‏ Exodus 15:11-19

Exo 15:11-18 Third strophe. On the ground of this glorious act of God, the song rises in the third strophe into firm assurance, that in His incomparable exaltation above all gods Jehovah will finish the word of salvation, already begun, fill all the enemies of Israel with terror at the greatness of His arm, bring His people to His holy dwelling-place, and plant them on the mountain of His inheritance. What the Lord had done thus far, the singer regarded as a pledge of the future. Exo 15:11-12

Who is like unto Thee among the gods, O Jehovah (אלים: not strong ones, but gods, Elohim, Psa 86:8, because none of the many so-called gods could perform such deeds), who is like unto Thee, glorified in holiness?” God had glorified Himself in holiness through the redemption of His people and the destruction of His foes; so that Asaph could sing, “Thy way, O God, is in holiness” (Psa 78:13). קדשׁ, holiness, is the sublime and incomparable majesty of God, exalted above all the imperfections and blemishes of the finite creature (vid., Exo 19:6). “Fearful for praises, doing wonders.” The bold expression תהלּת נורא conveys more than summe venerandus, s. colendus laudibus, and signifies terrible to praise, terribilis laudibus. As His rule among men is fearful (Psa 66:5), because He performs fearful miracles, so it is only with fear and trembling that man can sing songs of praise worthy of His wondrous works. Omnium enim laudantium vires, linguas et mentes superant ideoque magno cum timore et tremore eum laudant omnes angeli et sancti (C. a Lap.). “Thou stretchest out Thy hand, the earth swallows them.” With these words the singer passes in survey all the mighty acts of the Lord, which were wrapt up in this miraculous overthrow of the Egyptians. The words no longer refer to the destruction of Pharaoh and his host. What Egypt had experienced would come upon all the enemies of the Lord and His people. Neither the idea of the earth swallowing them, nor the use of the imperfect, is applicable to the destruction of the Egyptians (see Exo 15:1, Exo 15:4, Exo 15:5, Exo 15:10, Exo 15:19, where the perfect is applied to it as already accomplished).
Exo 15:19-21

In the words “Pharaoh’s horse, with his chariots and horsemen,” Pharaoh, riding upon his horse as the leader of the army, is placed at the head of the enemies destroyed by Jehovah. In Exo 15:20, Miriam is called “the prophetess,” not ob poeticam et musicam facultatem (Ros.), but because of her prophetic gift, which may serve to explain her subsequent opposition to Moses (Num 11:1, Num 11:6); and “the sister of Aaron,” though she was Moses’ sister as well, and had been his deliverer in his infancy, not “because Aaron had his own independent spiritual standing by the side of Moses” (Baumg.), but to point out the position which she was afterwards to occupy in the congregation of Israel, namely, as ranking, not with Moses, but with Aaron, and like him subordinate to Moses, who had been placed at the head of Israel as the mediator of the Old Covenant, and as such was Aaron’s god (Exo 4:16, Kurtz). As prophetess and sister of Aaron she led the chorus of women, who replied to the male chorus with timbrels and dancing, and by taking up the first strophe of the song, and in this way took part in the festival; a custom that was kept up in after times in the celebration of victories (Jdg 11:34; 1Sa 18:6-7; 1Sa 21:12; 1Sa 29:5), possibly in imitation of an Egyptian model (see my Archäologie, §137, note 8).
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