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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Благодарственная песнь, воспетая евреями после перехода через Чермное море, кроме приступа или введения (1–2: ст.), распадается на три части. Первая (3–8: ст.) изображает всемогущество Всевышнего, мужа брани, выступившего на спасение Израиля против фараона; вторая (9–13: ст.), начинаясь описанием гордости врага и его погибели, раскрывает положение, что Господь, Бог Израиля, неизмеримо высок по сравнению с другими богами; третья (14–18: ст.) описывает впечатление, произведенное всемогуществом Господа на окрестные языческие народы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, I. Israel looks back upon Egypt with a song of praise for their deliverance. Here is, 1. The song itself, ver. 1-19. 2. The solemn singing of it, ver. 20, 21. II. Israel marches forward in the wilderness (ver. 22), and there, 1. Their discontent at the waters of Marah (ver. 23, 24), and the relief granted them, ver. 25, 26. 2. Their satisfaction in the waters of Elim, ver. 27.
Adam Clarke: Commentary on the Bible - 1831
Moses and the Israelites sing a song of praise to God for their late deliverance, in which they celebrate the power of God, gloriously manifested in the destruction of Pharaoh and his host, Exo 15:1; express their confidence in him as their strength and protector, Exo 15:2, Exo 15:3; detail the chief circumstances in the overthrow of the Egyptians, Exo 15:4-8; and relate the purposes they had formed for the destruction of God's people, Exo 15:9, and how he destroyed them in the imaginations of their hearts, Exo 15:10. Jehovah is celebrated for the perfections of his nature and his wondrous works, Exo 15:11-13. A prediction of the effect which the account of the destruction of the Egyptians should have on the Edomites, Moabites, and Canaanites, Exo 15:14-16. A prediction of the establishment of Israel in the promised land, Exo 15:17. The full chorus of praise, Exo 15:18. Recapitulation of the destruction of the Egyptians, and the deliverance of Israel, Exo 15:19. Miriam and the women join in and prolong the chorus, Exo 15:20, Exo 15:21. The people travel three days in the wilderness of Shur, and find no water, Exo 15:22. Coming to Marah, and finding bitter waters, they murmur against Moses, Exo 15:23, Exo 15:24. In answer to the prayer of Moses, God shows him a tree by which the waters are sweetened, Exo 15:25. God gives them statutes and gracious promises, Exo 15:26. They come to Elim, where they find twelve wells of water and seventy palm trees, and there they encamp, Exo 15:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 15:1, The song of Moses, Miriam, and Israel on their deliverance; Exo 15:22, The people want water in the wilderness; Exo 15:23, The waters at Marah are bitter, they murmur, Moses prays, and sweetens the waters by God's direction; Exo 15:27, They encamp at Elim, where are twelve wells, and seventy palm trees.
John Gill
INTRODUCTION TO EXODUS 15
This chapter contains the song of Moses, and of the children of Israel, on the banks of the Red sea; in which they celebrate their passage through it, the destruction of Pharaoh and his host in it, and the glory of the divine perfections displayed therein, interspersed with prophetic hints of things future, Ex 15:1 which same song was sung by the women, with Miriam at the head of them, attended with timbrels and dances, Ex 15:20, an account is given of the march of the children of Israel from the Red sea to the wilderness of Shur, and of the bitter waters found at Marah, which occasioned a murmuring, and of their being made sweet by casting a tree into them, Ex 15:22 when they were told by the Lord, that if they would yield obedience to his commandments, they should be free from the diseases the Egyptians had been afflicted with, Ex 15:26, and the chapter is concluded with their coming to Elim, where they found twelve wells of water, and seventy palm trees, and there encamped, Ex 15:27.
15:115:1: Յայնժամ երգեաց Մովսէս՝ եւ որդիքն Իսրայէլի զօրհնութիւնս զայս Աստուծոյ, եւ ասեն. Օրհնեսցուք զՏէր զի փառօք է փառաւորեալ. Զերիվարս եւ զհեծեալս նոցա ընկէ՛ց ՚ի ծով.
1 Այդ ժամանակ Մովսէսն ու իսրայէլացիները հետեւեալ օրհներգն ուղղեցին Աստծուն՝ ասելով. «Օրհնենք Տիրոջը, որ փառքով է փառաւորուած: Նրանց երիվարներն ու հեծեալներին թափեց ծովը:
15 Այն ատեն Մովսէս ու Իսրայէլի որդիները այս երգը երգեցին Տէրոջը.«Պիտի երգեմ Տէրոջը, քանզի փառքով փառաւորեալ է. Ձին ու անոր հեծեալը ծովը նետեց։
Յայնժամ երգեաց Մովսէս եւ որդիքն Իսրայելի զօրհնութիւնս զայս [194]Աստուծոյ, եւ ասեն. [195]Օրհնեսցուք զՏէր, զի փառօք է փառաւորեալ. [196]զերիվարս եւ զհեծեալս նոցա ընկէց ի ծով:

15:1: Յայնժամ երգեաց Մովսէս՝ եւ որդիքն Իսրայէլի զօրհնութիւնս զայս Աստուծոյ, եւ ասեն. Օրհնեսցուք զՏէր զի փառօք է փառաւորեալ. Զերիվարս եւ զհեծեալս նոցա ընկէ՛ց ՚ի ծով.
1 Այդ ժամանակ Մովսէսն ու իսրայէլացիները հետեւեալ օրհներգն ուղղեցին Աստծուն՝ ասելով. «Օրհնենք Տիրոջը, որ փառքով է փառաւորուած: Նրանց երիվարներն ու հեծեալներին թափեց ծովը:
15 Այն ատեն Մովսէս ու Իսրայէլի որդիները այս երգը երգեցին Տէրոջը.«Պիտի երգեմ Տէրոջը, քանզի փառքով փառաւորեալ է. Ձին ու անոր հեծեալը ծովը նետեց։
zohrab-1805▾ eastern-1994▾ western am▾
15:11: Пою Господу, ибо Он высоко превознесся; коня и всадника его ввергнул в море.
15:1 τότε τοτε at that ᾖσεν αδω sing Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τὴν ο the ᾠδὴν ωδη song ταύτην ουτος this; he τῷ ο the θεῷ θεος God καὶ και and; even εἶπαν επω say; speak λέγοντες λεγω tell; declare ᾄσωμεν αδω sing τῷ ο the κυρίῳ κυριος lord; master ἐνδόξως ενδοξως for δεδόξασται δοξαζω glorify ἵππον ιππος horse καὶ και and; even ἀναβάτην αναβατης fling; disperse εἰς εις into; for θάλασσαν θαλασσα sea
15:1 אָ֣ז ʔˈāz אָז then יָשִֽׁיר־ yāšˈîr- שׁיר sing מֹשֶׁה֩ mōšˌeh מֹשֶׁה Moses וּ û וְ and בְנֵ֨י vᵊnˌê בֵּן son יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שִּׁירָ֤ה ššîrˈā שִׁירָה song הַ ha הַ the זֹּאת֙ zzōṯ זֹאת this לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH וַ wa וְ and יֹּאמְר֖וּ yyōmᵊrˌû אמר say לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אָשִׁ֤ירָה ʔāšˈîrā שׁיר sing לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that גָאֹ֣ה ḡāʔˈō גאה be high גָּאָ֔ה gāʔˈā גאה be high ס֥וּס sˌûs סוּס horse וְ wᵊ וְ and רֹכְבֹ֖ו rōḵᵊvˌô רכב ride רָמָ֥ה rāmˌā רמה shoot בַ va בְּ in † הַ the יָּֽם׃ yyˈom יָם sea
15:1. tunc cecinit Moses et filii Israhel carmen hoc Domino et dixerunt cantemus Domino gloriose enim magnificatus est equum et ascensorem deiecit in mareThen Moses and the children of Israel sung this canticle to the Lord, and said: Let us sing to the Lord: for he is gloriously magnified, the horse and the rider he hath thrown into the sea.
1. 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.
15:1. Then Moses and the sons of Israel sang this song to the Lord, and they said: “Let us sing to the Lord, for he has been gloriously magnified: the horse and the rider he has cast into the sea.
15:1. 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.
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:

1: Пою Господу, ибо Он высоко превознесся; коня и всадника его ввергнул в море.
15:1
τότε τοτε at that
ᾖσεν αδω sing
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
τὴν ο the
ᾠδὴν ωδη song
ταύτην ουτος this; he
τῷ ο the
θεῷ θεος God
καὶ και and; even
εἶπαν επω say; speak
λέγοντες λεγω tell; declare
ᾄσωμεν αδω sing
τῷ ο the
κυρίῳ κυριος lord; master
ἐνδόξως ενδοξως for
δεδόξασται δοξαζω glorify
ἵππον ιππος horse
καὶ και and; even
ἀναβάτην αναβατης fling; disperse
εἰς εις into; for
θάλασσαν θαλασσα sea
15:1
אָ֣ז ʔˈāz אָז then
יָשִֽׁיר־ yāšˈîr- שׁיר sing
מֹשֶׁה֩ mōšˌeh מֹשֶׁה Moses
וּ û וְ and
בְנֵ֨י vᵊnˌê בֵּן son
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שִּׁירָ֤ה ššîrˈā שִׁירָה song
הַ ha הַ the
זֹּאת֙ zzōṯ זֹאת this
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֹּאמְר֖וּ yyōmᵊrˌû אמר say
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אָשִׁ֤ירָה ʔāšˈîrā שׁיר sing
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
גָאֹ֣ה ḡāʔˈō גאה be high
גָּאָ֔ה gāʔˈā גאה be high
ס֥וּס sˌûs סוּס horse
וְ wᵊ וְ and
רֹכְבֹ֖ו rōḵᵊvˌô רכב ride
רָמָ֥ה rāmˌā רמה shoot
בַ va בְּ in
הַ the
יָּֽם׃ yyˈom יָם sea
15:1. tunc cecinit Moses et filii Israhel carmen hoc Domino et dixerunt cantemus Domino gloriose enim magnificatus est equum et ascensorem deiecit in mare
Then Moses and the children of Israel sung this canticle to the Lord, and said: Let us sing to the Lord: for he is gloriously magnified, the horse and the rider he hath thrown into the sea.
15:1. Then Moses and the sons of Israel sang this song to the Lord, and they said: “Let us sing to the Lord, for he has been gloriously magnified: the horse and the rider he has cast into the sea.
15:1. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Тема песни — прославление величия Всевышнего («высоко превознесся»), сказавшегося в частном случае — поражении египтян: «коня и всадника его ввергнул в море».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-21: Triumphant Song of the Israelites.B. C. 1491.
1 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. 2 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. 3 The LORD is a man of war: the LORD is his name. 4 Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea. 5 The depths have covered them: they sank into the bottom as a stone. 6 Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy. 7 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. 8 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. 9 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. 10 Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. 11 Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders? 12 Thou stretchedst out thy right hand, the earth swallowed them. 13 Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation. 14 The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina. 15 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. 16 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. 17 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. 18 The LORD shall reign for ever and ever. 19 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. 20 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. 21 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.
Having read how that complete victory of Israel over the Egyptians was obtained, here we are told how it was celebrated; those that were to hold their peace while the deliverance was in working (ch. xiv. 14) must not hold their peace now that it was wrought; the less they had to do then the more they had to do now. If God accomplishes deliverance by his own immediate power, it redounds so much the more to his glory. Moses, no doubt by divine inspiration, indited this song, and delivered it to the children of Israel, to be sung before they stirred from the place where they saw the Egyptians dead upon the shore. Observe, 1. They expressed their joy in God, and thankfulness to him, by singing; it is almost natural to us thus to give vent to our joy and the exultations of our spirit. By this instance it appears that the singing of psalms, as an act of religious worship, was used in the church of Christ before the giving of the ceremonial law, and therefore was no part of it, nor abolished with it. Singing is as much the language of holy joy as praying is of holy desire. 2. Moses, who had gone before them through the sea, goes before them in the song, and composes it for them. Note, Those that are active in public services should not be neuters in public praises. 3. When the mercy was fresh, and they were much affected with it, then they sang this song. Note, When we have received special mercy from God, we ought to be quick and speedy in our returns of praise to him, before time and the deceitfulness of our own hearts efface the good impressions that have been made. David sang his triumphant song in the day that the Lord delivered him, 2 Sam. xxii. 1. Bis dat qui cito dat--He gives twice who gives quickly. 4. When they believed the Lord (ch. xiv. 31) then they sang this song: it was a song of faith; this connection is observed (Ps. cvi. 12): Then believed they his words, they sang his praise. If with the heart man believes, thus confession must be made. Here is,
I. The song itself; and,
1. We may observe respecting this song, that it is, (1.) An ancient song, the most ancient that we know of. (2.) A most admirable composition, the style lofty and magnificent, the images lively and proper, and the whole very moving. (3.) It is a holy song, consecrated to the honour of God, and intended to exalt his name and celebrate his praise, and his only, not in the least to magnify any man: holiness to the Lord is engraven in it, and to him they made melody in the singing of it. (4.) It is a typical song. The triumphs of the gospel church, in the downfall of its enemies, are expressed in the song of Moses and the song of the Lamb put together, which are said to be sung upon a sea of glass, as this was upon the Red Sea, Rev. xv. 2, 3.
2. Let us observe what Moses chiefly aims at in this song.
(1.) He gives glory to God, and triumphs in him; this is first in his intention (v. 1): I will sing unto the Lord. Note, All our joy must terminate in God, and all our praises be offered up to him, the Father of lights and Father of mercies, for he hath triumphed. Note, All that love God triumph in his triumphs; what is his honour should be our joy. Israel rejoiced in God, [1.] As their own God, and therefore their strength, song, and salvation, v. 2. Happy therefore the people whose God is the Lord; they need no more to make them happy. They have work to do, temptations to grapple with, and afflictions to bear, and are weak in themselves; but he strengthens them: his grace is their strength. They are often in sorrow, upon many accounts, 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: See Isa. xii. 2. [2.] As their fathers' God. This they take notice of, because, being conscious to themselves of their own unworthiness and provocations, they had reason to think that what God had now done for them was for their fathers' sake, Deut. iv. 37. Note, The children of the covenant ought to improve their fathers' relation to God as their God for comfort, for caution, and for quickening. [3.] As a God of infinite power (v. 3): The Lord is a man of war, that is, well able to deal with all those that strive with their Maker, and will certainly be too hard for them. [4.] As a God of matchless and incomparable perfection, v. 11. This is expressed, First, More generally: Who is like unto thee, O Lord, among the gods! This is pure praise, and a high expression of humble adoration.--It is a challenge to all other gods to compare with him: "Let them stand forth, and pretend their utmost; none of them dare make the comparison." Egypt was notorious for the multitude of its gods, but the God of the Hebrews was too hard for them and baffled them all, Num. xxxviii. 4; Deut. xxxii. 23-39. The princes and potentates of the world are called gods, but they are feeble and mortal, none of them all comparable to Jehovah, the almighty and eternal God.--It is confession of his infinite perfection, as transcendent and unparalleled. Note, God is to be worshipped and adored as a being of such infinite perfection that there is none like him, nor any to be compared with him, as one that in all things has and must have the pre-eminence, Ps. lxxxix. 6. Secondly, More particularly, 1. He is glorious in holiness; his holiness is his glory. It is that attribute which angels adore, Isa. vi. 3. His holiness appeared in the destruction of Pharaoh, his hatred of sin, and his wrath against obstinate sinners. It appeared in the deliverance of Israel, his delight in the holy seed, and his faithfulness to his own promise. God is rich in mercy--this is his treasure, glorious in holiness--this is his honour. Let us always give thanks at the remembrance of his holiness. 2. He is fearful in praises. That which is the matter of our praise, though it is joyful to the servants of God, is dreadful and very terrible to his enemies, Ps. lxvi. 1-3. Or it directs us in the manner of our praising God; we should praise him with a humble holy awe, and serve the Lord with fear. Even our spiritual joy and triumph must be balanced with a religious fear. 3. He is doing wonders, wondrous to all, being above the power and out of the common course of nature; especially wondrous to us, in whose favour they are wrought, who are so unworthy that we had little reason to expect them. They were wonders of power and wonders of grace; in both God was to be humbly adored.
(2.) He describes the deliverance they were now triumphing in, because the song was intended, not only to express and excite their thankfulness for the present, but to preserve and perpetuate the remembrance of this work of wonder to after-ages. Two things were to be taken notice of:--
[1.] The destruction of the enemy; the waters were divided, v. 8. The floods stood upright as a heap. Pharaoh and all his hosts were buried in the waters. The horse and his rider could not escape (v. 1), the chariots, and the chosen captains (v. 4); they themselves went into the sea, and they were overwhelmed, v. 19. The depths, the sea, covered them, and the proud waters went over the proud sinners; they sank like a stone, like lead (v. 5, 10), under the weight of their own guilt and God's wrath. Their sin had made them hard like a stone, and now they justly sink like a stone. Nay, the earth itself swallowed them (v. 12); their dead bodies sank into the sands upon which they were thrown up, which sucked them in. Those whom the Creator fights against the whole creation is at war with. All this was the Lord's doing, and his only. It was an act of his power: Thy right hand, O Lord, not ours, has dashed in pieces the enemy, v. 6. It was with the blast of thy nostrils (v. 8), and thy wind (v. 10), and the stretching out of thy right hand, v. 12. It was an instance of his transcendent power--in the greatness of thy excellency; and it was the execution of his justice: Thou sentest forth thy wrath, v. 7. This destruction of the Egyptians was made the more remarkable by their pride and insolence, and their strange assurance of success: The enemy said, I will pursue, v. 9. Here is, First, Great confidence. When they pursue, they do not question but they shall overtake; and, when they overtake, they do not question but they shall overcome, and obtain so decisive a victory as to divide the spoil. Note, It is common for men to be most elevated with the hope of success when they are upon the brink of ruin, which makes their ruin so much the sorer. See Isa. xxxvii. 24, 25. Secondly, Great cruelty--nothing but killing, and slaying, and destroying, and this will satisfy his lust; and a barbarous lust that is which so much blood must be the satisfaction of. Note, It is a cruel hatred with which the church is hated; its enemies are bloody men. This is taken notice of here to show, 1. That God resists the proud, and delights to humble those who lift up themselves; he that says, "I will, and I will, whether God will or no," shall be made to know that wherein he deals proudly God is above him. 2. That those who thirst for blood shall have enough of it. Those who love to be destroying shall be destroyed; for we know who has said, Vengeance is mine, I will repay.
Adam Clarke: Commentary on the Bible - 1831
15:1: Then sang Moses and the children of Israel this song - Poetry has been cultivated in all ages and among all people, from the most refined to the most barbarous; and to it principally, under the kind providence of God, we are indebted for most of the original accounts we have of the ancient nations of the universe. Equally measured lines, with a harmonious collocation of expressive, sonorous, and sometimes highly metaphorical terms, the alternate lines either answering to each other in sense, or ending with similar sounds, were easily committed to memory, and easily retained. As these were often accompanied with a pleasing air or tune, the subject being a concatenation of striking and interesting events, histories formed thus became the amusement of youth, the softeners of the tedium of labor, and even the solace of age. In such a way the histories of most nations have been preserved. The interesting events celebrated, the rhythm or metre, and the accompanying tune or recitativo air, rendered them easily transmissible to posterity; and by means of tradition they passed safely from father to son through the times of comparative darkness, till they arrived at those ages in which the pen and the press have given them a sort of deathless duration and permanent stability, by multiplying the copies. Many of the ancient historic and heroic British tales are continued by tradition among the aboriginal inhabitants of Ireland to the present day; and the repetition of them constitutes the chief amusement of the winter evenings. Even the prose histories, which were written on the ground of the poetic, copied closely their exemplars, and the historians themselves were obliged to study all the beauties and ornaments of style, that their works might become popular; and to this circumstance we owe not a small measure of what is termed refinement of language. How observable is this in the history of Herodotus, who appears to have closely copied the ancient poetic records in his inimitable and harmonious prose; and, that his books might bear as near a resemblance as possible to the ancient and popular originals, he divided them into nine, and dedicated each to one of the muses! His work therefore seems to occupy the same place between the ancient poetic compositions and mere prosaic histories, as the polype does between plants and animals. Much even of our sacred records is written in poetry, which God has thus consecrated to be the faithful transmitter of remote and important events; and of this the song before the reader is a proof in point. Though this is not the first specimen of poetry we have met with in the Pentateuch, (see Lamech's speech to his wives, Gen 4:23, Gen 4:24; Noah's prophecy concerning his sons, Gen 9:25-27; and Jacob's blessing to the twelve patriarchs, Genesis 49:2-27 (note)), yet it is the first regular ode of any considerable length, having but one subject; and it is all written in hemistichs, or half lines, the usual form in Hebrew poetry; and though this form frequently occurs, it is not attended to in our common printed Hebrew Bibles, except in this and three other places, (Deuteronomy 32, Judges 5, and 2 Samuel 22)., all of which shall be noticed as they occur. But in Dr. Kennicott's edition of the Hebrew Bible, all the poetry, wheresoever it occurs, is printed in its own hemistich form.
After what has been said it is perhaps scarcely necessary to observe, that as such ancient poetic histories commemorated great and extraordinary displays of providence, courage, strength, fidelity, heroism, and piety; hence the origin of Epic poems, of which the song in this chapter is the earliest specimen. And on the principle of preserving the memory of such events, most nations have had their epic poets, who have generally taken for their subject the most splendid or most remote events of their country's history, which either referred to the formation or extension of their empire, the exploits of their ancestors, or the establishment of their religion. Hence the ancient Hebrews had their Shir Mosheh, the piece in question: the Greeks, their Ilias; the Hindoos, their Mahabarat; the Romans, their Aeneid; the Norwegians, their Edda; the Irish and Scotch, their Fingal and Chronological poems; the Welsh, their Taliessin and his Triads; the Arabs, their Nebiun-Nameh (exploits of Mohammed) and Hamleh Heedry, (exploits of Aly); the Persians, their Shah Nameh, (book of kings); the Italians, their Gerusalemme Liberata; the Portuguese, their Lusiad; the English, their Paradise Lost; and, in humble imitation of all the rest, (etsi non passibus aequis), the French, their Henriade.
The song of Moses has been in the highest repute in the Church of God from the beginning; the author of the Book of The Wisdom of Solomon attributes it in a particular manner to the wisdom of God, and says that on this occasion God opened the mouth of the dumb, and made the tongues of infants eloquent; The Wisdom of Solomon 10:21. As if he had said, Every person felt an interest in the great events which had taken place, and all labored to give Jehovah that praise which was due to his name. "With this song of victory over Pharaoh," says Mr. Ainsworth, "the Holy Ghost compares the song of those who have gotten the victory over the spiritual Pharaoh, the beast, (Antichrist), when they stand by the sea of glass mingled with fire, (as Israel stood here by the Red Sea), having the harps of God, (as the women here had timbrels, Exo 15:20), and they sing the song of Moses the servant of God, and the song of the Lamb, the Son of God," Rev 15:2-4.
I will sing unto the Lord - Moses begins the song, and in the two first hemistichs states the subject of it; and these two first lines became the grand chorus of the piece, as we may learn from Exo 15:21. See Dr. Kennicott's arrangement and translation of this piece at the end of this chapter. See Clarke's note on Exo 15:26.
Triumphed gloriously - כי גאה גאה ki gaoh gaah, he is exceedingly exalted, rendered by the Septuagint, Ενδοξως γαρ δεδοξασται, He is gloriously glorified; and surely this was one of the most signal displays of the glorious majesty of God ever exhibited since the creation of the world. And when it is considered that the whole of this transaction shadowed out the redemption of the human race from the thraldom and power of sin and iniquity by the Lord Jesus, and the final triumph of the Church of God over all its enemies, we may also join in the song, and celebrate Him who has triumphed so gloriously, having conquered death, and opened the kingdom of heaven to all believers.
Albert Barnes: Notes on the Bible - 1834
15:1: With the deliverance of Israel is associated the development of the national poetry, which finds its first and perfect expression in this magnificent hymn. It was sung by Moses and the people, an expression which evidently points to him as the author. That it was written at the time is an assertion expressly made in the text, and it is supported by the strongest internal evidence. In every age this song gave the tone to the poetry of Israel; especially at great critical epochs of deliverance: and in the book of Revelation Exo 15:3 it is associated with the final triumph of the Church.
The division of the song into three parts is distinctly marked: Exo 15:1-5; Exo 15:6-10; Exo 15:11-18 : each begins with an ascription of praise to God; each increases in length and varied imagery unto the triumphant close.

15:1
He hath triumphed gloriously - Literally, He is gloriously glorious.
The horse and his rider - The word "rider" may include horseman, but applies properly to the charioteer.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:1: Then: Judg. 5:1-31; 2Sam. 22:1-51; Psa 106:12, Psa 107:8, Psa 107:15, Psa 107:21, Psa 107:22; Isa 12:1-6; Isa 51:10, Isa 51:11; Rev 15:3
for: Exo 15:21, Exo 14:17, Exo 14:18, Exo 14:27, Exo 18:11; Col 2:15
Carl Friedrich Keil and Franz Delitzsch
15:1
In the song of praise which Moses and the children of Israel sang at the Red Sea, in celebration of the wonderful works of Jehovah, the congregation of Israel commemorated the fact of its deliverance and its exaltation into the nation of God. By their glorious deliverance from the slave-house of Egypt, Jehovah had practically exalted the seed of Abraham into His own nation; and in the destruction of Pharaoh and his host, He had glorified Himself as God of the gods and King of the heathen, whom no power on earth could defy with impunity. As the fact of Israel's deliverance from the power of its oppressors is of everlasting importance to the Church of the Lord in its conflict with the ungodly powers of the world, in which the Lord continually overthrows the enemies of His kingdom, as He overthrew Pharaoh and his horsemen in the depths of the sea: so Moses' song at the Red Sea furnishes the Church of the Lord with the materials for its songs of praise in all the great conflicts which it has to sustain, during its onward course, with the powers of the world. Hence not only does the key-note of this song resound through all Israel's songs, in praise of the glorious works of Jehovah for the good of His people (see especially Is 12:1-6), but the song of Moses the servant of God will also be sung, along with the song of the Lamb, by the conquerors who stand upon the "sea of glass," and have gained the victory over the beast and his image (Rev_ 15:3).
The substance of this song, which is entirely devoted to the praise and adoration of Jehovah, is the judgment inflicted upon the heathen power of the world in the fall of Pharaoh, and the salvation which flowed from this judgment to Israel. Although Moses is not expressly mentioned as the author of the song, its authenticity, or Mosaic authorship, is placed beyond all doubt by both the contents and the form. The song is composed of three gradually increasing strophes, each of which commences with the praise of Jehovah, and ends with a description of the overthrow of the Egyptian host (Ex 15:2-5, Ex 15:6-10, Ex 15:11-18). The theme announced in the introduction in Ex 15:1 is thus treated in three different ways; and whilst the omnipotence of God, displayed in the destruction of the enemy, is the prominent topic in the first two strophes, the third depicts with prophetic confidence the fruit of this glorious event in the establishment of Israel, as a kingdom of Jehovah, in the promised inheritance. Modern criticism, it is true, has taken offence at this prophetic insight into the future, and rejected the song of Moses, just because the wonders of God are carried forward in Ex 15:16, Ex 15:17, beyond the Mosaic times. But it was so natural a thing that, after the miraculous deliverance of the Israelites from Egypt, they should turn their eyes to Canaan, and, looking forward with certainty to the possession of the promised land, should anticipate with believing confidence the foundation of a sanctuary there, in which their God would dwell with them, that none but those who altogether reject the divine mission of Moses, and set down the mighty works of God in Egypt as myths, could ever deny to Moses this anticipation and prospect. Even Ewald admits that this grand song of praise "was probably the immediate effect of first enthusiasm in the Mosaic age," though he also ignores the prophetic character of the song, and denies the reality of any of the supernatural wonders of the Old Testament. There is nothing to prevent our understanding words, "then sang Moses," as meaning that Moses not only sang this song with the Israelites, but composed it for the congregation to the praise of Jehovah.
Ex 15:1-5
Introduction and first strophe. - The introduction, which contains the theme of the song, "Sing will I to the Lord, for highly exalted is He, horse and his rider He hath thrown into the sea," was repeated, when sung, as an anti-strophe by a chorus of women, with Miriam at their head (cf. Ex 15:20, Ex 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: (Ex 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 Ps 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 Gen 26:12. This clause is taken from our song, and introduced in Is 12:2; Ps 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 Ex 3:6, of the three patriarchs combined. What He promised them (Gen 15:14; Gen 46:3-4) He had now fulfilled.
Ex 15:3-4
"Jehovah is a man of war:" one who knows how to make war, and possesses the power to destroy His foes. "Jehovah is His name:" i.e., He has just proved Himself to be the God who rules with unlimited might. For (Ex 15:4) "Pharaoh's chariots and his might (his military force) He cast into the sea, and the choice (the chosen ones) of his knights (shelishim, see Ex 14:7) were drowned in the Red Sea."
Ex 15:5
"Floods cover them (יכסימוּ, defectively written for יכסיוּ = יכסּוּ, and the suffix מוּ for מו, only used here); they go down into the deep like stone," which never appears again.
Ex 15:6-10
Jehovah 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.
Ex 15:6-7
"Thy right hand, Jehovah, glorified in power (gloriously equipped with power: on the Yod in נאדּרי, see Gen 31:39; the form is masc., and ימין, which is of common gender, is first of all construed as a masculine, as in Prov 27:16, and then as a feminine), "Thy right hand dashes in pieces the enemy." רעץ = רצץ: only used here, and in Judg 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 Ex 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 Ps 28:5. קמים: those that rise up in hostility against a man (Deut 33:11; Ps 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 (Ezek 7:3), was probably a play upon the fiery look cast upon the Egyptians from the pillar of cloud (cf. Is 9:18; Is 10:17; and on the last words, Is 5:24; Nahum 1:10).
Ex 15:8-10
Thus had Jehovah annihilated the Egyptians. "And by the breath of Thy nostrils (i.e., the strong east wind sent by God, which is described as the blast of the breath of His nostrils; cf. Ps 18:16) the waters heaped themselves up (piled themselves up, so that it was possible to go between them like walls); the flowing ones stood like a heap" (נד cumulus; it occurs in Josh 3:13, Josh 3:16, and Ps 33:7; Ps 78:13, where it is borrowed from this passage. מזלים: the running, flowing ones; a poetic epithet applied to waves, rivers, or brooks, Ps 78:16, Ps 78:44; Is 44:3). "The waves congealed in the heart of the sea:" a poetical description of the piling up of the waves like solid masses.
Ex 15:9
"The enemy said: I pursue, overtake, divide spoil, my soul becomes full of them; I draw my sword, my hand will root them out." By these short clauses following one another without any copula, the confidence of the Egyptian as he pursued them breathing vengeance is very strikingly depicted. נפשׁ: the soul as the seat of desire, i.e., of fury, which sought to take vengeance on the enemy, "to cool itself on them." הורישׁ: to drive from their possession, to exterminate (cf. Num 14:12).
Ex 15:10
"Thou didst blow with Thy breath: the sea covered them, they sank as lead in the mighty waters." One breath of God was sufficient to sink the proud foe in the waves of the sea. The waters are called אדּרים, because of the mighty proof of the Creator's glory which is furnished by the waves as they rush majestically along.
Ex 15:11-18
Third strophe. On the ground of this glorious act of God, the song rises in the third strophe into firm assurance, that in His incomparable exaltation above all gods Jehovah will finish the word of salvation, already begun, fill all the enemies of Israel with terror at the greatness of His arm, bring His people to His holy dwelling-place, and plant them on the mountain of His inheritance. What the Lord had done thus far, the singer regarded as a pledge of the future.
Ex 15:11-12
"Who is like unto Thee among the gods, O Jehovah (אלים: not strong ones, but gods, Elohim, Ps 86:8, because none of the many so-called gods could perform such deeds), who is like unto Thee, glorified in holiness?" God had glorified Himself in holiness through the redemption of His people and the destruction of His foes; so that Asaph could sing, "Thy way, O God, is in holiness" (Ps 78:13). קדשׁ, holiness, is the sublime and incomparable majesty of God, exalted above all the imperfections and blemishes of the finite creature (vid., Ex 19:6). "Fearful for praises, doing wonders." The bold expression תהלּת נורא conveys more than summe venerandus, s. colendus laudibus, and signifies terrible to praise, terribilis laudibus. As His rule among men is fearful (Ps 66:5), because He performs fearful miracles, so it is only with fear and trembling that man can sing songs of praise worthy of His wondrous works. Omnium enim laudantium vires, linguas et mentes superant ideoque magno cum timore et tremore eum laudant omnes angeli et sancti (C. a Lap.). "Thou stretchest out Thy hand, the earth swallows them." With these words the singer passes in survey all the mighty acts of the Lord, which were wrapt up in this miraculous overthrow of the Egyptians. The words no longer refer to the destruction of Pharaoh and his host. What Egypt had experienced would come upon all the enemies of the Lord and His people. Neither the idea of the earth swallowing them, nor the use of the imperfect, is applicable to the destruction of the Egyptians (see Ex 15:1, Ex 15:4, Ex 15:5, Ex 15:10, Ex 15:19, where the perfect is applied to it as already accomplished).
Ex 15:13
"Thou leadest through Thy mercy the people whom Thou redeemest; Thou guidest them through Thy might to Thy holy habitation." The deliverance from Egypt and guidance through the Red Sea were a pledge to the redeemed people of their entrance into the promised land. The holy habitation of God was Canaan (Ps 78:54), which had been consecrated as a sacred abode for Jehovah in the midst of His people by the revelations made to the patriarchs there, and especially by the appearance of God at Bethel (Gen 28:16., Ex 31:13; Ex 35:7).
Ex 15:14
"People hear, they are afraid; trembling seizes the inhabitants of Philistia."
Ex 15:15
"Then are the princes (alluphim, see Gen 36:15) of Edom confounded; the mighty men of Moab, trembling seizes them; all the inhabitants of Canaan despair." אלים, like אוּלים in 4Kings 24:15, scriptio plena for אלים, strong, powerful ones. As soon as these nations should hear of the miraculous guidance of Israel through the Red Sea, and Pharaoh's destruction, they would be thrown into despair from anxiety and alarm, and would not oppose the march of Israel through their land.
Ex 15:16
"Fear and dread fall upon them; for the greatness of Thine arm (the adjective גּדול placed as a substantive before the noun) they are dumb (ידּמוּ from דּמם) as stones, till Thy people pass through, Jehovah, till the people which Thou hast purchased pass through." Israel was still on its march to Canaan, an evident proof that Ex 15:13-15 do not describe what was past, but that future events were foreseen in spirit, and are represented by the use of perfects as being quite as certain as if they had already happened. The singer mentions not only Edom and Moab, but Philistia also, and the inhabitants of Canaan, as enemies who are so paralyzed with terror, as to offer no resistance to the passage of Israel through their territory; whereas the history shows that Edom did oppose their passing through its land, and they were obliged to go round in consequence (Num 20:18.; Deut 2:3, Deut 2:8), whilst Moab attempted to destroy them through the power of Balaam's curse (Num 22:2.); and what the inhabitants of Philistia and Canaan had to fear, was not their passing through, but their conquest of the land.
(Note: The fact that the inhabitants of Philistia and Canaan are described in the same terms as Edom and Moab, is an unquestionable proof that this song was composed at a time when the command to exterminate the Canaanites had not yet been given, and the boundary of the territory to be captured by the Israelites was not yet fixed; in other words, that it was sung by Moses and the Israelites after the passage through the Red Sea. In the words יעבר עד in Ex 15:16, there is by no means the allusion to, or play upon, the passage through the Jordan, which Knobel introduces.)
We learn, however, from Josh 2:9-10 and Josh 9:9, that the report of Israel's miraculous passage through the Red Sea had reached to Canaan, and filled its inhabitants with terror.
Ex 15:17-18
"Thou wilt bring and plant them in the mountain of Thine inheritance, the place which Thou hast made for Thy dwelling-place, Jehovah, for the sanctuary, Lord, which Thy hands prepared." On the dagesh dirim. in מקּדשׁ, see Ex 2:3. The futures are not to be taken as expressive of wishes, but as simple predictions, and are not to be twisted into preterites, as they have been by Knobel. The "mountain of Jehovah's inheritance" was not the hill country of Canaan (Deut 3:25), but the mountain which Jehovah had prepared for a sanctuary (Ps 78:54), and chosen as a dwelling-place through the sacrifice of Isaac. The planting of Israel upon this mountain does not signify the introduction of the Israelites into the promised land, but the planting of the people of God in the house of the Lord (Ps 92:14), in the future sanctuary, where Jehovah would perfect His fellowship with His people, and where the people would show themselves by their sacrifices to be the "people of possession," and would serve Him for ever as their King. This was the goal, to which the redemption from Egypt pointed, and to which the prophetic foresight of Moses raised both himself and his people in this song, as he beholds in spirit and ardently desires the kingdom of Jehovah in its ultimate completion.
(Note: Auberlen's remarks in the Jahrb.f. d. Theol. iii. p. 793, are quite to the point: "In spirit Moses already saw the people brought to Canaan, which Jehovah had described, in the promise given to the fathers and repeated to him, as His own dwelling-place where He would abide in the midst of His people in holy separation from the nations of the world. When the first stage had been so gloriously finished, he could already see the termination of the journey."..."The nation was so entirely devoted to Jehovah, that its own dwelling-place fell into the shade beside that of its God, and assumed the appearance of a sojourning around the sanctuary of Jehovah, for God went up before the people in the pillar of cloud and fire. The fact that a mountain is mentioned in Ex 15:17 as the dwelling-place of Jehovah is no proof of a vaticinium post eventum, but is a true prophecy, having its natural side, however, in the fact that mountains were generally the sites chosen for divine worship and for temples; a fact with which Moses was already acquainted (Gen 22:2; Ex 3:1, Ex 3:12; compare such passages as Num 22:41; Num 33:52; Mic 4:1-2). In the actual fulfilment its was Mount Zion upon which Jehovah was enthroned as King in the midst of his People.)
The song closes in Ex 15:18 with an inspiring prospect of the time, when "Jehovah will be King (of His people) for ever and ever;" and in Ex 15:19, it is dovetailed into the historical narrative by the repetition of the fact to which it owed its origin, and by the explanatory "for," which points back to the opening verse.
Ex 15:19-21
In the words "Pharaoh's horse, with his chariots and horsemen," Pharaoh, riding upon his horse as the leader of the army, is placed at the head of the enemies destroyed by Jehovah. In Ex 15:20, Miriam is called "the prophetess," not ob poeticam et musicam facultatem (Ros.), but because of her prophetic gift, which may serve to explain her subsequent opposition to Moses (Num 11:1, Num 11:6); and "the sister of Aaron," though she was Moses' sister as well, and had been his deliverer in his infancy, not "because Aaron had his own independent spiritual standing by the side of Moses" (Baumg.), but to point out the position which she was afterwards to occupy in the congregation of Israel, namely, as ranking, not with Moses, but with Aaron, and like him subordinate to Moses, who had been placed at the head of Israel as the mediator of the Old Covenant, and as such was Aaron's god (Ex 4:16, Kurtz). As prophetess and sister of Aaron she led the chorus of women, who replied to the male chorus with timbrels and dancing, and by taking up the first strophe of the song, and in this way took part in the festival; a custom that was kept up in after times in the celebration of victories (Judg 11:34; 1Kings 18:6-7; 1Kings 21:12; 1Kings 29:5), possibly in imitation of an Egyptian model (see my Archologie, 137, note 8).
Geneva 1599
15:1 Then (a) 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.
(a) Praising God for the overthrow of his enemies, and their deliverance.
John Gill
15:1 Then sang Moses and the children of Israel this song unto the Lord,.... Which is the first song recorded in Scripture, though no doubt before this time songs of praise were sung to the Lord; the people of God having occasion in all ages more or less to sing his praises. The Jews (n) speak of ten songs, the first of which was sung by Adam, when his sins were forgiven him, and this song of Moses is the second; though sometimes they say (o), from the creation of the world to the standing of Israel by the Red sea, we do not find that ever any man sung a song but Israel; God created the first man, but he sang no song: however, this is the first on record, and is a typical one; Moses the composer of it, and who bore a principal part in it, and was the deliverer of the people of Israel, was a type of Christ, the Redeemer of his church: and Israel that joined with him in it, and were the persons delivered, were typical of the spiritual Israel of God redeemed by Christ; and the deliverance here celebrated bore a great resemblance to the redemption wrought out by him; and Christ, the Angel of the Lord, that went before the Israelites through the Red sea, and fought for them, is the principal person concerned in it, and who is meant by the Lord throughout the whole of it, and to whom it is sung; and a song upon a similar occasion to this will be sung in the latter day, upon the destruction of spiritual Egypt, or antichrist, and is called the song of Moses and the Lamb in allusion to it, Rev_ 15:3 The Jews (p) say, this shall be sung at the time, when the wicked shall perish out of the world, and observe that it is not written "then sung", but "then shall sing", &c. Moses had reason to sing, since God had heard his prayer, and had done him honour before the people, and he was both an instrument of and a sharer in the salvation wrought; and the children of Israel had reason to sing, inasmuch as they were a people chosen of God, and distinguished by him; were redeemed from bondage, called out of Egypt, and now saved out of the hands of their enemies, who were all destroyed, and they brought safely through the Red sea, and landed on firm ground. And the time when they sung this song was then, when they had passed through the sea on dry land; and when they had seen the Egyptians their enemies dead on the sea shore; and when they were in a proper frame of spirit to sing, when they had taken notice of and considered what great and wonderful things the Lord had done for them, and their minds were suitably impressed with a sense of them; when they were in the exercise of the graces of the fear of God, and faith in him, and which is necessary to the performance of all religious duties, and particularly this of singing the praises of God:
and spake, saying, I will sing unto the Lord: that went before them in a pillar of cloud and fire; who had led them safely through the Red sea, and troubled and destroyed the host of the Egyptians; even the same Jehovah, who has undertook the salvation of his people, is become the author of it, and to whom the song of redeeming grace is due:
for he hath triumphed gloriously; over Pharaoh and all the Egyptians, the enemies of Israel, as Christ has over sin, in the destruction of it by his sacrifice, and over Satan, and his principalities and powers, when he spoiled them on the cross, and over death the last enemy, and all others; over whom he has made his people more than conquerors, through himself: or, "in excelling he excels" (q); all the angels of heaven, in his name, and nature, relation, and office; and all the sons of men, even the greatest among them, being King of kings, and Lord of lords; in the wonderful things done by him, no such achievements having ever been wrought by any of them: or, "in magnifying, he is magnified" (r); appears to be what he is, great in his nature, perfections, and works; and to be magnified, or declared to be great, and extolled as such by all that know and fear him:
the horse and his rider hath he thrown into the sea; the horses and horsemen of Pharaoh; and which is not amiss allegorically applied, by Tertullian (s), to the world and the devil; the world is the horse, and the rider the devil; that being under his power and direction, he being the god of it, and working effectually in it; spurring and exciting the men of it to every sinful lust and pleasure; and may be put for all the spiritual enemies of God's people, especially their sins; which are cast by the Lord into the midst of the sea, never to be seen and remembered any more, and which is to them matter of a song of praise and thanksgiving.
(n) Targum in Cant. i. 1. (o) Shemot Rabba, sect. 23. fol. 107. 3. (p) Tikkune Zohar, correct. 10. fol. 20. 2. (q) "excellendo excelluit", Piscator. (r) "Magnificando magnificatus est", Pagninus, Montanus, Vatablus. (s) Contr. Marcion, l. 4. c. 20.
John Wesley
15:1 Then sang Moses - Moses composed this song, and sang it with the children of Israel. Doubtless he wrote it by inspiration, and sang it on the spot. By this instance it appears that the singing of psalms, as an act of religious worship, was used in the church of Christ before the giving of the ceremonial law, therefore it is no part of it, nor abolished with it: singing is as much the language of holy joy, as praying is of holy desire. I will sing unto the Lord - All our joy must terminate in God, and all our praises be offered up to him, for he hath triumphed - All that love God triumph in his triumphs.
Robert Jamieson, A. R. Fausset and David Brown
15:1 SONG OF MOSES. (Exo. 15:1-27)
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.
15:215:2: օգնական ընդունելի իմ Տէր, եւ եղեւ ինձ ՚ի փրկութիւն։ Սա՛ է իմ Աստուած եւ փառաւոր արարից զսա։ Աստուած հօր իմոյ՝ եւ բա՛րձր արարից զսա[625]։ [625] Ոմանք. Եւ փառաւորեցից զսա։
2 Տէրը ինձ համար ընդունելի օգնական եղաւ, նա ինձ համար փրկութիւն եղաւ:
2 Տէրն է իմ զօրութիւնս ու գովութիւնս Եւ իմ փրկութիւնս եղաւ. Անիկա է իմ Աստուածս ու պիտի փառաւորեմ զանիկա. Իմ հօրս Աստուածն է ու պիտի բարձրացնեմ զանիկա։
Օգնական ընդունելի իմ`` Տէր, եւ եղեւ ինձ փրկութիւն. սա է իմ Աստուած եւ փառաւոր արարից զսա. Աստուած հօր իմոյ, եւ բարձր արարից զսա:

15:2: օգնական ընդունելի իմ Տէր, եւ եղեւ ինձ ՚ի փրկութիւն։ Սա՛ է իմ Աստուած եւ փառաւոր արարից զսա։ Աստուած հօր իմոյ՝ եւ բա՛րձր արարից զսա[625]։
[625] Ոմանք. Եւ փառաւորեցից զսա։
2 Տէրը ինձ համար ընդունելի օգնական եղաւ, նա ինձ համար փրկութիւն եղաւ:
2 Տէրն է իմ զօրութիւնս ու գովութիւնս Եւ իմ փրկութիւնս եղաւ. Անիկա է իմ Աստուածս ու պիտի փառաւորեմ զանիկա. Իմ հօրս Աստուածն է ու պիտի բարձրացնեմ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
15:22: Господь крепость моя и слава моя, Он был мне спасением. Он Бог мой, и прославлю Его; Бог отца моего, и превознесу Его.
15:2 βοηθὸς βοηθος helper καὶ και and; even σκεπαστὴς σκεπαστης happen; become μοι μοι me εἰς εις into; for σωτηρίαν σωτηρια safety οὗτός ουτος this; he μου μου of me; mine θεός θεος God καὶ και and; even δοξάσω δοξαζω glorify αὐτόν αυτος he; him θεὸς θεος God τοῦ ο the πατρός πατηρ father μου μου of me; mine καὶ και and; even ὑψώσω υψοω elevate; lift up αὐτόν αυτος he; him
15:2 עָזִּ֤י ʕozzˈî עֹז protection וְ wᵊ וְ and זִמְרָת֙ zimrˌāṯ זִמְרָה strength יָ֔הּ yˈāh יָהּ the Lord וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be לִ֖י lˌî לְ to לִֽ lˈi לְ to ישׁוּעָ֑ה yšûʕˈā יְשׁוּעָה salvation זֶ֤ה zˈeh זֶה this אֵלִי֙ ʔēlˌî אֵל god וְ wᵊ וְ and אַנְוֵ֔הוּ ʔanwˈēhû נוה praise אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) אָבִ֖י ʔāvˌî אָב father וַ wa וְ and אֲרֹמְמֶֽנְהוּ׃ ʔᵃrōmᵊmˈenhû רום be high
15:2. fortitudo mea et laus mea Dominus et factus est mihi in salutem iste Deus meus et glorificabo eum Deus patris mei et exaltabo eumThe Lord is my strength and my praise, and he is become salvation to me: he is my God, and I will glorify him: the God of my father, and I will exalt him.
2. The LORD is my strength and song, And he is become my salvation: This is my God, and I will praise him; My father’s God, and I will exalt him.
15:2. The Lord is my strength and my praise, and he has become my salvation. He is my God, and I shall glorify him. He is the God of my father, and I shall exalt him.
15:2. 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.
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:

2: Господь крепость моя и слава моя, Он был мне спасением. Он Бог мой, и прославлю Его; Бог отца моего, и превознесу Его.
15:2
βοηθὸς βοηθος helper
καὶ και and; even
σκεπαστὴς σκεπαστης happen; become
μοι μοι me
εἰς εις into; for
σωτηρίαν σωτηρια safety
οὗτός ουτος this; he
μου μου of me; mine
θεός θεος God
καὶ και and; even
δοξάσω δοξαζω glorify
αὐτόν αυτος he; him
θεὸς θεος God
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
καὶ και and; even
ὑψώσω υψοω elevate; lift up
αὐτόν αυτος he; him
15:2
עָזִּ֤י ʕozzˈî עֹז protection
וְ wᵊ וְ and
זִמְרָת֙ zimrˌāṯ זִמְרָה strength
יָ֔הּ yˈāh יָהּ the Lord
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
לִ֖י lˌî לְ to
לִֽ lˈi לְ to
ישׁוּעָ֑ה yšûʕˈā יְשׁוּעָה salvation
זֶ֤ה zˈeh זֶה this
אֵלִי֙ ʔēlˌî אֵל god
וְ wᵊ וְ and
אַנְוֵ֔הוּ ʔanwˈēhû נוה praise
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
אָבִ֖י ʔāvˌî אָב father
וַ wa וְ and
אֲרֹמְמֶֽנְהוּ׃ ʔᵃrōmᵊmˈenhû רום be high
15:2. fortitudo mea et laus mea Dominus et factus est mihi in salutem iste Deus meus et glorificabo eum Deus patris mei et exaltabo eum
The Lord is my strength and my praise, and he is become salvation to me: he is my God, and I will glorify him: the God of my father, and I will exalt him.
15:2. The Lord is my strength and my praise, and he has become my salvation. He is my God, and I shall glorify him. He is the God of my father, and I shall exalt him.
15:2. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Победитель египтян, Господь является для народа еврейского «крепостью», так как переход через Чермное море и избавление от смерти — дело не сил Израиля, а силы Господа (14:31); народ заявил себя только испугом и воплями (14:10), в нем нет ни силы, ни славы. Могущество Всевышнего даровало народу спасение, поэтому, составляя силу, крепость евреев, Он является и их спасением. Как таковой, только Он один служит предметом почитания, прославления среди Израиля (ср. Быт 28:20–21). Он, хранивший отцов (1: Пар 16:19–22), исполнил данные им обетования (Быт 15:14), есть Бог истинный и потому достоин того, чтобы быть превозносимым (2: Цар 22: 47; Пс 98:5; 117:28; Ис 25:1; 57:15).
Adam Clarke: Commentary on the Bible - 1831
15:2: The Lord is my strength and song - How judiciously are the members of this sentence arranged! He who has God for his strength, will have him for his song; and he to whom Jehovah is become salvation, will exalt his name. Miserably and untunably, in the ears of God, does that man sing praises, who is not saved by the grace of Christ, nor strengthened by the power of his might.
It is worthy of observation that the word which we translate Lord here, is not יהוה JEHOVAH in the original, but יה Jah; "as if by abbreviation," says Mr. Parkhurst, "for יהיה yeheieh or יהי yehi. It signifies the Essence Ὁ ΩΝ, He who Is, simply, absolutely, and independently. The relation between יה Jah and the verb היה to subsist, exist, be, is intimated to us the first time יה Jah is used in Scripture, (Exo 15:2): 'My strength and my song is יה Jah, and he is become (ויהי vajehi) to me salvation.'" See Psa 68:5; Psa 89:6; Psa 94:7; Psa 115:17, Psa 115:18; Psa 118:17.
Jah יה is several times joined with the name Jehovah יהוה so that we may be sure that it is not, as some have supposed, a mere abbreviation of that word. See Isa 12:2; Isa 26:4. Our blessed Lord solemnly claims to himself what is intended in this Divine name יה Jah, Joh 8:58 : "Before Abraham was, (γενεσθαι, was born), εγω ειμι, I Am," not I was, but I am, plainly intimating his Divine eternal existence. Compare Isa 43:13. And the Jews appear to have well understood him, for then took they up stones to cast at him as a blasphemer. Compare Col 1:16, Col 1:17, where the Apostle Paul, after asserting that all things that are in heaven and that are in earth, visible and invisible, were created, εκτισται, by and for Christ, adds And He Is (αυτος εστι, not ην, was) before all things, and by him all things συνεστηκε, have subsisted, and still subsist. See Parkhurst.
From this Divine name יה Jah the ancient Greeks had their Ιη, Ιη, in their invocations of the gods, particularly of Apollo (the uncompounded One) the light; and hence ei, written after the oriental manner from right to left, afterwards ie, was inscribed over the great door of the temple at Delphi! See Clarke's note on Exo 3:14, and the concluding observations there.
I will prepare him a habitation - ואנוהו veanvehu. It has been supposed that Moses, by this expression, intended the building of the tabernacle; but it seems to come in very strangely in this place. Most of the ancient versions understood the original in a very different sense. The Vulgate has et glorificabo eum; the Septuagint δοξασω αυτον, I will Glorify him; with which the Syriac, Coptic, the Targum of Jonathan, and the Jerusalem Targum, agree. From the Targum of Onkelos the present translation seems to have been originally derived; he has translated the place ואבני לה מקדש veebnei leh makdash, "And I will build him a sanctuary," which not one of the other versions, the Persian excepted, acknowledges. Our own old translations are generally different from the present: Coverdale, "This my God, I will magnify him;" Matthew's, Cranmer's, and the Bishops' Bible, render it glorify, and the sense of the place seems to require it. Calmet, Houbigant, Kennicott, and other critics, contend for this translation.
My father's God - I believe Houbigant to be right, who translates the original, אלהי אבי Elohey abi, Deus meus, pater meus est, "My God is my Father." Every man may call the Divine Being his God; but only those who are his children by adoption through grace can call him their Father. This is a privilege which God has given to none but his children. See Gal 4:6.
Albert Barnes: Notes on the Bible - 1834
15:2
The Lord is my strength and song - My strength and song is Jah. See Psa 68:4. The name was chosen here by Moses to draw attention to the promise ratified by the name "I am."
I will prepare Him an habitation - I will glorify Him. Our Authorized Version is open to serious objection, as suggesting a thought (namely, of erecting a temple) which could hardly have been in the mind of Moses at that time, and unsuited to the occasion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:2: strength: Psa 18:1, Psa 18:2, Psa 27:1, Psa 28:8, Psa 59:17, Psa 62:6, Psa 62:7, Psa 118:14; Hab 3:17-19; Phi 4:13
song: Deu 10:21; Psa 22:3, Psa 109:1, Psa 140:7; Rev 15:3
my salvation: Exo 14:13; Sa2 22:51; Psa 68:20; Isa 12:2, Isa 45:17, Isa 49:6; Jer 3:23; Luk 1:77; Luk 2:30; Joh 4:22; Act 4:12; Rev 19:1
my God: Exo 4:22; Gen 17:7; Psa 22:10; Jer 31:33, Jer 32:38; Zac 13:9
an habitation: Exo 40:34; Gen 28:21, Gen 28:22; Sa2 7:5; Kg1 8:13, Kg1 8:27; Psa 132:5; Isa 66:1; Co2 5:19; Eph 2:22; Col 2:9
my father's God: Exo 3:15, Exo 3:16
exalt him: Sa2 22:47; Psa 18:46, Psa 30:1, Psa 34:3, Psa 99:5, Psa 99:9, Psa 118:28, Psa 145:1; Isa 25:1; Joh 5:23; Phi 2:11; Rev 5:9-14
Geneva 1599
15:2 The LORD [is] my strength and song, and he is become my salvation: he [is] my God, and I will (b) prepare him an habitation; my father's God, and I will exalt him.
(b) To worship him in it.
John Gill
15:2 The Lord is my strength and song,..... The strength of Moses and the children of Israel against the fears of the Egyptians, and of entrance into the Red sea; who inspired them with courage, and strengthened their faith, neither to fear being destroyed by the one, or drowned in the other; and so in the glory of his nature, and of his divine perfections, of his justice, holiness, faithfulness, truth, and goodness, he was the subject matter of their song. As Christ is the strength of his spiritual Israel, the author and giver of strength unto them, the strength of their lives, their hearts, and graces; and who strengthens them to do his will and work, to exercise every grace, withstand corruptions, resist temptations, bear afflictions, and overcome every enemy; and who on the account of the glory of his person, the beauty, fitness, and fulness of it, and because of his offices of Mediator, Saviour, prophet, priest, and King, as well as by reason of what he has done for them, the righteousness he has brought in, and the salvation he has wrought out, is the sum and substance of their song of praise:
and he is become my salvation; the salvation of Israel in a temporal sense, having saved them out of the hands of the Egyptians their enemies; and the salvation or Saviour of his spiritual Israel, who are saved by him with an everlasting salvation; he is not only their Saviour, but salvation itself; being not only the author of it, and that being in him for them, but made that itself unto them, even their all in all; their righteousness, atonement, peace, light, life, food, health, comfort, and joy; all their grace being in him, and from him, as well as their eternal glory and happiness: and this he is to them now, he is their salvation by impetration having obtained it by his obedience, sufferings, and death; and by application, they being convinced of their need of salvation by him, and the suitableness of it to them, seek to him for it, desire that and no other, which is brought nigh unto them by the Spirit of God, and witnessed to by him as theirs; so that they are already saved by grace, through faith and hope in Christ; and of their particular interest in it, they have knowledge by the same Spirit, which fills them with joy unspeakable and full of glory. This and the preceding clause are words so very expressive, and contain such fulness of matter, and such interesting things, that both the psalmist David, and the church, in the times of the evangelic prophet Isaiah, have borrowed them to express their sense of the great things the Lord was to them, and had done for them, Ps 118:14.
he is my God, and I will prepare him an habitation; Christ is God, truly God, as appears from the names given him, particularly Jehovah; from the perfections ascribed to him, from the works done by him, and from the worship of him both by angels and men; and he is his people's God, their Immanuel, God in their nature, the God in whom they believe, and in whom they have an interest; he is the God of their salvation, the Lord their righteousness; their Lord, head, and King; their husband, beloved, Father, brother, friend; their God and guide, even unto death; their portion and exceeding great reward, now and hereafter: wherefore Moses, or the people of Israel, or both, determine to "prepare" him an "habitation", being concerned that he had no better dwelling place among them than he had; and seem to have some respect unto, and knowledge of an habitation hereafter to be built, the tabernacle and temple; which were typical of the human nature of Christ, and of his church; but then they were both of God's preparing, and not men's; wherefore an habitation in the hearts of, his people may be chiefly designed; the preparation of which, though it is principally and efficaciously of the Spirit of God, yet in some sense may be said to be prepared by the saints, when they show a concern for grace to be in exercise; to have duty regularly and constantly performed in a manner acceptable to him, and that no disturbance be given to occasion his departure from them. The Septuagint version is, "I will glorify him"; with soul and body, which are both his; and so much to the same purpose other versions, "I will decorate or beautify" (t) him; declare his beauty and glory, and speak in praise of it: "my father's God, and I will exalt him"; Christ was not only the God of Amram, the father of Moses, who was a good man; but the God of Abraham, Isaac, and Jacob, as he declared himself to be, Ex 3:6, the ancestors not only of Moses, but of all the children of Israel. This shows the antiquity of Christ, that he was their fathers' God, and that he is to be trusted and depended on, as he was by their fathers, and to be regarded, and highly valued and esteemed, having been their fathers' friend, and is a reason why he should be exalted by them; for though he cannot be raised higher than he is, being the Son of the Highest, God over all, blessed for ever, whose kingdom ruleth over all, and is now as man ascended on high, and is highly exalted by his Father, and at his right hand, and glorified by him with himself; yet he may be said to be exalted and lifted up by us, when we celebrate and set forth the height of his glory and excellency, by asserting his proper deity, ascribing the same perfections, worlds, and worship to him, as to his Father, by attributing distinct divine personality to him, confessing his eternal sonship, owning him in all his offices, and giving him the glory due unto him on account of them, and for salvation wrought out by him; the whole honour and praise of it belong to him: he may and should be exalted in the hearts of his people, in their thoughts and affections, and with their lips in songs of praise; and in the house of God, and the ordinances of it, where everyone should speak of his glory; the reasons are, because he is above all in his person and perfections, is the only Mediator, Saviour, and Redeemer, and to exalt him is the way to be exalted, Prov 4:8.
(t) Sept. "glorificabo eum", V. L. "laudabo eume", Syr. Samar. "hunc decorabo", Tigurine version; "condecorabo eum", Piscator.
John Wesley
15:2 Israel rejoiceth in God, as their strength, song, and salvation - Happy therefore the people whole God is the Lord: They are weak themselves, but he strengthens them, his grace is their strength: they are oft in sorrow, but in him they have comfort, he is their song: sin and death threaten them, but he is, and will be, their salvation. He is their fathers God - This they take notice of, because being conscious of their own unworthiness, they had reason to think that what God had now done for them was for their fathers sake, Deut 4:37.
15:315:3: Տէր խորտակէ զպատերազմունս, Տէր անուն նորա։
3[30] Նա՛ է իմ Աստուածը, եւ ես նրան եմ փառաւորելու: Նա իմ հօր Աստուածն է, եւ ես պիտի մեծարեմ նրան: Տէրը խորտակում է պատերազմները[31], նրա անունը Տէր է: [31] 30. Այլ բնագրերում եւ հրատարակութիւններում 3-րդ տունն սկսւում է Տէրը խափանում է... - ով:">[30] Նա՛ է իմ Աստուածը, եւ ես նրան եմ փառաւորելու: Նա իմ հօր Աստուածն է, եւ ես պիտի մեծարեմ նրան: Տէրը խորտակում է պատերազմները
3 Տէրը հզօր պատերազմող է. Անոր անունը ԵՀՈՎԱ է։
Տէր [197]խորտակէ զպատերազմունս, Տէր`` անուն նորա:

15:3: Տէր խորտակէ զպատերազմունս, Տէր անուն նորա։
3[30] Նա՛ է իմ Աստուածը, եւ ես նրան եմ փառաւորելու: Նա իմ հօր Աստուածն է, եւ ես պիտի մեծարեմ նրան: Տէրը խորտակում է պատերազմները[31], նրա անունը Տէր է:
[31] 30. Այլ բնագրերում եւ հրատարակութիւններում 3-րդ տունն սկսւում է Տէրը խափանում է... - ով:">[30] Նա՛ է իմ Աստուածը, եւ ես նրան եմ փառաւորելու: Նա իմ հօր Աստուածն է, եւ ես պիտի մեծարեմ նրան: Տէրը խորտակում է պատերազմները
3 Տէրը հզօր պատերազմող է. Անոր անունը ԵՀՈՎԱ է։
zohrab-1805▾ eastern-1994▾ western am▾
15:33: Господь муж брани, Иегова имя Ему.
15:3 κύριος κυριος lord; master συντρίβων συντριβω fracture; smash πολέμους πολεμος battle κύριος κυριος lord; master ὄνομα ονομα name; notable αὐτῷ αυτος he; him
15:3 יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אִ֣ישׁ ʔˈîš אִישׁ man מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH שְׁמֹֽו׃ šᵊmˈô שֵׁם name
15:3. Dominus quasi vir pugnator Omnipotens nomen eiusThe Lord is as a man of war, Almighty is his name.
3. The LORD is a man of war: the LORD is his name.
15:3. The Lord is like a fighting man. Almighty is his name.
15:3. The LORD [is] a man of war: the LORD [is] his name.
The LORD [is] a man of war: the LORD [is] his name:

3: Господь муж брани, Иегова имя Ему.
15:3
κύριος κυριος lord; master
συντρίβων συντριβω fracture; smash
πολέμους πολεμος battle
κύριος κυριος lord; master
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
15:3
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אִ֣ישׁ ʔˈîš אִישׁ man
מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
שְׁמֹֽו׃ šᵊmˈô שֵׁם name
15:3. Dominus quasi vir pugnator Omnipotens nomen eius
The Lord is as a man of war, Almighty is his name.
15:3. The Lord is like a fighting man. Almighty is his name.
15:3. The LORD [is] a man of war: the LORD [is] his name.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-7: Более подробное описание могущества Сущего. Всевышний проявил великую силу Свою, оказался мужем брани (Пс 23:8), сражающимся за народ Свой (Втор 4:34) при потоплении войск фараоновых в море (Пс 105:8–10). Погрязшие в глубине, как камень, — без всякой надежды на спасение, они сражены не чем иным, как сильной десницей Господа (Исх 15:5). Восставшие против Бога, они быстро, все до одного, уничтожены, как солома огнем, пламенем гнева Его (ср. Ис 5:24; 47:14).
Adam Clarke: Commentary on the Bible - 1831
15:3: The Lord is a man of war - Perhaps it would be better to translate the words, Jehovah is the man or hero of the battle. As we scarcely ever apply the term to any thing but first-rate armed vessels, the change of the translation seems indispensable, though the common rendering is literal enough. Besides, the object of Moses was to show that man had no part in this victory, but that the whole was wrought by the miraculous power of God, and that therefore he alone should have all the glory.
The Lord is his name - That is, Jehovah. He has now, as the name implies, given complete existence to all his promises. See Clarke on Gen 2:4 (note), and Exo 6:3 (note).
Albert Barnes: Notes on the Bible - 1834
15:3
A man of war - Compare Psa 24:8. The name has on this occasion a special fitness: man had no part in the victory; the battle was the Lord's.
The Lord is his name - "Jah is His name." See Exo 15:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:3: a man: Psa 24:8, Psa 45:3; Rev 19:11-21
name: Exo 3:13, Exo 3:15, Exo 6:3, Exo 6:6; Psa 83:18; Isa 42:8
Geneva 1599
15:3 The LORD [is] a (c) man of war: the LORD [is] his (d) name.
(c) In battle he always overcomes.
(d) Always constant in his promises.
John Gill
15:3 The Lord is a man of war,.... A "man", which has respect to the future incarnation of Christ, for as yet he was not really man; though it was purposed, covenanted, agreed to, and prophesied of, that he should, as he after was; not a mere man, as appears by the following clause: "a man of war"; or a warrior; being engaged in war, and inured to it; having to do with very powerful enemies, Satan and his principalities and powers, the world, and the great men of it, antichrist, and all the antichristian states. A warrior well versed in all the arts of war, and abundantly qualified for it, having consummate wisdom, strength, and courage, and thoroughly furnished and accoutred for it; having on the breastplate of righteousness, the helmet of salvation, the garment of vengeance, and cloak of zeal, and a vesture dipped in blood; and with a sword girt on his thigh, or drawn, or coming out of his mouth; and with a bow and arrows, going forth conquering, and to conquer; for he is a victorious one, who has conquered sin, Satan, and the world, and will subdue all others, and make his people more than conquerors, through him. He is not a common man of war or warrior; he is the Captain of the Lord's host, the Leader and Commander of the people, the Generalissimo of the armies in heaven and earth, and is a Prince and King at the head of them:
the Lord is his name; or Jehovah, which proves him to be more than a man; and being so, it is no wonder that he is so mighty, powerful, and victorious.
John Wesley
15:3 The Lord is a man of war - Able to deal with all those that strive with their maker.
15:415:4: Զկառս փարաւոնի՝ եւ զզօրութիւնս նորա ընկէ՛ց ՚ի ծով. զընտիրս հեծելոց եւ զսպառազէնս. ընկղմեցան ՚ի ծով Կարմիր[626]։ [626] Ոսկան. Ընկղմեաց ՚ի ծով Կարմիր։
4 Նա փարաւոնի կառքերն ու զօրքերը ծովը թափեց, նաեւ ընտիր հեծեալներին ու զօրավարներին: Նրանք ջրասոյզ եղան Կարմիր ծովում:
4 Փարաւոնին կառքերն ու անոր զօրքերը ծովը նետեց Եւ անոր ընտիր ոստիկանները Կարմիր ծովուն մէջ ընկղմեցան։
Զկառս փարաւոնի եւ զզօրութիւնս նորա ընկէց ի ծով, զընտիրս հեծելոց եւ զսպառազէնս. ընկղմեցան ի ծով Կարմիր:

15:4: Զկառս փարաւոնի՝ եւ զզօրութիւնս նորա ընկէ՛ց ՚ի ծով. զընտիրս հեծելոց եւ զսպառազէնս. ընկղմեցան ՚ի ծով Կարմիր[626]։
[626] Ոսկան. Ընկղմեաց ՚ի ծով Կարմիր։
4 Նա փարաւոնի կառքերն ու զօրքերը ծովը թափեց, նաեւ ընտիր հեծեալներին ու զօրավարներին: Նրանք ջրասոյզ եղան Կարմիր ծովում:
4 Փարաւոնին կառքերն ու անոր զօրքերը ծովը նետեց Եւ անոր ընտիր ոստիկանները Կարմիր ծովուն մէջ ընկղմեցան։
zohrab-1805▾ eastern-1994▾ western am▾
15:44: Колесницы фараона и войско его ввергнул Он в море, и избранные военачальники его потонули в Чермном море.
15:4 ἅρματα αρμα chariot Φαραω φαραω Pharaō; Farao καὶ και and; even τὴν ο the δύναμιν δυναμις power; ability αὐτοῦ αυτος he; him ἔρριψεν ριπτω fling; disperse εἰς εις into; for θάλασσαν θαλασσα sea ἐπιλέκτους επιλεκτος sink down; drown ἐν εν in ἐρυθρᾷ ερυθρος red θαλάσσῃ θαλασσα sea
15:4 מַרְכְּבֹ֥ת markᵊvˌōṯ מֶרְכָּבָה chariot פַּרְעֹ֛ה parʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and חֵילֹ֖ו ḥêlˌô חַיִל power יָרָ֣ה yārˈā ירה cast בַ va בְּ in † הַ the יָּ֑ם yyˈom יָם sea וּ û וְ and מִבְחַ֥ר mivḥˌar מִבְחָר choice שָֽׁלִשָׁ֖יו šˈālišˌāʸw שָׁלִישׁ adjutant טֻבְּע֥וּ ṭubbᵊʕˌû טבע sink בְ vᵊ בְּ in יַם־ yam- יָם sea סֽוּף׃ sˈûf סוּף rush
15:4. currus Pharaonis et exercitum eius proiecit in mare electi principes eius submersi sunt in mari RubroPharao's chariots and his army he hath cast into the sea: his chosen captains are drowned in the Red Sea.
4. Pharaoh’s chariots and his host hath he cast into the sea: And his chosen captains are sunk in the Red Sea.
15:4. The chariots of Pharaoh, and his army, he has cast into the sea; his elect leaders have been submerged in the Red Sea.
15:4. Pharaoh’s chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.
Pharaoh' s chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea:

4: Колесницы фараона и войско его ввергнул Он в море, и избранные военачальники его потонули в Чермном море.
15:4
ἅρματα αρμα chariot
Φαραω φαραω Pharaō; Farao
καὶ και and; even
τὴν ο the
δύναμιν δυναμις power; ability
αὐτοῦ αυτος he; him
ἔρριψεν ριπτω fling; disperse
εἰς εις into; for
θάλασσαν θαλασσα sea
ἐπιλέκτους επιλεκτος sink down; drown
ἐν εν in
ἐρυθρᾷ ερυθρος red
θαλάσσῃ θαλασσα sea
15:4
מַרְכְּבֹ֥ת markᵊvˌōṯ מֶרְכָּבָה chariot
פַּרְעֹ֛ה parʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
חֵילֹ֖ו ḥêlˌô חַיִל power
יָרָ֣ה yārˈā ירה cast
בַ va בְּ in
הַ the
יָּ֑ם yyˈom יָם sea
וּ û וְ and
מִבְחַ֥ר mivḥˌar מִבְחָר choice
שָֽׁלִשָׁ֖יו šˈālišˌāʸw שָׁלִישׁ adjutant
טֻבְּע֥וּ ṭubbᵊʕˌû טבע sink
בְ vᵊ בְּ in
יַם־ yam- יָם sea
סֽוּף׃ sˈûf סוּף rush
15:4. currus Pharaonis et exercitum eius proiecit in mare electi principes eius submersi sunt in mari Rubro
Pharao's chariots and his army he hath cast into the sea: his chosen captains are drowned in the Red Sea.
15:4. The chariots of Pharaoh, and his army, he has cast into the sea; his elect leaders have been submerged in the Red Sea.
15:4. Pharaoh’s chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:4: Pharaoh's chariots - his host - his chosen captains - On such an expedition it is likely that the principal Egyptian nobility accompanied their king, and that the overthrow they met with here had reduced Egypt to the lowest extremity. Had the Israelites been intent on plunder, or had Moses been influenced by a spirit of ambition, how easily might both have gratified themselves, as, had they returned, they might have soon overrun and subjugated the whole land.
Albert Barnes: Notes on the Bible - 1834
15:4
Hath He cast - "Hurled," as from a sling. See Exo 14:27.
His chosen captains - See Exo 14:7 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:4: exo 14:13-28
chosen: Exo 14:7
John Gill
15:4 Pharaoh's chariots and his hosts hath he cast into the sea,.... Which was done by the Angel of the Lord, who was Jehovah himself, our Immanuel, and man of war, as appears from Ex 14:17, an emblem of the destruction of antichrist, and all the antichristian states, of which Pharaoh and his host were types:
his chosen captains also are drowned in the Red sea: who were appointed over his chosen chariots, which all perished in the sea together. In the carnage that will be made by Christ, the warrior and conqueror, among the followers of antichrist, the man of "sin", the antitypical Pharaoh, the flesh of captains is mentioned for the fowls of heaven to feed upon, Rev_ 19:18.
John Wesley
15:4 He hath cast - With great force, as an arrow out of a bow, so the Hebrew word signifies.
15:515:5: Խորք ծածկեցին զնոսա. ընկլան յանդունդս իբրեւ զվէմս։
5 Ծովը ծածկեց նրանց, նրանք քարի պէս ընկղմուեցին ծովի յատակը:
5 Անդունդները ծածկեցին զանոնք. Քարի պէս խորունկը իջան։
Խորք ծածկեցին զնոսա, ընկլան յանդունդս իբրեւ զվէմ:

15:5: Խորք ծածկեցին զնոսա. ընկլան յանդունդս իբրեւ զվէմս։
5 Ծովը ծածկեց նրանց, նրանք քարի պէս ընկղմուեցին ծովի յատակը:
5 Անդունդները ծածկեցին զանոնք. Քարի պէս խորունկը իջան։
zohrab-1805▾ eastern-1994▾ western am▾
15:55: Пучины покрыли их: они пошли в глубину, как камень.
15:5 πόντῳ ποντος.1 cover αὐτούς αυτος he; him κατέδυσαν καταδυω into; for βυθὸν βυθος depth; deep ὡσεὶ ωσει as if; about λίθος λιθος stone
15:5 תְּהֹמֹ֖ת tᵊhōmˌōṯ תְּהֹום primeval ocean יְכַסְיֻ֑מוּ yᵊḵasyˈumû כסה cover יָרְד֥וּ yārᵊḏˌû ירד descend בִ vi בְּ in מְצֹולֹ֖ת mᵊṣôlˌōṯ מְצֹולָה depth כְּמֹו־ kᵊmô- כְּמֹו like אָֽבֶן׃ ʔˈāven אֶבֶן stone
15:5. abyssi operuerunt eos descenderunt in profundum quasi lapisThe depths have covered them, they are sunk to the bottom like a stone.
5. The deeps cover them: They went down into the depths like a stone.
15:5. The abyss has covered them. They descended into the depths like a stone.
15:5. The depths have covered them: they sank into the bottom as a stone.
The depths have covered them: they sank into the bottom as a stone:

5: Пучины покрыли их: они пошли в глубину, как камень.
15:5
πόντῳ ποντος.1 cover
αὐτούς αυτος he; him
κατέδυσαν καταδυω into; for
βυθὸν βυθος depth; deep
ὡσεὶ ωσει as if; about
λίθος λιθος stone
15:5
תְּהֹמֹ֖ת tᵊhōmˌōṯ תְּהֹום primeval ocean
יְכַסְיֻ֑מוּ yᵊḵasyˈumû כסה cover
יָרְד֥וּ yārᵊḏˌû ירד descend
בִ vi בְּ in
מְצֹולֹ֖ת mᵊṣôlˌōṯ מְצֹולָה depth
כְּמֹו־ kᵊmô- כְּמֹו like
אָֽבֶן׃ ʔˈāven אֶבֶן stone
15:5. abyssi operuerunt eos descenderunt in profundum quasi lapis
The depths have covered them, they are sunk to the bottom like a stone.
15:5. The abyss has covered them. They descended into the depths like a stone.
15:5. The depths have covered them: they sank into the bottom as a stone.
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Albert Barnes: Notes on the Bible - 1834
15:5
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 Exo 5:10, like lumps of lead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:5: depths: Exo 14:28; Eze 27:34; Jon 2:2; Mic 7:19; Mat 18:6
they: Neh 9:11; Jer 51:63, Jer 51:64; Rev 18:21
John Gill
15:5 The depths have covered them,.... The depths of the sea covered Pharaoh and his host, so as to be seen no more; and in like manner will mystical Babylon, or antichrist, be destroyed, and be no more found and seen; as likewise the sins of God's people, being cast into the depths of the sea, and covered with the blood of Christ, will be seen no more; when they are sought for, they shall not be found:
they sunk into the bottom as a stone; into the bottom of the sea, as a stone thrown into anybody of water sinks and rises not up again; this circumstance is observed by Neh 9:11.
their persecutors thou threwest into the deep, as a stone into the mighty waters; and thus a stone like a millstone being taken by an angel and cast into the sea, is made an emblem of the irrecoverable ruin and destruction of Babylon, or antichrist, Rev_ 18:21.
15:615:6: Աջ քո Տէր փառաւորեալ է զօրութեամբ իւրով, աջ քո Տէր խորտակեաց զթշնամին։
6 Քո աջը, Տէ՛ր, զօրութեամբ փառաւորուեց, քո աջը, Տէ՛ր, խորտակեց թշնամուն:
6 Քու աջ ձեռքդ, ո՛վ Տէր, փառաւորեալ է զօրութեամբ. Քու աջ ձեռքդ, ո՛վ Տէր, խորտակեց թշնամին։
Աջ քո, Տէր, փառաւորեալ է զօրութեամբ. աջ քո, Տէր, խորտակեաց զթշնամին:

15:6: Աջ քո Տէր փառաւորեալ է զօրութեամբ իւրով, աջ քո Տէր խորտակեաց զթշնամին։
6 Քո աջը, Տէ՛ր, զօրութեամբ փառաւորուեց, քո աջը, Տէ՛ր, խորտակեց թշնամուն:
6 Քու աջ ձեռքդ, ո՛վ Տէր, փառաւորեալ է զօրութեամբ. Քու աջ ձեռքդ, ո՛վ Տէր, խորտակեց թշնամին։
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15:66: Десница Твоя, Господи, прославилась силою; десница Твоя, Господи, сразила врага.
15:6 ἡ ο the δεξιά δεξιος right σου σου of you; your κύριε κυριος lord; master δεδόξασται δοξαζω glorify ἐν εν in ἰσχύι ισχυς force ἡ ο the δεξιά δεξιος right σου σου of you; your χείρ χειρ hand κύριε κυριος lord; master ἔθραυσεν θραυω crush ἐχθρούς εχθρος hostile; enemy
15:6 יְמִֽינְךָ֣ yᵊmˈînᵊḵˈā יָמִין right-hand side יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH נֶאְדָּרִ֖י nedārˌî אדר be powerful בַּ ba בְּ in † הַ the כֹּ֑חַ kkˈōₐḥ כֹּחַ strength יְמִֽינְךָ֥ yᵊmˈînᵊḵˌā יָמִין right-hand side יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH תִּרְעַ֥ץ tirʕˌaṣ רעץ break אֹויֵֽב׃ ʔôyˈēv איב be hostile
15:6. dextera tua Domine magnifice in fortitudine dextera tua Domine percussit inimicumThy right hand, O Lord, is magnified in strength: thy right hand, O Lord, hath slain the enemy.
6. Thy right hand, O LORD, is glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy.
15:6. Your right hand, O Lord, has been magnified in strength. Your right hand, O Lord, has struck down the enemy.
15:6. Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy.
Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy:

6: Десница Твоя, Господи, прославилась силою; десница Твоя, Господи, сразила врага.
15:6
ο the
δεξιά δεξιος right
σου σου of you; your
κύριε κυριος lord; master
δεδόξασται δοξαζω glorify
ἐν εν in
ἰσχύι ισχυς force
ο the
δεξιά δεξιος right
σου σου of you; your
χείρ χειρ hand
κύριε κυριος lord; master
ἔθραυσεν θραυω crush
ἐχθρούς εχθρος hostile; enemy
15:6
יְמִֽינְךָ֣ yᵊmˈînᵊḵˈā יָמִין right-hand side
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
נֶאְדָּרִ֖י nedārˌî אדר be powerful
בַּ ba בְּ in
הַ the
כֹּ֑חַ kkˈōₐḥ כֹּחַ strength
יְמִֽינְךָ֥ yᵊmˈînᵊḵˌā יָמִין right-hand side
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
תִּרְעַ֥ץ tirʕˌaṣ רעץ break
אֹויֵֽב׃ ʔôyˈēv איב be hostile
15:6. dextera tua Domine magnifice in fortitudine dextera tua Domine percussit inimicum
Thy right hand, O Lord, is magnified in strength: thy right hand, O Lord, hath slain the enemy.
15:6. Your right hand, O Lord, has been magnified in strength. Your right hand, O Lord, has struck down the enemy.
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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Adam Clarke: Commentary on the Bible - 1831
15:6: Thy right hand - Thy omnipotence, manifested in a most extraordinary way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:6: right hand: Exo 15:11; Ch1 29:11, Ch1 29:12; Psa 17:7, Psa 44:3, Psa 60:5, Psa 74:11, Psa 77:10, Psa 89:8-13; Psa 98:1, Psa 118:15, Psa 118:16; Isa 51:9, Isa 52:10; Mat 6:13
dashed: Psa 2:9; Isa 30:14; Jer 13:14; Rev 2:27
John Gill
15:6 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, Rev_ 2:27.
15:715:7: Եւ բազմութեամբ փառաց քոց մանրեցեր զհակառակորդս, առաքեցեր զբարկութիւն քո, եւ եկե՛ր զնոսա իբրեւ զեղէգն։
7 Դու փառքի հզօրութեամբ ջարդուփշուր արեցիր հակառակորդներին, առաքեցիր քո բարկութիւնը, եւ այն հրոյ ճարակ դարձրեց նրանց ինչպէս եղէգ:
7 Քու փառքիդ մեծութիւնովը քեզի դէմ կեցողները կործանեցիր, Քու բարկութիւնդ ղրկեցիր, որ զանոնք յարդի պէս կերաւ։
Եւ բազմութեամբ փառաց քոց մանրեցեր զհակառակորդս. առաքեցեր զբարկութիւն քո եւ եկեր զնոսա իբրեւ զեղէգն:

15:7: Եւ բազմութեամբ փառաց քոց մանրեցեր զհակառակորդս, առաքեցեր զբարկութիւն քո, եւ եկե՛ր զնոսա իբրեւ զեղէգն։
7 Դու փառքի հզօրութեամբ ջարդուփշուր արեցիր հակառակորդներին, առաքեցիր քո բարկութիւնը, եւ այն հրոյ ճարակ դարձրեց նրանց ինչպէս եղէգ:
7 Քու փառքիդ մեծութիւնովը քեզի դէմ կեցողները կործանեցիր, Քու բարկութիւնդ ղրկեցիր, որ զանոնք յարդի պէս կերաւ։
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15:77: Величием славы Твоей Ты низложил восставших против Тебя. Ты послал гнев Твой, и он попалил их, как солому.
15:7 καὶ και and; even τῷ ο the πλήθει πληθος multitude; quantity τῆς ο the δόξης δοξα glory σου σου of you; your συνέτριψας συντριβω fracture; smash τοὺς ο the ὑπεναντίους υπεναντιος contrary ἀπέστειλας αποστελλω send off / away τὴν ο the ὀργήν οργη passion; temperament σου σου of you; your καὶ και and; even κατέφαγεν κατεσθιω consume; eat up αὐτοὺς αυτος he; him ὡς ως.1 as; how καλάμην καλαμη cornstalk
15:7 וּ û וְ and בְ vᵊ בְּ in רֹ֥ב rˌōv רֹב multitude גְּאֹונְךָ֖ gᵊʔônᵊḵˌā גָּאֹון height תַּהֲרֹ֣ס tahᵃrˈōs הרס tear down קָמֶ֑יךָ qāmˈeʸḵā קום arise תְּשַׁלַּח֙ tᵊšallˌaḥ שׁלח send חֲרֹ֣נְךָ֔ ḥᵃrˈōnᵊḵˈā חָרֹון anger יֹאכְלֵ֖מֹו yōḵᵊlˌēmô אכל eat כַּ ka כְּ as † הַ the קַּֽשׁ׃ qqˈaš קַשׁ stubble
15:7. et in multitudine gloriae tuae deposuisti adversarios meos misisti iram tuam quae devoravit eos ut stipulamAnd in the multitude of thy glory thou hast put down thy adversaries: thou hast sent thy wrath, which hath devoured them like stubble.
7. And in the greatness of thine excellency thou overthrowest them that rise up against thee: Thou sendest forth thy wrath, it consumeth them as stubble.
15:7. And in the multitude of your glory you have put down your adversaries. You sent out your wrath, which devoured them like stubble.
15:7. 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.
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:

7: Величием славы Твоей Ты низложил восставших против Тебя. Ты послал гнев Твой, и он попалил их, как солому.
15:7
καὶ και and; even
τῷ ο the
πλήθει πληθος multitude; quantity
τῆς ο the
δόξης δοξα glory
σου σου of you; your
συνέτριψας συντριβω fracture; smash
τοὺς ο the
ὑπεναντίους υπεναντιος contrary
ἀπέστειλας αποστελλω send off / away
τὴν ο the
ὀργήν οργη passion; temperament
σου σου of you; your
καὶ και and; even
κατέφαγεν κατεσθιω consume; eat up
αὐτοὺς αυτος he; him
ὡς ως.1 as; how
καλάμην καλαμη cornstalk
15:7
וּ û וְ and
בְ vᵊ בְּ in
רֹ֥ב rˌōv רֹב multitude
גְּאֹונְךָ֖ gᵊʔônᵊḵˌā גָּאֹון height
תַּהֲרֹ֣ס tahᵃrˈōs הרס tear down
קָמֶ֑יךָ qāmˈeʸḵā קום arise
תְּשַׁלַּח֙ tᵊšallˌaḥ שׁלח send
חֲרֹ֣נְךָ֔ ḥᵃrˈōnᵊḵˈā חָרֹון anger
יֹאכְלֵ֖מֹו yōḵᵊlˌēmô אכל eat
כַּ ka כְּ as
הַ the
קַּֽשׁ׃ qqˈaš קַשׁ stubble
15:7. et in multitudine gloriae tuae deposuisti adversarios meos misisti iram tuam quae devoravit eos ut stipulam
And in the multitude of thy glory thou hast put down thy adversaries: thou hast sent thy wrath, which hath devoured them like stubble.
15:7. And in the multitude of your glory you have put down your adversaries. You sent out your wrath, which devoured them like stubble.
15:7. 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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Adam Clarke: Commentary on the Bible - 1831
15:7: In the greatness of thine excellency - To this wonderful deliverance the Prophet Isaiah refers, Isa 63:11-14 : "Then he remembered the days of old, Moses and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? Where is he that put his Holy Spirit within him? That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? That led them through the deep, as a horse in the wilderness, that they should not stumble? As a beast goeth down into the valley, the Spirit of the Lord caused him to rest; so didst thou lead thy people, to make thyself a glorious name."
Albert Barnes: Notes on the Bible - 1834
15:7
Thy wrath - Literally, Thy burning, i. e. the fire of Thy wrath, a word chosen expressly with reference to the effect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:7: the greatness: Exo 9:16; Deu 33:26; Psa 68:33, Psa 148:13; Isa 5:16; Jer 10:6
them that: Isa 37:17, Isa 37:23, Isa 37:29, Isa 37:36, Isa 37:38; Mic 4:11; Nah 1:9-12; Zac 2:8, Zac 14:3, Zac 14:8; Act 9:4
consumed: Psa 59:13, Psa 83:13; Isa 5:24, Isa 47:14; Nah 1:10; Mal 4:1; Mat 3:12
Geneva 1599
15:7 And in the greatness of thine excellency thou hast overthrown them that rose up against (e) thee: thou sentest forth thy wrath, [which] consumed them as stubble.
(e) Those who are enemies to God's people are his enemies.
John Gill
15:7 And in the greatness of thine excellency,.... Christ has an excellency in him, a greatness of excellency, a superlative one; he has a more excellent name and nature than the angels, being a divine Person; and a more excellent ministry, as man and Mediator, than any of the sons of men, as prophet, priest, and King; and is superlatively excellent in his operations, has wrought out a most excellent righteousness, offered up a more excellent sacrifice than ever was offered, and obtained a great, glorious, and excellent salvation for his people; in consequence of which is what is next asserted:
thou hast overthrown them that rose up against thee; against his person and his people, who are in such strict union with him as to be reckoned as himself; and those that rise up against them, he reckons as rising up against him, or as his enemies; and both the one and the other are overthrown by him, as were those that rose up against him in person when on earth, as Herod, Pontius Pilate, the people of the Jews, with the Gentiles, and as will be antichrist and his followers, and all the spiritual enemies of the people of God:
thou sentest forth thy wrath, which consumed them as stubble; the wrath of the Lord God Almighty is like fire, and wicked men are as chaff and stubble; and as those cannot stand before fire, but are suddenly and quickly consumed with it; so neither can the wicked, the enemies of Christ and his people, stand before the wrath of the Lamb, when the great day of it is come, but must be presently destroyed by it; see Is 51:20.
John Wesley
15:7 In the greatness of thine excellency - By thy great and excellent power.
15:815:8: Եւ հողմով սրտմտութեամբ քով պատառեցան ջուրք. պաղեցան որպէս պարիսպ ջուրք. պաղեցան ալիք ՚ի մէջ ծովուն[627]։ [627] Ոմանք. Սրտմտութեան քո բաժանեցան ջուրք. պաղեցան իբրեւ պա՛՛։
8 Քո զայրոյթի հողմից ճեղքուեցին ջրերը, պարիսպների նման դիզուեցին ջրերը, ծովի մէջ քարացան ալիքները:
8 Քու շունչիդ փչելովը ջուրերը հաւաքուեցան. Հեղեղները դէզի պէս կայնեցան. Ծովուն մէջտեղը անդունդները պաղեցան։
Եւ հողմով սրտմտութեամբ քով պատառեցան ջուրք, պաղեցան իբրեւ զպարիսպ ջուրք. պաղեցան ալիք ի մէջ ծովուն:

15:8: Եւ հողմով սրտմտութեամբ քով պատառեցան ջուրք. պաղեցան որպէս պարիսպ ջուրք. պաղեցան ալիք ՚ի մէջ ծովուն[627]։
[627] Ոմանք. Սրտմտութեան քո բաժանեցան ջուրք. պաղեցան իբրեւ պա՛՛։
8 Քո զայրոյթի հողմից ճեղքուեցին ջրերը, պարիսպների նման դիզուեցին ջրերը, ծովի մէջ քարացան ալիքները:
8 Քու շունչիդ փչելովը ջուրերը հաւաքուեցան. Հեղեղները դէզի պէս կայնեցան. Ծովուն մէջտեղը անդունդները պաղեցան։
zohrab-1805▾ eastern-1994▾ western am▾
15:88: От дуновения Твоего расступились воды, влага стала, как стена, огустели пучины в сердце моря.
15:8 καὶ και and; even διὰ δια through; because of πνεύματος πνευμα spirit; wind τοῦ ο the θυμοῦ θυμος provocation; temper σου σου of you; your διέστη διιστημι stand through / apart τὸ ο the ὕδωρ υδωρ water ἐπάγη πηγνυμι pitch ὡσεὶ ωσει as if; about τεῖχος τειχος wall τὰ ο the ὕδατα υδωρ water ἐπάγη πηγνυμι pitch τὰ ο the κύματα κυμα wave ἐν εν in μέσῳ μεσος in the midst; in the middle τῆς ο the θαλάσσης θαλασσα sea
15:8 וּ û וְ and בְ vᵊ בְּ in ר֤וּחַ rˈûₐḥ רוּחַ wind אַפֶּ֨יךָ֙ ʔappˈeʸḵā אַף nose נֶ֣עֶרְמוּ nˈeʕermû ערם heap מַ֔יִם mˈayim מַיִם water נִצְּב֥וּ niṣṣᵊvˌû נצב stand כְמֹו־ ḵᵊmô- כְּמֹו like נֵ֖ד nˌēḏ נֵד barrier נֹזְלִ֑ים nōzᵊlˈîm נזל flow קָֽפְא֥וּ qˈāfᵊʔˌû קפא condense תְהֹמֹ֖ת ṯᵊhōmˌōṯ תְּהֹום primeval ocean בְּ bᵊ בְּ in לֶב־ lev- לֵב heart יָֽם׃ yˈom יָם sea
15:8. et in spiritu furoris tui congregatae sunt aquae stetit unda fluens congregatae sunt abyssi in medio mariAnd with the blast of thy anger the waters were gathered together: the flowing water stood, the depths were gathered together in the midst of the sea.
8. And with the blast of thy nostrils the waters were piled up, The floods stood upright as an heap; The deeps were congealed in the heart of the sea.
15:8. And by the breath of your fury, the waters were gathered together. The flowing waves stood still. The abyss was gathered into the midst of the sea.
15:8. 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.
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:

8: От дуновения Твоего расступились воды, влага стала, как стена, огустели пучины в сердце моря.
15:8
καὶ και and; even
διὰ δια through; because of
πνεύματος πνευμα spirit; wind
τοῦ ο the
θυμοῦ θυμος provocation; temper
σου σου of you; your
διέστη διιστημι stand through / apart
τὸ ο the
ὕδωρ υδωρ water
ἐπάγη πηγνυμι pitch
ὡσεὶ ωσει as if; about
τεῖχος τειχος wall
τὰ ο the
ὕδατα υδωρ water
ἐπάγη πηγνυμι pitch
τὰ ο the
κύματα κυμα wave
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῆς ο the
θαλάσσης θαλασσα sea
15:8
וּ û וְ and
בְ vᵊ בְּ in
ר֤וּחַ rˈûₐḥ רוּחַ wind
אַפֶּ֨יךָ֙ ʔappˈeʸḵā אַף nose
נֶ֣עֶרְמוּ nˈeʕermû ערם heap
מַ֔יִם mˈayim מַיִם water
נִצְּב֥וּ niṣṣᵊvˌû נצב stand
כְמֹו־ ḵᵊmô- כְּמֹו like
נֵ֖ד nˌēḏ נֵד barrier
נֹזְלִ֑ים nōzᵊlˈîm נזל flow
קָֽפְא֥וּ qˈāfᵊʔˌû קפא condense
תְהֹמֹ֖ת ṯᵊhōmˌōṯ תְּהֹום primeval ocean
בְּ bᵊ בְּ in
לֶב־ lev- לֵב heart
יָֽם׃ yˈom יָם sea
15:8. et in spiritu furoris tui congregatae sunt aquae stetit unda fluens congregatae sunt abyssi in medio mari
And with the blast of thy anger the waters were gathered together: the flowing water stood, the depths were gathered together in the midst of the sea.
15:8. And by the breath of your fury, the waters were gathered together. The flowing waves stood still. The abyss was gathered into the midst of the sea.
15:8. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10: Само естественное явление, послужившее в руках Божьих орудием спасения евреев: «влага стала, как стена» (14:22), превращено Богом при посредстве ветра: «дунул духом Твоим» (ср. Иов 37:10) в средство уничтожения врагов, — оно дело Его всемогущества.
Adam Clarke: Commentary on the Bible - 1831
15:8: The depths were congealed - The strong east wind (Exo 14:21) employed to dry the bottom of the sea, is here represented as the blast of God's nostrils that had congealed or frozen the waters, so that they stood in heaps like a wall on the right hand and on the left.
Albert Barnes: Notes on the Bible - 1834
15:8
The blast of God's nostrils corresponds to the natural agency, the east wind Exo 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:8: blast: Exo 14:21; Sa2 22:16; Job 4:9; Isa 11:4, Isa 37:7; Th2 2:8
the floods: Exo 14:22; Psa 78:13; Hab 3:10
John Gill
15:8 And with the blast of thy nostrils the waters were gathered together,.... From the bottom of the sea, and divided and laid on heaps; and this by a strong east wind, called the blast of the nostrils of the Lord, because as easily brought by him as a man's breath or wind is drawn through his nostrils; and thus Christ with the breath of his mouth, and the brightness of his coming, will destroy antichrist, Th2 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 Ex 14:22,
John Wesley
15:8 With the blast of thy nostrils - By thine anger: The depths were congealed - Stood still, as if they had been frozen: In the heart of the sea - The midst of it.
15:915:9: Ասա՛ց թշնամին. Հալածեցից եւ հասից, բաժանեցից զաւարն, եւ լցուցի՛ց ՚ի նոցանէ զանձն իմ։ Սատակեցից սրով իմով. տիրեսցէ՛ նոցա ձեռն իմ։
9 Թշնամին ասաց. “Հետապնդեմ ու հասնեմ նրանց, բաժանեմ աւարը եւ դրանցով յագուրդ տամ ինձ: Սրի քաշեմ նրանց, որ իմ ձեռքը տիրի նրանց”:
9 Թշնամին ըսաւ. ‘Պիտի հալածեմ, պիտի հասնիմ, Աւարը պիտի բաժնեմ. Իմ անձս անոնցմէ պիտի կշտանայ. Իմ սուրս պիտի քաշեմ, Իմ ձեռքս զանոնք պիտի աւրէ’։
Ասաց թշնամին. Հալածեցից եւ հասից, բաժանեցից զաւարն, եւ լցուցից ի նոցանէ զանձն իմ. [198]սատակեցից սրով իմով, տիրեսցէ նոցա`` ձեռն իմ:

15:9: Ասա՛ց թշնամին. Հալածեցից եւ հասից, բաժանեցից զաւարն, եւ լցուցի՛ց ՚ի նոցանէ զանձն իմ։ Սատակեցից սրով իմով. տիրեսցէ՛ նոցա ձեռն իմ։
9 Թշնամին ասաց. “Հետապնդեմ ու հասնեմ նրանց, բաժանեմ աւարը եւ դրանցով յագուրդ տամ ինձ: Սրի քաշեմ նրանց, որ իմ ձեռքը տիրի նրանց”:
9 Թշնամին ըսաւ. ‘Պիտի հալածեմ, պիտի հասնիմ, Աւարը պիտի բաժնեմ. Իմ անձս անոնցմէ պիտի կշտանայ. Իմ սուրս պիտի քաշեմ, Իմ ձեռքս զանոնք պիտի աւրէ’։
zohrab-1805▾ eastern-1994▾ western am▾
15:99: Враг сказал: погонюсь, настигну, разделю добычу; насытится ими душа моя, обнажу меч мой, истребит их рука моя.
15:9 εἶπεν επω say; speak ὁ ο the ἐχθρός εχθρος hostile; enemy διώξας διωκω go after; pursue καταλήμψομαι καταλαμβανω apprehend μεριῶ μεριζω apportion; allocate σκῦλα σκυλον spoil ἐμπλήσω εμπιπλημι fill in; fill up ψυχήν ψυχη soul μου μου of me; mine ἀνελῶ αναιρεω eliminate; take up τῇ ο the μαχαίρῃ μαχαιρα short sword μου μου of me; mine κυριεύσει κυριευω lord; master ἡ ο the χείρ χειρ hand μου μου of me; mine
15:9 אָמַ֥ר ʔāmˌar אמר say אֹויֵ֛ב ʔôyˈēv איב be hostile אֶרְדֹּ֥ף ʔerdˌōf רדף pursue אַשִּׂ֖יג ʔaśśˌîḡ נשׂג overtake אֲחַלֵּ֣ק ʔᵃḥallˈēq חלק divide שָׁלָ֑ל šālˈāl שָׁלָל plunder תִּמְלָאֵ֣מֹו timlāʔˈēmô מלא be full נַפְשִׁ֔י nafšˈî נֶפֶשׁ soul אָרִ֣יק ʔārˈîq ריק be empty חַרְבִּ֔י ḥarbˈî חֶרֶב dagger תֹּורִישֵׁ֖מֹו tôrîšˌēmô ירשׁ trample down יָדִֽי׃ yāḏˈî יָד hand
15:9. dixit inimicus persequar et conprehendam dividam spolia implebitur anima mea evaginabo gladium meum interficiet eos manus meaThe enemy said: I will pursue and overtake, I will divide the spoils, my soul shall have its fill: I will draw my sword, my hand shall slay them.
9. 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.
15:9. The enemy said: ‘I will pursue and overtake them. I will divide the spoils. My soul will be filled. I will unsheathe my sword. My hand will put them to death.’
15:9. 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.
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:

9: Враг сказал: погонюсь, настигну, разделю добычу; насытится ими душа моя, обнажу меч мой, истребит их рука моя.
15:9
εἶπεν επω say; speak
ο the
ἐχθρός εχθρος hostile; enemy
διώξας διωκω go after; pursue
καταλήμψομαι καταλαμβανω apprehend
μεριῶ μεριζω apportion; allocate
σκῦλα σκυλον spoil
ἐμπλήσω εμπιπλημι fill in; fill up
ψυχήν ψυχη soul
μου μου of me; mine
ἀνελῶ αναιρεω eliminate; take up
τῇ ο the
μαχαίρῃ μαχαιρα short sword
μου μου of me; mine
κυριεύσει κυριευω lord; master
ο the
χείρ χειρ hand
μου μου of me; mine
15:9
אָמַ֥ר ʔāmˌar אמר say
אֹויֵ֛ב ʔôyˈēv איב be hostile
אֶרְדֹּ֥ף ʔerdˌōf רדף pursue
אַשִּׂ֖יג ʔaśśˌîḡ נשׂג overtake
אֲחַלֵּ֣ק ʔᵃḥallˈēq חלק divide
שָׁלָ֑ל šālˈāl שָׁלָל plunder
תִּמְלָאֵ֣מֹו timlāʔˈēmô מלא be full
נַפְשִׁ֔י nafšˈî נֶפֶשׁ soul
אָרִ֣יק ʔārˈîq ריק be empty
חַרְבִּ֔י ḥarbˈî חֶרֶב dagger
תֹּורִישֵׁ֖מֹו tôrîšˌēmô ירשׁ trample down
יָדִֽי׃ yāḏˈî יָד hand
15:9. dixit inimicus persequar et conprehendam dividam spolia implebitur anima mea evaginabo gladium meum interficiet eos manus mea
The enemy said: I will pursue and overtake, I will divide the spoils, my soul shall have its fill: I will draw my sword, my hand shall slay them.
15:9. The enemy said: ‘I will pursue and overtake them. I will divide the spoils. My soul will be filled. I will unsheathe my sword. My hand will put them to death.’
15:9. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:9: The enemy said - As this song was composed by Divine inspiration, we may rest assured that these words were spoken by Pharaoh and his captains, and the passions they describe felt, in their utmost sway, in their hearts; but how soon was their boasting confounded? "Thou didst blow with thy wind, and the sea covered them: they sank as lead in the mighty waters!"
Albert Barnes: Notes on the Bible - 1834
15:9
The enemy said - The abrupt, gasping utterances; the haste, cupidity and ferocity of the Egyptians; the confusion and disorder of their thoughts, belong to the highest order of poetry. They enable us to realize the feelings which induced Pharaoh and his host to pursue the Israelites over the treacherous sandbanks.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:9: I will pursue: Gen 49:27; Jdg 5:30; Kg1 19:2, Kg1 20:10; Isa 10:8-13, Isa 36:20, Isa 53:12; Hab 3:14; Luk 11:22
destroy: or, repossess, Exo 14:5, Exo 14:9
John Gill
15:9 The enemy said,.... That is, Pharaoh, who repented that he had let Israel go; an emblem of Satan, who when the people of God are taken out of his hands is uneasy at it, and seeks to recover them again into his possession; or of antichrist breathing out threatening and slaughter to the saints, the reformers departed from him, and delivered out of his captivity:
I will pursue, I will overtake, I will divide the spoil; which words being expressed without the copulative "and", show the passion he was in, the hastiness of his expressions, and the eagerness of his mind; and being delivered in such an absolute manner, "I will", "I will", &c. denote not only the fixed resolution and determination he had made to pursue, but the assurance he had of carrying his point; he thought as surely, as he pursued he should overtake, and overtaking should conquer, and get into his hands all the riches the people of Israel went out of Egypt with:
my lust shall be satified upon them; both his lust of covetousness to possess himself of the wealth the people had of their own, and which they had spoiled the Egyptians of, by borrowing of them; and also his lust of revenge and cruelty upon them; as appears from what follows:
I will draw my sword; out of its scabbard, and sheathe it in them:
my hand shall destroy them; which he made no doubt of, they being an unarmed people; and therefore, though numerous, were unable to engage with him, and defend themselves; see Rev_ 6:14 and with it compare Is 10:11.
John Wesley
15:9 My lust - My desire both of revenge and gain.
15:1015:10: Առաքեցեր զհողմն քո, եւ ծածկեաց զնոսա ծով. ընկղմեցան որպէս կապա՛ր ՚ի ջուրս սաստիկս։
10 Դու քո հողմն առաքեցիր, նրանց ծածկեց ծովը, եւ նրանք կապարի նման սուզուեցին ջրերի խորքը:
10 Քու հովդ փչեցիր, ծովը զանոնք ծածկեց. Զօրաւոր ջուրերուն մէջ կապարի պէս ընկղմեցան։
Առաքեցեր զհողմն քո, եւ ծածկեաց զնոսա ծով. ընկղմեցան իբրեւ զկապար ի ջուրս սաստիկս:

15:10: Առաքեցեր զհողմն քո, եւ ծածկեաց զնոսա ծով. ընկղմեցան որպէս կապա՛ր ՚ի ջուրս սաստիկս։
10 Դու քո հողմն առաքեցիր, նրանց ծածկեց ծովը, եւ նրանք կապարի նման սուզուեցին ջրերի խորքը:
10 Քու հովդ փչեցիր, ծովը զանոնք ծածկեց. Զօրաւոր ջուրերուն մէջ կապարի պէս ընկղմեցան։
zohrab-1805▾ eastern-1994▾ western am▾
15:1010: Ты дунул духом Твоим, и покрыло их море: они погрузились, как свинец, в великих водах.
15:10 ἀπέστειλας αποστελλω send off / away τὸ ο the πνεῦμά πνευμα spirit; wind σου σου of you; your ἐκάλυψεν καλυπτω cover αὐτοὺς αυτος he; him θάλασσα θαλασσα sea ἔδυσαν δυνω set; sink ὡσεὶ ωσει as if; about μόλιβος μολιβος in ὕδατι υδωρ water σφοδρῷ σφοδρος vehement; violent
15:10 נָשַׁ֥פְתָּ nāšˌaftā נשׁף blow בְ vᵊ בְּ in רוּחֲךָ֖ rûḥᵃḵˌā רוּחַ wind כִּסָּ֣מֹו kissˈāmô כסה cover יָ֑ם yˈom יָם sea צָֽלֲלוּ֙ ṣˈālᵃlû צלל sink כַּֽ kˈa כְּ as † הַ the עֹופֶ֔רֶת ʕôfˈereṯ עֹופֶרֶת lead בְּ bᵊ בְּ in מַ֖יִם mˌayim מַיִם water אַדִּירִֽים׃ ʔaddîrˈîm אַדִּיר mighty
15:10. flavit spiritus tuus et operuit eos mare submersi sunt quasi plumbum in aquis vehementibusThy wind blew and the sea covered them: they sunk as lead in the mighty waters.
10. Thou didst blow with thy wind, the sea covered them: They sank as lead in the mighty waters.
15:10. Your breath blew, and the sea covered them. They were submerged like lead into the mighty waters.
15:10. Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.
Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters:

10: Ты дунул духом Твоим, и покрыло их море: они погрузились, как свинец, в великих водах.
15:10
ἀπέστειλας αποστελλω send off / away
τὸ ο the
πνεῦμά πνευμα spirit; wind
σου σου of you; your
ἐκάλυψεν καλυπτω cover
αὐτοὺς αυτος he; him
θάλασσα θαλασσα sea
ἔδυσαν δυνω set; sink
ὡσεὶ ωσει as if; about
μόλιβος μολιβος in
ὕδατι υδωρ water
σφοδρῷ σφοδρος vehement; violent
15:10
נָשַׁ֥פְתָּ nāšˌaftā נשׁף blow
בְ vᵊ בְּ in
רוּחֲךָ֖ rûḥᵃḵˌā רוּחַ wind
כִּסָּ֣מֹו kissˈāmô כסה cover
יָ֑ם yˈom יָם sea
צָֽלֲלוּ֙ ṣˈālᵃlû צלל sink
כַּֽ kˈa כְּ as
הַ the
עֹופֶ֔רֶת ʕôfˈereṯ עֹופֶרֶת lead
בְּ bᵊ בְּ in
מַ֖יִם mˌayim מַיִם water
אַדִּירִֽים׃ ʔaddîrˈîm אַדִּיר mighty
15:10. flavit spiritus tuus et operuit eos mare submersi sunt quasi plumbum in aquis vehementibus
Thy wind blew and the sea covered them: they sunk as lead in the mighty waters.
15:10. Your breath blew, and the sea covered them. They were submerged like lead into the mighty waters.
15:10. Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.
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Albert Barnes: Notes on the Bible - 1834
15:10
Thou didst blow with thy wind - Notice the solemn majesty of these few words, in immediate contrast with the tumult and confusion of the preceding verse. In Exo 14:28, we read only, "the waters returned," here we are told that it was because the wind blew. A sudden change in the direction of the wind would bring back at once the masses of water heaped up on the north.
They sank as lead - See the note at Exo 15:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:10: blow: Exo 14:21; Gen 8:1; Psa 74:13, Psa 74:14, Psa 135:7, Psa 147:18; Isa 11:15; Jer 10:13; Amo 4:13; Mat 8:27
the sea: Exo 14:28; Deu 11:4
they sank: Exo 15:5
John Gill
15:10 Thou didst blow with thy wind,.... A strong east wind, Ex 14:22 which is the Lord Christ's, who has it in his treasury, holds it in his fists, sends it out as he pleases, and it fulfils his word and will:
the sea covered them; which stood up in an heap as a wall to let Israel pass through, and fell down with all its waves and billows with great force upon the Egyptians, and covered and drowned them:
they sunk as lead in the mighty waters; which is a very heavy metal, and, being cast into the water, sinks to the bottom at once, as did the Egyptians in the Red sea, and as Babylon the great will, and never rise more, Rev_ 18:21.
15:1115:11: Ո՞վ իցէ նման քեզ յաստուածս Տէր. եւ կամ ո՞վ նմանիցէ քեզ փառաւորեալդ ՚ի սուրբս։ Սքանչելի փառօք՝ որ առնես զնշանս.
11 Աստուածների մէջ, Տէ՛ր, ո՞վ կայ քեզ նման, եւ կամ ո՞վ կարող է նմանուել քեզ՝ փառաւորեալդ սրբերի մէջ, փառքով սքանչացեալդ, որ նշաններ ես գործում:
11 Ո՛վ Տէր, աստուածներուն մէջ քեզի պէս ո՞վ կայ։Սրբութեան մէջ փառաւորեալ, օրհնութեան մէջ սքանչելի, Հրաշքներ ընող՝ ո՞վ կայ քեզի նման։
Ո՞վ իցէ նման քեզ յաստուածս, Տէր, [199]եւ կամ ո՞վ նմանիցէ քեզ, փառաւորեալդ ի սուրբս, սքանչելի փառօք``, որ առնես զնշանս:

15:11: Ո՞վ իցէ նման քեզ յաստուածս Տէր. եւ կամ ո՞վ նմանիցէ քեզ փառաւորեալդ ՚ի սուրբս։ Սքանչելի փառօք՝ որ առնես զնշանս.
11 Աստուածների մէջ, Տէ՛ր, ո՞վ կայ քեզ նման, եւ կամ ո՞վ կարող է նմանուել քեզ՝ փառաւորեալդ սրբերի մէջ, փառքով սքանչացեալդ, որ նշաններ ես գործում:
11 Ո՛վ Տէր, աստուածներուն մէջ քեզի պէս ո՞վ կայ։Սրբութեան մէջ փառաւորեալ, օրհնութեան մէջ սքանչելի, Հրաշքներ ընող՝ ո՞վ կայ քեզի նման։
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15:1111: Кто, как Ты, Господи, между богами? Кто, как Ты, величествен святостью, досточтим хвалами, Творец чудес?
15:11 τίς τις.1 who?; what? ὅμοιός ομοιος like; similar to σοι σοι you ἐν εν in θεοῖς θεος God κύριε κυριος lord; master τίς τις.1 who?; what? ὅμοιός ομοιος like; similar to σοι σοι you δεδοξασμένος δοξαζω glorify ἐν εν in ἁγίοις αγιος holy θαυμαστὸς θαυμαστος wonderful ἐν εν in δόξαις δοξα glory ποιῶν ποιεω do; make τέρατα τερας omen
15:11 מִֽי־ mˈî- מִי who כָמֹ֤כָה ḵāmˈōḵā כְּמֹו like בָּֽ bˈā בְּ in † הַ the אֵלִם֙ ʔēlˌim אֵל god יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מִ֥י mˌî מִי who כָּמֹ֖כָה kāmˌōḵā כְּמֹו like נֶאְדָּ֣ר nedˈār אדר be powerful בַּ ba בְּ in † הַ the קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness נֹורָ֥א nôrˌā ירא fear תְהִלֹּ֖ת ṯᵊhillˌōṯ תְּהִלָּה praise עֹ֥שֵׂה ʕˌōśē עשׂה make פֶֽלֶא׃ fˈele פֶּלֶא miracle
15:11. quis similis tui in fortibus Domine quis similis tui magnificus in sanctitate terribilis atque laudabilis et faciens mirabiliaWho is like to thee, among the strong, O Lord? who is like to thee, glorious in holiness, terrible and praise-worthy, doing wonders?
11. Who is like unto thee, O LORD, among the gods? Who is like thee, glorious in holiness, Fearful in praises, doing wonders?
15:11. Who is like you in strength, O Lord? Who is like you: magnificent in sanctity, terrible and yet praiseworthy, accomplishing miracles?
15:11. Who [is] like unto thee, O LORD, among the gods? who [is] like thee, glorious in holiness, fearful [in] praises, doing wonders?
Who [is] like unto thee, O LORD, among the gods? who [is] like thee, glorious in holiness, fearful [in] praises, doing wonders:

11: Кто, как Ты, Господи, между богами? Кто, как Ты, величествен святостью, досточтим хвалами, Творец чудес?
15:11
τίς τις.1 who?; what?
ὅμοιός ομοιος like; similar to
σοι σοι you
ἐν εν in
θεοῖς θεος God
κύριε κυριος lord; master
τίς τις.1 who?; what?
ὅμοιός ομοιος like; similar to
σοι σοι you
δεδοξασμένος δοξαζω glorify
ἐν εν in
ἁγίοις αγιος holy
θαυμαστὸς θαυμαστος wonderful
ἐν εν in
δόξαις δοξα glory
ποιῶν ποιεω do; make
τέρατα τερας omen
15:11
מִֽי־ mˈî- מִי who
כָמֹ֤כָה ḵāmˈōḵā כְּמֹו like
בָּֽ bˈā בְּ in
הַ the
אֵלִם֙ ʔēlˌim אֵל god
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מִ֥י mˌî מִי who
כָּמֹ֖כָה kāmˌōḵā כְּמֹו like
נֶאְדָּ֣ר nedˈār אדר be powerful
בַּ ba בְּ in
הַ the
קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
נֹורָ֥א nôrˌā ירא fear
תְהִלֹּ֖ת ṯᵊhillˌōṯ תְּהִלָּה praise
עֹ֥שֵׂה ʕˌōśē עשׂה make
פֶֽלֶא׃ fˈele פֶּלֶא miracle
15:11. quis similis tui in fortibus Domine quis similis tui magnificus in sanctitate terribilis atque laudabilis et faciens mirabilia
Who is like to thee, among the strong, O Lord? who is like to thee, glorious in holiness, terrible and praise-worthy, doing wonders?
15:11. Who is like you in strength, O Lord? Who is like you: magnificent in sanctity, terrible and yet praiseworthy, accomplishing miracles?
15:11. Who [is] like unto thee, O LORD, among the gods? who [is] like thee, glorious in holiness, fearful [in] praises, doing wonders?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: По только что проявленным свойствам Господь не имеет Себе равного между богами (2: Цар 7:22; 3: Цар 8:23; Пс 70:19; 85:8; 88:6–8; Иер 10:6), в частности, между богами египетскими, бессилие которых известно евреям. Он существо премирное «величествен святостью»; как таковой, Он достоин хвалы, прославления (Пс 117:29).
Adam Clarke: Commentary on the Bible - 1831
15:11: Who is like unto thee, O Lord, among the gods? - We have already seen that all the Egyptian gods, or the objects of the Egyptians' idolatry, were confounded, and rendered completely despicable, by the ten plagues, which appear to have been directed principally against them. Here the people of God exult over them afresh: Who among these gods is like unto Thee? They can neither save nor destroy; Thou dost both in the most signal manner.
As the original words מי כמכה באלם יהוה mi chamochah baelim Yehovah are supposed to have constituted the motto on the ensign of the Asmoneans, and to have furnished the name of Maccabeus to Judas, their grand captain, from whom they were afterwards called Maccabeans, it may be necessary to say a few words on this subject It is possible that Judas Maccabeus might have had this motto on his ensign, or at least the initial letters of it, for such a practice was not uncommon. For instance, on the Roman standard the letters S. P. Q. R. stood for Senatus Populus Que Romanus, i.e. the Senate and Roman People, and מ כ ב י M. C. B. I. might have stood for Mi Chamochah Baelim Jehovah, "Who among the gods (or strong ones) is like unto thee, O Jehovah!" But it appears from the Greek Μακκαβαιος, and also the Syriac makabi, that the name was written originally with ק koph, not כ caph. It is most likely, as Michaelis has observed, that the name must have been derived from מקב makkab, a hammer or mallet; hence Judas, because of his bravery and success, might have been denominated the hammer or mallet by which the enemies of God had been beaten, pounded, and broken to pieces. Judas, the hammer of the Lord.
Glorious in holiness - Infinitely resplendent in this attribute, essential to the perfection of the Divine nature.
Fearful in praises - Such glorious holiness cannot be approached without the deepest reverence and fear, even by angels, who veil their faces before the majesty of God. How then should man, who is only sin and dust, approach the presence of his Maker!
Doing wonders? - Every part of the work of God is wonderful; not only miracles, which imply an inversion or suspension of the laws of nature, but every part of nature itself. Who can conceive how a single blade of grass is formed; or how earth, air, and water become consolidated in the body of the oak? And who can comprehend how the different tribes of plants and animals are preserved, in all the distinctive characteristics of their respective natures? And who can conceive how the human being is formed, nourished, and its different parts developed? What is the true cause of the circulation of the blood? or, how different ailments produce the solids and fluids of the animal machine? What is life, sleep, death? And how an impure and unholy soul is regenerated, purified, refined, and made like unto its great Creator? These are wonders which God alone works, and to himself only are they fully known.
Albert Barnes: Notes on the Bible - 1834
15:11
Among the gods - Compare Psa 86:8; Deu 32:16-17. A Hebrew just leaving the land in which polytheism attained its highest development, with gigantic statues and temples of incomparable grandeur, might well on such an occasion dwell upon this consummation of the long series of triumphs by which the "greatness beyond compare" of Yahweh was once for all established.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:11: like unto thee: Deu 3:24, Deu 33:26; Sa1 2:2; Sa2 7:22; Kg1 8:23; Psa 35:10, Psa 77:19, Psa 86:8; Psa 89:6-8; Isa 40:18, Isa 40:25; Jer 10:6, Jer 10:16, Jer 49:19
gods: or, mighty ones
glorious: Lev 19:2; Psa 89:18, Psa 145:17; Isa 6:3, Isa 30:11, Isa 57:15; Pe1 1:15, Pe1 1:16; Rev 4:8
fearful: Psa 66:5, Psa 77:14, Psa 89:5, Psa 89:7, Psa 90:11, Psa 119:120; Isa 64:2, Isa 64:3; Jer 10:7; Luk 12:5; Heb 12:28, Heb 12:29; Rev 15:4, Rev 19:1-6
Geneva 1599
15:11 Who [is] like unto thee, O LORD, among the (f) gods? who [is] like thee, glorious in holiness, (g) fearful [in] praises, doing wonders?
(f) The scripture often so calls the mighty men of the world.
(g) Who ought to be praised with all fear and reverence.
John Gill
15:11 Who is like unto thee, O Lord, among the gods?.... For the perfections of his nature, for the blessings of his goodness, and for the works of his hands; and especially for the greatness and excellency of his power, seen in the salvation of his people, and the ruin of their enemies: there is none like him "among the mighty ones", as it may be rendered; among the mighty angels, who excel in strength, and are sometimes called gods; or among the mighty ones on earth; or the sons of the mighty, kings, princes, judges, and civil magistrates of every rank and order; especially for the following things:
who is like thee, glorious in holiness? some understand this of the holy place, either heaven, where Christ is glorious above all created beings; or the church, where he shows himself glorious to his people: others, of holy persons, either holy angels, among whom he was at Sinai, and when he ascended on high, and will be when he comes again, in his own and his Father's glory; or the saints, when he will bring them with him, and be glorified in them; but rather it is to be understood of the attribute of his holiness, which is eminently and perfectly in him; in his person, with respect to both his natures, divine and human; the glory of which is displayed in all the works he has wrought, especially in the great work of redemption, which was undertook both for the honour of the holiness and righteousness of God, and to redeem his people from sin, and make them righteous and holy: it appears in the holy doctrines he taught, and in the holy commandments and ordinances he enjoined his people, and in his judgments on his enemies; in all which it is plainly seen that he loves righteousness and hates iniquity, and there is none like him for it; there is none holy as the Lord among angels or men, 1Kings 2:2.
fearful in praises; or, in the things for which he is to be praised; as the glories and excellencies of his person, the blessings received from him, and through him, both temporal and spiritual; grace, and all the blessings of it here, now communicated, and glory and happiness promised and expected: and many things, for which he is to be praised, he is "fearful", awful, and tremendous in them; there are some things his right hand teaches him, and it does, deserving of praise, which yet are terrible, and such were they which are here literally, referred to; the plagues upon the Egyptians, and the destruction of Pharaoh and his host, called the wondrous works done in the land of Ham, and terrible things by the Red sea, Ps 106:22 and yet these were matter of praise to Israel, and gave occasion for this song; and such are they, in a spiritual sense, which he has done to his and our enemies: when the year of his redeemed was come, it was a day of vengeance in his heart, and he exercised it; he made an end of sin, abolished death, destroyed him which had the power of it, and spoiled principalities and powers; and a dreadful slaughter will be made of antichrist and his followers, when the song of Moses and the Lamb will be sung on account of it; and such dispensations of Providence, and judgments on men, as on Pharaoh and antichrist, as they are terrible to wicked men, they strike an awe on the people of God, at the same time they furnish out a song of praise to them: moreover, this may respect not only the matter of praise, but the reverend manner in which it is performed by good men; who, as they have a concern that they cannot sufficiently praise the Lord, and fear they shall not perform it aright, and sensible of their weakness and imperfection, like the seraphim, cover their faces while they applaud his perfections, particularly that of his holiness, and declare the earth is full of his glory; so they desire to perform this, as all their other services, with a holy fear and trembling, with reverence and godly fear since holy and reverend is his name: it follows:
doing wonders; and for which there is none like him; wonders Christ did before his incarnate state, both in eternity, in the goings forth of his heart, in acts of love to his people, in asking for them, and betrothing them, in becoming the surety of them, in proposing to be a sacrifice in their stead, in entering into a covenant with his Father on their account, in taking the care and charge of their persons, and in being the treasury of all grace and glory for them; and likewise in time, being concerned in the wondrous works of creation, which are a wonderful display of divine wisdom, power, and goodness, and in all the affairs of Providence; for there was not any remarkable occurrence, from the beginning of the world to the time of his coming in the flesh, but he was concerned therein; as the drowning of the old world, to whom previously he preached by his Spirit in Noah; the burning of Sodom and Gomorrah, the plagues of Egypt, and the destruction of Pharaoh and his host, the deliverance of the children of Israel, both out of Egypt and Babylon, and many others: and when he became incarnate, how many wonders were wrought by him? the incarnation itself was a wonderful instance of his grace and condescension, to take upon him the nature of man, be made flesh, and dwell among them; and during his incarnate state on earth many wonders were done by him; the doctrines he taught, the miracles he wrought, and especially the great work of our redemption and salvation, which will be for ever the wonder of men and angels; his raising himself from the dead, his ascension to heaven, and his appearance there for his people, as well as his second coming to judgment, are all marvellous things; and on account of all this, and more, he may well be called "wonderful"; for working wonders there is none like him.
John Wesley
15:11 The gods - So called: Idols, or Princes: Glorious in holiness - In justice, mercy and truth: Fearful in praises - To be praised with reverence.
15:1215:12: ձգեցեր զաջ քո՝ եւ եկուլ զնոսա երկիր։
12 Աջ ձեռքդ մեկնեցիր, եւ երկիրը կուլ տուեց նրանց:
12 Քու աջ ձեռքդ երկնցուցիր, Երկիրը զանոնք կլլեց։
Ձգեցեր զաջ քո, եւ եկուլ զնոսա երկիր:

15:12: ձգեցեր զաջ քո՝ եւ եկուլ զնոսա երկիր։
12 Աջ ձեռքդ մեկնեցիր, եւ երկիրը կուլ տուեց նրանց:
12 Քու աջ ձեռքդ երկնցուցիր, Երկիրը զանոնք կլլեց։
zohrab-1805▾ eastern-1994▾ western am▾
15:1212: Ты простер десницу Твою: поглотила их земля.
15:12 ἐξέτεινας εκτεινω extend τὴν ο the δεξιάν δεξιος right σου σου of you; your κατέπιεν καταπινω swallow; consume αὐτοὺς αυτος he; him γῆ γη earth; land
15:12 נָטִ֨יתָ֙ nāṭˈîṯā נטה extend יְמִ֣ינְךָ֔ yᵊmˈînᵊḵˈā יָמִין right-hand side תִּבְלָעֵ֖מֹו tivlāʕˌēmô בלע swallow אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
15:12. extendisti manum tuam et devoravit eos terraThou stretchedst forth thy hand, and the earth swallowed them.
12. Thou stretchedst out thy right hand, The earth swallowed them.
15:12. You extended your hand, and the earth devoured them.
15:12. Thou stretchedst out thy right hand, the earth swallowed them.
Thou stretchedst out thy right hand, the earth swallowed them:

12: Ты простер десницу Твою: поглотила их земля.
15:12
ἐξέτεινας εκτεινω extend
τὴν ο the
δεξιάν δεξιος right
σου σου of you; your
κατέπιεν καταπινω swallow; consume
αὐτοὺς αυτος he; him
γῆ γη earth; land
15:12
נָטִ֨יתָ֙ nāṭˈîṯā נטה extend
יְמִ֣ינְךָ֔ yᵊmˈînᵊḵˈā יָמִין right-hand side
תִּבְלָעֵ֖מֹו tivlāʕˌēmô בלע swallow
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
15:12. extendisti manum tuam et devoravit eos terra
Thou stretchedst forth thy hand, and the earth swallowed them.
12. Thou stretchedst out thy right hand, The earth swallowed them.
15:12. You extended your hand, and the earth devoured them.
15:12. Thou stretchedst out thy right hand, the earth swallowed them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Всевышний достоин хвалы не только как совершитель великого чуда — поглощения египтян «землею», причем термин «земля» обозначает вместе и воду, но и как покровитель Своего народа (ср. Пс 104:5), охраняющий его на пути «в жилище святыни Твоей» в землю Ханаанскую (Пс 77:54), освященную богоявлениями патриархам (Быт 28:16; 31:13: и пр.), так и жертвенниками Богу (Быт 28:18).
Adam Clarke: Commentary on the Bible - 1831
15:12: The earth swallowed them - It is very likely there was also an earthquake on this occasion, and that chasms were made in the bottom of the sea, by which many of them were swallowed up, though multitudes were overwhelmed by the waters, whose dead bodies were afterward thrown ashore. The psalmist strongly intimates that there was an earthquake on this occasion: The voice of thy thunder was in the heaven; the lightnings lightened the world; the Earth Trembled and Shook; Psa 77:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:12: stretchedst: Exo 15:6
John Gill
15:12 Thou stretchedst out thy right hand,.... That is, exerted his power, and gave a display and proof of it; of which the right hand is an emblem:
the earth swallowed them; meaning Pharaoh and his host; for though they were drowned in the sea, that being a part of the terraqueous globe, they may be said to be swallowed in the earth; as Jonah, when in the depth of the sea, the earth and its bars are said to be about him, Jon 2:6 and besides, many of Pharaoh's army might be swallowed up in the mud at the bottom of the sea: nor is it improbable that those that were cast upon the banks and sand, whom the Israelites stripped, might be afterwards swallowed up therein.
John Wesley
15:12 The earth swallowed them - Their dead bodies sunk into the sands on which they were thrown, which sucked them in.
15:1315:13: Առաջնորդեցեր արդարութեամբ ժողովրդեան քում, այսմ զոր փրկեցեր։ Մխիթարեցեր զօրութեամբ քով ՚ի բանակետղ սրբութեան քոյ.
13 Արդարութեամբ առաջնորդեցիր քո այս ժողովուրդին, որին փրկեցիր, քո զօրութեամբ մխիթարեցիր[32] նրան քո սուրբ բնակավայրում: [32] 32. Եբրայերէնում՝ բերեցիր:
13 Քու ողորմութիւնովդ առաջնորդեցիր այս ժողովուրդին որ դուն փրկեցիր. Քու զօրութիւնովդ տարիր զանոնք քու սուրբ բնակութիւնդ։
Առաջնորդեցեր արդարութեամբ ժողովրդեան քում այսմ զոր փրկեցեր. [200]մխիթարեցեր զօրութեամբ քով ի բանակետղ սրբութեան քո:

15:13: Առաջնորդեցեր արդարութեամբ ժողովրդեան քում, այսմ զոր փրկեցեր։ Մխիթարեցեր զօրութեամբ քով ՚ի բանակետղ սրբութեան քոյ.
13 Արդարութեամբ առաջնորդեցիր քո այս ժողովուրդին, որին փրկեցիր, քո զօրութեամբ մխիթարեցիր[32] նրան քո սուրբ բնակավայրում:
[32] 32. Եբրայերէնում՝ բերեցիր:
13 Քու ողորմութիւնովդ առաջնորդեցիր այս ժողովուրդին որ դուն փրկեցիր. Քու զօրութիւնովդ տարիր զանոնք քու սուրբ բնակութիւնդ։
zohrab-1805▾ eastern-1994▾ western am▾
15:1313: Ты ведешь милостью Твоею народ сей, который Ты избавил, --сопровождаешь силою Твоею в жилище святыни Твоей.
15:13 ὡδήγησας οδηγεω guide τῇ ο the δικαιοσύνῃ δικαιοσυνη rightness; right standing σου σου of you; your τὸν ο the λαόν λαος populace; population σου σου of you; your τοῦτον ουτος this; he ὃν ος who; what ἐλυτρώσω λυτροω ransom παρεκάλεσας παρακαλεω counsel; appeal to τῇ ο the ἰσχύι ισχυς force σου σου of you; your εἰς εις into; for κατάλυμα καταλυμα lodging ἅγιόν αγιος holy σου σου of you; your
15:13 נָחִ֥יתָ nāḥˌîṯā נחה lead בְ vᵊ בְּ in חַסְדְּךָ֖ ḥasdᵊḵˌā חֶסֶד loyalty עַם־ ʕam- עַם people ז֣וּ zˈû זוּ [relative] גָּאָ֑לְתָּ gāʔˈālᵊttā גאל redeem נֵהַ֥לְתָּ nēhˌaltā נהל lead בְ vᵊ בְּ in עָזְּךָ֖ ʕozzᵊḵˌā עֹז power אֶל־ ʔel- אֶל to נְוֵ֥ה nᵊwˌē נָוֶה pasture קָדְשֶֽׁךָ׃ qoḏšˈeḵā קֹדֶשׁ holiness
15:13. dux fuisti in misericordia tua populo quem redemisti et portasti eum in fortitudine tua ad habitaculum sanctum tuumIn thy mercy thou hast been a leader to the people which thou hast redeemed: and in thy strength thou hast carried them to thy holy habitation.
13. Thou in thy mercy hast led the people which thou hast redeemed: Thou hast guided them in thy strength to thy holy habitation.
15:13. In your mercy, you have been a leader to the people whom you have redeemed. And in your strength, you have carried them to your holy dwelling place.
15:13. Thou in thy mercy hast led forth the people [which] thou hast redeemed: thou hast guided [them] in thy strength unto thy holy habitation.
Thou in thy mercy hast led forth the people [which] thou hast redeemed: thou hast guided [them] in thy strength unto thy holy habitation:

13: Ты ведешь милостью Твоею народ сей, который Ты избавил, --сопровождаешь силою Твоею в жилище святыни Твоей.
15:13
ὡδήγησας οδηγεω guide
τῇ ο the
δικαιοσύνῃ δικαιοσυνη rightness; right standing
σου σου of you; your
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
τοῦτον ουτος this; he
ὃν ος who; what
ἐλυτρώσω λυτροω ransom
παρεκάλεσας παρακαλεω counsel; appeal to
τῇ ο the
ἰσχύι ισχυς force
σου σου of you; your
εἰς εις into; for
κατάλυμα καταλυμα lodging
ἅγιόν αγιος holy
σου σου of you; your
15:13
נָחִ֥יתָ nāḥˌîṯā נחה lead
בְ vᵊ בְּ in
חַסְדְּךָ֖ ḥasdᵊḵˌā חֶסֶד loyalty
עַם־ ʕam- עַם people
ז֣וּ zˈû זוּ [relative]
גָּאָ֑לְתָּ gāʔˈālᵊttā גאל redeem
נֵהַ֥לְתָּ nēhˌaltā נהל lead
בְ vᵊ בְּ in
עָזְּךָ֖ ʕozzᵊḵˌā עֹז power
אֶל־ ʔel- אֶל to
נְוֵ֥ה nᵊwˌē נָוֶה pasture
קָדְשֶֽׁךָ׃ qoḏšˈeḵā קֹדֶשׁ holiness
15:13. dux fuisti in misericordia tua populo quem redemisti et portasti eum in fortitudine tua ad habitaculum sanctum tuum
In thy mercy thou hast been a leader to the people which thou hast redeemed: and in thy strength thou hast carried them to thy holy habitation.
15:13. In your mercy, you have been a leader to the people whom you have redeemed. And in your strength, you have carried them to your holy dwelling place.
15:13. Thou in thy mercy hast led forth the people [which] thou hast redeemed: thou hast guided [them] in thy strength unto thy holy habitation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
[2.] The protection and guidance of Israel (v. 13): Thou in thy mercy hast led forth the people, led them forth out of the bondage Egypt, led them forth out of the perils of the Red Sea, v. 19. But the children of Israel went on dry land. Note, The destruction of the wicked serves for a foil to set off the salvation of Israel, and to make it the more illustrious, Isa. xlv. 13-15.
(3.) He sets himself to improve this wonderful appearance of God for them. [1.] In order to quicken them to serve God: in consideration of this, I will prepare him habitation, v. 2. God having preserved them, and prepared a covert for them under which they had been safe and easy, they resolve to spare no cost nor pains for the erecting of a tabernacle to his honour, and there they will exalt him, and mention, to his praise, the honour he had got upon Pharaoh. God had now exalted them, making them great and high, and therefore they will exalt him, by speaking of his infinite height and grandeur. Note, Our constant endeavour should be, by praising his name and serving his interests, to exalt God; and it is an advancement to us to be so employed. [2.] In order to encourage them to trust in God. So confident is this Psalmist of the happy issue of the salvation which was so gloriously begun that he looks upon it as in effect finished already: "Thou hast guided them to thy holy habitation, v. 13. Thou hast thus put them into the way to it, and wilt in due time bring them to the end of that way," for God's work is perfect; or, "Thou hast guided them to attend thy holy habitation in heaven with their praises." Note, Those whom God takes under his direction he will guide to his holy habitation in faith now, and in fruition shortly. Two ways this great deliverance was encouraging:--First, It was such an instance of God's power as would terrify their enemies, and quite dishearten them, v. 14-16. The very report of the overthrow of the Egyptians would be more than half the over throw of all their other enemies; it would sink their spirits, which would go far towards the sinking of their powers and interests; he Philistines, Moabites, Edomites, and Canaanites (with each of which nations Israel was to grapple), would be alarmed by it, would be quite dispirited, and would conclude it was in vain to fight against Israel, when a God of such power fought for them. It had this effect; the Edomites were afraid of them (Deut. ii. 4), so were the Moabites (Num. xxii. 3), and the Canaanites, Josh. ii. 9, 10; v. 1. Thus God sent his fear before them (ch. xxiii. 27), and cut off the spirit of princes. Secondly, It was such a beginning of God's favour to them as gave them an earnest of he perfection of his kindness. This was but in order to something further: Thou shalt bring them in, v. 17. If he thus bring them out of Egypt, notwithstanding their unworthiness, and the difficulties that lay in the way of their escape, doubtless he will bring them into Canaan; for has he begun (so begun), and will he not make an end? Note, Our experiences of God's power and favour should be improved for the support of our expectations. "Thou hast, therefore, not only thou canst, but we trust thou wilt," is good arguing. Thou wilt plant them in the place which thou has made for thee to dwell in. Note, It is good dwelling where God dwells, in his church on earth (Ps. xxvii. 4), in his church in heaven, John xvii. 24. Where he says, "This is my rest for ever," we should say, "Let it be ours." Lastly, The great ground of the encouragement which they draw from this work of wonder is, The Lord shall reign for ever and ever, v. 18. They had now seen an end of Pharaoh's reign; but time itself shall not put a period to Jehovah's reign, which, like himself, is eternal, and not subject to change. Note, It is the unspeakable comfort of all God's faithful subjects, not only that he does reign universally and with an incontestable sovereignty, but that he will reign eternally, and there shall be no end of his dominion.
II. The solemn singing of this song, v. 20, 21. Miriam (or Mary, it is the same name) presided in an assembly of the women, who (according to the softness of their sex, and the common usage of those times for expressing joy, with timbrels and dances) sang this song. Moses led the psalm, and gave it out for the men, and then Miriam for the women. Famous victories were wont to be applauded by the daughters of Israel (1 Sam. xviii. 6, 7); so was this. When God brought Israel out of Egypt, it is said (Micah vi. 4), He sent before them Moses, Aaron, and Miriam, though we read not of any thing memorable that Miriam did but this. But those are to be reckoned great blessings to a people who assist them, and go before them, in praising God.
Adam Clarke: Commentary on the Bible - 1831
15:13: Thou hast guided them in thy strength unto thy holy habitation - As this ode was dictated by the Spirit of God, It is most natural to understand this and the following verses, to the end of the 18th, as containing a prediction of what God would do for this people which he had so miraculously redeemed. On this mode of interpretation it would be better to read several of the verbs in the future tense.
Albert Barnes: Notes on the Bible - 1834
15:13
Thy holy habitation - Either Palestine, regarded as the land of promise, sanctified by manifestations of God to the Patriarchs, and destined to be both the home of God's people, and the place where His glory and purposes were to be perfectly Rev_ealed: or Mount Moriah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:13: Thou: Gen 19:16; Eph 2:4
led: Psa 77:14, Psa 77:15, Psa 77:20, Psa 78:52, Psa 78:53, Psa 80:1, Psa 106:9; Isa 63:12, Isa 63:13; Jer 2:6
guided: Pe1 1:5
holy: Psa 78:54
Geneva 1599
15:13 Thou in thy mercy hast led forth the people [which] thou hast redeemed: thou hast guided [them] in thy strength unto thy holy (h) habitation.
(h) That is, into the land of Canaan, or into mount Zion.
John Gill
15:13 Thou in thy mercy hast led forth the people which thou hast redeemed,.... From their servitude and bondage in Egypt; and so they were the Lord's people, peculiar to him, and distinct from all others: those he led forth, as out of Egypt, so through the Red sea onward towards Canaan's land; which was owing to his mercy, pity, and compassion to them in their affliction and distress: thus the spiritual Israel are a people redeemed by Christ from the bondage of sin, Satan, and the law, and are his property, special and peculiar to him, and distinguished from all others: those he leads forth out of the state of nature in which they are, which is a very uncomfortable one, dark, bewildered, and forlorn, and out of their own ways, both of sin and self-righteousness; he leads them in himself the true way to eternal life, and in the paths of faith, truth, and holiness; and he leads to himself, his blood, righteousness, and fulness, and into his Father's presence, into his house and ordinances, and at last to heaven, the city of their habitation: and though it is sometimes in a rough way he leads them thither, yet always in a right one; and this must be ascribed to his grace and mercy, and not to the merits of his people: it was owing to his mercy he engaged for them as a surety, and came into this world to be their Saviour, in his love and pity he redeemed them; and it is according to abundant mercy they are regenerated, and called, and saved:
thou hast guided them in thy strength unto thy holy habitation; or rather, "art guiding them" (w); for as yet they were not brought to their rest, the land of Canaan, where God had chosen a place for his people and himself to dwell in; nor was the tabernacle as yet made, much less the temple, where Jehovah took up his residence; but as he had brought out his people Israel from Egypt with a strong hand, and mighty arm, he was guiding and directing them onward in their journey, in the same greatness of his strength, which he would and did continue, until he brought them to the place he had chosen for his habitation; which was typical, both tabernacle and temple, of the human nature of Christ, in which the fulness of the Godhead dwells, and which is holy, being perfectly free from sin, and to which the people of God are guided as the new and living way to the Father, and whereby they have communion with him: likewise they were an emblem of the church of God, where Jehovah, Father, Son, and Spirit, dwell, and which consists of holy persons, and where holy services are performed; and hither the Lord guides and directs his people, and where he gives them a nature and a place better than that of sons and daughters; and also of heaven, where the Lord dwells, and which is the habitation of his holiness, where are holy angels, and the spirits of just men made perfect, and into which none shall enter but those that are holy; and hither the Lord guides all his people, with his counsel, and by his Spirit and word, and by his almighty power brings them thither;
(w) "commode ducis", Junius & Tremellius.
John Wesley
15:13 Thou in thy mercy hast led forth the People - Out of the bondage of Egypt, and out of the perils of the Red - sea. Thou hast guided them to thy holy habitation - Thou hast put them into the way to it, and wilt in due time bring them to the end of that way.
15:1415:14: լուան ազգք եւ բարկացան, եւ երկունք կալան զբնակիչս Քանանացւոց[628]։ [628] Ոմանք. Կալան զբնակիչս փղշտացւոց։
14 Ժողովուրդները լսեցին լուրն այս ու բարկացան[33]: Սարսափը պատեց Քանանացիների[34] երկրի բնակիչներին: [34] 33. կամ՝ խռովուեցին:">[33]: Սարսափը պատեց Քանանացիների
14 Ժողովուրդները պիտի լսեն ու սարսափին. Փղշտացիներուն երկրին բնակիչները ցաւ պիտի բռնէ։
Լուան ազգք եւ [201]բարկացան. եւ երկունք կալան զբնակիչս [202]Քանանացւոց:

15:14: լուան ազգք եւ բարկացան, եւ երկունք կալան զբնակիչս Քանանացւոց[628]։
[628] Ոմանք. Կալան զբնակիչս փղշտացւոց։
14 Ժողովուրդները լսեցին լուրն այս ու բարկացան[33]: Սարսափը պատեց Քանանացիների[34] երկրի բնակիչներին:
[34] 33. կամ՝ խռովուեցին:">[33]: Սարսափը պատեց Քանանացիների
14 Ժողովուրդները պիտի լսեն ու սարսափին. Փղշտացիներուն երկրին բնակիչները ցաւ պիտի բռնէ։
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15:1414: Услышали народы и трепещут: ужас объял жителей Филистимских;
15:14 ἤκουσαν ακουω hear ἔθνη εθνος nation; caste καὶ και and; even ὠργίσθησαν οργιζω impassioned; anger ὠδῖνες ωδιν contraction ἔλαβον λαμβανω take; get κατοικοῦντας κατοικεω settle Φυλιστιιμ φυλιστιιμ Phylistiim; Filistim
15:14 שָֽׁמְע֥וּ šˈāmᵊʕˌû שׁמע hear עַמִּ֖ים ʕammˌîm עַם people יִרְגָּז֑וּן yirgāzˈûn רגז quake חִ֣יל ḥˈîl חִיל labour pains אָחַ֔ז ʔāḥˈaz אחז seize יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit פְּלָֽשֶׁת׃ pᵊlˈāšeṯ פְּלֶשֶׁת Philistia
15:14. adtenderunt populi et irati sunt dolores obtinuerunt habitatores PhilisthimNations rose up, and were angry: sorrows took hold on the inhabitants of Philisthiim.
14. The peoples have heard, they tremble: Pangs have taken hold on the inhabitants of Philistia.
15:14. Peoples rose up and became angry. Sorrows took hold of the inhabitants of Philistia.
15:14. The people shall hear, [and] be afraid: sorrow shall take hold on the inhabitants of Palestina.
The people shall hear, [and] be afraid: sorrow shall take hold on the inhabitants of Palestina:

14: Услышали народы и трепещут: ужас объял жителей Филистимских;
15:14
ἤκουσαν ακουω hear
ἔθνη εθνος nation; caste
καὶ και and; even
ὠργίσθησαν οργιζω impassioned; anger
ὠδῖνες ωδιν contraction
ἔλαβον λαμβανω take; get
κατοικοῦντας κατοικεω settle
Φυλιστιιμ φυλιστιιμ Phylistiim; Filistim
15:14
שָֽׁמְע֥וּ šˈāmᵊʕˌû שׁמע hear
עַמִּ֖ים ʕammˌîm עַם people
יִרְגָּז֑וּן yirgāzˈûn רגז quake
חִ֣יל ḥˈîl חִיל labour pains
אָחַ֔ז ʔāḥˈaz אחז seize
יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit
פְּלָֽשֶׁת׃ pᵊlˈāšeṯ פְּלֶשֶׁת Philistia
15:14. adtenderunt populi et irati sunt dolores obtinuerunt habitatores Philisthim
Nations rose up, and were angry: sorrows took hold on the inhabitants of Philisthiim.
15:14. Peoples rose up and became angry. Sorrows took hold of the inhabitants of Philistia.
15:14. The people shall hear, [and] be afraid: sorrow shall take hold on the inhabitants of Palestina.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: Впечатление, произведенное переходом через Чермное море на народы, владеющие землей Ханаанской и живущие невдалеке от нее. Песнь приписывает им те же самые чувства, которые вызвало чудо и в народе еврейском (14:31): однородные явления производят одинаковые действия. После египтян филистимляне были первым народом, которого боялись евреи (13:17); главный враг поражен, и по законам психологии мысль переходит от египтян к филистимлянам (ст. 15, ср. Нав 2:9,11).
Albert Barnes: Notes on the Bible - 1834
15:14
The inhabitants of Palestina - i. e. the country of the Philistines. They were the first who would expect an invasion, and the first whose district would have been invaded but for the faintheartedness of the Israelites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:14: hear: Num 14:14, Num 22:5; Deu 2:4, Deu 2:5; Jos 2:9, Jos 2:10, Jos 9:24; Psa 48:6
of Palestina: Isa 14:29, Isa 14:31
John Gill
15:14 And the people shall hear, and be afraid,.... What follows from hence to the end of the song is plainly prophetic, a prediction of future events; and this clause respects the case of all the nations of the earth, who should hear the report of the plagues, brought upon the Egyptians for the sake of Israel, and of their being brought out of Egypt, and of their being led through the Red sea as on dry land, and of the destruction of Pharaoh and his host in it, which report would strike a panic in all that heard it, throughout the whole world; as well as of what the Lord would after this do for them in the wilderness, see Deut 2:25.
sorrow shall take hold of the inhabitants of Palestina; which was adjoining to the land of Canaan, and through which in the common way their road lay to it.
15:1515:15: Յայնժամ տագնապեցան դատաւորք Եդովմայ, եւ իշխանք Մովաբացւոց։ Կալաւ զնոսա դողումն, հալեցա՛ն ամենայն բնակիչք Քանանացւոց։
15 Խուճապահար եղան Եդոմի դատաւորներն ու մովաբացիների իշխանները: Դող բռնեց նրանց, հալումաշ եղան Քանանացիների երկրի բոլոր բնակիչները:
15 Այն ատեն Եդովմին իշխանները պիտի տագնապին, Մովաբին զօրաւորները պիտի դողան. Քանանի բոլոր բնակիչները պիտի հալին։
Յայնժամ տագնապեցան դատաւորք Եդովմայ եւ իշխանք Մովաբացւոց, կալաւ զնոսա դողումն. հալեցան ամենայն բնակիչք Քանանացւոց:

15:15: Յայնժամ տագնապեցան դատաւորք Եդովմայ, եւ իշխանք Մովաբացւոց։ Կալաւ զնոսա դողումն, հալեցա՛ն ամենայն բնակիչք Քանանացւոց։
15 Խուճապահար եղան Եդոմի դատաւորներն ու մովաբացիների իշխանները: Դող բռնեց նրանց, հալումաշ եղան Քանանացիների երկրի բոլոր բնակիչները:
15 Այն ատեն Եդովմին իշխանները պիտի տագնապին, Մովաբին զօրաւորները պիտի դողան. Քանանի բոլոր բնակիչները պիտի հալին։
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15:1515: тогда смутились князья Едомовы, трепет объял вождей Моавитских, уныли все жители Ханаана.
15:15 τότε τοτε at that ἔσπευσαν σπευδω hurry ἡγεμόνες ηγεμων leader; governor Εδωμ εδωμ and; even ἄρχοντες αρχων ruling; ruler Μωαβιτῶν μωαβιτος take; get αὐτοὺς αυτος he; him τρόμος τρομος trembling ἐτάκησαν τηκω melt πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle Χανααν χανααν Chanaan; Khanaan
15:15 אָ֤ז ʔˈāz אָז then נִבְהֲלוּ֙ nivhᵃlˌû בהל disturb אַלּוּפֵ֣י ʔallûfˈê אַלּוּף chief אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom אֵילֵ֣י ʔêlˈê אַיִל ram, despot מֹואָ֔ב môʔˈāv מֹואָב Moab יֹֽאחֲזֵ֖מֹו yˈōḥᵃzˌēmô אחז seize רָ֑עַד rˈāʕaḏ רַעַד trembling נָמֹ֕גוּ nāmˈōḡû מוג faint כֹּ֖ל kˌōl כֹּל whole יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit כְנָֽעַן׃ ḵᵊnˈāʕan כְּנַעַן Canaan
15:15. tunc conturbati sunt principes Edom robustos Moab obtinuit tremor obriguerunt omnes habitatores ChanaanThen were the princes of Edom troubled, trembling seized on the stout men of Moab: all the inhabitants of Chanaan became stiff.
15. Then were the dukes of Edom amazed; The mighty men of Moab, trembling taketh hold upon them: All the inhabitants of Canaan are melted away.
15:15. Then the leaders of Edom were stirred up, and trembling took hold of the robust of Moab. All the inhabitants of Canaan were petrified.
15:15. 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.
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:

15: тогда смутились князья Едомовы, трепет объял вождей Моавитских, уныли все жители Ханаана.
15:15
τότε τοτε at that
ἔσπευσαν σπευδω hurry
ἡγεμόνες ηγεμων leader; governor
Εδωμ εδωμ and; even
ἄρχοντες αρχων ruling; ruler
Μωαβιτῶν μωαβιτος take; get
αὐτοὺς αυτος he; him
τρόμος τρομος trembling
ἐτάκησαν τηκω melt
πάντες πας all; every
οἱ ο the
κατοικοῦντες κατοικεω settle
Χανααν χανααν Chanaan; Khanaan
15:15
אָ֤ז ʔˈāz אָז then
נִבְהֲלוּ֙ nivhᵃlˌû בהל disturb
אַלּוּפֵ֣י ʔallûfˈê אַלּוּף chief
אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom
אֵילֵ֣י ʔêlˈê אַיִל ram, despot
מֹואָ֔ב môʔˈāv מֹואָב Moab
יֹֽאחֲזֵ֖מֹו yˈōḥᵃzˌēmô אחז seize
רָ֑עַד rˈāʕaḏ רַעַד trembling
נָמֹ֕גוּ nāmˈōḡû מוג faint
כֹּ֖ל kˌōl כֹּל whole
יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit
כְנָֽעַן׃ ḵᵊnˈāʕan כְּנַעַן Canaan
15:15. tunc conturbati sunt principes Edom robustos Moab obtinuit tremor obriguerunt omnes habitatores Chanaan
Then were the princes of Edom troubled, trembling seized on the stout men of Moab: all the inhabitants of Chanaan became stiff.
15:15. Then the leaders of Edom were stirred up, and trembling took hold of the robust of Moab. All the inhabitants of Canaan were petrified.
15:15. 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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Adam Clarke: Commentary on the Bible - 1831
15:15: The dukes of Edom - Idumea was governed at this time by those called אלפים alluphim, heads, chiefs, or captains. See Clarke's note on Gen 36:15.
Albert Barnes: Notes on the Bible - 1834
15:15
The dukes of Edom - See Gen 36:15. It denotes the chieftains, not the kings of Edom.
The mighty men of Moab - The physical strength and great stature of the Moabites are noted in other passages: see Jer 48:29, Jer 48:41.
Canaan - The name in this, as in many passages of Genesis, designates the whole of Palestine: and is used of course with reference to the promise to Abraham. It was known to the Egyptians, and occurs frequently on the monuments as Pa-kanana, which applies, if not to the whole of Palestine, yet to the northern district under Lebanon, which the Phoenicians occupied and called "Canaan."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:15: dukes: Gen 36:40; Num 20:14-21; Deu 2:4; Ch1 1:51-54
Moab: Num 22:3-5; Hab 3:7
all the: Jos 2:11, Jos 5:1
melt: Deu 20:8; Jos 2:9 *marg. Jos 14:8; Sa1 14:16; Sa2 17:10; Psa 68:2; Isa 13:7, Isa 19:1; Eze 21:7; Nah 2:10
John Gill
15:15 Then the dukes of Edom shall be amazed, Of which there were many, see Gen 36:15 the land being first governed by dukes, as perhaps it was at this time, though in some few years after it had a king, Num 20:14 now these, when they heard of the wonderful things that were done for Israel in Egypt, at the Red sea, and in the wilderness, were astonished and surprised, and filled with fear and dread, see Deut 2:4,
the mighty men of Moab, trembling shall take hold upon them: as did on Balak the king of Moab, and his people, Num 22:2, where may be observed a literal accomplishment of this prophecy:
all the inhabitants of Canaan shall melt away; as their hearts did, through fear, when they heard what God did for Israel against the Egyptians and the Amorites, and understood that they were upon the march to their land to invade it and dispossess them of it: see the fulfilment of this prediction in Josh 2:9 thus when Babylon shall be destroyed, as Pharaoh and his host were, and the people of God saved out of the midst of her, as Israel was, the kings of the earth will stand afar off for fear of her torment, and bewail and lament for her, Rev_ 18:9.
15:1615:16: Անկցի ՚ի վերայ նոցա ա՛հ եւ երկիւղ. մեծութեամբ բազկի քոյ քարասցին։ Մինչեւ անցցէ ժողովուրդ քո Տէր. մինչեւ անցցէ՛ ժողովուրդ քո այս զոր ստացար։
16 Թող պատեն նրանց ահն ու սարսափը, քո բազկի հզօրութեամբ թող քարանան նրանք, մինչեւ որ անցնի քո ժողովուրդը, Տէ՛ր, մինչեւ որ անցնի քո այս ժողովուրդը, որին ստացար:
16 Անոնց վրայ վախ ու դող պիտի իյնայ. Քու բազուկիդ մեծութենէն քար պիտի կտրին, Մինչեւ անցնի քու ժողովուրդդ, ո՛վ Տէր, Մինչեւ անցնի այս ժողովուրդը, որ դուն ստացար։
Անկցի ի վերայ նոցա ահ եւ երկեւղ. մեծութեամբ բազկի քո քարասցին, մինչեւ անցցէ ժողովուրդ քո, Տէր, մինչեւ անցցէ ժողովուրդ քո այս զոր ստացար:

15:16: Անկցի ՚ի վերայ նոցա ա՛հ եւ երկիւղ. մեծութեամբ բազկի քոյ քարասցին։ Մինչեւ անցցէ ժողովուրդ քո Տէր. մինչեւ անցցէ՛ ժողովուրդ քո այս զոր ստացար։
16 Թող պատեն նրանց ահն ու սարսափը, քո բազկի հզօրութեամբ թող քարանան նրանք, մինչեւ որ անցնի քո ժողովուրդը, Տէ՛ր, մինչեւ որ անցնի քո այս ժողովուրդը, որին ստացար:
16 Անոնց վրայ վախ ու դող պիտի իյնայ. Քու բազուկիդ մեծութենէն քար պիտի կտրին, Մինչեւ անցնի քու ժողովուրդդ, ո՛վ Տէր, Մինչեւ անցնի այս ժողովուրդը, որ դուն ստացար։
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15:1616: Да нападет на них страх и ужас; от величия мышцы Твоей да онемеют они, как камень, доколе проходит народ Твой, Господи, доколе проходит сей народ, который Ты приобрел.
15:16 ἐπιπέσοι επιπιπτω fall on / upon ἐπ᾿ επι in; on αὐτοὺς αυτος he; him φόβος φοβος fear; awe καὶ και and; even τρόμος τρομος trembling μεγέθει μεγεθος magnitude; greatness βραχίονός βραχιων arm σου σου of you; your ἀπολιθωθήτωσαν απολιθοω till; until ἂν αν perhaps; ever παρέλθῃ παρερχομαι pass; transgress ὁ ο the λαός λαος populace; population σου σου of you; your κύριε κυριος lord; master ἕως εως till; until ἂν αν perhaps; ever παρέλθῃ παρερχομαι pass; transgress ὁ ο the λαός λαος populace; population σου σου of you; your οὗτος ουτος this; he ὃν ος who; what ἐκτήσω κταομαι acquire
15:16 תִּפֹּ֨ל tippˌōl נפל fall עֲלֵיהֶ֤ם ʕᵃlêhˈem עַל upon אֵימָ֨תָה֙ ʔêmˈāṯā אֵימָה fright וָ wā וְ and פַ֔חַד fˈaḥaḏ פַּחַד trembling בִּ bi בְּ in גְדֹ֥ל ḡᵊḏˌōl גָּדֹול great זְרֹועֲךָ֖ zᵊrôʕᵃḵˌā זְרֹועַ arm יִדְּמ֣וּ yiddᵊmˈû דמם rest כָּ kā כְּ as † הַ the אָ֑בֶן ʔˈāven אֶבֶן stone עַד־ ʕaḏ- עַד unto יַעֲבֹ֤ר yaʕᵃvˈōr עבר pass עַמְּךָ֙ ʕammᵊḵˌā עַם people יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַֽד־ ʕˈaḏ- עַד unto יַעֲבֹ֖ר yaʕᵃvˌōr עבר pass עַם־ ʕam- עַם people ז֥וּ zˌû זוּ [relative] קָנִֽיתָ׃ qānˈîṯā קנה buy
15:16. inruat super eos formido et pavor in magnitudine brachii tui fiant inmobiles quasi lapis donec pertranseat populus tuus Domine donec pertranseat populus tuus iste quem possedistiLet fear and dread fall upon them, in the greatness of thy arm: let them become immoveable as a stone, until thy people, O Lord, pass by: until this thy people pass by, which thou hast possessed.
16. Terror and dread falleth upon them; By the greatness of thine arm they are as still as a stone; Till thy people pass over, O LORD, Till the people pass over which thou hast purchased.
15:16. Let fear and dread fall upon them, by the magnitude of your arm. Let them become immobilized like stone, until your people cross through, O Lord, until this, your people whom you possess, cross through.
15:16. 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.
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:

16: Да нападет на них страх и ужас; от величия мышцы Твоей да онемеют они, как камень, доколе проходит народ Твой, Господи, доколе проходит сей народ, который Ты приобрел.
15:16
ἐπιπέσοι επιπιπτω fall on / upon
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
φόβος φοβος fear; awe
καὶ και and; even
τρόμος τρομος trembling
μεγέθει μεγεθος magnitude; greatness
βραχίονός βραχιων arm
σου σου of you; your
ἀπολιθωθήτωσαν απολιθοω till; until
ἂν αν perhaps; ever
παρέλθῃ παρερχομαι pass; transgress
ο the
λαός λαος populace; population
σου σου of you; your
κύριε κυριος lord; master
ἕως εως till; until
ἂν αν perhaps; ever
παρέλθῃ παρερχομαι pass; transgress
ο the
λαός λαος populace; population
σου σου of you; your
οὗτος ουτος this; he
ὃν ος who; what
ἐκτήσω κταομαι acquire
15:16
תִּפֹּ֨ל tippˌōl נפל fall
עֲלֵיהֶ֤ם ʕᵃlêhˈem עַל upon
אֵימָ֨תָה֙ ʔêmˈāṯā אֵימָה fright
וָ וְ and
פַ֔חַד fˈaḥaḏ פַּחַד trembling
בִּ bi בְּ in
גְדֹ֥ל ḡᵊḏˌōl גָּדֹול great
זְרֹועֲךָ֖ zᵊrôʕᵃḵˌā זְרֹועַ arm
יִדְּמ֣וּ yiddᵊmˈû דמם rest
כָּ כְּ as
הַ the
אָ֑בֶן ʔˈāven אֶבֶן stone
עַד־ ʕaḏ- עַד unto
יַעֲבֹ֤ר yaʕᵃvˈōr עבר pass
עַמְּךָ֙ ʕammᵊḵˌā עַם people
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַֽד־ ʕˈaḏ- עַד unto
יַעֲבֹ֖ר yaʕᵃvˌōr עבר pass
עַם־ ʕam- עַם people
ז֥וּ zˌû זוּ [relative]
קָנִֽיתָ׃ qānˈîṯā קנה buy
15:16. inruat super eos formido et pavor in magnitudine brachii tui fiant inmobiles quasi lapis donec pertranseat populus tuus Domine donec pertranseat populus tuus iste quem possedisti
Let fear and dread fall upon them, in the greatness of thy arm: let them become immoveable as a stone, until thy people, O Lord, pass by: until this thy people pass by, which thou hast possessed.
15:16. Let fear and dread fall upon them, by the magnitude of your arm. Let them become immobilized like stone, until your people cross through, O Lord, until this, your people whom you possess, cross through.
15:16. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Подобное состояние народов желательно для евреев и во все дальнейшее время странствования до земли Ханаанской. Устрашенные помогающей евреям мышцею Всевышнего, немые как камень, т. е. бессильные что-нибудь предпринять (1: Цар 25:37), они не в состоянии будут оказать им сильного сопротивления (Втор 2:25; 11:25; ср. Нав 2:9–11).
Adam Clarke: Commentary on the Bible - 1831
15:16: Till thy people pass over - Not over the Red Sea, for that event had been already celebrated; but over the desert and Jordan, in order to be brought into the promised land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:16: dread: Deu 2:25, Deu 11:25; Jos 2:9
still: Exo 11:7; Sa1 2:9, Sa1 25:37
which thou: Exo 19:5, Exo 19:6; Deu 32:6, Deu 32:9; Sa2 7:23; Psa 74:2; Isa 43:1-3, Isa 51:10; Jer 31:11; Act 20:28; Tit 2:14; Pe1 2:9; Pe2 2:1
John Gill
15:16 Fear and dread shall fall upon them.... On the several nations and people before mentioned, especially the Canaanites, which the Targums of Jonathan and Jerusalem interpret of the fear of death, lest the Israelites should fall upon them and destroy them, or God should fight for them, against them, and bring ruin and destruction on them:
by the greatness of thine arm they shall be as still as a stone; awed by the power of God, visible in what he had done for the Israelites, and upon their enemies; they should be like stocks and stones, immovable, have no power to act, nor stir a foot in their own defence, and against Israel, come to invade and possess their land; nor in the least molest them, or stop them in their passage over Jordan, or dispute it with them, but stand like persons thunderstruck, and as stupid as stones, not having any spirit or courage left in them:
till thy people pass over, O Lord, till the people pass over, which thou hast purchased; pass over the brook of Arnon, and the ford of Jabbok, according to the Targum of Jonathan; or the ford of Jabbok, and the ford of Jordan, according to the Jerusalem Targum; the river of Jordan is doubtless literally meant, at least chiefly; and the accomplishment of this prediction may be seen in Josh 3:15 which was an emblem of the quiet passage of Christ's purchased people, through the ford or river of death, to the Canaan of everlasting rest and happiness: Christ's people are purchased by him, who is able to make the purchase, and had a right to do it, and has actually made it, by giving his flesh, shedding his blood, laying down his life, and giving himself a ransom price for them: these do, and must pass over Jordan, or go through the cold stream of death; it is the way of all the earth, of good men as well as others; it is a passage from one world to another; and there is no getting to the heavenly Canaan without going this way, or through this ford; and all the Lord's purchased people, like Israel, clean pass over through it, not one are left in it; their bodies are raised again, their souls are reunited to them, and both come safe to heaven and happiness: and, for the most part, they have a quiet and easy passage, the enemy is not suffered to disturb them, neither the sins and corruptions of their nature, nor an evil heart of unbelief, nor Satan with his temptations; and the terrors of death are taken away from them; so that they can sit and sing on the shores of eternity, in the view of death and another world, saying, death, where is thy sting? grave, where is thy victory? &c. and this is to be ascribed to the greatness of Jehovah's arm, to his almighty power, on which they lean, and go on comfortably in the wilderness; and by this they are carried safely through death to glory, and it is owing to this that the enemy and the avenger are stilled.
15:1715:17: Տարեալ տնկեսցես զնոսա ՚ի լեառն ժառանգութեան քոյ, ՚ի պատրաստութիւն բնակութեան քոյ։ Զոր արարեր Տէր սրբութիւն. Տէր զոր պատրաստեցին ձեռք քո.
17 Տա՛ր, բնակեցրո՛ւ նրանց այն լերան վրայ, որ ժառանգութիւնն է քո, քո պատրաստած բնակավայրում, որ սրբութիւն ես դարձրել, Տէ՛ր: Տէ՛ր, քո ձեռքե՛րը պատրաստեցին այդ:
17 Պիտի բերես զանոնք ու քու ժառանգութեանդ լեռը պիտի տնկես զանոնք, Ո՛վ Տէր, այն տեղը, որ քու բնակութեանդ համար շինեցիր. Ո՛վ Տէր, այն սրբարանին մէջ, որ քու ձեռքերդ շինեցին։
Տարեալ տնկեսցես զնոսա ի լեառն ժառանգութեան քո, [203]ի պատրաստութիւն բնակութեան քո, զոր արարեր, Տէր. սրբութիւն, Տէր, զոր պատրաստեցին ձեռք քո:

15:17: Տարեալ տնկեսցես զնոսա ՚ի լեառն ժառանգութեան քոյ, ՚ի պատրաստութիւն բնակութեան քոյ։ Զոր արարեր Տէր սրբութիւն. Տէր զոր պատրաստեցին ձեռք քո.
17 Տա՛ր, բնակեցրո՛ւ նրանց այն լերան վրայ, որ ժառանգութիւնն է քո, քո պատրաստած բնակավայրում, որ սրբութիւն ես դարձրել, Տէ՛ր: Տէ՛ր, քո ձեռքե՛րը պատրաստեցին այդ:
17 Պիտի բերես զանոնք ու քու ժառանգութեանդ լեռը պիտի տնկես զանոնք, Ո՛վ Տէր, այն տեղը, որ քու բնակութեանդ համար շինեցիր. Ո՛վ Տէր, այն սրբարանին մէջ, որ քու ձեռքերդ շինեցին։
zohrab-1805▾ eastern-1994▾ western am▾
15:1717: Введи его и насади его на горе достояния Твоего, на месте, которое Ты соделал жилищем Себе, Господи, во святилище, [которое] создали руки Твои, Владыка!
15:17 εἰσαγαγὼν εισαγω lead in; bring in καταφύτευσον καταφυτευω he; him εἰς εις into; for ὄρος ορος mountain; mount κληρονομίας κληρονομια inheritance σου σου of you; your εἰς εις into; for ἕτοιμον ετοιμος ready; prepared κατοικητήριόν κατοικητηριον settlement σου σου of you; your ὃ ος who; what κατειργάσω κατεργαζομαι accomplish; cultivate κύριε κυριος lord; master ἁγίασμα αγιασμα lord; master ὃ ος who; what ἡτοίμασαν ετοιμαζω prepare αἱ ο the χεῖρές χειρ hand σου σου of you; your
15:17 תְּבִאֵ֗מֹו tᵊviʔˈēmô בוא come וְ wᵊ וְ and תִטָּעֵ֨מֹו֙ ṯiṭṭāʕˈēmô נטע plant בְּ bᵊ בְּ in הַ֣ר hˈar הַר mountain נַחֲלָֽתְךָ֔ naḥᵃlˈāṯᵊḵˈā נַחֲלָה heritage מָכֹ֧ון māḵˈôn מָכֹון site לְ lᵊ לְ to שִׁבְתְּךָ֛ šivtᵊḵˈā ישׁב sit פָּעַ֖לְתָּ pāʕˌaltā פעל make יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH מִקְּדָ֕שׁ miqqᵊḏˈāš מִקְדָּשׁ sanctuary אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord כֹּונְנ֥וּ kônᵊnˌû כון be firm יָדֶֽיךָ׃ yāḏˈeʸḵā יָד hand
15:17. introduces eos et plantabis in monte hereditatis tuae firmissimo habitaculo tuo quod operatus es Domine sanctuarium Domine quod firmaverunt manus tuaeThou shalt bring them in, and plant them in the mountain of thy inheritance, in thy most firm habitation, which thou hast made, O Lord; thy sanctuary, O Lord, which thy hands have established.
17. Thou shalt bring them in, and plant them in the mountain of thine inheritance, The place, O LORD, which thou hast made for thee to dwell in, The sanctuary, O Lord, which thy hands have established.
15:17. You shall lead them in and plant them, on the mountain of your inheritance, in your most firm dwelling place, which you have formed, O Lord, your sanctuary, O Lord, which your hands have made firm.
15:17. 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.
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:

17: Введи его и насади его на горе достояния Твоего, на месте, которое Ты соделал жилищем Себе, Господи, во святилище, [которое] создали руки Твои, Владыка!
15:17
εἰσαγαγὼν εισαγω lead in; bring in
καταφύτευσον καταφυτευω he; him
εἰς εις into; for
ὄρος ορος mountain; mount
κληρονομίας κληρονομια inheritance
σου σου of you; your
εἰς εις into; for
ἕτοιμον ετοιμος ready; prepared
κατοικητήριόν κατοικητηριον settlement
σου σου of you; your
ος who; what
κατειργάσω κατεργαζομαι accomplish; cultivate
κύριε κυριος lord; master
ἁγίασμα αγιασμα lord; master
ος who; what
ἡτοίμασαν ετοιμαζω prepare
αἱ ο the
χεῖρές χειρ hand
σου σου of you; your
15:17
תְּבִאֵ֗מֹו tᵊviʔˈēmô בוא come
וְ wᵊ וְ and
תִטָּעֵ֨מֹו֙ ṯiṭṭāʕˈēmô נטע plant
בְּ bᵊ בְּ in
הַ֣ר hˈar הַר mountain
נַחֲלָֽתְךָ֔ naḥᵃlˈāṯᵊḵˈā נַחֲלָה heritage
מָכֹ֧ון māḵˈôn מָכֹון site
לְ lᵊ לְ to
שִׁבְתְּךָ֛ šivtᵊḵˈā ישׁב sit
פָּעַ֖לְתָּ pāʕˌaltā פעל make
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
מִקְּדָ֕שׁ miqqᵊḏˈāš מִקְדָּשׁ sanctuary
אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord
כֹּונְנ֥וּ kônᵊnˌû כון be firm
יָדֶֽיךָ׃ yāḏˈeʸḵā יָד hand
15:17. introduces eos et plantabis in monte hereditatis tuae firmissimo habitaculo tuo quod operatus es Domine sanctuarium Domine quod firmaverunt manus tuae
Thou shalt bring them in, and plant them in the mountain of thy inheritance, in thy most firm habitation, which thou hast made, O Lord; thy sanctuary, O Lord, which thy hands have established.
15:17. You shall lead them in and plant them, on the mountain of your inheritance, in your most firm dwelling place, which you have formed, O Lord, your sanctuary, O Lord, which your hands have made firm.
15:17. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Но и при этом условии введение и поселение евреев в Ханаане зависит от Бога (Втор 31:1–6), в силу чего он и умоляется довести данное дело до конца. «Гора достояния Твоего» — гористая Ханаанская местность (Пс 67:16–17; Ис 5:1), составляющая собственность Господа (Иер 2:7) и, как жилище Его, являющаяся местом святым, святилищем (Пс 77: 54).
Adam Clarke: Commentary on the Bible - 1831
15:17: Thou shalt bring them in - By thy strength and mercy alone shall they get the promised inheritance.
And plant them - Give them a fixed habitation in Canaan, after their unsettled wandering life in the wilderness.
In the mountain - Meaning Canaan, which was a very mountainous country, Deu 11:11; or probably Mount Zion, on which the temple was built. Where the pure worship of God was established, there the people might expect both rest and safety. Wherever the purity of religion is established and preserved, and the high and the low endeavor to regulate their lives according to its precepts, the government of that country is likely to be permanent.
Albert Barnes: Notes on the Bible - 1834
15:17
In the mountain of thine inheritance - See Exo 15:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:17: plant: Psa 44:2, Psa 78:54, Psa 78:55, Psa 80:8; Isa 5:1-4; Jer 2:21, Jer 32:41
mountain: Psa 78:54, Psa 78:68, Psa 78:69; Jer 31:23
Geneva 1599
15:17 Thou shalt bring them in, and plant them in the mountain of thine (i) 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.
(i) Which was mount Zion, where later the temple was built.
John Gill
15:17 Thou shalt bring them in,.... Into the land of Canaan, which is often ascribed to the Lord, as well as his bringing them out of the land of Egypt, see Deut 8:8,
and plant them in the mountain of thine inheritance; in the country which he chose for the inheritance of his people and himself; one part of which was very mountainous, called the hill country of Judea, and especially Jerusalem, round about which mountains were; and particular respect may be had to Mount Moriah and Zion, on which the temple afterwards stood, and which was called the mountain of the Lord's house, and seems to be pointed at in the following account: here Israel is compared to a vine as elsewhere, which the Lord took out of Egypt and planted in the land of Canaan, where it took root and was settled, see Ps 80:8.
in the place, O Lord, which thou hast made for thee to dwell in; that is, which he had appointed for his habitation; for as yet neither the tabernacle nor temple were built, in which he afterwards dwelt: in this sense the word "made" is used in Prov 16:4.
in the sanctuary, O Lord, which thy hands have established; that is, which he intended to establish, and would, and did establish; meaning, more especially, the temple, and the holy of holies in it, which he directed Solomon to build, and was a settled dwelling place for him, 3Kings 8:13, now all this may be considered as typical of the church of Christ, and of his bringing and planting his people there, which is a "mountain", and often signified by Mount Zion; is visible and immovable, the true members of it being interested in the love of God, on the sure foundation of electing grace, secured in the everlasting covenant, and built on the rock Christ Jesus; and is the Lord's "inheritance", chosen by him to be so, given to Christ, and possessed by him as such, and as dear to him, and more so, than a man's inheritance is to him: this is a "place" he has appointed, prepared, and made for himself to dwell in, and is the habitation of Father, Son, and Spirit; and is a "sanctuary" or holy place, consisting of holy persons established in Christ, as particular believers are, and the church in general is; and though now sometimes in an unsettled state as to outward things, yet ere long will be established on the top of the mountains: and hither the Lord brings his purchased people, as sheep into his fold, as children to his house, fitted up for them, as guests to partake of his entertainments; and this is an act of his powerful grace upon them, and of his distinguished goodness to them: and here he also plants them, for the church is a plantation, a garden, an orchard of pomegranates, with pleasant fruits; and such as are planted here are transplanted out of the world, and are first planted in Christ, and receive the ingrafted word; and though ministers may be instruments in planting, the Lord is the efficient; and those that are planted by him are choice pleasant plants, fruitful ones, and shall never be plucked up: but as this follows the passage of the Lord's people over Jordan into Canaan land, it may rather be considered as an emblem of the heavenly state, and of the Lord's bringing and planting his people there; which, like a mountain, is an immovable and unalterable state, an inheritance incorruptible and eternal, the dwellingplace of Jehovah, a sanctuary or holy place, which his hand prepared from the foundation of the world; and which he has established as everlasting habitations for his people, where he brings their souls at death, and both souls and bodies in the resurrection morn to dwell with him for ever; and which is a paradise, an Eden of pleasure, where he plants them as trees of righteousness, next to Christ the tree of life, and where they are always green, fruitful, flourishing, and shall never be hurt by any scorching heat or blasting wind, or be trodden under foot or plucked up.
John Wesley
15:17 Thou shalt bring them in - If he thus bring them out of Egypt, he will bring them into Canaan; for has he begun, and will he not make an end? Thou wilt plant them in the place which thou hast made for thee to dwell in - It is good dwelling where God dwells, in his church on earth, and in his church in heaven. In the mountains - In the mountainous country of Canaan: The sanctuary which thy hands have established - Will as surely establish as if it was done already.
15:1815:18: Տէր թագաւոր յաւիտեան. եւ յաւիտեանս եւ եւ՛ս[629]։ [629] Ոմանք. Տէր թագաւորէ յաւի՛՛։
18 Տէրը յաւիտենական, առաւել քան յաւիտենական թագաւոր է»:
18 Տէրը պիտի թագաւորէ յաւիտեանս յաւիտենից»։
Տէր թագաւոր յաւիտեան եւ յաւիտեանս եւ եւս:

15:18: Տէր թագաւոր յաւիտեան. եւ յաւիտեանս եւ եւ՛ս[629]։
[629] Ոմանք. Տէր թագաւորէ յաւի՛՛։
18 Տէրը յաւիտենական, առաւել քան յաւիտենական թագաւոր է»:
18 Տէրը պիտի թագաւորէ յաւիտեանս յաւիտենից»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1818: Господь будет царствовать во веки и в вечность.
15:18 κύριος κυριος lord; master βασιλεύων βασιλευω reign τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even ἐπ᾿ επι in; on αἰῶνα αιων age; -ever καὶ και and; even ἔτι ετι yet; still
15:18 יְהוָ֥ה׀ [yᵊhwˌāh] יְהוָה YHWH יִמְלֹ֖ךְ yimlˌōḵ מלך be king לְ lᵊ לְ to עֹלָ֥ם ʕōlˌām עֹולָם eternity וָ wā וְ and עֶֽד׃ ʕˈeḏ עַד future
15:18. Dominus regnabit in aeternum et ultraThe Lord shall reign for ever and ever.
18. The LORD shall reign for ever and ever.
15:18. The Lord will reign in eternity and beyond.
15:18. The LORD shall reign for ever and ever.
The LORD shall reign for ever and ever:

18: Господь будет царствовать во веки и в вечность.
15:18
κύριος κυριος lord; master
βασιλεύων βασιλευω reign
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
ἐπ᾿ επι in; on
αἰῶνα αιων age; -ever
καὶ και and; even
ἔτι ετι yet; still
15:18
יְהוָ֥ה׀ [yᵊhwˌāh] יְהוָה YHWH
יִמְלֹ֖ךְ yimlˌōḵ מלך be king
לְ lᵊ לְ to
עֹלָ֥ם ʕōlˌām עֹולָם eternity
וָ וְ and
עֶֽד׃ ʕˈeḏ עַד future
15:18. Dominus regnabit in aeternum et ultra
The Lord shall reign for ever and ever.
15:18. The Lord will reign in eternity and beyond.
15:18. The LORD shall reign for ever and ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Здесь, в Ханаане, Господь будет царем Своего народа (Пс 114:15).
Adam Clarke: Commentary on the Bible - 1831
15:18: The Lord shall reign for ever and ever - This is properly the grand chorus in which all the people joined. The words are expressive of God's everlasting dominion, not only in the world, but in the Church; not only under the law, but also under the Gospel; not only in time, but through eternity. The original לעלם ועד leolam vaed may be translated, for ever and onward; or, by our very expressive compound term, for Evermore, i.e. for ever and more - not only through time, but also through all duration. His dominion shall be ever the same, active and infinitely extending. With this verse the song seems to end, as with it the hemistichs or poetic lines terminate. The 20th and beginning of the 21st are in plain prose, but the latter part of the 21st is in hemistichs, as it contains the response made by Miriam and the Israelitish women at different intervals during the song. See Dr. Kennicott's arrangement of the parts at the end of this chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:18: Psa 10:16, Psa 29:10, Psa 146:10; Isa 57:15; Dan 2:44, Dan 4:3, Dan 7:14, Dan 7:27; Mat 6:13; Rev 11:15-17
John Gill
15:18 The Lord shall reign for ever and ever. Even that same Lord that is spoken of throughout this song, and to whom everything in it is ascribed, and who is no other than the Lord Jesus Christ; his reign began in eternity, when he was set up and anointed as King over God's holy hill of Zion, his church, the elect, who were a kingdom put under his care and charge, and which he will deliver up again one day, complete and perfect: he reigned throughout the whole Old Testament dispensation, and was acknowledged as well as prophesied of as a King; in his state of humiliation he had a kingdom, though not of this world, and upon his ascension to heaven he was made and declared Lord and Christ; and thenceforward his kingdom became very visible in the Gentile world, through the ministration of his word, accompanied by his almighty power; and ever since, more or less, he has ruled by his Spirit and grace in the hearts of many of the children of men, and, ere long, will take upon him his great power, and reign, in a more visible, spiritual, and glorious manner, in the midst of his churches, in the present state of things; and then he will reign with all his saints raised from the dead, for the space of a thousand years on earth, and after that will reign with them for ever in heaven, in the ultimate state of glory and happiness: the reigns of all others are but short, or, however, but for a time, but the reign of Christ is for ever and ever; the reigns of sin, and of Satan, and of death, have an end, but of the government of Christ, and the peace thereof, there will be no end; the reigns of the greatest potentates, emperors, and kings, of cruel and tyrannical princes, such as Pharaoh, are limited to a certain time, as is the reign of antichrist, which when ended, and the saints will have got the victory over him, the song of Moses and the Lamb will be sung; but Christ's kingdom is an everlasting kingdoms, and his dominion is evermore: the Targum of Jonathan is,"let us set a crown on the head of our Redeemer, whose is the royal crown, and he is King of kings in this world, and whose is the kingdom in the world to come, and whose it is and will be for ever and ever;''and to the same purpose is the Jerusalem Targum.
John Wesley
15:18 The Lord shall reign for ever and ever - They had now seen an end of Pharaoh's reign, but time itself shall not put a period to Jehovah's reign, which like himself is eternal.
15:1915:19: Զի մտին երիվարք փարաւոնի կառօք եւ հեծելովք նորա ՚ի ծով. եւ ած ՚ի վերայ նոցա Տէր զջուրս ծովուն. եւ որդիքն Իսրայէլի գնացին ընդ ցամաք ՚ի մէջ ծովուն։
19 Երբ փարաւոնի հեծելազօրն իր կառքերով ու հեծեալներով ծով մտաւ, Տէրը նրա վրայ թափեց ծովի ջրերը, իսկ իսրայէլացիները յատակը բացուած ծովի միջով անցան գնացին:
19 Քանզի Փարաւոնին ձիերը իր կառքերովն ու ձիաւորներովը ծովը մտան եւ Տէրը ծովուն ջուրերը անոնց վրայ դարձուց. բայց Իսրայէլի որդիները ծովուն մէջէն ցամաքով գացին։
Զի մտին երիվարք փարաւոնի կառօք եւ հեծելովք նորա ի ծով, եւ ած ի վերայ նոցա Տէր զջուրս ծովուն, եւ որդիքն Իսրայելի գնացին ընդ ցամաք ի մէջ ծովուն:

15:19: Զի մտին երիվարք փարաւոնի կառօք եւ հեծելովք նորա ՚ի ծով. եւ ած ՚ի վերայ նոցա Տէր զջուրս ծովուն. եւ որդիքն Իսրայէլի գնացին ընդ ցամաք ՚ի մէջ ծովուն։
19 Երբ փարաւոնի հեծելազօրն իր կառքերով ու հեծեալներով ծով մտաւ, Տէրը նրա վրայ թափեց ծովի ջրերը, իսկ իսրայէլացիները յատակը բացուած ծովի միջով անցան գնացին:
19 Քանզի Փարաւոնին ձիերը իր կառքերովն ու ձիաւորներովը ծովը մտան եւ Տէրը ծովուն ջուրերը անոնց վրայ դարձուց. բայց Իսրայէլի որդիները ծովուն մէջէն ցամաքով գացին։
zohrab-1805▾ eastern-1994▾ western am▾
15:1919: Когда вошли кони фараона с колесницами его и с всадниками его в море, то Господь обратил на них воды морские, а сыны Израилевы прошли по суше среди моря.
15:19 ὅτι οτι since; that εἰσῆλθεν εισερχομαι enter; go in ἵππος ιππος horse Φαραω φαραω Pharaō; Farao σὺν συν with; [definite object marker] ἅρμασιν αρμα chariot καὶ και and; even ἀναβάταις αναβατης into; for θάλασσαν θαλασσα sea καὶ και and; even ἐπήγαγεν επαγω instigate; bring on ἐπ᾿ επι in; on αὐτοὺς αυτος he; him κύριος κυριος lord; master τὸ ο the ὕδωρ υδωρ water τῆς ο the θαλάσσης θαλασσα sea οἱ ο the δὲ δε though; while υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἐπορεύθησαν πορευομαι travel; go διὰ δια through; because of ξηρᾶς ξηρος withered; dry ἐν εν in μέσῳ μεσος in the midst; in the middle τῆς ο the θαλάσσης θαλασσα sea
15:19 כִּ֣י kˈî כִּי that בָא֩ vˌā בוא come ס֨וּס sˌûs סוּס horse פַּרְעֹ֜ה parʕˈō פַּרְעֹה pharaoh בְּ bᵊ בְּ in רִכְבֹּ֤ו riḵbˈô רֶכֶב chariot וּ û וְ and בְ vᵊ בְּ in פָרָשָׁיו֙ fārāšāʸw פָּרָשׁ horseman בַּ ba בְּ in † הַ the יָּ֔ם yyˈom יָם sea וַ wa וְ and יָּ֧שֶׁב yyˈāšev שׁוב return יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH עֲלֵהֶ֖ם ʕᵃlēhˌem עַל upon אֶת־ ʔeṯ- אֵת [object marker] מֵ֣י mˈê מַיִם water הַ ha הַ the יָּ֑ם yyˈom יָם sea וּ û וְ and בְנֵ֧י vᵊnˈê בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel הָלְכ֥וּ hālᵊḵˌû הלך walk בַ va בְּ in † הַ the יַּבָּשָׁ֖ה yyabbāšˌā יַבָּשָׁה dry land בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst הַ ha הַ the יָּֽם׃ פ yyˈom . f יָם sea
15:19. ingressus est enim equus Pharao cum curribus et equitibus eius in mare et reduxit super eos Dominus aquas maris filii autem Israhel ambulaverunt per siccum in medio eiusFor Pharao went in on horseback with his chariots and horsemen into the sea: and the Lord brought back upon them the waters of the sea: but the children of Israel walked on dry ground in the midst thereof.
19. For the horses 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 walked on dry land in the midst of the sea.
15:19. For the rider Pharaoh, with his chariots and horsemen, was brought into the sea. And the Lord brought back upon them the waters of the sea. But the sons of Israel walked across dry ground in its midst.”
15:19. 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.
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:

19: Когда вошли кони фараона с колесницами его и с всадниками его в море, то Господь обратил на них воды морские, а сыны Израилевы прошли по суше среди моря.
15:19
ὅτι οτι since; that
εἰσῆλθεν εισερχομαι enter; go in
ἵππος ιππος horse
Φαραω φαραω Pharaō; Farao
σὺν συν with; [definite object marker]
ἅρμασιν αρμα chariot
καὶ και and; even
ἀναβάταις αναβατης into; for
θάλασσαν θαλασσα sea
καὶ και and; even
ἐπήγαγεν επαγω instigate; bring on
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
τὸ ο the
ὕδωρ υδωρ water
τῆς ο the
θαλάσσης θαλασσα sea
οἱ ο the
δὲ δε though; while
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἐπορεύθησαν πορευομαι travel; go
διὰ δια through; because of
ξηρᾶς ξηρος withered; dry
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῆς ο the
θαλάσσης θαλασσα sea
15:19
כִּ֣י kˈî כִּי that
בָא֩ vˌā בוא come
ס֨וּס sˌûs סוּס horse
פַּרְעֹ֜ה parʕˈō פַּרְעֹה pharaoh
בְּ bᵊ בְּ in
רִכְבֹּ֤ו riḵbˈô רֶכֶב chariot
וּ û וְ and
בְ vᵊ בְּ in
פָרָשָׁיו֙ fārāšāʸw פָּרָשׁ horseman
בַּ ba בְּ in
הַ the
יָּ֔ם yyˈom יָם sea
וַ wa וְ and
יָּ֧שֶׁב yyˈāšev שׁוב return
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
עֲלֵהֶ֖ם ʕᵃlēhˌem עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
מֵ֣י mˈê מַיִם water
הַ ha הַ the
יָּ֑ם yyˈom יָם sea
וּ û וְ and
בְנֵ֧י vᵊnˈê בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הָלְכ֥וּ hālᵊḵˌû הלך walk
בַ va בְּ in
הַ the
יַּבָּשָׁ֖ה yyabbāšˌā יַבָּשָׁה dry land
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
הַ ha הַ the
יָּֽם׃ פ yyˈom . f יָם sea
15:19. ingressus est enim equus Pharao cum curribus et equitibus eius in mare et reduxit super eos Dominus aquas maris filii autem Israhel ambulaverunt per siccum in medio eius
For Pharao went in on horseback with his chariots and horsemen into the sea: and the Lord brought back upon them the waters of the sea: but the children of Israel walked on dry ground in the midst thereof.
15:19. For the rider Pharaoh, with his chariots and horsemen, was brought into the sea. And the Lord brought back upon them the waters of the sea. But the sons of Israel walked across dry ground in its midst.”
15:19. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-21: Как видно из 1: ст., песнь исполнялась мужчинами: по ее окончании рассказывалась история освобождения (19), а затем в заключение хор женщин во главе с Мариам исполнил первый стих песни.
Albert Barnes: Notes on the Bible - 1834
15:19: For the horse ... - This verse does not belong to the hymn, but marks the transition from it to the narrative.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:19: horse: Exo 14:23; Pro 21:31
brought: Exo 14:28, Exo 14:29; Heb 11:29
John Gill
15:19 For the horse of Pharaoh went in with his chariots and with his horsemen into the sea,.... Meaning not that particular and single horse on which Pharaoh was carried, but all the horses of his that drew in his chariots, and all on which his cavalry was mounted; these all went into the Red sea, following the Israelites thither: these words are either the concluding part of the song, recapitulating and reducing into a compendium the subject matter of it; or are a reason why Moses and the children of Israel sung it; or else they are to be connected more strictly with the preceding verse, and give a reason why the Lord reigns over his people for ever; because he has destroyed their enemies, and delivered them out of their hands:
and the Lord brought again the waters of the sea upon them; after he had divided them, for the Israelites to pass through them, he caused them to close again, and to fall upon the Egyptians and cover and drown them:
but the children of Israel went on dry land in the midst of the sea; which was a very wonderful thing, and was a just and sufficient reason for singing the above song to the Lord, see Ex 14:29.
15:2015:20: Եւ ա՛ռ Մարիամ մարգարէ քոյրն Ահարոնի զթմբուկն ՚ի ձեռին իւր. եւ ելին ամենայն կանայք զհետ նորա թմբկօք եւ պարուք[630]։ [630] Այլք. Զթմբուկն ՚ի ձեռն իւր։
20 Մարիամ մարգարէն՝ Ահարոնի քոյրը, իր ձեռքն առաւ թմբուկը, եւ բոլոր կանայք գնացին նրա յետեւից՝ թմբուկ խփելով ու պարելով:
20 Ահարոնին քոյրը՝ Մարիամ մարգարէուհին՝ թմբուկը իր ձեռքը առաւ ու բոլոր կիները թմբուկներով ու պարերով անոր ետեւէն ելան։
Եւ առ Մարիամ մարգարէ քոյրն Ահարոնի զթմբուկն ի ձեռն իւր, եւ ելին ամենայն կանայք զհետ նորա թմբկօք եւ պարուք:

15:20: Եւ ա՛ռ Մարիամ մարգարէ քոյրն Ահարոնի զթմբուկն ՚ի ձեռին իւր. եւ ելին ամենայն կանայք զհետ նորա թմբկօք եւ պարուք[630]։
[630] Այլք. Զթմբուկն ՚ի ձեռն իւր։
20 Մարիամ մարգարէն՝ Ահարոնի քոյրը, իր ձեռքն առաւ թմբուկը, եւ բոլոր կանայք գնացին նրա յետեւից՝ թմբուկ խփելով ու պարելով:
20 Ահարոնին քոյրը՝ Մարիամ մարգարէուհին՝ թմբուկը իր ձեռքը առաւ ու բոլոր կիները թմբուկներով ու պարերով անոր ետեւէն ելան։
zohrab-1805▾ eastern-1994▾ western am▾
15:2020: И взяла Мариам пророчица, сестра Ааронова, в руку свою тимпан, и вышли за нею все женщины с тимпанами и ликованием.
15:20 λαβοῦσα λαμβανω take; get δὲ δε though; while Μαριαμ μαρια Maria ἡ ο the προφῆτις προφητις prophet ἡ ο the ἀδελφὴ αδελφη sister Ααρων ααρων Aarōn; Aaron τὸ ο the τύμπανον τυμπανον in τῇ ο the χειρὶ χειρ hand αὐτῆς αυτος he; him καὶ και and; even ἐξήλθοσαν εξερχομαι come out; go out πᾶσαι πας all; every αἱ ο the γυναῖκες γυνη woman; wife ὀπίσω οπισω in back; after αὐτῆς αυτος he; him μετὰ μετα with; amid τυμπάνων τυμπανον and; even χορῶν χορος dancing
15:20 וַ wa וְ and תִּקַּח֩ ttiqqˌaḥ לקח take מִרְיָ֨ם miryˌām מִרְיָם Miriam הַ ha הַ the נְּבִיאָ֜ה nnᵊvîʔˈā נְבִיאָה prophetess אֲחֹ֧ות ʔᵃḥˈôṯ אָחֹות sister אַהֲרֹ֛ן ʔahᵃrˈōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תֹּ֖ף ttˌōf תֹּף tambourine בְּ bᵊ בְּ in יָדָ֑הּ yāḏˈāh יָד hand וַ wa וְ and תֵּצֶ֤אןָ ttēṣˈenā יצא go out כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the נָּשִׁים֙ nnāšîm אִשָּׁה woman אַחֲרֶ֔יהָ ʔaḥᵃrˈeʸhā אַחַר after בְּ bᵊ בְּ in תֻפִּ֖ים ṯuppˌîm תֹּף tambourine וּ û וְ and בִ vi בְּ in מְחֹלֹֽת׃ mᵊḥōlˈōṯ מְחֹלָה round dance
15:20. sumpsit ergo Maria prophetis soror Aaron tympanum in manu egressaeque sunt omnes mulieres post eam cum tympanis et chorisSo Mary the prophetess, the sister of Aaron, took a timbrel in her hand: and all the women went forth after her with timbrels and with dances.
20. 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.
15:20. And so Miriam, the prophetess, the sister of Aaron, took up a timbrel in her hand. And all the women followed her with timbrels and dancing.
15:20. 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.
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:

20: И взяла Мариам пророчица, сестра Ааронова, в руку свою тимпан, и вышли за нею все женщины с тимпанами и ликованием.
15:20
λαβοῦσα λαμβανω take; get
δὲ δε though; while
Μαριαμ μαρια Maria
ο the
προφῆτις προφητις prophet
ο the
ἀδελφὴ αδελφη sister
Ααρων ααρων Aarōn; Aaron
τὸ ο the
τύμπανον τυμπανον in
τῇ ο the
χειρὶ χειρ hand
αὐτῆς αυτος he; him
καὶ και and; even
ἐξήλθοσαν εξερχομαι come out; go out
πᾶσαι πας all; every
αἱ ο the
γυναῖκες γυνη woman; wife
ὀπίσω οπισω in back; after
αὐτῆς αυτος he; him
μετὰ μετα with; amid
τυμπάνων τυμπανον and; even
χορῶν χορος dancing
15:20
וַ wa וְ and
תִּקַּח֩ ttiqqˌaḥ לקח take
מִרְיָ֨ם miryˌām מִרְיָם Miriam
הַ ha הַ the
נְּבִיאָ֜ה nnᵊvîʔˈā נְבִיאָה prophetess
אֲחֹ֧ות ʔᵃḥˈôṯ אָחֹות sister
אַהֲרֹ֛ן ʔahᵃrˈōn אַהֲרֹן Aaron
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תֹּ֖ף ttˌōf תֹּף tambourine
בְּ bᵊ בְּ in
יָדָ֑הּ yāḏˈāh יָד hand
וַ wa וְ and
תֵּצֶ֤אןָ ttēṣˈenā יצא go out
כָֽל־ ḵˈol- כֹּל whole
הַ ha הַ the
נָּשִׁים֙ nnāšîm אִשָּׁה woman
אַחֲרֶ֔יהָ ʔaḥᵃrˈeʸhā אַחַר after
בְּ bᵊ בְּ in
תֻפִּ֖ים ṯuppˌîm תֹּף tambourine
וּ û וְ and
בִ vi בְּ in
מְחֹלֹֽת׃ mᵊḥōlˈōṯ מְחֹלָה round dance
15:20. sumpsit ergo Maria prophetis soror Aaron tympanum in manu egressaeque sunt omnes mulieres post eam cum tympanis et choris
So Mary the prophetess, the sister of Aaron, took a timbrel in her hand: and all the women went forth after her with timbrels and with dances.
15:20. And so Miriam, the prophetess, the sister of Aaron, took up a timbrel in her hand. And all the women followed her with timbrels and dancing.
15:20. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:20: And Miriam the prophetess - We have already seen that Miriam was older than either Moses or Aaron: for when Moses was exposed on the Nile, she was a young girl capable of managing the stratagem used for the preservation of his life; and then Aaron was only three years and three months old, for he was fourscore and three years old when Moses was but fourscore, (see Exo 7:7); so that Aaron was older than Moses, and Miriam considerably older than either, not less probably than nine or ten years of age. See Clarke's notes on Exo 2:2. There is great diversity of opinion on the origin of the name of Miriam, which is the same with the Greek Μαριαμ, the Latin Maria, and the English Mary. Some suppose it to be compounded of מר mar, a drop, (Isa 40:15), and ים yam, the sea, and that from this etymology the heathens formed their Venus, whom they feign to have sprung from the sea. St. Jerome gives several etymologies for the name, which at once show how difficult it is to ascertain it: she who enlightens me, or she who enlightens them, or the star of the sea. Others, the lady of the sea, the bitterness of the sea, etc. It is probable that the first or the last is the true one, but it is a matter of little importance, as we have not the circumstance marked, as in the case of Moses and many others, that gave rise to the name.
The prophetess - הנביאה hannebiah. For the meaning of the word prophet, נביא nabi, see the note on Gen 20:7. It is very likely that Miriam was inspired by the Spirit of God to instruct the Hebrew women, as Moses and Aaron were to instruct the men; and when she and her brother Aaron sought to share in the government of the people with Moses, we find her laying claim to the prophetic influence, Num 12:2 : Hath the Lord indeed spoken only by Moses? Hath he not Spoken Also By Us? And that she was constituted joint leader of the people with her two brothers, we have the express word of God by the Prophet Micah, Mic 6:4 : For I brought thee up out of the land of Egypt - and I sent before thee Moses, Aaron, and Miriam. Hence it is very likely that she was the instructress of the women, and regulated the times, places, etc., of their devotional acts; for it appears that from the beginning to the present day the Jewish women all worshipped apart.
A timbrel - תף toph, the same word which is translated tabret, Gen 31:27, on which the reader is desired to consult the note. See Clarke's note on Gen 31:27.
And with dances - מחלת mecholoth. Many learned men suppose that this word means some instruments of wind music, because the word comes from the root חלל chalal, the ideal meaning of which is to perforate, penetrate, pierce, stab, and hence to wound. Pipes or hollow tubes, such as flutes, hautboys, and the like, may be intended. Both the Arabic and Persian understand it as meaning instruments of music of the pipe, drum, or sistrum kind; and this seems to comport better with the scope and design of the place than the term dances. It must however be allowed that religious dances have been in use from the remotest times; and yet in most of the places where the term occurs in our translation, an instrument of music bids as fair to be its meaning as a dance of any kind. Miriam is the first prophetess on record, and by this we find that God not only poured out his Spirit upon men, but upon women also; and we learn also that Miriam was not only a prophetess, but a poetess also, and must have had considerable skill in music to have been able to conduct her part of these solemnities. It may appear strange that during so long an oppression in Egypt, the Israelites were able to cultivate the fine arts; but that they did so there is the utmost evidence from the Pentateuch. Not only architecture, weaving, and such necessary arts, were well known among them, but also the arts that are called ornamental, such as those of the goldsmith, lapidary, embroiderer, furrier, etc., of which we have ample proof in the construction of the tabernacle and its utensils. However ungrateful, rebellious, etc., the Jews may have been, the praise of industry and economy can never be denied them. In former ages, and in all places even of their dispersions, they appear to have been frugal and industrious, and capable of great proficiency in the most elegant and curious arts; but they are now greatly degenerated.
Albert Barnes: Notes on the Bible - 1834
15:20: And Miriam the prophetess - The part here assigned to Miriam and the women of Israel is in accordance both with Egyptian and Hebrew customs. The men are represented as singing the hymn in chorus, under the guidance of Moses; at each interval Miriam and the women sang the refrain, marking the time with the timbrel, and with the measured rhythmical movements always associated with solemn festivities. Compare Jdg 11:34; Sa2 6:5, and marginal references. The word used in this passage for the timbrel is Egyptian, and judging from its etymology and the figures which are joined with it in the inscriptions, it was probably the round instrument.
Miriam is called a prophetess, evidently Num 12:2 because she and Aaron had received divine communications. The word is used here in its proper sense of uttering words suggested by the Spirit of God. See Gen 20:7. She is called the sister of Aaron, most probably to indicate her special position as coordinate, not with Moses the leader of the nation, but with his chief aid and instrument.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:20: prophetess: Jdg 4:4; Sa1 10:5; Kg2 22:14; Luk 2:36; Act 21:9; Co1 11:5, Co1 14:34
sister: Exo 2:4; Num 12:1, Num 20:1, Num 26:59; Mic 6:4
a timbrel: Toph, in Arabic called duff or diff, and in Spanish adduffa, is the tabret used in the East; being a thin, broad, wooden hoop, with parchment extended over one side of it, to which small pieces of brass, tin, etc., are attached, which make a jingling noise. it is held up with one hand and beaten upon with the other, and is precisely the same as the tambourine.
all the: Jdg 11:34, Jdg 21:21; Sa1 18:6; Sa2 6:5, Sa2 6:14, Sa2 6:16; Psa 68:11, Psa 68:25, Psa 81:2, Psa 149:3; Psa 150:4
Geneva 1599
15:20 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 (k) dances.
(k) Signifying their great joy: a custom the Jews observed in certain situations, (Judg 11:34) but it should not be used as a means to justify our wanton dances.
John Gill
15:20 And Miriam the prophetess, the sister of Aaron,.... The same, it is highly probable, that is called the sister of Moses, Ex 2:3, her name Miriam is the same as Mary with us, and signifies bitterness; and, as the Hebrews (x) observe, had it from the bitterness of the times, and the afflictions the Israelites endured and groaned under when she was born; which is a much more probable signification and reason of her name than what is given by others, that it is the same with Marjam, which signifies a drop of the sea; from whence, they fancy, came the story of Venus, and her name of Aphrodite, the froth of the sea: Miriam was a prophetess, and so called, not from this action of singing, here recorded of her, for so all the women that sung with her might be called prophetesses, though sometimes in Scripture prophesying intends singing; but rather from her having a gift of teaching and instructing, and even of foretelling things to come; for the Lord spoke by her as well as by Moses and Aaron, and she, with them, were the leaders of the people of Israel, sent to them of the Lord, see Num 12:2, she is particularly called the sister of Aaron, though she was likewise the sister of Moses; the reason is, that being older than Moses, she was Aaron's sister before his, and having lived all her days with Aaron almost, and very little with Moses, was best known by being the sister of Aaron; and it is possible she might be his own sister by father and mother's side, when Moses was by another woman; however, it is said of her, she
took a timbrel in her hand; and all the women went out after her with timbrels and with dances; timbrels were a sort of drums or tabrets, which being beat upon gave a musical sound, somewhat perhaps like our kettledrums; and though dances were sometimes used in religious exercises, yet the word may signify another kind of musical instruments, as "pipes" or "flutes" (y), as it is by some rendered; and by the Syriac and Arabic versions, "sistrums"; which were musical instruments much used by the Egyptians, and from whom the Israelitish women had these; and as they were going to keep a feast in the wilderness, they lent them to them, it is very probable, on that account; otherwise it is not easy to conceive what use the Israelites could have for them, and put them to during their hard bondage and sore affliction in Egypt: now with these they went out of the camp or tents into the open fields, or to the shore of the Red sea, and sung as Moses and the men of Israel did: to this the psalmist seems to refer in Ps 68:25.
(x) Seder Olam Rabba, c. 3. p. 9. Dibre Hayamim, fol. 2. 2. (y) "cum fistulis", Junius & Tremellius, Piscator; "cum tibiis", Drusius; so Ainsworth.
John Wesley
15:20 Miriam (or Mary, it is the same name) presided in an assembly of the women, who (according to the common usage of those times) with timbrels and dances, sung this song. Moses led the psalm, and gave it out for the men, and then Miriam for the women. Famous victories were wont to be applauded by the daughters of Israel, 1Kings 18:6-7, so was this. When God brought Israel out of Egypt, it is said, Mic 6:4, he sent before them Moses, Aaron, and Miriam; though we read not of any thing remarkable that Miriam did but this. But those are to be reckoned great blessings to a people, that go before them in praising God.
Robert Jamieson, A. R. Fausset and David Brown
15:20 Miriam the prophetess--so called from her receiving divine revelations (Num 12:1; Mic 6:4), but in this instance principally from her being eminently skilled in music, and in this sense the word "prophecy" is sometimes used in Scripture (1Chron 25:1; 1Cor 11:5).
took a timbrel--or "tabret"--a musical instrument in the form of a hoop, edged round with rings or pieces of brass to make a jingling noise and covered over with tightened parchment like a drum. It was beat with the fingers, and corresponds to our tambourine.
all the women went out after her with timbrels and with dances--We shall understand this by attending to the modern customs of the East, where the dance--a slow, grave, and solemn gesture, generally accompanied with singing and the sound of the timbrel, is still led by the principal female of the company, the rest imitating her movements and repeating the words of the song as they drop from her lips.
15:2115:21: Եւ յառաջէր Մարիամ եւ ասէր. Օրհնեսցո՛ւք զՏէր, զի փառօք փառաւորեալ է. Զերիվարս եւ զհեծեալս ընկէ՛ց ՚ի ծով[631]։[631] Ոմանք. Զի փառօք է փառաւո՛՛։
21 Առաջից գնում էր Մարիամն ու ասում. «Օրհնենք Տիրոջը, քանզի նա փառքով է փառաւորուած. նա երիվարներն ու հեծեալներին ծովը թափեց»:
21 Եւ Մարիամ ըսաւ անոնց.«Երգեցէ՛ք Տէրոջը, քանզի փառքով փառաւորեալ է. Ձին ու անոր հեծեալը ծովը նետեց»։
Եւ յառաջէր Մարիամ եւ ասէր. [204]Օրհնեսցուք զՏէր, զի փառօք է փառաւորեալ. [205]զերիվարս եւ զհեծեալս`` ընկէց ի ծով:

15:21: Եւ յառաջէր Մարիամ եւ ասէր. Օրհնեսցո՛ւք զՏէր, զի փառօք փառաւորեալ է. Զերիվարս եւ զհեծեալս ընկէ՛ց ՚ի ծով[631]։
[631] Ոմանք. Զի փառօք է փառաւո՛՛։
21 Առաջից գնում էր Մարիամն ու ասում. «Օրհնենք Տիրոջը, քանզի նա փառքով է փառաւորուած. նա երիվարներն ու հեծեալներին ծովը թափեց»:
21 Եւ Մարիամ ըսաւ անոնց.«Երգեցէ՛ք Տէրոջը, քանզի փառքով փառաւորեալ է. Ձին ու անոր հեծեալը ծովը նետեց»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2121: И воспела Мариам пред ними: пойте Господу, ибо высоко превознесся Он, коня и всадника его ввергнул в море.
15:21 ἐξῆρχεν εξαρχω though; while αὐτῶν αυτος he; him Μαριαμ μαρια Maria λέγουσα λεγω tell; declare ᾄσωμεν αδω sing τῷ ο the κυρίῳ κυριος lord; master ἐνδόξως ενδοξως for δεδόξασται δοξαζω glorify ἵππον ιππος horse καὶ και and; even ἀναβάτην αναβατης fling; disperse εἰς εις into; for θάλασσαν θαλασσα sea
15:21 וַ wa וְ and תַּ֥עַן ttˌaʕan ענה sing לָהֶ֖ם lāhˌem לְ to מִרְיָ֑ם miryˈām מִרְיָם Miriam שִׁ֤ירוּ šˈîrû שׁיר sing לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that גָאֹ֣ה ḡāʔˈō גאה be high גָּאָ֔ה gāʔˈā גאה be high ס֥וּס sˌûs סוּס horse וְ wᵊ וְ and רֹכְבֹ֖ו rōḵᵊvˌô רכב ride רָמָ֥ה rāmˌā רמה shoot בַ va בְּ in † הַ the יָּֽם׃ ס yyˈom . s יָם sea
15:21. quibus praecinebat dicens cantemus Domino gloriose enim magnificatus est equum et ascensorem eius deiecit in mareAnd she began the song to them, saying: Let us sing to the Lord, for he is gloriously magnified, the horse and his rider he hath thrown into the sea.
21. 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.
15:21. And she prophesied, saying: “Let us sing to the Lord, for he has been gloriously magnified. The horse and its rider, he has thrown into the sea.”
15:21. 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.
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:

21: И воспела Мариам пред ними: пойте Господу, ибо высоко превознесся Он, коня и всадника его ввергнул в море.
15:21
ἐξῆρχεν εξαρχω though; while
αὐτῶν αυτος he; him
Μαριαμ μαρια Maria
λέγουσα λεγω tell; declare
ᾄσωμεν αδω sing
τῷ ο the
κυρίῳ κυριος lord; master
ἐνδόξως ενδοξως for
δεδόξασται δοξαζω glorify
ἵππον ιππος horse
καὶ και and; even
ἀναβάτην αναβατης fling; disperse
εἰς εις into; for
θάλασσαν θαλασσα sea
15:21
וַ wa וְ and
תַּ֥עַן ttˌaʕan ענה sing
לָהֶ֖ם lāhˌem לְ to
מִרְיָ֑ם miryˈām מִרְיָם Miriam
שִׁ֤ירוּ šˈîrû שׁיר sing
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
גָאֹ֣ה ḡāʔˈō גאה be high
גָּאָ֔ה gāʔˈā גאה be high
ס֥וּס sˌûs סוּס horse
וְ wᵊ וְ and
רֹכְבֹ֖ו rōḵᵊvˌô רכב ride
רָמָ֥ה rāmˌā רמה shoot
בַ va בְּ in
הַ the
יָּֽם׃ ס yyˈom . s יָם sea
15:21. quibus praecinebat dicens cantemus Domino gloriose enim magnificatus est equum et ascensorem eius deiecit in mare
And she began the song to them, saying: Let us sing to the Lord, for he is gloriously magnified, the horse and his rider he hath thrown into the sea.
15:21. And she prophesied, saying: “Let us sing to the Lord, for he has been gloriously magnified. The horse and its rider, he has thrown into the sea.”
15:21. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:21: answered: Sa1 18:7; Ch2 5:13; Psa 24:7-10, Psa 134:1-3
Sing ye: Exo 15:1; Jdg 5:3; isa 5:1-30; Rev 7:10-12, Rev 5:9, Rev 14:3, Rev 15:3, Rev 19:1-6
Geneva 1599
15:21 And Miriam (l) answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.
(l) By singing the same song of thanksgiving.
John Gill
15:21 And Miriam answered them,.... The men, for the word is masculine; that is, repeated, and sung the same song word for word after them, as they had done, of which a specimen is given by reciting the first clause of the song:
sing ye to the Lord; which is by way of exhortation to the women to sing with her, as Moses begins the song thus: "I will sing unto the Lord":
for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea; See Gill on Ex 15:1, the manner of their singing, according to the Jews (z), was, Moses first said, "I will sing", and they said it after him.
(z) T. Hieros. Sotah, fol. 20. 3. T. Bab. Sotah, fol. 30. 2.
John Wesley
15:21 And Miriam answered them - The men: They sung by turns, or in parts.
Robert Jamieson, A. R. Fausset and David Brown
15:21 Miriam answered them--"them" in the Hebrew is masculine, so that Moses probably led the men and Miriam the women--the two bands responding alternately, and singing the first verse as a chorus.
15:2215:22: Եւ խաղացո՛յց Մովսէս զորդիսն Իսրայէլի ՚ի Կարմիր ծովէ անտի. եւ ած զնոսա յանապատն ՚ի Սո՛ւր։ Եւ գնացին երեքօրեայ ճանապարհ յանապատի անդ. եւ ո՛չ գտանէին ջուր ըմպելոյ։
22 Մովսէսը իսրայէլացիներին Կարմիր ծովից տարաւ հասցրեց Սուր կոչուած անապատը: Նրանք երեք օրուայ ճանապարհ գնացին անապատի միջով, բայց խմելու ջուր չգտան:
22 Մովսէս Կարմիր ծովէն ճամբայ հանեց Իսրայէլը ու Սուրի անապատը ելան, երեք օրուան ճամբայ գացին անապատին մէջ, բայց ջուր չգտան։
Եւ խաղացոյց Մովսէս զորդիսն Իսրայելի ի Կարմիր ծովէ անտի, եւ ած զնոսա յանապատն ի Սուր. եւ գնացին երեքօրեայ ճանապարհ յանապատի անդ, եւ ոչ գտանէին ջուր ըմպելոյ:

15:22: Եւ խաղացո՛յց Մովսէս զորդիսն Իսրայէլի ՚ի Կարմիր ծովէ անտի. եւ ած զնոսա յանապատն ՚ի Սո՛ւր։ Եւ գնացին երեքօրեայ ճանապարհ յանապատի անդ. եւ ո՛չ գտանէին ջուր ըմպելոյ։
22 Մովսէսը իսրայէլացիներին Կարմիր ծովից տարաւ հասցրեց Սուր կոչուած անապատը: Նրանք երեք օրուայ ճանապարհ գնացին անապատի միջով, բայց խմելու ջուր չգտան:
22 Մովսէս Կարմիր ծովէն ճամբայ հանեց Իսրայէլը ու Սուրի անապատը ելան, երեք օրուան ճամբայ գացին անապատին մէջ, բայց ջուր չգտան։
zohrab-1805▾ eastern-1994▾ western am▾
15:2222: И повел Моисей Израильтян от Чермного моря, и они вступили в пустыню Сур; и шли они три дня по пустыне и не находили воды.
15:22 ἐξῆρεν εξαιρω lift out / up; remove δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away θαλάσσης θαλασσα sea ἐρυθρᾶς ερυθρος red καὶ και and; even ἤγαγεν αγω lead; pass αὐτοὺς αυτος he; him εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness Σουρ σουρ and; even ἐπορεύοντο πορευομαι travel; go τρεῖς τρεις three ἡμέρας ημερα day ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness καὶ και and; even οὐχ ου not ηὕρισκον ευρισκω find ὕδωρ υδωρ water ὥστε ωστε as such; that πιεῖν πινω drink
15:22 וַ wa וְ and יַּסַּ֨ע yyassˌaʕ נסע pull out מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מִ mi מִן from יַּם־ yyam- יָם sea ס֔וּף sˈûf סוּף rush וַ wa וְ and יֵּצְא֖וּ yyēṣᵊʔˌû יצא go out אֶל־ ʔel- אֶל to מִדְבַּר־ miḏbar- מִדְבָּר desert שׁ֑וּר šˈûr שׁוּר Shur וַ wa וְ and יֵּלְכ֧וּ yyēlᵊḵˈû הלך walk שְׁלֹֽשֶׁת־ šᵊlˈōšeṯ- שָׁלֹשׁ three יָמִ֛ים yāmˈîm יֹום day בַּ ba בְּ in † הַ the מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert וְ wᵊ וְ and לֹא־ lō- לֹא not מָ֥צְאוּ mˌāṣᵊʔû מצא find מָֽיִם׃ mˈāyim מַיִם water
15:22. tulit autem Moses Israhel de mari Rubro et egressi sunt in desertum Sur ambulaveruntque tribus diebus per solitudinem et non inveniebant aquamAnd Moses brought Israel from the Red Sea, and they went forth into the wilderness of Sur: and they marched three days through the wilderness, and found no water.
22. And Moses led Israel onward 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.
15:22. Then Moses took Israel from the Red Sea, and they went forth into the desert of Shur. And they wandered for three days through the wilderness, and they found no water.
15:22. 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.
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:

22: И повел Моисей Израильтян от Чермного моря, и они вступили в пустыню Сур; и шли они три дня по пустыне и не находили воды.
15:22
ἐξῆρεν εξαιρω lift out / up; remove
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
θαλάσσης θαλασσα sea
ἐρυθρᾶς ερυθρος red
καὶ και and; even
ἤγαγεν αγω lead; pass
αὐτοὺς αυτος he; him
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
Σουρ σουρ and; even
ἐπορεύοντο πορευομαι travel; go
τρεῖς τρεις three
ἡμέρας ημερα day
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
καὶ και and; even
οὐχ ου not
ηὕρισκον ευρισκω find
ὕδωρ υδωρ water
ὥστε ωστε as such; that
πιεῖν πινω drink
15:22
וַ wa וְ and
יַּסַּ֨ע yyassˌaʕ נסע pull out
מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
מִ mi מִן from
יַּם־ yyam- יָם sea
ס֔וּף sˈûf סוּף rush
וַ wa וְ and
יֵּצְא֖וּ yyēṣᵊʔˌû יצא go out
אֶל־ ʔel- אֶל to
מִדְבַּר־ miḏbar- מִדְבָּר desert
שׁ֑וּר šˈûr שׁוּר Shur
וַ wa וְ and
יֵּלְכ֧וּ yyēlᵊḵˈû הלך walk
שְׁלֹֽשֶׁת־ šᵊlˈōšeṯ- שָׁלֹשׁ three
יָמִ֛ים yāmˈîm יֹום day
בַּ ba בְּ in
הַ the
מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert
וְ wᵊ וְ and
לֹא־ lō- לֹא not
מָ֥צְאוּ mˌāṣᵊʔû מצא find
מָֽיִם׃ mˈāyim מַיִם water
15:22. tulit autem Moses Israhel de mari Rubro et egressi sunt in desertum Sur ambulaveruntque tribus diebus per solitudinem et non inveniebant aquam
And Moses brought Israel from the Red Sea, and they went forth into the wilderness of Sur: and they marched three days through the wilderness, and found no water.
15:22. Then Moses took Israel from the Red Sea, and they went forth into the desert of Shur. And they wandered for three days through the wilderness, and they found no water.
15:22. 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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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Вплоть до (18:27) — путь от Чермного моря до Синая. Перечисление станов и имевших место при остановках событий. Из показания Чис 33:10, что третий стан евреев был при Чермном море, с несомненностью следует, что по переходе через море евреи пошли не по прямой караванной дороге, ведущей к северо-востоку на Эламитский залив, а направлялись к югу, вдоль восточного берега Чермного моря. Пустыня Сур, иначе называемая Ефам (Чис 33:8), могла получить двойное имя от двух лежащих в ней городов. Три дня пути по ней без воды говорят о силе жажды и естественности отмеченного далее ропота.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22: The Waters of Marah.B. C. 1491.
22 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. 23 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. 24 And the people murmured against Moses, saying, What shall we drink? 25 And he cried unto the LORD; and the LORD showed 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, 26 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. 27 And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.
It should seem, it was with some difficulty that Moses prevailed with Israel to leave that triumphant shore on which they sang the foregoing song. They were so taken up with the sight, or with the song, or with the spoiling of the dead bodies, that they cared not to go forward, but Moses with much ado brought them from the Red Sea into a wilderness. The pleasures of our way to Canaan must not retard our progress, but quicken it, though we have a wilderness before us. Now here we are told,
I. That in the wilderness of Shur they had no water, v. 22. This was a sore trial to the young travellers, and a diminution to their joy; thus God would train them up to difficulties. David, in a dry and thirsty land where no water is, reaches forth towards God, Ps. lxiii. 1.
II. That at Marah they had water, but it was bitter, so that though they had been three days without water they could not drink it, because it was extremely unpleasant to the taste or was likely to be prejudicial to their health, or was so brackish that it rather increased their thirst than quenched it, v. 23. Note, God can embitter that to us from which we promise ourselves most satisfaction, 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 had. Now in this distress, 1. The people fretted and quarrelled with Moses, as if he had done ill by them. What shall we drink? is all their clamour, v. 24. Note, The greatest joys and hopes are soon turned into the greatest griefs and fears with those that live by sense only, and not by faith. 2. Moses prayed: He cried unto the Lord, v. 25. The complaints which they brought to him he brought to God, on whom, notwithstanding his elevation, Moses owned a constant dependence. Note, It is the greatest relief of the cares of magistrates and ministers, when those under their charge make them uneasy, that they may have recourse to God by prayer: he is the guide of the church's guides and to him, as the Chief Shepherd, the under-shepherds must upon all occasions apply. 3. God provided graciously for them. He directed Moses to a tree, which he cast into the waters, in consequence of which, all of a sudden, they were made sweet. Some think this wood had a peculiar virtue in it for this purpose, because it is said, God showed him the tree. God is to be acknowledged, not only in the creating of things useful for man, but in discovering their usefulness. Or perhaps this was only a sign, and not at all a means, of the cure, any more than the brazen serpent, or Elisha's casting one cruse full of salt into the waters of Jericho. Some make this tree typical of the cross of Christ, which sweetens the bitter waters of affliction to all the faithful, and enables them to rejoice in tribulation. The Jews' tradition is that the wood of this tree was itself bitter, yet it sweetened the waters of Marah; the bitterness of Christ's sufferings and death alters the property of ours. 4. Upon this occasion, God came upon terms with them, and plainly told them, now that they had got clear of the Egyptians, and had entered into the wilderness, that they were upon their good behaviour, and that according as they carried themselves so it would be well or ill with them: There he made a statute and an ordinance, and settled matters with them. There he proved them, that is, there he put them upon the trial, admitted them as probationers for his favour. In short, he tells them, v. 26, (1.) What he expected from them, and that was, in one word, obedience. They must diligently hearken to his voice, and give ear to his commandments, that they might know their duty, and not transgress through ignorance; and they must take care in every thing to do that which was right in God's sight, and to keep all his statutes. They must not think, now that they were delivered from their bondage in Egypt, that they had no lord over them, but were their own masters; no, therefore they must look upon themselves as God's servants, because he had loosed their bonds, Ps. cxvi. 16; Luke i. 74, 75. (2.) What they might then expect from him: I will put none of these diseases upon thee, that is, "I will not bring upon thee any of the plagues of Egypt." This intimates that, if they were rebellious and disobedient, the very plagues which they had seen inflicted upon their enemies should be brought upon them; so it is threatened, Deut. xxviii. 60. God's judgments upon Egypt, as they were mercies to Israel, opening the way to their deliverance, so they were warnings to Israel, and designed to awe them into obedience. Let not the Israelites think, because God had thus highly honoured them in the great things he had done for them, and had proclaimed them to all the world his favourites, that therefore he would connive at their sins and let them do as they would. No, God is no respecter of persons; a rebellious Israelite shall fare no better than a rebellious Egyptian; and so they found, to their cost, before the got to Canaan. "But, if thou wilt be obedient, thou shalt be safe and happy;" the threatening is implied only, but the promise is expressed: "I am the Lord that healeth thee, and will take care of thy comfort wherever thou goest." Note, God is the great physician. If we be kept well, it is he that keeps us; if we be made well, it is he that restores us; he is our life, and the length of our days.
III. That at Elim they had good water, and enough of it, v. 27. Though God may, for a time, order his people to encamp by the waters of Marah, yet that shall not always be their lot. See how changeable our condition is in this world, from better to worse, from worse to better. Let us therefore learn both how to be abased and how to abound, to rejoice as though we rejoiced not when we are full, and to weep as though we wept not when we are emptied. Here were twelve wells for their supply, one for every tribe, that they might not strive for water, as their fathers had sometimes done; and, for their pleasure, there were seventy palm-trees, under the shadow of which their great men might repose themselves. Note, God can find places of refreshment for his people even in the wilderness of this world, wells in the valley of Baca, lest they should faint in their mind with perpetual fatigue: yet, whatever our delights may be in the land of our pilgrimage, we must remember that we do but encamp by them for a time, that here we have no continuing city.
Adam Clarke: Commentary on the Bible - 1831
15:22: The wilderness of Shur - This was on the coast of the Red Sea on their road to Mount Sinai. See the map.
Albert Barnes: Notes on the Bible - 1834
15:22: So Moses - Literally, And Moses. The history of the journey from the Red Sea to Sinai begins in fact with this verse, which would more conveniently have been the commencement of another chapter.
From the Red sea - The station where Moses and his people halted to celebrate their deliverance is generally admitted to be the Ayoun Musa, i. e. the fountains of Moses. It is the only green spot near the passage over the Red Sea. There are several wells there, which in the time of Moses were probably enclosed and kept with great care by the Egyptians, for the use of the frequent convoys to and from their ancient settlements at Sarbutel Khadem and the Wady Mughara.
The wilderness of Shur - This name belongs to the whole district between the northeastern frontier of Egypt and Palestine. The word is undoubtedly Egyptian, and is derived probably from the word Khar which designated all the country between Egypt and Syria proper.
Three days - The distance between Ayoun Musa and Huwara, the first spot where any water is found on the route, is 33 geographical miles. The whole district is a tract of sand, or rough gravel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:22: wilderness of Shur: This lay on the eastern shore of the Heroopolitic gulf of the Red Sea, and is still called the desert of Shur, according to Dr. Shaw. Gen 16:7, Gen 25:18; Sa1 15:7
three days: Exo 3:18
Carl Friedrich Keil and Franz Delitzsch
15:22
Ex 15:22-24
Leaving the Red Sea, they went into the desert of Shur. This name is given to the tract of desert which separates Egypt from Palestine, and also from the more elevated parts of the desert of Arabia, and stretches from the Mediterranean to the head of the Arabian Gulf or Red Sea, and thence along the eastern shore of the sea to the neighbourhood of the Wady Gharandel. In Num 33:8 it is called the desert of Etham, from the town of Etham, which stood upon the border (see Ex 13:20). The spot where the Israelites encamped after crossing the sea, and sang praises to the Lord for their gracious deliverance, is supposed to have been the present Ayun Musa (the springs of Moses), the only green spot in the northern part of this desolate tract of desert, where water could be obtained. At the present time there are several springs there, which yield a dark, brackish, though drinkable water, and a few stunted palms; and even till a very recent date country houses have been built and gardens laid out there by the richer inhabitants of Suez. From this point the Israelites went three days without finding water, till they came to Marah, where there was water, but so bitter that they could not drink it. The first spot on the road from Ayun Musa to Sinai where water can be found, is in the well of Howra, 33 English miles from the former. It is now a basin of 6 or 8 feet in diameter, with two feet of water in it, but so disagreeably bitter and salt, that the Bedouins consider it the worst water in the whole neighbourhood (Robinson, i. 96). The distance from Ayun Musa and the quality of the water both favour the identity of Howra and Marah. A whole people, travelling with children, cattle, and baggage, could not accomplish the distance in less than three days, and there is no other water on the road from Ayum Musa to Howra. Hence, from the time of Burckhardt, who was the first to rediscover the well, Howra has been regarded as the Marah of the Israelites. In the Wady Amara, a barren valley two hours to the north of Howra, where Ewald looked for it, there is not water to be found; and in the Wady Gharandel, two hours to the south, to which Lepsius assigned it, the quality of the water does not agree with our account.
(Note: The small quantity of water at Howra, "which is hardly sufficient for a few hundred men, to say nothing of so large an army as the Israelites formed" (Seetzen), is no proof that Howra and Marah are not identical. For the spring, which is now sanded up, may have flowed more copiously at one time, when it was kept in better order. Its present neglected state is the cause of the scarcity.)
Tit is true that no trace of the name has been preserved; but it seems to have been given to the place by the Israelites simply on account of the bitterness of the water. This furnished the people with an inducement to murmur against Moses (Ex 15:24). They had probably taken a supply of water from Ayum Musa for the three days' march into the desert. But this store was now exhausted; and, as Luther says, "when the supply fails, our faith is soon gone." Thus even Israel forgot the many proofs of the grace of God, which it had received already.
Ex 15:25-26
When Moses cried to the Lord in consequence, He showed him some wood which, when thrown into the water, took away its bitterness. The Bedouins, who know the neighbourhood, are not acquainted with such a tree, or with any other means of making bitter water sweet; and this power was hardly inherent in the tree itself, though it is ascribed to it in Ecclus. 38:5, but was imparted to it through the word and power of God. We cannot assign any reason for the choice of this particular earthly means, as the Scripture says nothing about any "evident and intentional contrast to the change in the Nile by which the sweet and pleasant water was rendered unfit for use" (Kurtz). The word עץ "wood" (see only Num 19:6), alone, without anything in the context to explain it, does not point to a "living tree" in contrast to the "dead stick." And if any contrast had been intended to be shown between the punishment of the Egyptians and the training of the Israelites, this intention would certainly have been more visibly and surely accomplished by using the staff with which Moses not only brought the plagues upon Egypt, but afterwards brought water out of the rock. If by עץ we understand a tree, with which ויּשׁלך, however, hardly agrees, it would be much more natural to suppose that there was an allusion to the tree of life, especially if we compare Gen 2:9 and Gen 3:22 with Rev_ 22:2, "the leaves of the tree of life were for the healing of the nations," though we cannot regard this reference as established. All that is clear and undoubted is, that by employing these means, Jehovah made Himself known to the people of Israel as their Physician, and for this purpose appointed the wood for the healing of the bitter water, which threatened Israel with disease and death (4Kings 4:40).
By this event Jehovah accomplished two things: (a) "there He put (made) for it (the nation) an ordinance and a right," and (b) "there He proved it." The ordinance and right which Jehovah made for Israel did not consist in the words of God quoted in Ex 15:26, for they merely give an explanation of the law and right, but in the divine act itself. The leading of Israel to bitter water, which their nature could not drink, and then the sweetening or curing of this water, were to be a חק for Israel, i.e., an institution or law by which God would always guide and govern His people, and a משׁפּט or right, inasmuch as Israel could always reckon upon the help of God, and deliverance from every trouble. But as Israel had not yet true confidence in the Lord, this was also a trial, serving to manifest its natural heart, and, through the relief of its distress on the part of God, to refine and strengthen its faith. The practical proof which was given of Jehovah's presence was intended to impress this truth upon the Israelites, that Jehovah as their Physician would save them from all the diseases which He had sent upon Egypt, if they would hear His voice, do what was right in His eyes, and keep all His commandments.
Ex 15:27
Elim, the next place of encampment, has been sought from olden time in the Wady Gharandel, about six miles south of Howra; inasmuch as this spot, with its plentiful supply of comparatively good water, and its luxuriance of palms, tamarisks, acacias, and tall grass, which cause it to be selected even now as one of the principal halting-places between Suez and Sinai, quite answers to Elim, with its twelve wells of water and seventy palm-trees (cf. Rob. i. pp. 100, 101, 105). It is true the distance from Howra is short, but the encampments of such a procession as that of the Israelites are always regulated by the supply of water. Both Baumgarten and Kurtz have found in Elim a place expressly prepared for Israel, from its bearing the stamp of the nation in the number of its wells and palms: a well for every tribe, and the shade of a palm-tree for the tent of each of the elders. But although the number of the wells corresponded to the twelve tribes of Israel, the number of the elders was much larger than that of the palms (Ex 29:9). One fact alone is beyond all doubt, namely, that at Elim, this lovely oasis in the barren desert, Israel was to learn how the Lord could make His people lie down in the green pastures, and lead them beside still waters, even in the barren desert of this life (Ps 23:2).
Geneva 1599
15:22 So Moses brought Israel from the Red sea, and they went out into the wilderness of (m) Shur; and they went three days in the wilderness, and found no water.
(m) Which was called Etham, (Num 33:8).
John Gill
15:22 So Moses brought Israel from the Red sea,.... Or "caused them to journey" (a), which some think was done with difficulty, they being so eager and intent upon the spoil and plunder of the Egyptians cast upon the sea shore, the harness of their horses being, as Jarchi observes, ornamented with gold and silver, and precious stones; or as others, they had some inclination to return to Egypt, and take possession of the country for themselves; the inhabitants of it, at least its military force, being destroyed, and their armour in their possession; but the truer meaning of the word is, that Moses, as their general, gave them the word of command to march, and till they had it they stayed at the Red sea refreshing themselves, taking the spoils of the enemy, and singing the praises of God; but when Moses gave them orders to set forward, they proceeded on their journey:
and they went out into the wilderness of Shur; the same with the wilderness of Etham, as appears from Num 33:8 there might be, as Aben Ezra conjectures, two cities in or near this wilderness, of those two names, from whence it might be called: for, as Doctor Shaw says (b), Shur was a particular district of the wilderness of Etham, fronting the valley (of Baideah), from which, he supposes, the children of Israel departed: and Doctor Pocock says (c) that the wilderness of Shur might be the fourth part of the wilderness of Etham, for about six hours from the springs of Moses (where, according to the tradition of the country, the children of Israel landed, being directly over against Clysma or Pihahiroth) is a winter torrent, called Sedur (or Sdur), and there is a hill higher than the rest, called Kala Sedur (the fortress of Sedur), and from which this wilderness might have its name: and by another traveller (d) this wilderness is called the wilderness of Sedur: and now it was the wilderness of Etham they were in before they went into the Red sea, which has induced some to believe that they came out on the same shore again; for the solution of which difficulty See Gill on Ex 14:22,
and they went three days in the wilderness, and found no water; which must be very distressing to such a vast number of people and cattle, in a hot, sandy, desert: this doubtless gave occasion to the stories told by Heathen authors, as Tacitus (e), and others, that the people of the Jews, under the conduct of Moses, were near perishing for want of water, when, following a flock of wild asses, which led them to a rock covered with a grove of trees, they found large fountains of water: the three days they travelled here were the twenty second, third and fourth, of Nisan, in the beginning of April.
(a) "et fecit proficisci", Pagninus & Montanus, Drusius; "jussit proficisci", Junius & Tremellius, Piscator. (b) Travels. p. 312. (c) Travels, p. 156. (d) Journal from Cairo, &c. p. 13. (e) Hist. l. 5. c. 3.
Robert Jamieson, A. R. Fausset and David Brown
15:22 wilderness of Shur--comprehending all the western part of Arabia-PetrÃ&brvbr;a. The desert of Etham was a part of it, extending round the northern portion of the Red Sea, and a considerable distance along its eastern shore; whereas the "wilderness of Shur" (now Sudhr) was the designation of all the desert region of Arabia-PetrÃ&brvbr;a that lay next to Palestine.
15:2315:23: Եկին ՚ի Մեռա, եւ ո՛չ կարէին ըմպել ջուր ՚ի Մեռայն. քանզի դա՛ռն էր. վասն այնորիկ անուանեաց զանուն տեղւոյն այնորիկ՝ Դառնութիւն։
23 Եկան Մեռա, բայց Մեռայում էլ չկարողացան ջուր խմել, որովհետեւ այն դառն էր: Դրա համար Մովսէսն այդ վայրն անուանեց Դառնութիւն:
23 Երբ Մեռա հասան, չէին կրնար խմել Մեռայի ջուրերէն, վասն զի դառն էին. անոր համար անոր անունը Մեռա* կոչուեցաւ։
Եկին ի [206]Մեռա, եւ ոչ կարէին ըմպել ջուր ի Մեռայն, քանզի դառն էր. վասն այնորիկ անուանեաց զանուն տեղւոյն այնորիկ Դառնութիւն:

15:23: Եկին ՚ի Մեռա, եւ ո՛չ կարէին ըմպել ջուր ՚ի Մեռայն. քանզի դա՛ռն էր. վասն այնորիկ անուանեաց զանուն տեղւոյն այնորիկ՝ Դառնութիւն։
23 Եկան Մեռա, բայց Մեռայում էլ չկարողացան ջուր խմել, որովհետեւ այն դառն էր: Դրա համար Մովսէսն այդ վայրն անուանեց Դառնութիւն:
23 Երբ Մեռա հասան, չէին կրնար խմել Մեռայի ջուրերէն, վասն զի դառն էին. անոր համար անոր անունը Մեռա* կոչուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2323: Пришли в Мерру--и не могли пить воды в Мерре, ибо она была горька, почему и наречено тому [месту] имя: Мерра.
15:23 ἦλθον ερχομαι come; go δὲ δε though; while εἰς εις into; for Μερρα μερρα and; even οὐκ ου not ἠδύναντο δυναμαι able; can πιεῖν πινω drink ἐκ εκ from; out of Μερρας μερρα bitter γὰρ γαρ for ἦν ειμι be διὰ δια through; because of τοῦτο ουτος this; he ἐπωνομάσθη επονομαζω named τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τόπου τοπος place; locality ἐκείνου εκεινος that πικρία πικρια bitterness
15:23 וַ wa וְ and יָּבֹ֣אוּ yyāvˈōʔû בוא come מָרָ֔תָה mārˈāṯā מָרָה Marah וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָֽכְל֗וּ yˈāḵᵊlˈû יכל be able לִ li לְ to שְׁתֹּ֥ת šᵊttˌōṯ שׁתה drink מַ֨יִם֙ mˈayim מַיִם water מִ mi מִן from מָּרָ֔ה mmārˈā מָרָה Marah כִּ֥י kˌî כִּי that מָרִ֖ים mārˌîm מַר bitter הֵ֑ם hˈēm הֵם they עַל־ ʕal- עַל upon כֵּ֥ן kˌēn כֵּן thus קָרָֽא־ qārˈā- קרא call שְׁמָ֖הּ šᵊmˌāh שֵׁם name מָרָֽה׃ mārˈā מָרָה Marah
15:23. et venerunt in Marath nec poterant bibere aquas de Mara eo quod essent amarae unde et congruum loco nomen inposuit vocans illud Mara id est amaritudinemAnd they came into Mara, and they could not drink the waters of Mara because they were bitter: whereupon he gave a name also agreeable to the place, calling it Mara, that is, bitterness.
23. 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.
15:23. And they arrived at Marah. They were unable to drink the waters of Marah because they were bitter. Therefore, he also established a name befitting the place, calling it ‘Marah,’ that is, bitterness.
15:23. 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.
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:

23: Пришли в Мерру--и не могли пить воды в Мерре, ибо она была горька, почему и наречено тому [месту] имя: Мерра.
15:23
ἦλθον ερχομαι come; go
δὲ δε though; while
εἰς εις into; for
Μερρα μερρα and; even
οὐκ ου not
ἠδύναντο δυναμαι able; can
πιεῖν πινω drink
ἐκ εκ from; out of
Μερρας μερρα bitter
γὰρ γαρ for
ἦν ειμι be
διὰ δια through; because of
τοῦτο ουτος this; he
ἐπωνομάσθη επονομαζω named
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τόπου τοπος place; locality
ἐκείνου εκεινος that
πικρία πικρια bitterness
15:23
וַ wa וְ and
יָּבֹ֣אוּ yyāvˈōʔû בוא come
מָרָ֔תָה mārˈāṯā מָרָה Marah
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יָֽכְל֗וּ yˈāḵᵊlˈû יכל be able
לִ li לְ to
שְׁתֹּ֥ת šᵊttˌōṯ שׁתה drink
מַ֨יִם֙ mˈayim מַיִם water
מִ mi מִן from
מָּרָ֔ה mmārˈā מָרָה Marah
כִּ֥י kˌî כִּי that
מָרִ֖ים mārˌîm מַר bitter
הֵ֑ם hˈēm הֵם they
עַל־ ʕal- עַל upon
כֵּ֥ן kˌēn כֵּן thus
קָרָֽא־ qārˈā- קרא call
שְׁמָ֖הּ šᵊmˌāh שֵׁם name
מָרָֽה׃ mārˈā מָרָה Marah
15:23. et venerunt in Marath nec poterant bibere aquas de Mara eo quod essent amarae unde et congruum loco nomen inposuit vocans illud Mara id est amaritudinem
And they came into Mara, and they could not drink the waters of Mara because they were bitter: whereupon he gave a name also agreeable to the place, calling it Mara, that is, bitterness.
15:23. And they arrived at Marah. They were unable to drink the waters of Marah because they were bitter. Therefore, he also established a name befitting the place, calling it ‘Marah,’ that is, bitterness.
15:23. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Место первой остановки — Мерру полагают обыкновенно в вади (поток, русло, долина) Гавара. Подобно Мерре источник Гавара отмечается несколько соленым вкусом воды, что и теперь бедуины считают ее самой худшей во всей окрестности.
Adam Clarke: Commentary on the Bible - 1831
15:23: Marah - So called from the bitter waters found there. Dr. Shaw conjectures that this place is the same as that now called Corondel, where there is still a small rill which, if not diluted with dews or rain, continues brackish. See his account at the end of Exodus (Exo 40:38 (note)).
Albert Barnes: Notes on the Bible - 1834
15:23: Marah - Now identified with the fount of Huwara. The fountain rises from a large mound, a whitish petrifaction, deposited by the water, and is considered by the Arabians to be the worst in the whole district.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:23: Marah: Num 33:8
Marah: i. e. bitterness, Rut 1:20
John Gill
15:23 And when they came to Marah,.... A place in the wilderness, afterwards so called from the quality of the waters found here; wherefore this name is by anticipation:
they could not drink of the waters of Marah, for they were bitter; and they must be very bitter for people in such circumstances, having been without water for three days, not to be able to drink of them: some have thought these to be the bitter fountains Pliny (f) speaks of, somewhere between the Nile and the Red sea, but these were in the desert of Arabia; more probably they were near, and of the same kind with those that Diodorus Siculus (g) makes mention of, who, speaking of the Troglodytes that inhabited near the Red sea, and in the wilderness, observes, that from the city Arsinoe, as you go along the shores of the continent on the right hand, there are several rivers that gush out of the rocks into the sea, of a bitter taste: and so Strabo (h) speaks of a foss or ditch, which runs out into the Red sea and Arabian gulf, and by the city Arsinoe, and flows through those lakes which are called bitter; and that those which were of old time bitter, being made a foss and mixed with the river, are changed, and now produce good fish, and abound with water fowl: but what some late travellers have discovered seems to be nearer the truth: Doctor Shaw (i) thinks these waters may be properly fixed at Corondel, where there is a small rill, which, unless it be diluted by the dews and rain, still continues to be brackish: another traveller (k) tells us that, at the foot of the mountain of Hamam-El-Faron, a small but most delightful valley, a place called Garondu, in the bottom of the vale, is a rivulet that comes from the afore mentioned mountain, the water of which is tolerably good, and in sufficient plenty, but is however not free from being somewhat bitter, though it is very clear: Doctor Pocock says there is a mountain known to this day by the name of Le-Marah; and toward the sea is a salt well called Bithammer, which is probably the same here called Marah: this Le-Marah, he says, is sixteen hours south of the springs of Moses; that is, forty miles from the landing place of the children of Israel; from whence to the end of the wilderness were six hours' travelling, or about fifteen miles; which were their three days' travel in the wilderness, and from thence two hours' travel, which were five miles, to a winter torrent called Ouarden; where, it may be supposed, Moses encamped and refreshed his people, and from thence went on to Marsh, about the distance of eight hours, or twenty miles southward from the torrent of Ouarden:
therefore the name of it is called Marah; from the bitterness of the waters, which the word Marah signifies; see Ruth 1:20.
(f) Nat. Hist. l. 6. c. 29. (g) Bibliothec. l. 3. p. 172. (h) Geograph. l. 17. p. 553. (i) Travels, p. 314. (k) A Journal from Grand Cairo to Mount Sinai, A. D. 1722, p. 14, 15.
John Wesley
15:23 The name of it was called Marah - That is, Bitterness.
Robert Jamieson, A. R. Fausset and David Brown
15:23 when they came to Marah, they could not drink of the waters--Following the general route of all travellers southward, between the sea and the tableland of the Tih ("valley of wandering"), Marah is almost universally believed to be what is now called Howarah, in Wady Amarah, about thirty miles from the place where the Israelites landed on the eastern shore of the Red Sea--a distance quite sufficient for their march of three days. There is no other perennial spring in the intermediate space. The water still retains its ancient character, and has a bad name among the Arabs, who seldom allow their camels to partake of it.
15:2415:24: Եւ տրտնջեա՛ց ժողովուրդն զՄովսիսէ եւ ասեն. Զի՞նչ արբցուք։
24 Ժողովուրդը տրտնջաց Մովսէսի դէմ ու ասաց. «Ի՞նչ խմենք»:
24 Ժողովուրդը տրտնջեց Մովսէսին դէմ՝ ըսելով. «Ի՞նչ խմենք»։
Եւ տրտնջեաց ժողովուրդն զՄովսիսէ եւ ասեն. Զի՞նչ արբցուք:

15:24: Եւ տրտնջեա՛ց ժողովուրդն զՄովսիսէ եւ ասեն. Զի՞նչ արբցուք։
24 Ժողովուրդը տրտնջաց Մովսէսի դէմ ու ասաց. «Ի՞նչ խմենք»:
24 Ժողովուրդը տրտնջեց Մովսէսին դէմ՝ ըսելով. «Ի՞նչ խմենք»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2424: И возроптал народ на Моисея, говоря: что нам пить?
15:24 καὶ και and; even διεγόγγυζεν διαγογγυζω keep muttering ὁ ο the λαὸς λαος populace; population ἐπὶ επι in; on Μωυσῆν μωσευς Mōseus; Mosefs λέγοντες λεγω tell; declare τί τις.1 who?; what? πιόμεθα πινω drink
15:24 וַ wa וְ and יִּלֹּ֧נוּ yyillˈōnû לון murmur הָ hā הַ the עָ֛ם ʕˈām עַם people עַל־ ʕal- עַל upon מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹ֖ר ʔmˌōr אמר say מַה־ mah- מָה what נִּשְׁתֶּֽה׃ nništˈeh שׁתה drink
15:24. et murmuravit populus contra Mosen dicens quid bibemusAnd the people murmured against Moses, saying: What shall we drink?
24. And the people murmured against Moses, saying, What shall we drink?
15:24. And the people murmured against Moses, saying: “What shall we drink?”
15:24. And the people murmured against Moses, saying, What shall we drink?
And the people murmured against Moses, saying, What shall we drink:

24: И возроптал народ на Моисея, говоря: что нам пить?
15:24
καὶ και and; even
διεγόγγυζεν διαγογγυζω keep muttering
ο the
λαὸς λαος populace; population
ἐπὶ επι in; on
Μωυσῆν μωσευς Mōseus; Mosefs
λέγοντες λεγω tell; declare
τί τις.1 who?; what?
πιόμεθα πινω drink
15:24
וַ wa וְ and
יִּלֹּ֧נוּ yyillˈōnû לון murmur
הָ הַ the
עָ֛ם ʕˈām עַם people
עַל־ ʕal- עַל upon
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹ֖ר ʔmˌōr אמר say
מַה־ mah- מָה what
נִּשְׁתֶּֽה׃ nništˈeh שׁתה drink
15:24. et murmuravit populus contra Mosen dicens quid bibemus
And the people murmured against Moses, saying: What shall we drink?
15:24. And the people murmured against Moses, saying: “What shall we drink?”
15:24. And the people murmured against Moses, saying, What shall we drink?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25: Естественное объяснение чуда не имеет для себя оснований. Текст не содержит и намека на то, чтобы Моисей вычерпал воду, и вновь появившаяся оказалась хорошей (мнение Иосифа Флавия). Равным образом опытами путешественников не подтверждается тот взгляд, будто дерево обладает естественными свойствами превращать горькую воду в годную для питья. Не знают такого дерева и арабы. Событие служило испытанием веры народа в том отношении, что он не усомнился в действенности употребленного Моисеем чрезвычайного средства, — не усомнился и не отказался пить ту воду, о которой только что говорил: «что нам пить?» Так точно и для обратившегося ко Христу вера в Него, распятого на кресте, прообразуемом древом Мерры (Ефрем Сирин), служит утешением и усладой в земной юдоли. «Слыша о древе Мерры, — говорит Григорий Нисский, — конечно, будешь разуметь крест. Слаще становится добродетельная жизнь, услаждаемая надеждою будущего».
Adam Clarke: Commentary on the Bible - 1831
15:24: The people murmured - They were in a state of great mental degradation, owing to their long and oppressive vassalage, and had no firmness of character. See Clarke's note on Exo 13:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:24: Exo 14:11, Exo 16:2, Exo 16:8, Exo 16:9, Exo 17:3, Exo 17:4; Num 11:1-6, Num 14:1-4, Num 16:11, Num 16:41, Num 17:10; Num 20:2-5, Num 21:5; Co1 10:10; Phi 2:14; Jde 1:16
What: Exo 17:3; Psa 78:19, Psa 78:20; Mat 6:25
John Gill
15:24 And the people murmured against Moses,.... For bringing them into a wilderness where they could find no water fit to drink; saying:
what shall we drink? what shall we do for drink? where can we drink? this water is not drinkable, and, unless we have something to drink, we, and our wives, and children, and servants, and cattle, must all perish.
15:2515:25: Աղաղակեաց Մովսէս առ Տէր։ եւ եցոյց նմա Տէր փայտ։ եւ արկ զայն ՚ի ջուրն, եւ քաղցրացա՛ւ ջուրն։ Եւ ա՛նդ եդ նմա իրաւունս եւ դատաստանս. եւ ա՛նդ փորձեաց զնա,
25 Մովսէսն աղաղակեց առ Աստուած. եւ Տէրը նրան մի փայտ ցոյց տուեց: Մովսէսն այն նետեց ջրի մէջ, եւ ջուրը քաղցրահամ դարձաւ: Այնտեղ Աստուած ժողովրդին տուեց օրէնք ու իրաւունք եւ այնտեղ էլ փորձութեան ենթարկեց նրան: Նա ասաց.
25 Մովսէս Տէրոջը աղաղակեց ու Տէրը անոր փայտ մը ցուցուց, որ ջուրերուն մէջ դրածին պէս՝ ջուրերը անուշցան։ Հոն անոնց կարգ կանոն դրաւ եւ հոն փորձեց զանոնք
Աղաղակեաց Մովսէս առ Տէր, եւ եցոյց նմա Տէր փայտ, եւ արկ զայն ի ջուրն, եւ քաղցրացաւ ջուրն: Եւ անդ եդ նմա իրաւունս եւ դատաստանս. եւ անդ փորձեաց զնա:

15:25: Աղաղակեաց Մովսէս առ Տէր։ եւ եցոյց նմա Տէր փայտ։ եւ արկ զայն ՚ի ջուրն, եւ քաղցրացա՛ւ ջուրն։ Եւ ա՛նդ եդ նմա իրաւունս եւ դատաստանս. եւ ա՛նդ փորձեաց զնա,
25 Մովսէսն աղաղակեց առ Աստուած. եւ Տէրը նրան մի փայտ ցոյց տուեց: Մովսէսն այն նետեց ջրի մէջ, եւ ջուրը քաղցրահամ դարձաւ: Այնտեղ Աստուած ժողովրդին տուեց օրէնք ու իրաւունք եւ այնտեղ էլ փորձութեան ենթարկեց նրան: Նա ասաց.
25 Մովսէս Տէրոջը աղաղակեց ու Տէրը անոր փայտ մը ցուցուց, որ ջուրերուն մէջ դրածին պէս՝ ջուրերը անուշցան։ Հոն անոնց կարգ կանոն դրաւ եւ հոն փորձեց զանոնք
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15:2525: [Моисей] возопил к Господу, и Господь показал ему дерево, и он бросил его в воду, и вода сделалась сладкою. Там [Бог] дал [народу] устав и закон и там испытывал его.
15:25 ἐβόησεν βοαω scream; shout δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even ἔδειξεν δεικνυω show αὐτῷ αυτος he; him κύριος κυριος lord; master ξύλον ξυλον wood; timber καὶ και and; even ἐνέβαλεν εμβαλλω inject; cast in αὐτὸ αυτος he; him εἰς εις into; for τὸ ο the ὕδωρ υδωρ water καὶ και and; even ἐγλυκάνθη γλυκαινω the ὕδωρ υδωρ water ἐκεῖ εκει there ἔθετο τιθημι put; make αὐτῷ αυτος he; him δικαιώματα δικαιωμα justification καὶ και and; even κρίσεις κρισις decision; judgment καὶ και and; even ἐκεῖ εκει there ἐπείρασεν πειραζω try; test αὐτὸν αυτος he; him
15:25 וַ wa וְ and יִּצְעַ֣ק yyiṣʕˈaq צעק cry אֶל־ ʔel- אֶל to יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֹּורֵ֤הוּ yyôrˈēhû ירה teach יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עֵ֔ץ ʕˈēṣ עֵץ tree וַ wa וְ and יַּשְׁלֵךְ֙ yyašlēḵ שׁלך throw אֶל־ ʔel- אֶל to הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water וַֽ wˈa וְ and יִּמְתְּק֖וּ yyimtᵊqˌû מתק be sweet הַ ha הַ the מָּ֑יִם mmˈāyim מַיִם water שָׁ֣ם šˈām שָׁם there שָׂ֥ם śˌām שׂים put לֹ֛ו lˈô לְ to חֹ֥ק ḥˌōq חֹק portion וּ û וְ and מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice וְ wᵊ וְ and שָׁ֥ם šˌām שָׁם there נִסָּֽהוּ׃ nissˈāhû נסה try
15:25. at ille clamavit ad Dominum qui ostendit ei lignum quod cum misisset in aquas in dulcedinem versae sunt ibi constituit ei praecepta atque iudicia et ibi temptavit eumBut he cried to the Lord, and he shewed him a tree, which when he had cast into the waters, they were turned into sweetness. There he appointed him ordinances, and judgments, and there he proved him,
25. And he cried unto the LORD; and the LORD shewed him a tree, and he cast it into the waters, and the waters were made sweet. There he made for them a statute and an ordinance, and there he proved them;
15:25. So he cried out to the Lord, who showed him a tree. And when he had cast it into the waters, they were turned into sweetness. In that place, he established instructions for him, and also judgments. And he tested him there,
15:25. 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,
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:

25: [Моисей] возопил к Господу, и Господь показал ему дерево, и он бросил его в воду, и вода сделалась сладкою. Там [Бог] дал [народу] устав и закон и там испытывал его.
15:25
ἐβόησεν βοαω scream; shout
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
ἔδειξεν δεικνυω show
αὐτῷ αυτος he; him
κύριος κυριος lord; master
ξύλον ξυλον wood; timber
καὶ και and; even
ἐνέβαλεν εμβαλλω inject; cast in
αὐτὸ αυτος he; him
εἰς εις into; for
τὸ ο the
ὕδωρ υδωρ water
καὶ και and; even
ἐγλυκάνθη γλυκαινω the
ὕδωρ υδωρ water
ἐκεῖ εκει there
ἔθετο τιθημι put; make
αὐτῷ αυτος he; him
δικαιώματα δικαιωμα justification
καὶ και and; even
κρίσεις κρισις decision; judgment
καὶ και and; even
ἐκεῖ εκει there
ἐπείρασεν πειραζω try; test
αὐτὸν αυτος he; him
15:25
וַ wa וְ and
יִּצְעַ֣ק yyiṣʕˈaq צעק cry
אֶל־ ʔel- אֶל to
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֹּורֵ֤הוּ yyôrˈēhû ירה teach
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עֵ֔ץ ʕˈēṣ עֵץ tree
וַ wa וְ and
יַּשְׁלֵךְ֙ yyašlēḵ שׁלך throw
אֶל־ ʔel- אֶל to
הַ ha הַ the
מַּ֔יִם mmˈayim מַיִם water
וַֽ wˈa וְ and
יִּמְתְּק֖וּ yyimtᵊqˌû מתק be sweet
הַ ha הַ the
מָּ֑יִם mmˈāyim מַיִם water
שָׁ֣ם šˈām שָׁם there
שָׂ֥ם śˌām שׂים put
לֹ֛ו lˈô לְ to
חֹ֥ק ḥˌōq חֹק portion
וּ û וְ and
מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice
וְ wᵊ וְ and
שָׁ֥ם šˌām שָׁם there
נִסָּֽהוּ׃ nissˈāhû נסה try
15:25. at ille clamavit ad Dominum qui ostendit ei lignum quod cum misisset in aquas in dulcedinem versae sunt ibi constituit ei praecepta atque iudicia et ibi temptavit eum
But he cried to the Lord, and he shewed him a tree, which when he had cast into the waters, they were turned into sweetness. There he appointed him ordinances, and judgments, and there he proved him,
15:25. So he cried out to the Lord, who showed him a tree. And when he had cast it into the waters, they were turned into sweetness. In that place, he established instructions for him, and also judgments. And he tested him there,
15:25. 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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Adam Clarke: Commentary on the Bible - 1831
15:25: He cried unto the Lord - Moses was not only their leader, but also their mediator. Of prayer and dependence on the Almighty, the great mass of the Israelites appear to have had little knowledge at this time. Moses, therefore, had much to bear from their weakness, and the merciful Lord was long-suffering.
The Lord showed him a tree - What this tree was we know not: some think that the tree was extremely bitter itself, such as the quassia; and that God acted in this as he generally does, correcting contraries by contraries, which, among the ancient physicians, was a favourite maxim, Clavus clavo expellitur. The Targums of Jonathan and Jerusalem say that, when Moses prayed, "the Word of the Lord showed him the tree ארדפני ardiphney, on which he wrote the great and precious name of (Jehovah), and then threw it into the waters, and the waters thereby became sweet" But what the tree ardiphney was we are not informed.
Many suppose that this tree which healed the bitter waters was symbolical of the cross of our blessed Redeemer, that has been the means of healing infected nature, and through the virtue of which the evils and bitters of life are sweetened, and rendered subservient to the best interests of God's followers. Whatever may be in the metaphor, this is true in fact; and hence the greatest of apostles gloried in the cross of our Lord Jesus Christ, by which the world was crucified to him and he unto the world.
It appears that these waters were sweetened only for that occasion, as Dr. Shaw reports them to be still brackish, which appears to be occasioned by the abundance of natron which prevails in the surrounding soil. Thus we may infer that the natural cause of their bitterness or brackishness was permitted to resume its operations, when the occasion that rendered the change necessary had ceased to exist. Thus Christ simply changed that water into wine which was to be drawn out to be carried to the master of the feast; the rest of the water in the pots remaining as before. As the water of the Nile was so peculiarly excellent, to which they had been long accustomed, they could not easily put up with what was indifferent. See Clarke's note on Exo 7:18.
There he made for them - Though it is probable that the Israelites are here intended, yet the word לו lo should not be translated for them, but to him, for these statutes were given to Moses that he might deliver them to the people.
There he proved them - נסהו nissahu, he proved Him. By this murmuring of the people he proved Moses, to see, speaking after the manner of men, whether he would be faithful, and, in the midst of the trials to which he was likely to be exposed, whether he would continue to trust in the Lord, and seek all his help from him.
Albert Barnes: Notes on the Bible - 1834
15:25: A tree ... - The statement points to a natural agency, but the result was manifestly supernatural.
He made ... - The Lord then set before them the fundamental principle of implicit trust, to be shown by obedience. The healing of the water was a symbol of deliverance from physical and spiritual evils.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:25: cried: Exo 14:10, Exo 17:4; Psa 50:15, Psa 91:15, Psa 99:6; Jer 15:1
a tree: Kg2 2:21, Kg2 4:41; Co1 1:18
a statute: Jos 24:21-25
proved: Exo 16:4; Deu 8:2, Deu 8:16, Deu 13:3; Jdg 2:22, Jdg 3:1, Jdg 3:4; Psa 66:10, Psa 81:7; Pro 17:3; Jer 9:7; Pe1 1:6, Pe1 1:7
Geneva 1599
15:25 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 (n) he proved them,
(n) That is, God, or Moses in God's name.
John Gill
15:25 And he cried unto the Lord,.... Or prayed, as all the Targums, that God would appear for them, and relieve them in their distress, or, humanly speaking, they must all perish: happy it is to have a God to go to in time of trouble, whose hand is not shortened that it cannot save, nor his ear heavy that he cannot hear! Moses knew the power of God, and trusted in his faithfulness to make good the promises to him, and the people, that he would bring them to the land he had swore to give them:
and the Lord shewed him a tree, which when he had cast into the waters, the waters were made sweet; what this tree was is not known; if it was in its own nature sweet, as the author of Ecclesiasticus seems to intimate, when he says, in chapter 38:5 "was not the water made sweet with the wood, that its virtue might be known?" Yet a single tree could never of itself sweeten a flow of water, and such a quantity as was sufficient for so large a number of men and cattle; and therefore, be it what it will, it must be owing to a miraculous operation that the waters were made sweet by it: but the Hebrew writers say the tree was bitter itself, and therefore the miracle was the greater: Gorionides (l) says it was wormwood; and both the Targums of Jonathan and Jerusalem call it the bitter tree, Ardiphne, which Cohen de Lara (m) makes to be the same which botanists call Rhododaphne or rose laurel, and which, he says, bears flowers like lilies, which are exceeding bitter, and are poison to cattle; and so says Baal Aruch (n); and much the same has Elias Levita (o): and this agrees well enough with the mystical and spiritual application that may be made of this; whether these bitter waters are considered as an emblem of the bitter curses of the law, for that bitter thing sin, which makes work for bitter repentance; and for which the law writes bitter things against the sinner, which, if not prevented, would issue in the bitterness of death; so that a sensible sinner can have nothing to do with it, nor can it yield him any peace or comfort: but Christ, the tree of life, being made under the law, and immersed in sufferings, the penalty of it, and made a curse, the law is fulfilled, the curse and wrath of God removed, the sinner can look upon it with pleasure and obey it with delight: or whether these may be thought to represent the afflictions of God's people, comparable to water for their multitude, and for their overflowing and overwhelming nature, and to bitter ones, being grievous to the flesh; especially when God hides his face and they are thought to be in wrath: but these are sweetened through the presence of Christ, the shedding abroad of his love in the heart, the gracious promises he makes and applies, and especially through his bitter sufferings and death, and the fruits and effects thereof, which support, refresh, and cheer, see Heb 12:2,
there he made a statute and an ordinance: not that he gave them at this time any particular law or precept, whether moral or ceremonial, such as the laws of keeping the sabbath and honouring of parents, which the Targum of Jonathan mentions (p); and to which Jarchi adds that concerning the red heifer: but he gave them a general instruction and order concerning their future behaviour; that if they hearkened to his commandments, and yielded obedience to them, it would be well with them, if not they must expect to be chastised and afflicted by him, as is observed in the following verse, to which this refers:
and there he proved them; the people of Israel; by these waters being first bitter and then sweetened, whereby he gave them a proof and specimen how it would be with them hereafter; that if they behaved ill they must expect the bitter waters of affliction, but, if otherwise, pleasant and good things: or, "there he proved him" (q); Moses, his obedience and faith, by ordering him to cast in the tree he showed him; but the former sense seems best to agree with what follows.
(l) Heb. Hist l. 6. c. 38. p. 742. (m) Ir. David, p. 21. (n) Fol. 51. 3. (o) In Methurgeman, fol. 9. 2. (p) So T. Bab. Sanhedrin. fol. 56. 2. Seder Olam Rabba, c. 5. p. 17. (q) "tentavit eum", Pagninus, Montanus, Drusius, V. L. Tigurine version; "prebavit eum", Vatablus; "tentavit ipsum", Junius & Tremellius, Piscator.
John Wesley
15:25 And he cried unto the Lord - It is the greatest relief of the cares of magistrates and ministers, when those under their charge make them uneasy, that they may have recourse to God by prayer; he is the guide of the church's guides, and to the chief shepherd, the under shepherds must on all occasions apply themselves: And the Lord directed Moses to a tree, which he cast into the waters, and they were made sweet - Some think this wood had a peculiar virtue in it for this purpose, because it is said, God shewed him the tree. God is to be acknowledged, not only in the creating things useful for man, but in discovering their usefulness. But perhaps this was only a sign, and not a means of the cure, no more than the brazen serpent. There he made a statute and an ordinance, and there he proved them - That is, there he put them upon trial, admitted them as probationers for his favour. In short he tells them, Ex 15:26, what he expected from them, and that was, in one word, obedience. They must diligently hearken to his voice, and give ear to his commandments, and must take care, in every thing, to do that which was right in God's sight, and to keep all his statutes. Then I will put none of these diseases upon thee - That is, I will not bring upon thee any of the plagues of Egypt. This intimates, that if they were disobedient, the plagues which they had seen inflicted on their enemies should be brought on them. But if thou wilt be obedient, thou shalt be safe, the threatening is implied, but the promise is expressed, I am the Lord that healeth thee - And will take care of thee wherever thou goest.
Robert Jamieson, A. R. Fausset and David Brown
15:25 the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet--Some travellers have pronounced this to be the Elvah of the Arabs--a shrub in form and flower resembling our hawthorn; others, the berries of the Ghurkhud--a bush found growing around all brackish fountains. But neither of these shrubs are known by the natives to possess such natural virtues. It is far more likely that God miraculously endowed some tree with the property of purifying the bitter water--a tree employed as the medium, but the sweetening was not dependent upon the nature or quality of the tree, but the power of God (compare Jn 9:6). And hence the "statute and ordinance" that followed, which would have been singularly inopportune if no miracle had been wrought.
and there he proved them--God now brought the Israelites into circumstances which would put their faith and obedience to the test (compare Gen 22:1).
15:2615:26: եւ ասէ. Եթէ լսելո՛վ լուիցես ձայնի Տեառն Աստուծոյ քում, եւ զհաճոյս առաջի նորա արասցես, եւ ունկնդի՛ր լիցիս պատուիրանաց նորա. եւ պահեսցես զամենայն իրաւունս նորա. զամենայն զախտն զոր ածի ՚ի վերայ Եգիպտացւոցն, ո՛չ ածից ՚ի վերայ քո. զի ե՛ս եմ Տէր որ բժշկեմ զքեզ։
26 «Եթէ ուշադիր լսես քո տէր Աստծու ձայնը, նրա համար հաճելի գործեր կատարես, ունկնդիր լինես նրա պատուիրաններին ու ենթարկուես նրա բոլոր հրամաններին, քեզ վրայ չեմ թափի բոլոր այն հիւանդութիւնները, որ թափեցի եգիպտացիների վրայ, քանզի ես եմ քեզ բժշկող Տէրը»:
26 Եւ ըսաւ. «Եթէ Տէրոջը քու Աստուծոյդ ձայնին ուշադրութեամբ մտիկ ընես ու ինչ որ անոր առջեւ շիտակ է՝ ընես եւ անոր պատուիրանքներուն ականջ դնես ու անոր բոլոր կանոնները պահես, այն ախտերէն մէ՛կը քու վրադ պիտի չբերեմ, որոնք Եգիպտացիներուն վրայ բերի. քանզի ես եմ Տէրը, որ քեզ կը բժշկեմ»։
եւ ասէ. Եթէ լսելով լուիցես ձայնի Տեառն Աստուծոյ քում, եւ զհաճոյս առաջի նորա արասցես, եւ ունկնդիր լիցիս պատուիրանաց նորա, եւ պահեսցես զամենայն իրաւունս նորա, զամենայն զախտն զոր ածի ի վերայ Եգիպտացւոցն, ոչ ածից ի վերայ քո. զի ես եմ Տէր որ բժշկեմ զքեզ:

15:26: եւ ասէ. Եթէ լսելո՛վ լուիցես ձայնի Տեառն Աստուծոյ քում, եւ զհաճոյս առաջի նորա արասցես, եւ ունկնդի՛ր լիցիս պատուիրանաց նորա. եւ պահեսցես զամենայն իրաւունս նորա. զամենայն զախտն զոր ածի ՚ի վերայ Եգիպտացւոցն, ո՛չ ածից ՚ի վերայ քո. զի ե՛ս եմ Տէր որ բժշկեմ զքեզ։
26 «Եթէ ուշադիր լսես քո տէր Աստծու ձայնը, նրա համար հաճելի գործեր կատարես, ունկնդիր լինես նրա պատուիրաններին ու ենթարկուես նրա բոլոր հրամաններին, քեզ վրայ չեմ թափի բոլոր այն հիւանդութիւնները, որ թափեցի եգիպտացիների վրայ, քանզի ես եմ քեզ բժշկող Տէրը»:
26 Եւ ըսաւ. «Եթէ Տէրոջը քու Աստուծոյդ ձայնին ուշադրութեամբ մտիկ ընես ու ինչ որ անոր առջեւ շիտակ է՝ ընես եւ անոր պատուիրանքներուն ականջ դնես ու անոր բոլոր կանոնները պահես, այն ախտերէն մէ՛կը քու վրադ պիտի չբերեմ, որոնք Եգիպտացիներուն վրայ բերի. քանզի ես եմ Տէրը, որ քեզ կը բժշկեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2626: И сказал: если ты будешь слушаться гласа Господа, Бога твоего, и делать угодное пред очами Его, и внимать заповедям Его, и соблюдать все уставы Его, то не наведу на тебя ни одной из болезней, которые навел Я на Египет, ибо Я Господь, целитель твой.
15:26 καὶ και and; even εἶπεν επω say; speak ἐὰν εαν and if; unless ἀκοῇ ακοη hearing; report ἀκούσῃς ακουω hear τῆς ο the φωνῆς φωνη voice; sound κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your καὶ και and; even τὰ ο the ἀρεστὰ αρεστος accommodating; acceptable ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him ποιήσῃς ποιεω do; make καὶ και and; even ἐνωτίσῃ ενωτιζομαι give ear ταῖς ο the ἐντολαῖς εντολη direction; injunction αὐτοῦ αυτος he; him καὶ και and; even φυλάξῃς φυλασσω guard; keep πάντα πας all; every τὰ ο the δικαιώματα δικαιωμα justification αὐτοῦ αυτος he; him πᾶσαν πας all; every νόσον νοσος disease ἣν ος who; what ἐπήγαγον επαγω instigate; bring on τοῖς ο the Αἰγυπτίοις αιγυπτιος Egyptian οὐκ ου not ἐπάξω επαγω instigate; bring on ἐπὶ επι in; on σέ σε.1 you ἐγὼ εγω I γάρ γαρ for εἰμι ειμι be κύριος κυριος lord; master ὁ ο the ἰώμενός ιαομαι heal σε σε.1 you
15:26 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say אִם־ ʔim- אִם if שָׁמֹ֨ועַ šāmˌôₐʕ שׁמע hear תִּשְׁמַ֜ע tišmˈaʕ שׁמע hear לְ lᵊ לְ to קֹ֣ול׀ qˈôl קֹול sound יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֗יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) וְ wᵊ וְ and הַ ha הַ the יָּשָׁ֤ר yyāšˈār יָשָׁר right בְּ bᵊ בְּ in עֵינָיו֙ ʕênāʸw עַיִן eye תַּעֲשֶׂ֔ה taʕᵃśˈeh עשׂה make וְ wᵊ וְ and הַֽאֲזַנְתָּ֙ hˈaʔᵃzantā אזן listen לְ lᵊ לְ to מִצְוֹתָ֔יו miṣwōṯˈāʸw מִצְוָה commandment וְ wᵊ וְ and שָׁמַרְתָּ֖ šāmartˌā שׁמר keep כָּל־ kol- כֹּל whole חֻקָּ֑יו ḥuqqˈāʸw חֹק portion כָּֽל־ kˈol- כֹּל whole הַ ha הַ the מַּֽחֲלָ֞ה mmˈaḥᵃlˈā מַחֲלָה disease אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שַׂ֤מְתִּי śˈamtî שׂים put בְ vᵊ בְּ in מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt לֹא־ lō- לֹא not אָשִׂ֣ים ʔāśˈîm שׂים put עָלֶ֔יךָ ʕālˈeʸḵā עַל upon כִּ֛י kˈî כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH רֹפְאֶֽךָ׃ ס rōfᵊʔˈeḵā . s רפא heal
15:26. dicens si audieris vocem Domini Dei tui et quod rectum est coram eo feceris et oboedieris mandatis eius custodierisque omnia praecepta illius cunctum languorem quem posui in Aegypto non inducam super te ego enim Dominus sanator tuusSaying: If thou wilt hear the voice of the Lord thy God, and do what is right before him, and obey his commandments, and keep all his precepts, none of the evils that I laid upon Egypt, will I bring upon thee: for I am the Lord thy healer.
26. and he said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his eyes, and wilt give ear to his commandments, and keep all his statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians: for I am the LORD that healeth thee.
15:26. saying: “If you will listen to the voice of the Lord your God, and do what is right in his sight, and obey his commands, and keep all his precepts, I will not bring upon you any of the distress that I imposed on Egypt. For I am the Lord, your healer.”
15:26. 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.
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:

26: И сказал: если ты будешь слушаться гласа Господа, Бога твоего, и делать угодное пред очами Его, и внимать заповедям Его, и соблюдать все уставы Его, то не наведу на тебя ни одной из болезней, которые навел Я на Египет, ибо Я Господь, целитель твой.
15:26
καὶ και and; even
εἶπεν επω say; speak
ἐὰν εαν and if; unless
ἀκοῇ ακοη hearing; report
ἀκούσῃς ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
καὶ και and; even
τὰ ο the
ἀρεστὰ αρεστος accommodating; acceptable
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
ποιήσῃς ποιεω do; make
καὶ και and; even
ἐνωτίσῃ ενωτιζομαι give ear
ταῖς ο the
ἐντολαῖς εντολη direction; injunction
αὐτοῦ αυτος he; him
καὶ και and; even
φυλάξῃς φυλασσω guard; keep
πάντα πας all; every
τὰ ο the
δικαιώματα δικαιωμα justification
αὐτοῦ αυτος he; him
πᾶσαν πας all; every
νόσον νοσος disease
ἣν ος who; what
ἐπήγαγον επαγω instigate; bring on
τοῖς ο the
Αἰγυπτίοις αιγυπτιος Egyptian
οὐκ ου not
ἐπάξω επαγω instigate; bring on
ἐπὶ επι in; on
σέ σε.1 you
ἐγὼ εγω I
γάρ γαρ for
εἰμι ειμι be
κύριος κυριος lord; master
ο the
ἰώμενός ιαομαι heal
σε σε.1 you
15:26
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
אִם־ ʔim- אִם if
שָׁמֹ֨ועַ šāmˌôₐʕ שׁמע hear
תִּשְׁמַ֜ע tišmˈaʕ שׁמע hear
לְ lᵊ לְ to
קֹ֣ול׀ qˈôl קֹול sound
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֗יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
וְ wᵊ וְ and
הַ ha הַ the
יָּשָׁ֤ר yyāšˈār יָשָׁר right
בְּ bᵊ בְּ in
עֵינָיו֙ ʕênāʸw עַיִן eye
תַּעֲשֶׂ֔ה taʕᵃśˈeh עשׂה make
וְ wᵊ וְ and
הַֽאֲזַנְתָּ֙ hˈaʔᵃzantā אזן listen
לְ lᵊ לְ to
מִצְוֹתָ֔יו miṣwōṯˈāʸw מִצְוָה commandment
וְ wᵊ וְ and
שָׁמַרְתָּ֖ šāmartˌā שׁמר keep
כָּל־ kol- כֹּל whole
חֻקָּ֑יו ḥuqqˈāʸw חֹק portion
כָּֽל־ kˈol- כֹּל whole
הַ ha הַ the
מַּֽחֲלָ֞ה mmˈaḥᵃlˈā מַחֲלָה disease
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שַׂ֤מְתִּי śˈamtî שׂים put
בְ vᵊ בְּ in
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
לֹא־ lō- לֹא not
אָשִׂ֣ים ʔāśˈîm שׂים put
עָלֶ֔יךָ ʕālˈeʸḵā עַל upon
כִּ֛י kˈî כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
רֹפְאֶֽךָ׃ ס rōfᵊʔˈeḵā . s רפא heal
15:26. dicens si audieris vocem Domini Dei tui et quod rectum est coram eo feceris et oboedieris mandatis eius custodierisque omnia praecepta illius cunctum languorem quem posui in Aegypto non inducam super te ego enim Dominus sanator tuus
Saying: If thou wilt hear the voice of the Lord thy God, and do what is right before him, and obey his commandments, and keep all his precepts, none of the evils that I laid upon Egypt, will I bring upon thee: for I am the Lord thy healer.
15:26. saying: “If you will listen to the voice of the Lord your God, and do what is right in his sight, and obey his commands, and keep all his precepts, I will not bring upon you any of the distress that I imposed on Egypt. For I am the Lord, your healer.”
15:26. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Частный случай спасительного действия веры дает повод к установлению общего положения об условиях избавления от разного рода бедствий, верхом которых служат египетские казни (Втор 7:11–15; 28:27, 60). Обещание Господа должно было поддерживать дух народа при дальнейших, предстоявших ему на пути испытаниях.
Adam Clarke: Commentary on the Bible - 1831
15:26: If thou wilt diligently hearken - What is contained in this verse appears to be what is intended by the statute and ordinance mentioned in the preceding: If thou wilt diligently hearken unto 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, etc. This statute and ordinance implied the three following particulars:
1. That they should acknowledge Jehovah for their God, and thus avoid all idolatry.
2. That they should receive his word and testimony as a Divine revelation, binding on their hearts and lives, and thus be saved from profligacy of every kind, and from acknowledging the maxims or adopting the customs of the neighboring nations.
3. That they should continue to do so, and adorn their profession with a holy life. T
hese things being attended to, then the promise of God was, that they should have none of the diseases of the Egyptians put on them; that they should be kept in a state of health of body and peace of mind; and if at any time they should be afflicted, on application to God the evil should be removed, because he was their healer or physician - I am the Lord that healeth thee. That the Israelites had in general a very good state of health, their history warrants us to believe; and when they were afflicted, as in the case of the fiery serpents, on application to God they were all healed. The Targum of Jonathan ben Uzziel states that the statutes which Moses received at this time were commandments concerning the observance of the Sabbath, duty to parents, the ordinances concerning wounds and bruises, and the penalties which sinners should incur by transgressing them. But it appears that the general ordinances already mentioned are those which are intended here, and this seems to be proved beyond dispute by Jer 7:22, Jer 7:23 : "For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices: but this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people; walk ye in all the ways that I have commanded you, that it may be well unto you."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:26: If thou: Lev 26:3, Lev 26:13; Deu 7:12, Deu 7:13, Deu 7:15, Deu 28:1-15
and wilt: Deu 12:28, Deu 13:18; Kg1 11:33, Kg1 11:38; Kg2 22:2; Eze 18:5
diseases: Exo 9:10, Exo 9:11, Exo 12:29; Deu 7:15, Deu 28:27, Deu 28:60
for I am: Exo 23:25; Kg2 20:5; Job 5:18; Psa 41:3, Psa 41:4, Psa 103:3, Psa 147:3; Isa 57:18; Jer 8:22, Jer 33:6; Hos 6:1; Jam 5:11-16
Geneva 1599
15:26 And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is (o) 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.
(o) Which is, to do only what God commanded.
John Gill
15:26 And said, if thou wilt diligently hearken to the voice of the Lord thy God,.... By this and the following words, they are prepared to expect a body of laws to be given unto them, as the rule of their future conduct; and though they were delivered from the rigorous laws, bondage, and oppression of the Egyptians, yet they were not to be without law to God, their King, Lord, and Governor, whose voice they were to hearken to in all things he should direct them in:
and wilt do that which is right in his sight; which he shall see and order as fit to be done, and which was not to be disputed and contradicted by them:
and wilt give ear to his commandments, and keep all his statutes; whether moral, ceremonial, or judicial, even all that either had been made known to them, or should be hereafter enjoined them; and this at Mount Sinai, where they received a body of laws, they promised to do; namely, both to hear and to obey, Ex 24:3.
I will put none of these diseases upon thee, which I have brought upon the Egyptians; in any of the plagues inflicted on them, which they were witnesses of; from these they should be preserved, if obedient, but if not they must expect them, or what was similar to them, see Deut 28:27,
for I am the Lord that healeth thee; both in body and soul; in body, by preserving from diseases, and by curing them when afflicted with them; and in soul, by pardoning their iniquities, which, in Scripture, is sometimes signified by healing, see Ps 103:3.
15:2715:27: Եւ եկին յԱղիմ. եւ էին անդ երկոտասան աղբեւր ջուրց, եւ եւթանասուն ծառ արմաւենեաց. եւ ա՛նդ բնակեցան առ ջրովն[632]։[632] Բազումք. Եւ եկին յԵղիմ.. եւ անդ բանակեցան առ ջր՛՛։ Ուր յօրինակին. Եւ եկն յԱղիմ։
27 Եւ եկան հասան Եղիմ: Այնտեղ կային ջրի տասներկու աղբիւր ու եօթանասուն արմաւենի: Նրանք կայք հաստատեցին այնտեղ, ջրի մօտ:
27 Հասան Եղիմ, ուր տասներկու ջուրի աղբիւրներ ու եօթանասուն արմաւենիներ կային։ Հոն՝ ջուրերուն քով՝ բանակ դրին։
Եւ եկին յԵղիմ. եւ էին անդ երկոտասան աղբեւր ջրոց եւ եւթանասուն ծառ արմաւենեաց. եւ անդ բնակեցան առ ջրովն:

15:27: Եւ եկին յԱղիմ. եւ էին անդ երկոտասան աղբեւր ջուրց, եւ եւթանասուն ծառ արմաւենեաց. եւ ա՛նդ բնակեցան առ ջրովն[632]։
[632] Բազումք. Եւ եկին յԵղիմ.. եւ անդ բանակեցան առ ջր՛՛։ Ուր յօրինակին. Եւ եկն յԱղիմ։
27 Եւ եկան հասան Եղիմ: Այնտեղ կային ջրի տասներկու աղբիւր ու եօթանասուն արմաւենի: Նրանք կայք հաստատեցին այնտեղ, ջրի մօտ:
27 Հասան Եղիմ, ուր տասներկու ջուրի աղբիւրներ ու եօթանասուն արմաւենիներ կային։ Հոն՝ ջուրերուն քով՝ բանակ դրին։
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15:2727: И пришли в Елим; там [было] двенадцать источников воды и семьдесят финиковых дерев, и расположились там станом при водах.
15:27 καὶ και and; even ἤλθοσαν ερχομαι come; go εἰς εις into; for Αιλιμ αιλιμ and; even ἦσαν ειμι be ἐκεῖ εκει there δώδεκα δωδεκα twelve πηγαὶ πηγη well; fountain ὑδάτων υδωρ water καὶ και and; even ἑβδομήκοντα εβδομηκοντα seventy στελέχη στελεχος palm tree; palm παρενέβαλον παρεμβαλλω insert against; interpose δὲ δε though; while ἐκεῖ εκει there παρὰ παρα from; by τὰ ο the ὕδατα υδωρ water
15:27 וַ wa וְ and יָּבֹ֣אוּ yyāvˈōʔû בוא come אֵילִ֔מָה ʔêlˈimā אֵילִם Elim וְ wᵊ וְ and שָׁ֗ם šˈām שָׁם there שְׁתֵּ֥ים šᵊttˌêm שְׁנַיִם two עֶשְׂרֵ֛ה ʕeśrˈē עֶשְׂרֵה -teen עֵינֹ֥ת ʕênˌōṯ עַיִן eye מַ֖יִם mˌayim מַיִם water וְ wᵊ וְ and שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven תְּמָרִ֑ים tᵊmārˈîm תָּמָר date-palm וַ wa וְ and יַּחֲנוּ־ yyaḥᵃnû- חנה encamp שָׁ֖ם šˌām שָׁם there עַל־ ʕal- עַל upon הַ ha הַ the מָּֽיִם׃ mmˈāyim מַיִם water
15:27. venerunt autem in Helim ubi erant duodecim fontes aquarum et septuaginta palmae et castrametati sunt iuxta aquasAnd the children of Israel came into Elim, where there were twelve fountains of water, and seventy palm trees: and they encamped by the waters.
27. And they came to Elim, where were twelve springs of water, and threescore and ten palm trees: and they encamped there by the waters.
15:27. Then the sons of Israel arrived in Elim, where there were twelve fountains of water and seventy palm trees. And they camped next to the waters.
15:27. And they came to Elim, where [were] twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.
And they came to Elim, where [were] twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters:

27: И пришли в Елим; там [было] двенадцать источников воды и семьдесят финиковых дерев, и расположились там станом при водах.
15:27
καὶ και and; even
ἤλθοσαν ερχομαι come; go
εἰς εις into; for
Αιλιμ αιλιμ and; even
ἦσαν ειμι be
ἐκεῖ εκει there
δώδεκα δωδεκα twelve
πηγαὶ πηγη well; fountain
ὑδάτων υδωρ water
καὶ και and; even
ἑβδομήκοντα εβδομηκοντα seventy
στελέχη στελεχος palm tree; palm
παρενέβαλον παρεμβαλλω insert against; interpose
δὲ δε though; while
ἐκεῖ εκει there
παρὰ παρα from; by
τὰ ο the
ὕδατα υδωρ water
15:27
וַ wa וְ and
יָּבֹ֣אוּ yyāvˈōʔû בוא come
אֵילִ֔מָה ʔêlˈimā אֵילִם Elim
וְ wᵊ וְ and
שָׁ֗ם šˈām שָׁם there
שְׁתֵּ֥ים šᵊttˌêm שְׁנַיִם two
עֶשְׂרֵ֛ה ʕeśrˈē עֶשְׂרֵה -teen
עֵינֹ֥ת ʕênˌōṯ עַיִן eye
מַ֖יִם mˌayim מַיִם water
וְ wᵊ וְ and
שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven
תְּמָרִ֑ים tᵊmārˈîm תָּמָר date-palm
וַ wa וְ and
יַּחֲנוּ־ yyaḥᵃnû- חנה encamp
שָׁ֖ם šˌām שָׁם there
עַל־ ʕal- עַל upon
הַ ha הַ the
מָּֽיִם׃ mmˈāyim מַיִם water
15:27. venerunt autem in Helim ubi erant duodecim fontes aquarum et septuaginta palmae et castrametati sunt iuxta aquas
And the children of Israel came into Elim, where there were twelve fountains of water, and seventy palm trees: and they encamped by the waters.
15:27. Then the sons of Israel arrived in Elim, where there were twelve fountains of water and seventy palm trees. And they camped next to the waters.
15:27. 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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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Второй стан — Елим находился южнее Мерры в теперешней вади Гарандел, изобилующей прекрасными пальмами, тамарисками, акациями и сочною травой.
Adam Clarke: Commentary on the Bible - 1831
15:27: They came to Elim - This was in the desert of Sin, and, according to Dr. Shaw, about two leagues from Tor, and thirty from Marah or Corondel.
Twelve wells of water - One for each of the tribes of Israel, say the Targums of Jonathan and Jerusalem.
And threescore and ten palm trees - One for each of the seventy elders - Ibid.
Dr. Shaw found nine of the twelve wells, the other three having been choked up with sand; and the seventy palm trees multiplied into more than 2000, the dates of which bring a considerable revenue to the Greek monks at Tor. See his account at the end of this book, (Exo 40:38 (note)) and see also the map. Thus sufficient evidence of the authenticity of this part of the sacred history remains, after the lapse of more than 3000 years.
In the preceding notes the reader has been referred to Dr. Kennicott's translation and arrangement of the song of Moses. To this translation he prefixes the following observations: -
"This triumphant ode was sung by Moses and the sons of Israel: and the women, headed by Miriam, answered the men by repeating the two first lines of the song, altering only the first word, which two lines were probably sung more than once as a chorus.
"The conclusion of this ode seems very manifest; and yet, though the ancient Jews had sense enough to write this song differently from prose; and though their authority has prevailed even, to this day in this and three other poems in the Old Testament, (Deut. 22; Judges 5; and 2 Sam. 22)., still expressed by them as poetry; yet have these critics carried their ideas of the song here to the end of Exo 15:19. The reason why the same has been done by others probably is, they thought that the particle כי for, which begins Exo 15:19, necessarily connected it with the preceding poetry. But this difficulty is removed by translating כי when, especially if we take Exo 15:19-21 as being a prose explanation of the manner in which this song of triumph was performed. For these three verses say that the men singers were answered in the chorus by Miriam and the women, accompanying their words with musical instruments. 'When the horse of Pharaoh had gone into the sea, and the Lord had brought the sea upon them; and Israel had passed, on dry land, in the midst of the sea; then Miriam took a timbrel, and all the women went out after her with timbrels and dances; and Miriam (with the women) answered them (להם lahem, the men, by way of chorus) in the words, O sing ye, etc.' That this chorus was sung more than Once is thus stated by Bishop Lowth: Maria, cum mulieribus, virorum choro identidem succinebat - Praelect. 19.
"I shall now give what appears to me to be an exact translation of this whole song: -
Moses. Part I
1. I will sing to Jehovah, for he hath triumphed gloriously; The horse and his rider hath he thrown into the sea.
2. My strength and my song is Jehovah; And he is become to me for salvation: This is my God, and I will celebrate him; The God of my father, and I will exalt him.
3. (Perhaps a chorus sung by the men)Jehovah is mighty in battleJehovah is his name!(Chorus, by Miriam and the women. Perhaps sung first in this place. )O sing ye to Jehovah, for he hath triumphed gloriously: The horse and his rider hath he thrown into the sea.
Moses. Part II
4. Pharaoh's chariots and his host hath he cast into the sea; And his chosen captains are drowned in the Red Sea.
5. The depths have covered them, they went down; (They sank) to the bottom as a stone.
6. Thy right hand, Jehovah, is become glorious in power; Thy right hand, Jehovah, dasheth in pieces the enemy.
7. And in the greatness of thine excellence thou overthrowest them that rise against thee. Thou sendest forth thy wrath, which consumeth them as stubble.
8. Even at the blast of thy displeasure the waters are gathered together; The floods stand upright as a heap, Congealed are the depths in the very heart of the sea. O sing ye to Jehovah, etc. Chorus by the women.
Moses. Part III
9. The enemy said: 'I will pursue, I shall overtake; I shall divide the spoil, my soul shall be satiated with them; I will draw my sword, my hand shall destroy them.'
10. Thou didst blow with thy wind, the sea covered them; They sank as lead in the mighty waters.
11. Who is like thee among the gods, O Jehovah? Who is like thee, glorious in holiness!
12. Fearful in praises; performing wonders! Thou stretchest out thy right hand, the earth swalloweth them!
13. Thou in thy mercy leadest the people whom thou hast redeemed; Thou in thy strength guidest to the habitation of thy holiness! O sing ye to Jehovah, etc. Chorus by the women.
Moses. Part IV
14. The nations have heard, and are afraid; Sorrow hath seized the inhabitants of Palestine.
15. Already are the dukes of Edom in consternation, And the mighty men of Moab, trembling hath seized them; All the inhabitants of Canaan do faint.
16. Fear and dread shall fall upon them; Through the greatness of thine arm they shall be still as a stone.
17. Till thy people, Jehovah, pass over [Jordan]; Till the people pass over whom thou hast redeemed.
18. Thou shalt bring them and plant them in the mount of thine inheritance: The place for thy rest which thou, Jehovah, hast made; The sanctuary, Jehovah, which thy hands have established.
Grand Chorus by All.
Jehovah for ever and ever shall reign."
1. When poetry is consecrated to the service of God, and employed as above to commemorate his marvellous acts, it then becomes a very useful handmaid to piety, and God is honored by his gifts. God inspired the song of Moses, and perhaps from this very circumstance it has passed for current among the most polished of the heathen nations, that a poet is a person Divinely inspired; and hence the epithet of προφητης, prophet, and vates, of the same import, was given them among the Greeks and Romans.
2. The song of Moses is a proof of the miraculous passage of the Israelites through the Red Sea. There has been no period since the Hebrew nation left Egypt in which this song was not found among them, as composed on that occasion, and to commemorate that event. It may be therefore considered as completely authentic as any living witness could be who had himself passed through the Red Sea, and whose life had been protracted through all the intervening ages to the present day.
3. We have already seen that it is a song of triumph for the deliverance of the people of God, and that it was intended to point out the final salvation and triumph of the whole Church of Christ; so that in the heaven of heavens the redeemed of the Lord, both among the Jews and the Gentiles, shall unite together to sing the song of Moses and the song of the Lamb. See Rev 15:2-4. Reader, implore the mercy of God to enable thee to make thy calling and election sure, that thou mayest bear thy part in this glorious and eternal triumph.
Albert Barnes: Notes on the Bible - 1834
15:27: Elim - The valley of Gharandel, two hours' journey south of Huwara.
Twelve wells - Read springs; the Hebrew denotes natural sources. These springs may have been perennial when a richer vegetation clothed the adjacent heights.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:27: Elim: This was on the northern skirts of the desert of Sin, and, according to Dr. Shaw, two leagues from Tor, and near 30 from Corondel, which he conjectures to be Marah, where there is a small rill, which is brackish. He found but nine of the wells, the other three being filled up with sand; but the 70 palm trees had increased into more than 2, 000. Num 33:9; Isa 12:3; Eze 47:12; Rev 7:17, Rev 22:2
John Gill
15:27 And they came to Elim,.... On the twenty fifth of Nisan; for, according to Aben Ezra, they stayed but one day at Marah. Elim, as a late traveller (r) says, was upon the northern skirts of the desert of Sin, two leagues from Tor, and near thirty from Corondel; according to Bunting (s) it was eight miles from Marah:
where were twelve wells of water, and seventy palm trees; and so a very convenient, commodious, and comfortable place to abide at for a time, since here was plenty of water for themselves and cattle, and shady trees to sit under by turns; for as for the fruit of them, that was not ripe at this time of the year, as Aben Ezra observes. Thevenot (t) seems to confound the waters here with the waters of Marah; for he says, the garden of the monks of Tor is the place which in holy Scripture is called Elim, where were sventy palm trees and twelve wells of bitter water; these wells, adds he, are still in being, being near one another, and most of them within the precinct of the garden, the rest are pretty near; they are all hot, and are returned again to their first bitterness; for I tasted says he, of one of them, where people bathe themselves, which by the Arabs is called Hammam Mouse, i.e. the "bath of Moses"; it is in a little dark cave: there is nothing in that garden but abundance of palm trees, which yield some rent to the monks, but the seventy old palm trees are not there now. This does not agree with an observation of the afore mentioned Jewish writer, that palm trees will not flourish in the ground where the waters are bitter; though they delight in watery places, as Pliny (u) says; and yet Leo Africanus (w) asserts, that in Numidia the dates (the fruit of palm trees) are best in a time of drought. A later traveller (x) tells us, he saw no more than nine of the twelve wells that are mentioned by Moses, the other three being filled up by those drifts of sand which are common in Arabia; yet this loss is amply made up by the great increase in the palm trees, the seventy having propagated themselves into more than 2000; under the shade of these trees is the Hammam Mouse, or "bath of Moses", particularly so called, which the inhabitants of Tor have in great veneration, acquainting us that it was here where the household of Moses was encamped. Dr. Pocock takes Elim to be the same with Corondel; about four hours or ten miles south of Marah, he says, is the winter torrent of Corondel in a very narrow valley, full of tamarisk trees, where there is tolerable water about half a mile west of the road; beyond this, he says, about half an hour, or little more than a mile, is a winter torrent called Dieh-Salmeh; and about an hour or two further, i.e. about three or four miles, is the valley or torrent of Wousset, where there are several springs of water that are a little salt; and he thinks that one of them, but rather Corondel, is Elim, because it is said afterwards:
they removed from Elim, and encamped at the Red sea; and the way to Corondel, to go to the valley of Baharum, is part of it near the sea, where he was informed there was good water, and so probably the Israelites encamped there; and Dr. Clayton (y) is of the same mind, induced by the argument he uses: a certain traveller (z), in the beginning of the sixteenth century, tells us, that indeed the wells remain unto this day, but that there is not one palm tree, only some few low shrubs; but he could never have been at the right place, or must say a falsehood, since later travellers, who are to be depended upon, say the reverse, as the above quotations show. As to the mystical application of this passage, the Targums of Jonathan and Jerusalem make the twelve fountains answerable to the twelve tribes of Israel, and seventy palm trees to the seventy elders of the sanhedrim; and so Jarchi: and more evangelically the twelve fountains of water may denote the abundance of grace in Christ, in whom are the wells of salvation, and the sufficiency of it for all his people; and which the doctrine of the Gospel, delivered by his twelve apostles, discovers and reveals, and leads and directs souls unto; and the seventy palm trees may lead us to think of the seventy disciples sent out by Christ, and all other ministers of the word, who for their uprightness, fruitfulness, and usefulness, may be compared to palm trees, as good men in Scripture are, see Ps 92:12,
and they encamped there by the waters; where they stayed, as Aben Ezra thinks, twenty days, since, in the first verse of the following chapter, they are said to come to the wilderness of Sin on the fifteenth day of the second month; here being everything agreeable to them for the refreshment of themselves and cattle, they pitched their tents and abode a while; as it is right in a spiritual sense for the people of God to abide by his word and ordinances.
(r) Shaw, ut supra. (Travels, p. 314.) (s) Travels, p. 82. (t) Travels into the Levant, B. 2. ch. 26. p. 166. (u) Nat. Hist. l. 13. c. 4. (w) Descriptio Africae, l. 1. p. 82. (x) Dr. Shaw, ut supra. (r)) (y) Chronolgy of the Hebrew Bible, p. 296, 297. (z) Baumgarten. Peregrinatio, l. 1. c. 21. p. 44.
Robert Jamieson, A. R. Fausset and David Brown
15:27 they came to Elim, where were twelve wells of water--supposed to be what is now called Wady-Ghurandel, the most extensive watercourse in the western desert--an oasis, adorned with a great variety of trees, among which the palm is still conspicuous, and fertilized by a copious stream. It is estimated to be a mile in breadth, but stretching out far to the northeast. After the weary travel through the desert, this must have appeared a most delightful encampment from its shade and verdure, as well as from its abundant supply of sweet water for the thirsty multitude. The palm is called "the tree of the desert," as its presence is always a sign of water. The palms in this spot are greatly increased in number, but the wells are diminished.