About Exodus

Exodus tells the story of Israel's deliverance from Egyptian slavery, the giving of the Law at Sinai, and the establishment of the tabernacle as the center of worship.

Author: MosesWritten: c. 1445-1405 BCReading time: ~3 minVerses: 27
DeliveranceRedemptionCovenantLawWorshipGod's Presence

King James Version

Exodus 15

27 verses with commentary

The Song of Moses

Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.

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Moses and Israel's immediate response to deliverance is worship—'Then sang Moses and the children of Israel this song unto the LORD.' Salvation provokes song. The content 'I will sing unto the LORD, for he hath triumphed gloriously' celebrates divine victory. The phrase 'triumphed gloriously' translates 'gaoh gaah' (גָּאֹה גָּאָה—exalted He is exalted), using Hebrew intensive form for emphasis. The specific victory: 'the horse and his rider hath he thrown into the sea' recounts the visible triumph.

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.

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The declaration 'The LORD is my strength and song' makes God both the power for victory and the subject of praise. The phrase 'he is become my salvation' uses 'yeshuah' (יְשׁוּעָה), meaning salvation/deliverance—root of Jesus' name. The personal pronouns shift from 'the LORD' (third person) to 'my God' (first person), showing intimate relationship. The resolve 'I will prepare him an habitation' anticipates the tabernacle. The phrase 'my father's God' connects present experience to patriarchal covenant.

The LORD is a man of war: the LORD is his name.

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The declaration 'The LORD is a man of war' uses anthropomorphic language—God is compared to a warrior. The Hebrew 'ish milchamah' (אִישׁ מִלְחָמָה) means warrior/military man. This challenges modern sentimentalism that denies God's warring character. The parallel statement 'the LORD is his name' identifies YHWH as the personal covenant name. God's identity includes being a warrior who fights for His people. This anticipates Christ as conquering King (Revelation 19:11-16).

Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.

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The specific recounting 'Pharaoh's chariots and his host hath he cast into the sea' rehearses what happened. The term 'chosen captains' (Hebrew 'shalishim,' שָׁלִשִׁים—officers, three-man chariot crews) indicates elite forces. The phrase 'drowned in the Red sea' uses 'yam suph' (יָם סוּף), literally 'Sea of Reeds.' This specific geographical and military detail grounds worship in history. Praise recounts actual events, not abstract ideals.

The depths have covered them: they sank into the bottom as a stone.

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The imagery 'the depths have covered them' emphasizes complete drowning. The simile 'they sank into the bottom as a stone' pictures rapid, permanent descent. Egyptian bodies didn't float but sank immediately, ensuring no survival or recovery. The finality of judgment is emphasized—enemies don't merely suffer setback but complete destruction. This fulfilled God's promise of honor through Egypt's defeat.

Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy.

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The focus shifts to God's hand: 'Thy right hand, O LORD, is become glorious in power.' The right hand symbolizes strength and action. The repetition 'thy right hand, O LORD, hath dashed in pieces the enemy' uses 'ra'ats' (רָעַץ), meaning shattered or crushed. God's power isn't merely defensive but actively offensive—crushing opposition. This anticipates Psalm 110:1 where Messiah's enemies become His footstool.

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.

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The phrase 'in the greatness of thine excellency' celebrates God's surpassing majesty. The action 'thou hast overthrown them that rose up against thee' shows God actively defeating rebellion. The imagery 'thou sentest forth thy wrath, which consumed them as stubble' compares divine anger to fire burning chaff—quick, total, irreversible. God's wrath isn't petulant but righteous response to opposition. Those who 'rise up against' God face consuming judgment.

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.

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The means of victory: 'with the blast of thy nostrils' anthropomorphizes God's breath as wind. This connects to 14:21's 'strong east wind'—natural means, supernatural orchestration. The result: 'the waters were gathered together, the floods stood upright as an heap' pictures water defying gravity. The phrase 'the depths were congealed in the heart of the sea' suggests water solidified like ice—miraculous suspension of natural law. Creation obeys Creator.

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. destroy: or, repossess

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This verse quotes the enemy's boast: 'I will pursue, I will overtake, I will divide the spoil.' Six boastful 'I wills' reveal human pride opposing God's purposes. The enemy's plan included recapturing Israel and 'my lust shall be satisfied upon them.' The statement 'I will draw my sword, my hand shall destroy them' shows confidence in military might. Pharaoh's arrogance blinds him to divine opposition. Pride precedes destruction.

Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.

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The contrast: 'Thou didst blow with thy wind, the sea covered them.' God's single breath overthrows human plans. The result: 'they sank as lead in the mighty waters.' Lead is denser than stone (v. 5), emphasizing even greater irreversibility. The boasting of verse 9 meets reality in verse 10—complete reversal. Human pride collapses before divine breath. This prefigures Christ's victory where His death (seeming defeat) becomes triumph.

Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders? gods: or, mighty ones?

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The rhetorical question 'Who is like unto thee, O LORD, among the gods?' asserts incomparability. The term 'gods' (elim, אֵלִם) acknowledges other claimants to deity while denying their reality or power. The parallel question 'who is like thee, glorious in holiness, fearful in praises, doing wonders?' lists three divine attributes: holiness (separation from evil), praiseworthiness (even His judgments deserve worship), wonder-working (miraculous power). No competitor exists. This prefigures Mary's song (Luke 1:49).

Thou stretchedst out thy right hand, the earth swallowed them.

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The statement 'Thou stretchedst out thy right hand, the earth swallowed them' pictures divine gesture causing judgment. The 'earth swallowing' uses the same imagery as Korah's rebellion (Numbers 16:32), indicating permanent removal. God's outstretched hand (same gesture Moses used) accomplishes effortlessly what Egypt's entire army couldn't prevent. The imagery combines water (drowning) and earth (swallowing), emphasizing creation itself serves God's purposes.

Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation.

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The transition to future perspective: 'Thou in thy mercy hast led forth the people which thou hast redeemed.' The Hebrew 'chesed' (חֶסֶד) means covenant love, loyal kindness. Redemption ('gahal,' גָּאַל) means buying back what was lost. The ongoing action 'thou hast guided them in thy strength unto thy holy habitation' looks ahead to both Sinai (immediate) and Canaan (ultimate). Past redemption guarantees future guidance. Salvation includes destination, not merely departure.

The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.

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The prophetic vision: 'The people shall hear, and be afraid.' Surrounding nations would learn of the exodus and fear. The specification 'sorrow shall take hold on the inhabitants of Palestina' (Philistia) predicts regional terror. God's acts serve pedagogical purposes—teaching His supremacy to nations. The exodus becomes known throughout the ancient world, causing enemies to fear Israel's God. This fulfilled in Joshua 2:9-11 where Rahab testifies to Canaan's terror.

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.

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The vision continues: '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.' Three regions specified: Edom (southeast), Moab (east), Canaan (west)—comprehensive geographical coverage. The emotional responses escalate: amazement, trembling, melting—progressively intensifying fear. God's reputation precedes His people, preparing conquest. This psychological warfare—enemy demoralization before battle—demonstrates sovereignty.

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.

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The cause of enemy fear: 'Fear and dread shall fall upon them.' The phrase 'by the greatness of thine arm' credits divine power for psychological victory. The result: 'they shall be as still as a stone; till thy people pass over, O LORD, till the people pass over, which thou hast purchased.' The repetition 'pass over' echoes Passover—God's people 'pass over' obstacles while enemies are paralyzed. The term 'purchased' (qanah, קָנָה) indicates ownership by right of redemption price paid.

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.

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The ultimate destination: 'Thou shalt bring them in, and plant them in the mountain of thine inheritance.' The verb 'plant' (nata, נָטַע) suggests permanent, rooted settlement—not temporary sojourn. The phrase 'the place, O LORD, which thou hast made for thee to dwell in' identifies the location as God's chosen dwelling. The parallel 'the Sanctuary, O Lord, which thy hands have established' specifies both temple mount and temple structure. Redemption's goal is dwelling with God.

The LORD shall reign for ever and ever.

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The climactic declaration: 'The LORD shall reign for ever and ever' asserts eternal divine kingship. The Hebrew 'YHWH yimloch le'olam va'ed' (יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד) proclaims perpetual sovereignty. This verse concludes Moses' song with the ultimate truth—God's reign never ends. All earthly kingdoms fall; His alone endures. This anticipates Christ's eternal kingdom (Revelation 11:15) where He reigns forever.

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.

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The prose summary repeats the miracle: '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.' This rehearsal ensures the event's historicity is emphasized—not poetic exaggeration but actual occurrence. The contrast 'but the children of Israel went on dry land in the midst of the sea' reiterates the different outcomes for the two groups. Same location, opposite results, based on covenant relationship.

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.

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The introduction of Miriam, 'the prophetess, the sister of Aaron,' shows women's leadership roles in Israel. Her taking 'a timbrel in her hand' initiates communal celebration. The phrase 'all the women went out after her with timbrels and with dances' pictures corporate worship led by women. Gender-inclusive worship characterizes Israel's response to redemption. Miriam's prophetess designation indicates she spoke God's word, foreshadowing women's roles in New Testament church (Acts 21:9, 1 Corinthians 11:5).

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.

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Miriam's responsive song, 'Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea,' parallels verse 1, creating antiphonal worship. The call 'Sing ye' invites participation—worship as communal activity, not performance. The identical content to Moses' song shows unity in theology across gender and role. This corporate worship, with responsive singing between leader and congregation, models biblical worship patterns.

Bitter Waters Made Sweet at Marah

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.

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The abrupt transition 'So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur' shifts from celebration to journey. Three days of travel 'and they found no water' creates immediate testing. From triumph at the sea to desperate thirst in three days shows how quickly circumstances change. The 'wilderness of Shur' represents desolate, waterless terrain. This transition from mountain-high worship to valley-low need reveals spiritual realities—testing follows triumph.

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. Marah: that is Bitterness

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Finding water at Marah should bring relief, but 'they could not drink of the waters of Marah, for they were bitter.' The name 'Marah' means bitterness. Undrinkable water is worse torment than no water—mockery of hope. The explanation 'therefore the name of it was called Marah' makes this a memorial of disappointment. Yet God orchestrates this to teach dependence and test faith. Bitter providences serve divine purposes.

And the people murmured against Moses, saying, What shall we drink?

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Israel's response to disappointment: 'the people murmured against Moses, saying, What shall we drink?' The verb 'murmured' (lun, לוּן) indicates grumbling, complaining—not merely expressing need but accusatory discontent. Directing complaint toward Moses (visible leader) rather than God (invisible provider) shows how quickly gratitude evaporates under pressure. Three days ago they sang God's praises; now they grumble at first difficulty. This pattern of murmuring recurs throughout wilderness wanderings.

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,

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Moses' response to complaint: 'he cried unto the LORD.' Rather than defending himself or solving the problem independently, Moses intercedes. God's answer—'the LORD shewed him a tree'—provides solution through creation. Casting the tree 'into the waters, the waters were made sweet' accomplishes miracle through natural means. The tree's identity isn't specified because the focus is on God's provision, not the method. The subsequent 'there he made for them a statute and an ordinance, and there he proved them' indicates Marah becomes testing ground.

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.

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God's declaration: '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.' Four conditions: (1) diligent hearing, (2) doing right, (3) obeying commands, (4) keeping statutes. The promise: 'I will put none of these diseases upon thee, which I have brought upon the Egyptians.' Health depends on obedience. The conclusion 'for I am the LORD that healeth thee' (Ani YHWH roph'ekha, אֲנִי יְהוָה רֹפְאֶךָ) reveals God's character as healer.

And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.

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The relief: 'they came to Elim, where were twelve wells of water, and threescore and ten palm trees.' After bitter Marah comes abundant Elim—twelve wells (one per tribe?) and seventy palms (matching the seventy elders, Exodus 24:1?). The phrase 'and they encamped there by the waters' pictures rest after crisis. The progression—no water (v. 22), bitter water (v. 23), sweet water (v. 25), abundant water (v. 27)—shows God's pedagogy: testing, then relief; trial, then comfort; wilderness, then oasis.

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