1sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A. Then Moses and the Israelites sangtn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c). this song to the Lord. They said,tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.

2 The Lordtn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.” is my strength and my song,tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

3 The Lord is a warrior,tn Heb “man of war” (so KJV, ASV). “Warrior” is now the preferred translation since “man of war” is more commonly known today as a warship. The expression indicates that Yahweh is one who understands how to fight and defeat the enemy. The word “war” modifies “man” to reveal that Yahweh is a warrior. Other passages use similar descriptions: Isa 42:13 has “man of wars”; Ps 24:8 has “mighty man of battle.” See F. Cross, “The Divine Warrior in Israel’s Early Cult,” Biblical Motifs, 11-30.

4 The chariots of Pharaohtn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b). and his army he has thrown into the sea,

5 The depths have covered them,tn The verb form is יְכַסְיֻמוּ (yÿkhasyumu) is the Piel preterite. Normally a vav (ו) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise, because the word also uses the yod (י) of the root (GKC 214 §75.dd), and the archaic suffix form (GKC 258 §91.l). These all indicate the antiquity of the poem.

6 Your right hand, O Lord, was majestictn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form. in power,

7 In the abundance of your majestysn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance. you have overthrowntn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.

8 By the blast of your nostrilssn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water. the waters were piled up,

9 The enemy said, ‘I will chase,sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395). I will overtake,

10 Buttn “But” has been supplied here. you blew with your breath, andtn Here “and” has been supplied. the sea covered them.

11 Who is like you,tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97. O Lord, among the gods?sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.

12 You stretched out your right hand,

13 By your loyal love you will leadtn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future. the people whomtn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding. you have redeemed;

14 The nations will heartn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory. and tremble;

15 Then the chiefs of Edom will be terrified,tn This is a prophetic perfect.

16 Fear and dreadtn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms. will falltn The form is an imperfect. on them;

17 You will bring them intn The verb is imperfect. and plant them in the mountainsn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs. of your inheritance,

18 The Lord will reign forever and ever!

19 For the horses of Pharaoh came with his chariots and his footmen into the sea,

20 Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances.sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.

21 Miriam sang in responsetn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic. to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.”sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.

22sn The first event of the Israelites’ desert experience is a failure, for they murmur against Yahweh and are given a stern warning – and the provision of sweet water. The event teaches that God is able to turn bitter water into sweet water for his people, and he promises to do such things if they obey. He can provide for them in the desert – he did not bring them into the desert to let them die. But there is a deeper level to this story – the healing of the water is incidental to the healing of the people, their lack of trust. The passage is arranged in a neat chiasm, starting with a journey (A), ending with the culmination of the journey (A'); developing to bitter water (B), resolving to sweet water (B'); complaints by the people (C), leading to to the instructions for the people (C'); and the central turning point is the wonder miracle (D). Then Moses led Israel to journeytn The verb form is unusual; the normal expression is with the Qal, which expresses that they journeyed. But here the Hiphil is used to underscore that Moses caused them to journey – and he is following God. So the point is that God was leading Israel to the bitter water. away from the Red Sea. They went out to the Desert of Shur, walked for three dayssn The mention that they travelled for three days into the desert is deliberately intended to recall Moses’ demand that they go three days into the wilderness to worship. Here, three days in, they find bitter water and complain – not worship. into the desert, and found no water.

23 Then they came to Marah,sn The Hebrew word “Marah” means “bitter.” This motif will be repeated four times in this passage to mark the central problem. Earlier in the book the word had been used for the “bitter herbs” in the Passover, recalling the bitter labor in bondage. So there may be a double reference here – to the bitter waters and to Egypt itself – God can deliver from either. but they were not able to drinktn The infinitive construct here provides the direct object for the verb “to be able,” answering the question of what they were not able to do. the waters of Marah, becausetn The causal clause here provides the reason for their being unable to drink the water, as well as a clear motivation for the name. they were bitter.sn Many scholars have attempted to explain these things with natural phenomena. Here Marah is identified with Ain Hawarah. It is said that the waters of this well are notoriously salty and brackish; Robinson said it was six to eight feet in diameter and the water about two feet deep; the water is unpleasant, salty, and somewhat bitter. As a result the Arabs say it is the worst tasting water in the area (W. C. Kaiser, Jr., “Exodus,” EBC 2:398). But that would not be a sufficient amount of water for the number of Israelites in the first place, and in the second, they could not drink it at all. But third, how did Moses change it? (That istn The עַל־כֵּן (’al-ken) formula in the Pentateuch serves to explain to the reader the reason for the way things were. It does not necessarily mean here that Israel named the place – but they certainly could have. why its name wastn Heb “one called its name,” the expression can be translated as a passive verb if the subject is not expressed. Marah.)

24 So the people murmuredtn The verb וַיִּלֹנוּ (vayyillonu) from לוּן (lun) is a much stronger word than “to grumble” or “to complain.” It is used almost exclusively in the wilderness wandering stories, to describe the rebellion of the Israelites against God (see also Ps 59:14-15). They were not merely complaining – they were questioning God’s abilities and motives. The action is something like a parliamentary vote of no confidence. against Moses, saying, “What cantn The imperfect tense here should be given a potential nuance: “What can we drink?” since the previous verse reports that they were not able to drink the water.sn It is likely that Moses used words very much like this when he prayed. The difference seems to lie in the prepositions – he cried “to” Yahweh, but the people murmured “against” Moses. we drink?”

25 He cried out to the Lord, and the Lord showed himtn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah).sn U. Cassuto notes that here is the clue to the direction of the narrative: Israel needed God’s instruction, the Law, if they were going to enjoy his provisions (Exodus, 184). a tree.tn Or “a [piece of] wood” (cf. NAB, NIV, NRSV, TEV, CEV); NLT “a branch.”sn S. R. Driver (Exodus, 143) follows some local legends in identifying this tree as one that is supposed to have – even to this day – the properties necessary for making bitter water sweet. B. Jacob (Exodus, 436) reports that no such tree has ever been found, but then he adds that this does not mean there was not such a bush in the earlier days. He believes that here God used a natural means (“showed, instructed”) to sweeten the water. He quotes Ben Sira as saying God had created these things with healing properties in them. When Mosestn Heb “he”; the referent (Moses) has been specified in the translation for clarity. threw it into the water, the water became safe to drink. There the Lordtn Heb “there he”; the referent (the Lord) is supplied for clarity. made for themtn Heb “for him” (referring to Israel as a whole). a binding ordinance,tn This translation interprets the two nouns as a hendiadys: “a statute and an ordinance” becomes “a binding ordinance.” and there he testedtn The verb נִסָּהוּ (nissahu, “and he tested him [them]”) is from the root נָסָה (nasah). The use of this word in the Bible indicates that there is question, doubt, or uncertainty about the object being tested.sn The whole episode was a test from God. He led them there through Moses and let them go hungry and thirsty. He wanted to see how great their faith was. them.

26 He said, “If you will diligently obeytn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o). the Lord your God, and do what is righttn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause. in his sight, and pay attentiontn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause. to his commandments, and keep all his statutes, then alltn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.” the diseasessn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.” that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.”tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.sn The name I Yahweh am your healer comes as a bit of a surprise. One might expect, “I am Yahweh who heals your water,” but it was the people he came to heal because their faith was weak. God lets Israel know here that he can control the elements of nature to bring about a spiritual response in Israel (see Deut 8).

27 Then they came to Elim,sn Judging from the way the story is told they were not far from the oasis. But God had other plans for them, to see if they would trust him wholeheartedly and obey. They did not do very well this first time, and they will have to learn how to obey. The lesson is clear: God uses adversity to test his people’s loyalty. The response to adversity must be prayer to God, for he can turn the bitter into the sweet, the bad into the good, and the prospect of death into life. where there were twelve wells of water and seventy palm trees, and they camped there by the water.