And with the blast of your nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea.
Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • JFB • KD • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK
EXPOSITORY (ENGLISH BIBLE)Exodus 15:8. With the blast of thy nostrils — Or, of thine anger, as the Hebrew word is often rendered. He means that vehement east wind, (Exodus 15:10, and Exodus 14:21,) which was raised by God’s anger in order to the ruin of his enemies. The floods — Hebrew, the streams, or the flowing waters, whose nature it is to be constantly in motion; stood upright as a heap — This is wonderfully beautiful and majestic, as indeed the whole song is. The inspired writer ennobles the wind by making God himself the principle of it; and animates the waters by making them susceptible of fear. The frighted waters withdrew with impetuosity from their wonted bed, and crowded suddenly one upon another. The depths were congealed — Hardened, stood still as if they had been frozen in the heart, the midst, of the sea. So that here the imagination figures to itself mountains of solid waters in the very centre of the liquid element.Exodus 14:21, which drove the waters back: on the north the waters rose high, overhanging the sands, but kept back by the strongwind: on the south they laid in massive rollers, kept down by the same agency in the deep bed of the Red Sea.
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.Of thy nostrils; or, of thine anger, to wit. that vehement east wind, Exodus 15:10 14:21, which was raised by thine anger in order to the ruin of thine enemies.
The floods, Heb. the streams, or the flowing waters, whose nature it is to be constantly in motion.
Were congealed, i.e. hardened, stood still, as if they had been frozen, and so they were a wall on both hands, Exodus 14:22.
In the heart of the sea, i.e. the midst; as that word is used, Psalm 18:16 46:2 Ezekiel 28:2. 2 Thessalonians 2:8.
the floods stood upright as an heap; though a fluid body, yet by the power of Christ were raised up and continued upright, firm and consistent; as things dry and solid may be laid and heaped up on one another, and remain firm and stable; and so did the waters of the sea, they stood like a wall, and were as firm as a rock; while the Israelites passed between them, they stood upright, and lift up their hands, as if they blessed them; or blessed God for the deliverance of them, or in admiration of it; see Exodus 14:22,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.
EXEGETICAL (ORIGINAL LANGUAGES)8. the blast of thy nostrils] Fig. for the wind (v. 10), as Psalm 18:15.
were piled up] The hyperbole, as Exodus 14:22 (the ‘wall’). The Heb. word occurs only here. ‘Heap’ in Ruth 3:7 is cognate.
floods] or streams, lit. the flowing ones. A poet. word; cf. Psalm 78:16; Psalm 78:44, Song of Solomon 4:15, Isaiah 44:3.
an heap] Cf. Joshua 3:13; Joshua 3:16; Psalm 78:13.
congealed] or, solidified (cf. Zephaniah 1:12 RVm.,—the same word).
the heart of the sea] Cf. Psalm 46:2, Ezekiel 27:4.Verse 8. - With the blast of thy nostril the waters were gathered together. Poetically, Moses describes the east wind which God set in motion as "the blast" or "breath of his nostrils." By means of it, he says, the waters were "gathered together," or "piled up;" then, growing bolder in his imagery, he represents the floods as "standing in a heap" on either side, and the depths as "congealed. No doubt, if these terms are meant to be taken literally, the miracle must have been one in which "the sea" (as Kalisch says) "giving up its nature, formed with its waves a firm wall, and instead of streaming like a fluid, congealed into a hard substance." But the question is, are we justified in taking literally the strong expressions of a highly wrought poetical description? Exodus 15:20, Exodus 15:21); whether after every verse, or only at the close of the longer strophes, cannot be determined. גּאה to arise, to grow up, trop. to show oneself exalted; connected with an inf. abs. to give still further emphasis. Jehovah had displayed His superiority to all earthly power by casting horses and riders, the proud army of the haughty Pharaoh, into the sea. This had filled His people with rejoicing: (Exodus 15:2), "My strength and song is Jah, He became my salvation; He is my God, whom I extol, my father's God, whom I exalt." עז strength, might, not praise or glory, even in Psalm 8:2. זמרת, an old poetic form for זמרה, from זמר, primarily to hum; thence זמּר רב́ככוים, to play music, or sing with a musical accompaniment. Jah, the concentration of Jehovah, the God of salvation ruling the course of history with absolute freedom, has passed from this song into the Psalms, but is restricted to the higher style of poetry. "For He became salvation to me, granted me deliverance and salvation:" on the use of vav consec. in explanatory clauses, see Genesis 26:12. This clause is taken from our song, and introduced in Isaiah 12:2; Psalm 118:14. אלי זה: this Jah, such an one is my God. אנוהוּ: Hiphil of נוה, related to נאה, נאוה, to be lovely, delightful, Hiph. to extol, to praise, δοξάσω, glorificabo (lxx, Vulg.). "The God of my father:" i.e., of Abraham as the ancestor of Israel, or, as in Exodus 3:6, of the three patriarchs combined. What He promised them (Genesis 15:14; Genesis 46:3-4) He had now fulfilled.
LinksExodus 15:8 Interlinear
Exodus 15:8 Parallel Texts
Exodus 15:8 NIV
Exodus 15:8 NLT
Exodus 15:8 ESV
Exodus 15:8 NASB
Exodus 15:8 KJV
Exodus 15:8 Bible Apps
Exodus 15:8 Parallel
Exodus 15:8 Biblia Paralela
Exodus 15:8 Chinese Bible
Exodus 15:8 French Bible
Exodus 15:8 German Bible