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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KJV Study Commentary

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. Th...
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Ellicott’s Commentary for English Readers

XV. THE SONG OF MOSES. (1) **Then sang Moses and the children of Israel.**—With his usual modesty, Moses does not say that he composed the magnificent ode which follows; but it is scarcely conceivable that it can have had any other author. It bears a close resemblance to the Egyptian religious poetry, with which Moses—and probably no other Israelite of the time—would have been familiar from his ea...
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Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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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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KJV Study Commentary

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' an...
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Ellicott’s Commentary for English Readers

(2) **The Lord is my strength and song.**—Heb., *My strength and song is Jah. *The contracted form of Jehovah, Jah, is here used for the first time; but its existence in the current speech has already been indicated by the name Moriah, which occurs in Genesis 22:1. It is here used on account of the rhythm. **He is become my salvation.**—Heb,, *he has been to me for salvation: i.e., *“he has saved ...
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Jamieson-Fausset-Brown Bible Commentary

**40. the sojourning of the children of Israel ... four hundred and thirty years--**The Septuagint renders it thus: "The sojourning of the children and of their fathers, which they sojourned in the land of Canaan and in the land of Egypt." These additions are important, for the period of sojourn in Egypt did not exceed two hundred fifteen years; but if we reckon from the time that Abraham entered ...
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Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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The LORD is a man of war: the LORD is his name.

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KJV Study Commentary

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 H...
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Ellicott’s Commentary for English Readers

(3) **The Lord is a man of war.**—The directness and boldness of the anthropomorphism is markedly archaic, and is wisely retained by our translators. How turgid and yet weak are the Samaritan, “mighty in battle,” and the LXX., “crusher of wars,” in comparison! **The Lord is his name.**—In the very name, Jehovah, is implied all might, all power, and so necessarily the strength to prevail in battle....
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Jamieson-Fausset-Brown Bible Commentary

**41. even the selfsame day--**implying an exact and literal fulfilment of the predicted period.

Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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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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KJV Study Commentary

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 r...
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Ellicott’s Commentary for English Readers

(4) **His chosen captains.**—Comp. Exodus 14:7, where the same word is used. **Are** **drowned.**—Rather, *were drowned.*

Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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The depths have covered them: they sank into the bottom as a stone.

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KJV Study Commentary

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 de...
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Ellicott’s Commentary for English Readers

(5) **The depths have covered them.**—Rather, *covered them. *The first stanza, or strophe, here terminates—the first historical review is completed. In it attention is concentrated on the one great fact of the deliverance by the destruction of the Egyptians in the Red Sea. At the close it is probable that Miriam, with her chorus of women, took up the refrain of Exodus 15:1, and slightly modifying...
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Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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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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KJV Study Commentary

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 H...
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Ellicott’s Commentary for English Readers

(6-10) The second stanza, or strophe, expands the subject-matter of the first. It begins, like the first, with some general expressions, setting forth the glory and power of Jehovah (Exodus 15:6-7), as shown in the recent catastrophe. From this it proceeds to the catastrophe itself, which it describes in considerable detail, noting (1) the sudden rise of the wind (Exodus 15:8); (2) the gathering t...
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Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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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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KJV Study Commentary

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 oppositi...
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Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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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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KJV Study Commentary

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—mir...
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Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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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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KJV Study Commentary

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 opposi...
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Ellicott’s Commentary for English Readers

(9) **The enemy said.**—Pharaoh’s soldiers were as anxious as their master to come to blows. (See above, Exodus 15:7.) They hoped to acquire the rich spoil which the Israelites had carried off from Egypt in the shape of gold and silver ornaments and goodly apparel (Exodus 12:35-36), as well as their flocks and herds (Exodus 12:38). **My lust.**—Heb., my* soul. *The particular passion to be gratifi...
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Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.

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KJV Study Commentary

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 d...
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Ellicott’s Commentary for English Readers

(10) **Thou didst blow with thy wind.**—A new fact, additional to the narrative in Exodus 14, but in complete harmony with it. As a strong east (southeast) wind had driven the waters of the Bitter Lakes to the north-westward, so (it would seem) their return was aided and hastened by a wind from the opposite direction, which caused the sea to “cover” the Egyptians. **They sank as lead.**—Compare Ex...
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Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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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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KJV Study Commentary

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 judgme...
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Ellicott’s Commentary for English Readers

(11, 12) Stanza 3 is a short one, entering into no details—simply summing up the entire result in two sentences: one, parallel to Exodus 15:2-3; Exodus 15:6-7, setting forth the glory of God, as shown in the occurrences; the other emphasising the great fact of the occasion, and stating it in the briefest possible terms: “Thou stretchedst out thy right hand; the earth swallowed them.” This second c...
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Jamieson-Fausset-Brown Bible Commentary

**49. One law shall be to him that is homeborn, and unto the stranger--**This regulation displays the liberal spirit of the Hebrew institutions. Any foreigner might obtain admission to the privileges of the nation on complying with their sacred ordinances. In the Mosaic equally as in the Christian dispensation, privilege and duty were inseparably conjoined.

Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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Thou stretchedst out thy right hand, the earth swallowed them.

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KJV Study Commentary

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 ...
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Ellicott’s Commentary for English Readers

(12) The earth swallowed them.—The sea, which actually “swallowed them,” was a part of the earth. Literalism might argue that the statement contravened former ones (Exodus 15:4-5; Exodus 15:10); but the fact is otherwise. If we only allow our common sense fair play, and permit sacred writers the same latitude as profane ones, we shall find wonderfully few discrepancies, or even difficulties, in th...
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Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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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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KJV Study Commentary

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 gu...
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Ellicott’s Commentary for English Readers

(13-18) The concluding stanza of the ode involves a change of attitude, and deals with new matters. The poet’s eye fixes itself upon the future. First, he speaks of the guidance of God, lately begun, and about to continue until Canaan is reached (Exodus 15:13). Then his glance turns to the enemies of Israel, and he considers. The effect which the miraculous deliverance of Israel from Egypt will ha...
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Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.

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KJV Study Commentary

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. Thi...
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Ellicott’s Commentary for English Readers

(14) **The people.**—Heb., *The peoples: i.e., *all the various tribes and nations of the desert and of Palestine—the Amalekites, Edomites, Philistines, Moabites, Amorites, &c. **Shall hear, and be afraid.**—On the fear which was actually felt, see Numbers 22:3; Joshua 2:11; Joshua 5:1; Joshua 9:3-15, &c. **The inhabitants of Palestina **are the Philistines, from whom the Holy Land derived the nam...
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Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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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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KJV Study Commentary

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 precede...
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Ellicott’s Commentary for English Readers

(15) **The dukes of Edom.**—Comp. Genesis 36:15, where the same title is found. Apparently in the course of the thirty-eight years between the Exodus and the approach to. Canaan, the oligarchy of *“*dukes” had been replaced by a monarchy. (See Numbers 20:14.) The fear of Israel had also passed away; and the Edomites “came out against Moses with much people, and with a strong hand,” laying a founda...
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Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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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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KJV Study Commentary

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. ...
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Ellicott’s Commentary for English Readers

(16) **Fear and dread shall fall upon them.**—A portion of the Edomites felt so much fear of Israel that they allowed them to pass through their coasts (Deuteronomy 2:4). The Moabites of Aracted similarly (Deuteronomy 2:29). **Till thy people pass over**—i.e., cross the frontier of the Canaanites, and enter their country. There is no need to suppose that Moses had as yet any distinct idea of the p...
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Jamieson-Fausset-Brown Bible Commentary

CHAPTER 13 Ex 13:1, 2. The First-born Sanctified. **2. Sanctify unto me all the first-born--**To "sanctify" means to "consecrate," to "set apart" from a common to a sacred use. The foundation of this duty rested on the fact that the Israelites, having had their first-born preserved by a distinguishing act of grace from the general destruction that overtook the families of the Egyptians, were b...
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Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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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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KJV Study Commentary

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' specif...
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Ellicott’s Commentary for English Readers

(17) **In the mountain of thine inheritance.**—Some suppose Mount Moriah to be especially intended; but it is better to understand Canaan generally, which is a country consisting almost entirely of mountains, with only two plains of any extent—those of Sharon and Esdraelon. **The Sanctuary **can only mean the place where God was “to put his name.” (See the comment on Exodus 15:13.) This is spoken ...
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Jamieson-Fausset-Brown Bible Commentary

Ex 13:3-10. Memorial of the Passover. **3. Moses said unto the people, Remember this day--**The day that gave them a national existence and introduced them into the privileges of independence and freedom, deserved to live in the memories of the Hebrews and their posterity; and, considering the signal interposition of God displayed in it, to be held not only in perpetual, but devout remembrance. ...
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Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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The LORD shall reign for ever and ever.

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KJV Study Commentary

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 ...
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Ellicott’s Commentary for English Readers

(18) **The Lord shall reign for ever and ever.**—Compare Psalm 10:16; Psalm 29:10; Psalm 145:13; Psalm 146:10. In simplicity and consequent force the expression of the idea by Moses transcends all later ones.

Jamieson-Fausset-Brown Bible Commentary

**4. month Abib--**literally, "a green ear," and hence the month Abib is the month of green ears, corresponding to the middle of our March. It was the best season for undertaking a journey to the desert region of Sinai, especially with flocks and herds; for then the winter torrents had subsided, and the wadies were covered with an early and luxuriant verdure.

Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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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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KJV Study Commentary

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 ...
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Ellicott’s Commentary for English Readers

(19) This verse is parenthetic. It forms no part of the “Song of Moses.” Originally, perhaps, when that song was a separate document, it was appended as an historical comment, showing the occasion on which the poem was composed. When the records of Moses were collected—either by himself, towards the close of his life, or by Joshua—the addition was kept, although it had become unnecessary for the o...
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Jamieson-Fausset-Brown Bible Commentary

**5-7. when the Lord shall bring thee--**The passover is here instituted as a permanent festival of the Israelites. It was, however, only a prospective observance; we read of only one celebration of the passover during the protracted sojourn in the wilderness [Nu 9:5]; but on their settlement in the promised land, the season was hallowed as a sacred anniversary [Jos 5:10], in conformity with the d...
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Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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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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KJV Study Commentary

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 ind...
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Ellicott’s Commentary for English Readers

(20) **Miriam the prophetess.**—In Miriam we have the first of that long series of religious women presented to us in Holy Scripture who are not merely pious and God-fearing, but exercise a quasi-ministerial office. Examples of other “prophetesses” will be found in Judges 4:4; 2Kings 22:14; Isaiah 8:3; Luke 2:36. In the early Christian Church there was an order of “deaconesses (Romans 16:1; *Apost...
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Jamieson-Fausset-Brown Bible Commentary

**5-7. when the Lord shall bring thee--**The passover is here instituted as a permanent festival of the Israelites. It was, however, only a prospective observance; we read of only one celebration of the passover during the protracted sojourn in the wilderness [Nu 9:5]; but on their settlement in the promised land, the season was hallowed as a sacred anniversary [Jos 5:10], in conformity with the d...
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Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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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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KJV Study Commentary

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 sin...
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Ellicott’s Commentary for English Readers

(21) **Miriam answered them.**—Miriam and her maidens at the close of each portion of the “Song”—i.e., at the end of Exodus 15:5; Exodus 15:10; Exodus 15:12; Exodus 15:18—sang the refrain which is here given—a refrain very slightly altered from the opening verse of the “Song” itself, marking, no doubt, the time with their timbrels, and moving gracefully through a stately and solemn dance.

Jamieson-Fausset-Brown Bible Commentary

**5-7. when the Lord shall bring thee--**The passover is here instituted as a permanent festival of the Israelites. It was, however, only a prospective observance; we read of only one celebration of the passover during the protracted sojourn in the wilderness [Nu 9:5]; but on their settlement in the promised land, the season was hallowed as a sacred anniversary [Jos 5:10], in conformity with the d...
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Matthew Henry’s Concise Commentary

Chapter 15 Chapter Outline The song of Moses for the deliverance of Israel.(1-21) The bitter waters at Marah, The Israelites come to Elim.(22-27) **Verses 1-21** This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of ...
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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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KJV Study Commentary

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...
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Ellicott’s Commentary for English Readers

THE JOURNEY FROM THE RED SEA TO ELIM. (22) **So Moses brought Israel.**—Rather, *And Moses brought Israel. *The regular narrative is here resumed from Exodus 14:31, and the Israelites are brought two stages upon their journey towards Sinai (Exodus 3:12)—first to Marah (Exodus 15:23), and next to Elim (Exodus 15:27). It is uncertain at what exact point of the coast they emerged from the sea-bed, bu...
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Jamieson-Fausset-Brown Bible Commentary

**8. thou shalt show thy son in that day, saying--**The establishment of this and the other sacred festivals presented the best opportunities of instructing the young in a knowledge of His gracious doings to their ancestors in Egypt.

Matthew Henry’s Concise Commentary

**Verses 22-27** In the wilderness of Shur the Israelites had no water. At Marah they had water, but it was bitter; so that they could not drink it. God can make bitter to us that from which we promise ourselves most, and often does so in the wilderness of this world, that our wants, and disappointments in the creature, may drive us to the Creator, in whose favour alone true comfort is to be h...
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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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KJV Study Commentary

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 ...
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Ellicott’s Commentary for English Readers

(23) **The waters of Marah . . . were bitter**.—The extreme bitterness of the springs at the southern extremity of the wilderness of Shur is witnessed to by all travellers. (Burckhardt: *Travels in Syria, *p. 777; Robinson: *Palestine, *vol. i., p. 106; Wellsted, *Arabia, *vol. ii., p. 38, &c.) There are several such springs, that called Ain Howarah being the most copious, but scarcely so bitter a...
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Jamieson-Fausset-Brown Bible Commentary

**9. it shall be for a sign unto thee upon thine hand, &c.--**There is no reason to believe that the Oriental tattooing--the custom of staining the hands with the powder of Hennah, as Eastern females now do--is here referred to. Nor is it probable that either this practice or the phylacteries of the Pharisees--parchment scrolls, which were worn on their wrists and foreheads--had so early an ex...
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Matthew Henry’s Concise Commentary

**Verses 22-27** In the wilderness of Shur the Israelites had no water. At Marah they had water, but it was bitter; so that they could not drink it. God can make bitter to us that from which we promise ourselves most, and often does so in the wilderness of this world, that our wants, and disappointments in the creature, may drive us to the Creator, in whose favour alone true comfort is to be h...
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And the people murmured against Moses, saying, What shall we drink?

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KJV Study Commentary

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 prais...
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Matthew Henry’s Concise Commentary

**Verses 22-27** In the wilderness of Shur the Israelites had no water. At Marah they had water, but it was bitter; so that they could not drink it. God can make bitter to us that from which we promise ourselves most, and often does so in the wilderness of this world, that our wants, and disappointments in the creature, may drive us to the Creator, in whose favour alone true comfort is to be h...
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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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KJV Study Commentary

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 provisi...
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Ellicott’s Commentary for English Readers

(25) **The Lord shewed him a tree.**—There are trees which have the power of sweetening bitter water; but none of them is at present found in the Sinaitic peninsula, and the Arabs are not now acquainted with any means of rendering the bitter waters of Howarah and the neighbouring springs palatable. Perhaps in ancient times there were forms of vegetable life in the peninsula which do not now exist ...
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Matthew Henry’s Concise Commentary

**Verses 22-27** In the wilderness of Shur the Israelites had no water. At Marah they had water, but it was bitter; so that they could not drink it. God can make bitter to us that from which we promise ourselves most, and often does so in the wilderness of this world, that our wants, and disappointments in the creature, may drive us to the Creator, in whose favour alone true comfort is to be h...
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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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KJV Study Commentary

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.' ...
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Jamieson-Fausset-Brown Bible Commentary

Ex 13:11-16. Firstlings of Beasts. **12-13. every firstling, &c.--**the injunction respecting the consecration of the first-born, as here repeated, with some additional circumstances. The firstlings of clean beasts, such as lambs, kids, and calves, if males, were to be devoted to God and employed in sacrifice. Those unclean beasts, as the ass's colt, being unfit for sacrifice, were to be rede...
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Matthew Henry’s Concise Commentary

**Verses 22-27** In the wilderness of Shur the Israelites had no water. At Marah they had water, but it was bitter; so that they could not drink it. God can make bitter to us that from which we promise ourselves most, and often does so in the wilderness of this world, that our wants, and disappointments in the creature, may drive us to the Creator, in whose favour alone true comfort is to be h...
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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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KJV Study Commentary

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 w...
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Ellicott’s Commentary for English Readers

(27) **Elim**—the next stage to Marah, where there were “twelve wells of water, and threescore and ten palm trees”—seems to be rightly identified with the Wady Ghurundel in which “abundant grass grows thick and high,” where acacias and tamarisks are plentiful, and in which, notwithstanding the ruthless denudation of the country by the Arabs, there are still a certain number of palm-trees. These ar...
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Jamieson-Fausset-Brown Bible Commentary

Ex 13:11-16. Firstlings of Beasts. **12-13. every firstling, &c.--**the injunction respecting the consecration of the first-born, as here repeated, with some additional circumstances. The firstlings of clean beasts, such as lambs, kids, and calves, if males, were to be devoted to God and employed in sacrifice. Those unclean beasts, as the ass's colt, being unfit for sacrifice, were to be rede...
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Matthew Henry’s Concise Commentary

**Verses 22-27** In the wilderness of Shur the Israelites had no water. At Marah they had water, but it was bitter; so that they could not drink it. God can make bitter to us that from which we promise ourselves most, and often does so in the wilderness of this world, that our wants, and disappointments in the creature, may drive us to the Creator, in whose favour alone true comfort is to be h...
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