Exodus 15:6
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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(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 together of the waters into separate masses (ibid.); (3) the boastful and vindictive temper of the Egyptians (ibid.); (4) the rise of a second wind (Exodus 15:9); (5) the consequent return of the waters; and (6) the submerging of the host by them. The second stanza is considerably longer than the first, consisting of twelve, whereas the first consists of only seven, lines.

(6) Thy right hand.—Here is a second anthropomorphism, following naturally on the first, and occuring in the later Scriptures frequently, though now used for the first time.

Hath dashed in pieces.—Rather, dashes in pieces. The verb is in the future, but is a future of continuance.

Thou hast overthrown . . . —Heb., thou overthrowest them that rise up against thee; thou sendest forth thy wrath: it consumeth them like stubble.

The blast of thy nostrils.—The “east wind” of Exodus 14:21. (Comp. Psalm 18:15.) As a physical effect, the gathering together of the waters, is ascribed to the “blast,” we must understand a physical cause. Otherwise, God’s wrath might be meant, as in Job 4:9.

The floods stood upright as an heap, and the depths were congealed.—The literalism which, taking its stand on these phrases, maintains that the water “gave up its nature (Kalisch) indicates an inability to distinguish poetry from prose, and fact from imagery. As well might it be held that the east wind was actually the breath of God’s nostrils. (See the Note on Exodus 14:22.)

15:1-21 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 it. It may be considered as typical, and prophetical of the final destruction of the enemies of the church. Happy the people whose God is the Lord. They have work to do, temptations to grapple with, and afflictions to bear, and are weak in themselves; but his grace is their strength. They are often in sorrow, but in him they have comfort; he is their song. Sin, and death, and hell threaten them, but he is, and will be their salvation. The Lord is a God of almighty power, and woe to those that strive with their Maker! He is a God of matchless perfection; he is glorious in holiness; his holiness is his glory. His holiness appears in the hatred of sin, and his wrath against obstinate sinners. It appears in the deliverance of Israel, and his faithfulness to his own promise. He is fearful in praises; that which is matter of praise to the servants of God, is very dreadful to his enemies. He is doing wonders, things out of the common course of nature; wondrous to those in whose favour they are wrought, who are so unworthy, that they had no reason to expect them. There were wonders of power and wonders of grace; in both, God was to be humbly adored.As a stone - The warriors in chariots are always represented on the monuments with heavy coats of mail; the corslets of "chosen captains" consisted of plates of highly tempered bronze, with sleeves reaching nearly to the elbow, covering the whole body and the thighs nearly to the knee. The wearers must have sunk at once like a stone, or as we read in Exodus 5:10, like lumps of lead.

Exodus 15:5They are extinct - They are destroyed, as the wick of a lamp is quenched suddenly when immersed in water. This is a striking figure, to denote the suddenness with which it was done, and the completeness of their destruction. As a flame is entirely put out when plunged beneath the water, so the whole host of the Egyptians were suddenly and completely destroyed in the Red Sea. The sentiment in this verse is, that God has power over the nations to control them; that it is one of his characteristics to lead on the enemies of his people to destruction; and that they are suddenly destroyed, and their hopes, and joys, and triumphs put out forever. If it was so in regard to the Egyptians, it will be also in regard to all his foes. And if this took place in regard to a nation, it shall also in regard to individual sinners who oppose themselves to God.

How oft is the candle of time wicked put out?

And how oft cometh their destruction upon them?



Ex 15:1-27. Song of Moses.

1. Then sang Moses and the children of Israel—The scene of this thanksgiving song is supposed to have been at the landing place on the eastern shore of the Red Sea, at Ayoun Musa, "the fountains of Moses." They are situated somewhat farther northward along the shore than the opposite point from which the Israelites set out. But the line of the people would be extended during the passage, and one extremity of it would reach as far north as these fountains, which would supply them with water on landing. The time when it was sung is supposed to have been the morning after the passage. This song is, by some hundred years, the oldest poem in the world. There is a sublimity and beauty in the language that is unexampled. But its unrivalled superiority arises not solely from the splendor of the diction. Its poetical excellencies have often drawn forth the admiration of the best judges, while the character of the event commemorated, and its being prompted by divine inspiration, contribute to give it an interest and sublimity peculiar to itself.

I will sing unto the Lord, for he hath triumphed gloriously—Considering the state of servitude in which they had been born and bred, and the rude features of character which their subsequent history often displays, it cannot be supposed that the children of Israel generally were qualified to commit to memory or to appreciate the beauties of this inimitable song. But they might perfectly understand its pervading strain of sentiment; and, with the view of suitably improving the occasion, it was thought necessary that all, old and young, should join their united voices in the rehearsal of its words. As every individual had cause, so every individual gave utterance to his feelings of gratitude.

No text from Poole on this verse.

Thy right hand, O Lord, is become glorious in power,.... In bringing the children of Israel out of Egypt, and through the Red sea, and in the destruction of Pharaoh and the Egyptians; and so the right hand of Christ, expressive of his power, he has in and of himself, and is the same with his Father's, and is mighty, yea, almighty, is become glorious, famous, and illustrious, in the redemption and salvation of his people, by bearing their sins, and working out a righteousness for them; and in the destruction of their enemies, sin, Satan, the world, and death, as is more fully expressed in the next clause:

thy right hand, O Lord, hath dashed in pieces the enemy; in a literal sense, Pharaoh and his host, the avowed enemies of Israel; and, in a spiritual sense, those before named, together with all the antichristian party, those enemies of Christ, and his people, whom he wilt break to shivers as a potter's vessel, Revelation 2:27.

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

Thy right hand, O Yahweh, did dash in pieces the enemy.

The text can only be so rendered, ‘glorious’ (which is masc.) agreeing with ‘Yahweh’ (cf. v. 11), and the subject, ‘Thy right hand,’ being repeated for emphasis in v. 6b before the predicate (just as in Psalm 92:9; Psalm 93:3; Psalm 94:3). If we desire to render as in RV., we must read נאדרה for נאדרי. The figure of the ‘right hand,’ as Isaiah 51:9, Psalm 118:15-16 al.

] Cf. v. 11; and the cognate adj. אדיר, of Jehovah, Isaiah 10:34 (EVV. a mighty one), Isaiah 33:21 (RV. in majesty), Psalm 76:4 (render, ‘Illumined [but read probably Terrible, as vv. 7, 12] art thou and glorious’), Psalm 93:4 (EVV. mighty); cf. Psalm 8:1; Psalm 8:9 (render, ‘How glorious is thy name in all the earth!’). The idea of the word is noble, grand, magnificent.

did dash in pieces] only besides Jdg 10:8 (EVV. weakly vexed: render, ‘brake and crushed’); cf. the same word in Jdg 9:53 Targ.

6–10. How Jehovah, by His power, had annihilated the foe: elated with the hope of plunder, and confident of victory, they pursued Israel into the path cut through the sea; He but blew with His wind, and the waters closed upon them.

Verses 6-18. - Between verses 5 and 6, Miriam's chorus was probably interposed "Sing ye unto the Lord," etc. Then began the second strophe or stanza of the ode. It is, in the main, expansive and exegetical of the preceding stanza, going into greater detail, and drawing a contrast between the antecedent pride and arrogance of the Egyptians and their subsequent miserable fall. Verse 6. - Thy right hand, O Lord. Another anthropomorphism, here used for the first time. Compare ver. 12; Deuteronomy 33:2; and the Psalms, passim. Is become glorious Or "is glorious. Kalisch rightly regards verses 6 and 7 as containing "a general description of God's omnipotence and justice," and notes that the poet only returns to the subject of the Egyptians in verse 8. So also Knobel. Hath dashed in pieces. Rather, "Will dash in pieces," or "dashes in pieces" - a general statement. Exodus 15:6Jehovah 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.

Exodus 15:6-7

"Thy right hand, Jehovah, glorified in power (gloriously equipped with power: on the Yod in נאדּרי, see Genesis 31:39; the form is masc., and ימין, which is of common gender, is first of all construed as a masculine, as in Proverbs 27:16, and then as a feminine), "Thy right hand dashes in pieces the enemy." רעץ equals רצץ: only used here, and in Judges 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 Exodus 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 Psalm 28:5. קמים: those that rise up in hostility against a man (Deuteronomy 33:11; Psalm 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 (Ezekiel 7:3), was probably a play upon the fiery look cast upon the Egyptians from the pillar of cloud (cf. Isaiah 9:18; Isaiah 10:17; and on the last words, Isaiah 5:24; Nahum 1:10).

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