Exo 15:1-10 | KD | STEP | Introduction and first strophe . - The introduction, which contains the theme of the song, “ Sing will I to the Lord, for highly exalted is He, horse and his rider He hath thrown into the sea, ” was repeated, when sung, as an anti-strophe by a chorus of women, with Miriam at their head (cf. , ); whether after every verse, or only at the close of the longer strophes, cannot be determined. גּאה to arise, to grow up, trop. to show oneself exalted; connected with an inf. abs. to give still further emphasis. Jehovah had displayed His superiority to all earthly power by casting horses and riders, the proud army of the haughty Pharaoh, into the sea. This had filled His people with rejoicing: ( ), “ My strength and song is Jah, He became my salvation; He is my God, whom I extol, my father’s God, whom I exalt .” עז strength, might, not praise or glory, even in Psa 8:2. זמרת, an old poetic form for זמרה, from זמר, primarily to hum; thence זמּר רב́ככוים, to play music, or sing with a musical accompaniment. Jah, the concentration of Jehovah , the God of salvation ruling the course of history with absolute freedom, has passed from this song into the Psalms, but is restricted to the higher style of poetry. “ For He became salvation to me, granted me deliverance and salvation: ” on the use of vav consec . in explanatory clauses, see Gen 26:12. This clause is taken from our song, and introduced in ; Psa 118:14. אלי זה: this Jah , such an one is my God. אנוהוּ: Hiphil of נוה, related to נאה, נאוה, to be lovely, delightful, Hiph . to extol, to praise, δοξάσω, glorificabo (lxx, Vulg .). “ The God of my father: ” i.e., of Abraham as the ancestor of Israel, or, as in , of the three patriarchs combined. What He promised them ( ; ) He had now fulfilled.

‏ Exodus 15:1-10

Exo 15:1-5 Introduction and first strophe. - The introduction, which contains the theme of the song, “Sing will I to the Lord, for highly exalted is He, horse and his rider He hath thrown into the sea,” was repeated, when sung, as an anti-strophe by a chorus of women, with Miriam at their head (cf. Exo 15:20, Exo 15:21); whether after every verse, or only at the close of the longer strophes, cannot be determined. גּאה to arise, to grow up, trop. to show oneself exalted; connected with an inf. abs. to give still further emphasis. Jehovah had displayed His superiority to all earthly power by casting horses and riders, the proud army of the haughty Pharaoh, into the sea. This had filled His people with rejoicing: (Exo 15:2), “My strength and song is Jah, He became my salvation; He is my God, whom I extol, my father’s God, whom I exalt.” עז strength, might, not praise or glory, even in Psa 8:2. זמרת, an old poetic form for זמרה, from זמר, primarily to hum; thence זמּר רב́ככוים, to play music, or sing with a musical accompaniment. Jah, the concentration of Jehovah, the God of salvation ruling the course of history with absolute freedom, has passed from this song into the Psalms, but is restricted to the higher style of poetry. “For He became salvation to me, granted me deliverance and salvation:” on the use of vav consec. in explanatory clauses, see Gen 26:12. This clause is taken from our song, and introduced in Isa 12:2; Psa 118:14. אלי זה: this Jah, such an one is my God. אנוהוּ: Hiphil of נוה, related to נאה, נאוה, to be lovely, delightful, Hiph. to extol, to praise, δοξάσω, glorificabo (lxx, Vulg.). “The God of my father:” i.e., of Abraham as the ancestor of Israel, or, as in Exo 3:6, of the three patriarchs combined. What He promised them (Gen 15:14; Gen 46:3-4) He had now fulfilled. Exo 15:6-10

Jehovah had not only proved Himself to be a true man of war in destroying the Egyptians, but also as the glorious and strong one, who overthrows His enemies at the very moment when they think they are able to destroy His people. Exo 15:6-7

“Thy right hand, Jehovah, glorified in power (gloriously equipped with power: on the Yod in נאדּרי, see Gen 31:39; the form is masc., and ימין, which is of common gender, is first of all construed as a masculine, as in Pro 27:16, and then as a feminine), “Thy right hand dashes in pieces the enemy.” רעץ = רצץ: only used here, and in Jdg 10:8. The thought it quite a general one: the right hand of Jehovah smites every foe. This thought is deduced from the proof just seen of the power of God, and is still further expanded in Exo 15:7, “In the fulness of Thy majesty Thou pullest down Thine opponents.” הרס generally applied to the pulling down of buildings; then used figuratively for the destruction of foes, who seek to destroy the building (the work) of God; in this sense here and Psa 28:5. קמים: those that rise up in hostility against a man (Deu 33:11; Psa 18:40, etc.). “Thou lettest out Thy burning heat, it devours them like stubble.” חרן, the burning breath of the wrath of God, which Jehovah causes to stream out like fire (Eze 7:3), was probably a play upon the fiery look cast upon the Egyptians from the pillar of cloud (cf. Isa 9:18; Isa 10:17; and on the last words, Isa 5:24; Nah 1:10).