Keluaran 15:4-10

15:4 The chariots of Pharaoh ¹  and his army he has thrown into the sea,

and his chosen ²  officers were drowned ³  in the Red Sea.

15:5 The depths have covered them, ⁴ 

they went down to the bottom ⁵  like a stone.

15:6 Your right hand, O Lord, was majestic ⁶  in power,

your right hand, O Lord, shattered the enemy.

15:7 In the abundance of your majesty ⁷  you have overthrown ⁸ 

those who rise up against you. ⁹ 

You sent forth ¹⁰  your wrath; ¹¹ 

it consumed them ¹²  like stubble.

15:8 By the blast of your nostrils ¹³  the waters were piled up,

the flowing water stood upright like a heap, ¹⁴ 

and the deep waters were solidified in the heart of the sea.

15:9 The enemy said, ‘I will chase, ¹⁵  I will overtake,

I will divide the spoil;

my desire ¹⁶  will be satisfied on them.

I will draw ¹⁷  my sword, my hand will destroy them.’ ¹⁸ 

15:10 But ¹⁹  you blew with your breath, and ²⁰  the sea covered them.

They sank ²¹  like lead in the mighty waters.

[15:4]  ¹ tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b).

[15:4]  ² tn The word is a substantive, “choice, selection”; it is here used in the construct state to convey an attribute before a partitive genitive – “the choice of his officers” means his “choice officers” (see GKC 417 §128.r).

[15:4]  ³ tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.

[15:5]  ⁴ tn The verb form is יְכַסְיֻמוּ (yÿkhasyumu) is the Piel preterite. Normally a vav (ו) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise, because the word also uses the yod (י) of the root (GKC 214 §75.dd), and the archaic suffix form (GKC 258 §91.l). These all indicate the antiquity of the poem.

[15:5]  ⁵ tn The parasynonyms here are תְּהֹמֹת (tÿhomot, “deep, ocean depths, deep waters”) and מְצוֹלֹת (mÿtsolot, “the depths”); S. R. Driver says properly the “gurgling places” (Exodus, 134).

[15:6]  ⁶ tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.

[15:7]  ⁷ sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.

[15:7]  ⁸ tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.

[15:7]  ⁹ tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).

[15:7]  ¹⁰ sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.

[15:7]  ¹¹ sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.

[15:7]  ¹² tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).

[15:8]  ¹³ sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.

[15:8]  ¹⁴ tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).

[15:9]  ¹⁵ sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).

[15:9]  ¹⁶ tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.

[15:9]  ¹⁷ tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.

[15:9]  ¹⁸ tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

[15:10]  ¹⁹ tn “But” has been supplied here.

[15:10]  ²⁰ tn Here “and” has been supplied.

[15:10]  ²¹ tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.