have led forth the people which you have redeemed: you have guided them in your strength to your holy habitation.
ASV: Thou in thy lovingkindness hast led the people that thou hast redeemed:
YLT: Thou hast led forth in Thy kindness The people whom Thou hast redeemed. Thou hast led on in Thy strength Unto Thy holy habitation.
Commentary WitnessExodus 15:13Quoted commentary witness
Commentary Witness
Exodus 15:13
Verse 13 Thou hast guided them in thy strength unto thy holy habitation - As this ode was dictated by the Spirit of God, It is most natural to understand this and the following verses, to the end of the 18th, as containing a prediction of what God would do for this people which he had so miraculously redeemed. On this mode of interpretation it would be better to read several of the verbs in the future tense.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:13
Source lane
Apologetics Bible source bundle
Exposition: Exodus 15:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:14
Hebrew
שָֽׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹשְׁבֵי פְּלָֽשֶׁת׃shame'v-'amiym-yiregazvn-chiyl-'achaz-yoshevey-felashet
KJV: The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.
AKJV: The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.
ASV: The peoples have heard, they tremble:
YLT: Peoples have heard, they are troubled; Pain hath seized inhabitants of Philistia.
Commentary Witness (Generated)Exodus 15:14Generated editorial synthesis
Commentary Witness (Generated)
Exodus 15:14
Exodus 15:14 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 15:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 15:14
Named authorities or texts detected in the witness
- Palestina
Exposition: Exodus 15:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:15
Hebrew
אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹֽאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָֽעַן׃'az-nivehalv-'alvfey-'edvom-'eyley-mvo'av-yo'chazemvo-ra'ad-namogv-khol-yoshevey-khena'an
KJV: Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away.
AKJV: Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold on them; all the inhabitants of Canaan shall melt away.
ASV: Then were the chiefs of Edom dismayed;
YLT: Then have chiefs of Edom been troubled: Mighty ones of Moab--Trembling doth seize them! Melted have all inhabitants of Canaan!
Commentary WitnessExodus 15:15Quoted commentary witness
Commentary Witness
Exodus 15:15
Verse 15 The dukes of Edom - Idumea was governed at this time by those called אלפים alluphim, heads, chiefs, or captains. See Clarke's note on Gen 36:15.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 36:15
Named authorities or texts detected in the witness
- Clarke
Exposition: Exodus 15:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:16
Hebrew
תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ יְהוָה עַֽד־יַעֲבֹר עַם־זוּ קָנִֽיתָ׃tifol-'aleyhem-'eymatah-vafachad-vigedol-zervo'akha-yidemv-kha'aven-'ad-ya'avor-'amekha-yehvah-'ad-ya'avor-'am-zv-qaniyta
KJV: Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O LORD, till the people pass over, which thou hast purchased.
AKJV: Fear and dread shall fall on them; by the greatness of your arm they shall be as still as a stone; till your people pass over, O LORD, till the people pass over, which you have purchased.
ASV: Terror and dread falleth upon them;
YLT: Fall on them doth terror and dread; By the greatness of Thine arm They are still as a stone, Till Thy people pass over, O Jehovah; Till the people pass over Whom Thou hast purchased.
Commentary WitnessExodus 15:16Quoted commentary witness
Commentary Witness
Exodus 15:16
Verse 16 Till thy people pass over - Not over the Red Sea, for that event had been already celebrated; but over the desert and Jordan, in order to be brought into the promised land.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:16
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Red Sea
- Jordan
Exposition: Exodus 15:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O LORD, till the people pass over, which thou hast purchased.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:17
Hebrew
תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָֽתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶֽיךָ׃tevi'emvo-vetita'emvo-vehar-nachalatekha-makhvon-leshivetekha-fa'aleta-yehvah-miqedash-'adonay-khvonenv-yadeykha
KJV: Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established.
AKJV: You shall bring them in, and plant them in the mountain of your inheritance, in the place, O LORD, which you have made for you to dwell in, in the Sanctuary, O LORD, which your hands have established.
ASV: Thou wilt bring them in, and plant them in the mountain of thine inheritance,
YLT: Thou dost bring them in, And dost plant them In a mountain of Thine inheritance, A fixed place for Thy dwelling Thou hast made, O Jehovah; A sanctuary, O Lord, Thy hands have established;
Commentary WitnessExodus 15:17Quoted commentary witness
Commentary Witness
Exodus 15:17
Verse 17 Thou shalt bring them in - By thy strength and mercy alone shall they get the promised inheritance. And plant them - Give them a fixed habitation in Canaan, after their unsettled wandering life in the wilderness. In the mountain - Meaning Canaan, which was a very mountainous country, Deu 11:11; or probably Mount Zion, on which the temple was built. Where the pure worship of God was established, there the people might expect both rest and safety. Wherever the purity of religion is established and preserved, and the high and the low endeavor to regulate their lives according to its precepts, the government of that country is likely to be permanent.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Canaan
- Meaning Canaan
- Mount Zion
Exposition: Exodus 15:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:18
Hebrew
יְהוָה ׀ יִמְלֹךְ לְעֹלָם וָעֶֽד׃yehvah- -yimelokhe-le'olam-va'ed
KJV: The LORD shall reign for ever and ever.
AKJV: The LORD shall reign for ever and ever.
ASV: Jehovah shall reign for ever and ever.
YLT: Jehovah reigneth--to the age, and for ever!'
Commentary WitnessExodus 15:18Quoted commentary witness
Commentary Witness
Exodus 15:18
Verse 18 The Lord shall reign for ever and ever - This is properly the grand chorus in which all the people joined. The words are expressive of God's everlasting dominion, not only in the world, but in the Church; not only under the law, but also under the Gospel; not only in time, but through eternity. The original לעלם ועד leolam vaed may be translated, for ever and onward; or, by our very expressive compound term, for Evermore, i.e. for ever and more - not only through time, but also through all duration. His dominion shall be ever the same, active and infinitely extending. With this verse the song seems to end, as with it the hemistichs or poetic lines terminate. The 20th and beginning of the 21st are in plain prose, but the latter part of the 21st is in hemistichs, as it contains the response made by Miriam and the Israelitish women at different intervals during the song. See Dr. Kennicott's arrangement of the parts at the end of this chapter.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:18
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Church
- Gospel
- Evermore
- See Dr
Exposition: Exodus 15:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The LORD shall reign for ever and ever.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:19
Hebrew
כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו בַּיָּם וַיָּשֶׁב יְהוָה עֲלֵהֶם אֶת־מֵי הַיָּם וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּֽם׃khiy-va'-svs-fare'oh-verikhevvo-vvefarashayv-vayam-vayashev-yehvah-'alehem-'et-mey-hayam-vveney-yishera'el-halekhv-vayavashah-vetvokhe-hayam
KJV: For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea.
AKJV: For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought again the waters of the sea on them; but the children of Israel went on dry land in the middle of the sea. ¶
ASV: For the horses of Pharaoh went in with his chariots and with his horsemen into the sea, and Jehovah brought back the waters of the sea upon them; but the children of Israel walked on dry land in the midst of the sea.
YLT: For the horse of Pharaoh hath gone in with his chariots and with his horsemen into the sea, and Jehovah turneth back on them the waters of the sea, and the sons of Israel have gone on dry land in the midst of the sea.
Commentary Witness (Generated)Exodus 15:19Generated editorial synthesis
Commentary Witness (Generated)
Exodus 15:19
Exodus 15:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 15:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 15:19
Exposition: Exodus 15:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:20
Hebrew
וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָֽל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹֽת׃vatiqach-mireyam-haneviy'ah-'achvot-'aharon-'et-hatof-veyadah-vatetze'na-khal-hanashiym-'achareyha-vetufiym-vvimecholot
KJV: And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
AKJV: And Miriam the prophetess, the sister of Aaron, took a tambourine in her hand; and all the women went out after her with tambourines and with dances.
ASV: And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
YLT: And Miriam the inspired one, sister of Aaron, taketh the timbrel in her hand, and all the women go out after her, with timbrels and with choruses;
Commentary WitnessExodus 15:20Quoted commentary witness
Commentary Witness
Exodus 15:20
Verse 20 And Miriam the prophetess - We have already seen that Miriam was older than either Moses or Aaron: for when Moses was exposed on the Nile, she was a young girl capable of managing the stratagem used for the preservation of his life; and then Aaron was only three years and three months old, for he was fourscore and three years old when Moses was but fourscore, (see Exo 7:7); so that Aaron was older than Moses, and Miriam considerably older than either, not less probably than nine or ten years of age. See Clarke's notes on Exo 2:2. There is great diversity of opinion on the origin of the name of Miriam, which is the same with the Greek Μαριαμ, the Latin Maria, and the English Mary. Some suppose it to be compounded of מר mar, a drop, (Isa 40:15), and ים yam, the sea, and that from this etymology the heathens formed their Venus, whom they feign to have sprung from the sea. St. Jerome gives several etymologies for the name, which at once show how difficult it is to ascertain it: she who enlightens me, or she who enlightens them, or the star of the sea. Others, the lady of the sea, the bitterness of the sea, etc. It is probable that the first or the last is the true one, but it is a matter of little importance, as we have not the circumstance marked, as in the case of Moses and many others, that gave rise to the name. The prophetess - הנביאה hannebiah. For the meaning of the word prophet, נביא nabi, see the note on Gen 20:7. It is very likely that Miriam was inspired by the Spirit of God to instruct the Hebrew women, as Moses and Aaron were to instruct the men; and when she and her brother Aaron sought to share in the government of the people with Moses, we find her laying claim to the prophetic influence, Num 12:2 : Hath the Lord indeed spoken only by Moses? Hath he not Spoken Also By Us? And that she was constituted joint leader of the people with her two brothers, we have the express word of God by the Prophet Micah, Mic 6:4 : For I brought thee up out of the land of Egypt - and I sent before thee Moses, Aaron, and Miriam. Hence it is very likely that she was the instructress of the women, and regulated the times, places, etc., of their devotional acts; for it appears that from the beginning to the present day the Jewish women all worshipped apart. A timbrel - תף toph, the same word which is translated tabret, Gen 31:27, on which the reader is desired to consult the note. See Clarke's note on Gen 31:27. And with dances - מחלת mecholoth. Many learned men suppose that this word means some instruments of wind music, because the word comes from the root חלל chalal, the ideal meaning of which is to perforate, penetrate, pierce, stab, and hence to wound. Pipes or hollow tubes, such as flutes, hautboys, and the like, may be intended. Both the Arabic and Persian understand it as meaning instruments of music of the pipe, drum, or sistrum kind; and this seems to comport better with the scope and design of the place than the term dances. It must however be allowed that religious dances have been in use from the remotest times; and yet in most of the places where the term occurs in our translation, an instrument of music bids as fair to be its meaning as a dance of any kind. Miriam is the first prophetess on record, and by this we find that God not only poured out his Spirit upon men, but upon women also; and we learn also that Miriam was not only a prophetess, but a poetess also, and must have had considerable skill in music to have been able to conduct her part of these solemnities. It may appear strange that during so long an oppression in Egypt, the Israelites were able to cultivate the fine arts; but that they did so there is the utmost evidence from the Pentateuch. Not only architecture, weaving, and such necessary arts, were well known among them, but also the arts that are called ornamental, such as those of the goldsmith, lapidary, embroiderer, furrier, etc., of which we have ample proof in the construction of the tabernacle and its utensils. However ungrateful, rebellious, etc., the Jews may have been, the praise of industry and economy can never be denied them. In former ages, and in all places even of their dispersions, they appear to have been frugal and industrious, and capable of great proficiency in the most elegant and curious arts; but they are now greatly degenerated.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Isa 40:15
- Gen 20:7
- Num 12:2
- Mic 6:4
- Gen 31:27
Named authorities or texts detected in the witness
- Clarke
- Moses
- Aaron
- Nile
- Miriam
- Latin Maria
- English Mary
- Venus
- St
- Prophet Micah
- Egypt
- Pentateuch
Exposition: Exodus 15:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:21
Hebrew
וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַֽיהוָה כִּֽי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּֽם׃vata'an-lahem-mireyam-shiyrv-layhvah-khiy-ga'oh-ga'ah-svs-verokhevvo-ramah-vayam
KJV: And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.
AKJV: And Miriam answered them, Sing you to the LORD, for he has triumphed gloriously; the horse and his rider has he thrown into the sea.
ASV: And Miriam answered them, Sing ye to Jehovah, for he hath triumphed gloriously;
YLT: and Miriam answereth to them: --`Sing ye to Jehovah, For Triumphing He hath triumphed; The horse and its rider He hath thrown into the sea!'
Commentary Witness (Generated)Exodus 15:21Generated editorial synthesis
Commentary Witness (Generated)
Exodus 15:21
Exodus 15:21 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 15:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 15:21
Exposition: Exodus 15:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:22
Hebrew
וַיַּסַּע מֹשֶׁה אֶת־יִשְׂרָאֵל מִיַּם־סוּף וַיֵּצְאוּ אֶל־מִדְבַּר־שׁוּר וַיֵּלְכוּ שְׁלֹֽשֶׁת־יָמִים בַּמִּדְבָּר וְלֹא־מָצְאוּ מָֽיִם׃vayasa'-mosheh-'et-yishera'el-miyam-svf-vayetze'v-'el-midevar-shvr-vayelekhv-sheloshet-yamiym-vamidevar-velo'-matze'v-mayim
KJV: So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.
AKJV: So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water. ¶
ASV: And Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.
YLT: And Moses causeth Israel to journey from the Red Sea, and they go out unto the wilderness of Shur, and they go three days in the wilderness, and have not found water,
Commentary WitnessExodus 15:22Quoted commentary witness
Commentary Witness
Exodus 15:22
Verse 22 The wilderness of Shur - This was on the coast of the Red Sea on their road to Mount Sinai. See the map.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:22
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Mount Sinai
Exposition: Exodus 15:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:23
Hebrew
וַיָּבֹאוּ מָרָתָה וְלֹא יָֽכְלוּ לִשְׁתֹּת מַיִם מִמָּרָה כִּי מָרִים הֵם עַל־כֵּן קָרָֽא־שְׁמָהּ מָרָֽה׃vayavo'v-maratah-velo'-yakhelv-lishetot-mayim-mimarah-khiy-mariym-hem-'al-khen-qara'-shemah-marah
KJV: And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.
AKJV: And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.
ASV: And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.
YLT: and they come in to Marah, and have not been able to drink the waters of Marah, for they are bitter; therefore hath one called its name Marah.
Commentary WitnessExodus 15:23Quoted commentary witness
Commentary Witness
Exodus 15:23
Verse 23 Marah - So called from the bitter waters found there. Dr. Shaw conjectures that this place is the same as that now called Corondel, where there is still a small rill which, if not diluted with dews or rain, continues brackish. See his account at the end of Exodus (Exo 40:38 (note)).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:23
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Dr
- Corondel
Exposition: Exodus 15:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:24
Hebrew
וַיִּלֹּנוּ הָעָם עַל־מֹשֶׁה לֵּאמֹר מַה־נִּשְׁתֶּֽה׃vayilonv-ha'am-'al-mosheh-le'mor-mah-nisheteh
KJV: And the people murmured against Moses, saying, What shall we drink?
AKJV: And the people murmured against Moses, saying, What shall we drink?
ASV: And the people murmured against Moses, saying, What shall we drink?
YLT: And the people murmur against Moses, saying, `What do we drink?'
Commentary WitnessExodus 15:24Quoted commentary witness
Commentary Witness
Exodus 15:24
Verse 24 The people murmured - They were in a state of great mental degradation, owing to their long and oppressive vassalage, and had no firmness of character. See Clarke's note on Exo 13:17.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:24
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
Exposition: Exodus 15:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the people murmured against Moses, saying, What shall we drink?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:25
Hebrew
וַיִּצְעַק אֶל־יְהוָה וַיּוֹרֵהוּ יְהוָה עֵץ וַיַּשְׁלֵךְ אֶל־הַמַּיִם וַֽיִּמְתְּקוּ הַמָּיִם שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּֽהוּ׃vayitze'aq-'el-yehvah-vayvorehv-yehvah-'etz-vayashelekhe-'el-hamayim-vayimeteqv-hamayim-sham-sham-lvo-choq-vmishefat-vesham-nisahv
KJV: And he cried unto the LORD; and the LORD shewed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them,
AKJV: And he cried to the LORD; and the LORD showed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them,
ASV: And he cried unto Jehovah; and Jehovah showed him a tree, and he cast it into the waters, and the waters were made sweet. There he made for them a statute and an ordinance, and there he proved them;
YLT: and he crieth unto Jehovah, and Jehovah sheweth him a tree, and he casteth unto the waters, and the waters become sweet. There He hath made for them a statute, and an ordinance, and there He hath tried them,
Commentary WitnessExodus 15:25Quoted commentary witness
Commentary Witness
Exodus 15:25
Verse 25 He cried unto the Lord - Moses was not only their leader, but also their mediator. Of prayer and dependence on the Almighty, the great mass of the Israelites appear to have had little knowledge at this time. Moses, therefore, had much to bear from their weakness, and the merciful Lord was long-suffering. The Lord showed him a tree - What this tree was we know not: some think that the tree was extremely bitter itself, such as the quassia; and that God acted in this as he generally does, correcting contraries by contraries, which, among the ancient physicians, was a favourite maxim, Clavus clavo expellitur. The Targums of Jonathan and Jerusalem say that, when Moses prayed, "the Word of the Lord showed him the tree ארדפני ardiphney, on which he wrote the great and precious name of (Jehovah), and then threw it into the waters, and the waters thereby became sweet" But what the tree ardiphney was we are not informed. Many suppose that this tree which healed the bitter waters was symbolical of the cross of our blessed Redeemer, that has been the means of healing infected nature, and through the virtue of which the evils and bitters of life are sweetened, and rendered subservient to the best interests of God's followers. Whatever may be in the metaphor, this is true in fact; and hence the greatest of apostles gloried in the cross of our Lord Jesus Christ, by which the world was crucified to him and he unto the world. It appears that these waters were sweetened only for that occasion, as Dr. Shaw reports them to be still brackish, which appears to be occasioned by the abundance of natron which prevails in the surrounding soil. Thus we may infer that the natural cause of their bitterness or brackishness was permitted to resume its operations, when the occasion that rendered the change necessary had ceased to exist. Thus Christ simply changed that water into wine which was to be drawn out to be carried to the master of the feast; the rest of the water in the pots remaining as before. As the water of the Nile was so peculiarly excellent, to which they had been long accustomed, they could not easily put up with what was indifferent. See Clarke's note on Exo 7:18. There he made for them - Though it is probable that the Israelites are here intended, yet the word לו lo should not be translated for them, but to him, for these statutes were given to Moses that he might deliver them to the people. There he proved them - נסהו nissahu, he proved Him. By this murmuring of the people he proved Moses, to see, speaking after the manner of men, whether he would be faithful, and, in the midst of the trials to which he was likely to be exposed, whether he would continue to trust in the Lord, and seek all his help from him.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:25
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Targum
- Jonathan
- Clarke
- Ray
- Moses
- Jesus
- Almighty
- Redeemer
- Lord Jesus Christ
- Dr
- Him
- Lord
Exposition: Exodus 15:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he cried unto the LORD; and the LORD shewed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:26
Hebrew
וַיֹּאמֶר אִם־שָׁמוֹעַ תִּשְׁמַע לְקוֹל ׀ יְהוָה אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהֽ͏ַאֲזַנְתָּ לְמִצְוֺתָיו וְשָׁמַרְתָּ כָּל־חֻקָּיו כָּֽל־הַמּֽ͏ַחֲלָה אֲשֶׁר־שַׂמְתִּי בְמִצְרַיִם לֹא־אָשִׂים עָלֶיךָ כִּי אֲנִי יְהוָה רֹפְאֶֽךָ׃vayo'mer-'im-shamvo'a-tishema'-leqvol- -yehvah-'eloheykha-vehayashar-ve'eynayv-ta'asheh-veha'azaneta-lemitzevtayv-veshamareta-khal-chuqayv-khal-hamachalah-'asher-shametiy-vemitzerayim-lo'-'ashiym-'aleykha-khiy-'aniy-yehvah-rofe'ekha
KJV: And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee.
AKJV: And said, If you will diligently listen to the voice of the LORD your God, and will do that which is right in his sight, and will give ear to his commandments, and keep all his statutes, I will put none of these diseases on you, which I have brought on the Egyptians: for I am the LORD that heals you. ¶
ASV: and he said, If thou wilt diligently hearken to the voice of Jehovah thy God, and wilt do that which is right in his eyes, and wilt give ear to his commandments, and keep all his statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians: for I am Jehovah that healeth thee.
YLT: and He saith, `If thou dost really hearken to the voice of Jehovah thy God, and dost that which is right in His eyes, and hast hearkened to His commands, and kept all His statutes: none of the sickness which I laid on the Egyptians do I lay on thee, for I, Jehovah, am healing thee.
Commentary WitnessExodus 15:26Quoted commentary witness
Commentary Witness
Exodus 15:26
Verse 26 If thou wilt diligently hearken - What is contained in this verse appears to be what is intended by the statute and ordinance mentioned in the preceding: If thou wilt diligently hearken unto the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, etc. This statute and ordinance implied the three following particulars: 1. That they should acknowledge Jehovah for their God, and thus avoid all idolatry. 2. That they should receive his word and testimony as a Divine revelation, binding on their hearts and lives, and thus be saved from profligacy of every kind, and from acknowledging the maxims or adopting the customs of the neighboring nations. 3. That they should continue to do so, and adorn their profession with a holy life. T hese things being attended to, then the promise of God was, that they should have none of the diseases of the Egyptians put on them; that they should be kept in a state of health of body and peace of mind; and if at any time they should be afflicted, on application to God the evil should be removed, because he was their healer or physician - I am the Lord that healeth thee. That the Israelites had in general a very good state of health, their history warrants us to believe; and when they were afflicted, as in the case of the fiery serpents, on application to God they were all healed. The Targum of Jonathan ben Uzziel states that the statutes which Moses received at this time were commandments concerning the observance of the Sabbath, duty to parents, the ordinances concerning wounds and bruises, and the penalties which sinners should incur by transgressing them. But it appears that the general ordinances already mentioned are those which are intended here, and this seems to be proved beyond dispute by Jer 7:22, Jer 7:23 : "For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices: but this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people; walk ye in all the ways that I have commanded you, that it may be well unto you."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:26
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Jer 7:22
- Jer 7:23
Named authorities or texts detected in the witness
- Targum
- Jonathan
- Moses
- Sabbath
- Egypt
Exposition: Exodus 15:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these dise...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 15:27
Hebrew
וַיָּבֹאוּ אֵילִמָה וְשָׁם שְׁתֵּים עֶשְׂרֵה עֵינֹת מַיִם וְשִׁבְעִים תְּמָרִים וַיַּחֲנוּ־שָׁם עַל־הַמָּֽיִם׃vayavo'v-'eylimah-vesham-sheteym-'eshereh-'eynot-mayim-veshive'iym-temariym-vayachanv-sham-'al-hamayim
KJV: And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.
AKJV: And they came to Elim, where were twelve wells of water, and three score and ten palm trees: and they encamped there by the waters.
ASV: And they came to Elim, where were twelve springs of water, and threescore and ten palm-trees: and they encamped there by the waters.
YLT: And they come to Elim, and there are twelve fountains of water, and seventy palm trees; and they encamp there by the waters.
Commentary WitnessExodus 15:27Quoted commentary witness
Commentary Witness
Exodus 15:27
Verse 27 They came to Elim - This was in the desert of Sin, and, according to Dr. Shaw, about two leagues from Tor, and thirty from Marah or Corondel. Twelve wells of water - One for each of the tribes of Israel, say the Targums of Jonathan and Jerusalem. And threescore and ten palm trees - One for each of the seventy elders - Ibid. Dr. Shaw found nine of the twelve wells, the other three having been choked up with sand; and the seventy palm trees multiplied into more than 2000, the dates of which bring a considerable revenue to the Greek monks at Tor. See his account at the end of this book, (Exo 40:38 (note)) and see also the map. Thus sufficient evidence of the authenticity of this part of the sacred history remains, after the lapse of more than 3000 years. In the preceding notes the reader has been referred to Dr. Kennicott's translation and arrangement of the song of Moses. To this translation he prefixes the following observations: - "This triumphant ode was sung by Moses and the sons of Israel: and the women, headed by Miriam, answered the men by repeating the two first lines of the song, altering only the first word, which two lines were probably sung more than once as a chorus. "The conclusion of this ode seems very manifest; and yet, though the ancient Jews had sense enough to write this song differently from prose; and though their authority has prevailed even, to this day in this and three other poems in the Old Testament, (Deut. 22; Judges 5; and 2 Sam. 22)., still expressed by them as poetry; yet have these critics carried their ideas of the song here to the end of Exo 15:19. The reason why the same has been done by others probably is, they thought that the particle כי for, which begins Exo 15:19, necessarily connected it with the preceding poetry. But this difficulty is removed by translating כי when, especially if we take Exo 15:19-21 as being a prose explanation of the manner in which this song of triumph was performed. For these three verses say that the men singers were answered in the chorus by Miriam and the women, accompanying their words with musical instruments. 'When the horse of Pharaoh had gone into the sea, and the Lord had brought the sea upon them; and Israel had passed, on dry land, in the midst of the sea; then Miriam took a timbrel, and all the women went out after her with timbrels and dances; and Miriam (with the women) answered them (להם lahem, the men, by way of chorus) in the words, O sing ye, etc.' That this chorus was sung more than Once is thus stated by Bishop Lowth: Maria, cum mulieribus, virorum choro identidem succinebat - Praelect. 19. "I shall now give what appears to me to be an exact translation of this whole song: - Moses. Part I 1. I will sing to Jehovah, for he hath triumphed gloriously; The horse and his rider hath he thrown into the sea. 2. My strength and my song is Jehovah; And he is become to me for salvation: This is my God, and I will celebrate him; The God of my father, and I will exalt him. 3. (Perhaps a chorus sung by the men)Jehovah is mighty in battleJehovah is his name!(Chorus, by Miriam and the women. Perhaps sung first in this place. )O sing ye to Jehovah, for he hath triumphed gloriously: The horse and his rider hath he thrown into the sea. Moses. Part II 4. Pharaoh's chariots and his host hath he cast into the sea; And his chosen captains are drowned in the Red Sea. 5. The depths have covered them, they went down; (They sank) to the bottom as a stone. 6. Thy right hand, Jehovah, is become glorious in power; Thy right hand, Jehovah, dasheth in pieces the enemy. 7. And in the greatness of thine excellence thou overthrowest them that rise against thee. Thou sendest forth thy wrath, which consumeth them as stubble. 8. Even at the blast of thy displeasure the waters are gathered together; The floods stand upright as a heap, Congealed are the depths in the very heart of the sea. O sing ye to Jehovah, etc. Chorus by the women. Moses. Part III 9. The enemy said: 'I will pursue, I shall overtake; I shall divide the spoil, my soul shall be satiated with them; I will draw my sword, my hand shall destroy them.' 10. Thou didst blow with thy wind, the sea covered them; They sank as lead in the mighty waters. 11. Who is like thee among the gods, O Jehovah? Who is like thee, glorious in holiness! 12. Fearful in praises; performing wonders! Thou stretchest out thy right hand, the earth swalloweth them! 13. Thou in thy mercy leadest the people whom thou hast redeemed; Thou in thy strength guidest to the habitation of thy holiness! O sing ye to Jehovah, etc. Chorus by the women. Moses. Part IV 14. The nations have heard, and are afraid; Sorrow hath seized the inhabitants of Palestine. 15. Already are the dukes of Edom in consternation, And the mighty men of Moab, trembling hath seized them; All the inhabitants of Canaan do faint. 16. Fear and dread shall fall upon them; Through the greatness of thine arm they shall be still as a stone. 17. Till thy people, Jehovah, pass over [Jordan]; Till the people pass over whom thou hast redeemed. 18. Thou shalt bring them and plant them in the mount of thine inheritance: The place for thy rest which thou, Jehovah, hast made; The sanctuary, Jehovah, which thy hands have established. Grand Chorus by All. Jehovah for ever and ever shall reign." 1. When poetry is consecrated to the service of God, and employed as above to commemorate his marvellous acts, it then becomes a very useful handmaid to piety, and God is honored by his gifts. God inspired the song of Moses, and perhaps from this very circumstance it has passed for current among the most polished of the heathen nations, that a poet is a person Divinely inspired; and hence the epithet of προφητης, prophet, and vates, of the same import, was given them among the Greeks and Romans. 2. The song of Moses is a proof of the miraculous passage of the Israelites through the Red Sea. There has been no period since the Hebrew nation left Egypt in which this song was not found among them, as composed on that occasion, and to commemorate that event. It may be therefore considered as completely authentic as any living witness could be who had himself passed through the Red Sea, and whose life had been protracted through all the intervening ages to the present day. 3. We have already seen that it is a song of triumph for the deliverance of the people of God, and that it was intended to point out the final salvation and triumph of the whole Church of Christ; so that in the heaven of heavens the redeemed of the Lord, both among the Jews and the Gentiles, shall unite together to sing the song of Moses and the song of the Lamb. See Rev 15:2-4. Reader, implore the mercy of God to enable thee to make thy calling and election sure, that thou mayest bear thy part in this glorious and eternal triumph.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Rev 15:2-4
Named authorities or texts detected in the witness
- Targum
- Jonathan
- Moses
- Sin
- Dr
- Shaw
- Tor
- Corondel
- Israel
- Jerusalem
- Ibid
- Miriam
- Old Testament
- Deut
- Sam
- Bishop Lowth
- Maria
- Praelect
- Jehovah
- Chorus
- Red Sea
- Palestine
- Moab
- All
- Romans
- Christ
- Lord
- Gentiles
- Lamb
- Reader
Exposition: Exodus 15:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
21
Generated editorial witnesses
6
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Gen 4:23
- Gen 4:24
- Gen 9:25-27
- Genesis 49:2-27
- Rev 15:2-4
- Exodus 15:1
- Isa 12:2
- Isa 26:4
- Joh 8:58
- Isa 43:13
- Col 1:16
- Col 1:17
- Gal 4:6
- Exodus 15:2
- Gen 2:4
- Exodus 15:3
- Exodus 15:4
- Exodus 15:5
- Exodus 15:6
- Isa 63:11-14
- Exodus 15:7
- Exodus 15:8
- Exodus 15:9
- Exodus 15:10
- Exodus 15:11
- Exodus 15:12
- Exodus 15:13
- Exodus 15:14
- Gen 36:15
- Exodus 15:15
- Exodus 15:16
- Exodus 15:17
- Exodus 15:18
- Exodus 15:19
- Isa 40:15
- Gen 20:7
- Num 12:2
- Mic 6:4
- Gen 31:27
- Exodus 15:20
- Exodus 15:21
- Exodus 15:22
- Exodus 15:23
- Exodus 15:24
- Exodus 15:25
- Jer 7:22
- Jer 7:23
- Exodus 15:26
- Exodus 15:27
Named authorities or texts surfaced in commentary
- Ovid
- Septuagint
- Clarke
- Ray
- Moses
- Jesus
- Egyptians
- Edomites
- Moabites
- Canaanites
- Israel
- Shur
- Marah
- Elim
- Herodotus
- Pentateuch
- Hebrew Bibles
- Dr
- Hebrew Bible
- Shir Mosheh
- Greeks
- Ilias
- Hindoos
- Mahabarat
- Romans
- Aeneid
- Norwegians
- Edda
- Scotch
- Welsh
- Triads
- Arabs
- Hamleh Heedry
- Persians
- Shah Nameh
- Italians
- Gerusalemme Liberata
- Portuguese
- Lusiad
- English
- Paradise Lost
- French
- Henriade
- Pharaoh
- Mr
- Ainsworth
- Lamb
- See Dr
- Lord Jesus
- Vulgate
- Targum
- Onkelos
- Jonathan
- Christ
- Jah
- Parkhurst
- Is
- Scripture
- Am
- Apostle Paul
- See Parkhurst
- Syriac
- Coptic
- Jerusalem Targum
- Coverdale
- Bible
- Calmet
- Houbigant
- Kennicott
- Father
- Besides
- Jehovah
- Lord
- Asmoneans
- Judas
- Maccabeans
- Populus Que Romanus
- Roman People
- Chamochah Baelim Jehovah
- Shook
- Palestina
- Red Sea
- Jordan
- Canaan
- Meaning Canaan
- Mount Zion
- Church
- Gospel
- Evermore
- Aaron
- Nile
- Miriam
- Latin Maria
- English Mary
- Venus
- St
- Prophet Micah
- Egypt
- Mount Sinai
- Corondel
- Almighty
- Redeemer
- Lord Jesus Christ
- Him
- Sabbath
- Sin
- Shaw
- Tor
- Jerusalem
- Ibid
- Old Testament
- Deut
- Sam
- Bishop Lowth
- Maria
- Praelect
- Chorus
- Palestine
- Moab
- All
- Gentiles
- Reader
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Commentary Witness
Exodus 15:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 15:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness