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Read the Bible
THE MESSAGE
Exodus 15:2
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedDevotionals:
- EveryParallel Translations
The LORD is my strength and song, He has become my yeshu`ah: This is my God, and I will praise him; 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.
Yah is my strength and song, and he has become my salvation; this is my God, and I will praise him—the God of my father—and I will exalt him.
The Lord gives me strength and makes me sing; he has saved me. He is my God, and I will praise him. He is the God of my ancestors, and I will honor him.
The Lord is my strength and my song, and he has become my salvation. This is my God, and I will praise him, my father's God, and I will exalt him.
"The LORD is my strength and my song, And He has become my salvation; This is my God, and I will praise Him; My father's God, and I will exalt Him.
"The LORD is my strength and song, And He has become my salvation; This is my God, and I will praise Him; My father's God, and I will exalt Him.
The Lord is my strength and praise, and he is become my saluation. He is my God, and I will prepare him a tabernacle. he is my fathers God, and I will exalt him.
Yah is my strength and song,And He has become my salvation;This is my God, and I will praise Him;My father's God, and I will extol Him.
The Lord is my strength, the reason for my song, because he has saved me. I praise and honor the Lord — he is my God and the God of my ancestors.
Yah is my strength and my song, and he has become my salvation. This is my God: I will glorify him; my father's God: I will exalt him.
My strength and song is Jah, and he is become my salvation: This is my God, and I will glorify him; My father's God, and I will extol him.
The Lord is my strength. He saves me, and I sing songs of praise to him. He is my God, and I praise him. He is the God of my ancestors, and I honor him.
The Lord is my strength and my song, and he has become my salvation; this is my God, and I will praise him, my father's God, and I will exalt him.
He is mighty and glorious, The LORD JEHOVAH has become our Saviour; he is our God, and we will praise him; our fathers God, and we will exalt him.
The Lord is my strong defender; he is the one who has saved me. He is my God, and I will praise him, my father's God, and I will sing about his greatness.
The Lord is my strength and my song;he has become my salvation.This is my God, and I will praise him,my father’s God, and I will exalt him.
My strength and song is Jehovah, and it happened, He was to me salvation; this is my God and I will glorify Him; the God of my father, and I will exalt Him.
The LORDE is my strength, and my songe, and is become my saluacion. This is my God, I wil magnifie him: He is my fathers God, I wil exalte him.
Jehovah 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.
The Lord is my strength and my strong helper, he has become my salvation: he is my God and I will give him praise; my father's God and I will give him glory.
The Lorde is my strength and praise, and he is become my saluation: he is my God, and I wyll glorifie hym, my fathers God, and I wyll exalt hym.
The LORD is my strength and song, and He is become my salvation; this is my God, and I will glorify Him; my father's God, and I will exalt Him.
The Lord is my strength and song, and he is become my saluation: he is my God, and I will prepare him an habitation, my fathers God, and I wil exalt him.
He was to me a helper and protector for salvation: this is my God and I will glorify him; my father’s God, and I will exalt him.
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.
The LORD is my strength and my song, and He has become my salvation. He is my God, and I will praise Him, my father's God, and I will exalt Him.
My strengthe and my preisyng is the Lord; and he is maad to me in to heelthe. This is my God, and Y schal glorifie hym; the God of my fadir, and Y schal enhaunse hym.
My strength and song is JAH, And He is become my salvation: This [is] my God, and I glorify Him; God of my father, and I exalt Him.
Yah is my strength and song, And he has become my salvation: This is my God, and I will praise him; 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 a habitation; my father's God, and I will exalt him.
Yah is my strength and song, He has become my salvation: This is my God, and I will praise him; My father's God, and I will exalt him.
The LORD is my strength and song, And He has become my salvation; He is my God, and I will praise Him; My father's God, and I will exalt Him.
The Lord is my strength and my song; he has given me victory. This is my God, and I will praise him— my father's God, and I will exalt him!
The Lord is my strength and song. He is the One Who saves me. He is my God and I will praise Him. He is my father's God and I will honor Him.
The Lord is my strength and my might, and he has become my salvation; this is my God, and I will praise him, my father's God, and I will exalt him.
My might and melody, is Yah, And he became mine, by salvation, - This, is my GOD, and I will glorify him, The God of my father and I will set him on high.
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.
The LORD is my strength and my song, and he has become my salvation; this is my God, and I will praise him, my father's God, and I will exalt him.
"The LORD is my strength and song, And He has become my salvation; This is my God, and I will praise Him; My father's God, and I will extol Him.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
strength: Psalms 18:1, Psalms 18:2, Psalms 27:1, Psalms 28:8, Psalms 59:17, Psalms 62:6, Psalms 62:7, Psalms 118:14, Habakkuk 3:17-19, Philippians 4:13
song: Deuteronomy 10:21, Psalms 22:3, Psalms 109:1, Psalms 140:7, Revelation 15:3
my salvation: Exodus 14:13, 2 Samuel 22:51, Psalms 68:20, Isaiah 12:2, Isaiah 45:17, Isaiah 49:6, Jeremiah 3:23, Luke 1:77, Luke 2:30, John 4:22, Acts 4:12, Revelation 19:1
my God: Exodus 4:22, Genesis 17:7, Psalms 22:10, Jeremiah 31:33, Jeremiah 32:38, Zechariah 13:9
an habitation: Exodus 40:34, Genesis 28:21, Genesis 28:22, 2 Samuel 7:5, 1 Kings 8:13, 1 Kings 8:27, Psalms 132:5, Isaiah 66:1, 2 Corinthians 5:19, Ephesians 2:22, Colossians 2:9
my father's God: Exodus 3:15, Exodus 3:16
exalt him: 2 Samuel 22:47, Psalms 18:46, Psalms 30:1, Psalms 34:3, Psalms 99:5, Psalms 99:9, Psalms 118:28, Psalms 145:1, Isaiah 25:1, John 5:23, Philippians 2:11, Revelation 5:9-14
Reciprocal: Exodus 25:8 - a sanctuary Numbers 21:17 - sang Deuteronomy 12:5 - habitation Deuteronomy 26:17 - avouched Joshua 24:18 - will we also 2 Samuel 7:24 - art become 2 Samuel 22:33 - strength 1 Chronicles 16:14 - the Lord 1 Chronicles 28:9 - the God Job 13:16 - my salvation Psalms 43:2 - the God Psalms 63:1 - thou Psalms 74:12 - working Psalms 95:7 - For he Psalms 107:32 - exalt Psalms 118:21 - and art Isaiah 12:4 - his name Isaiah 26:1 - this song Habakkuk 3:13 - wentest Habakkuk 3:18 - the God Acts 22:14 - The God
Cross-References
After all these things, this word of God came to Abram in a vision: "Don't be afraid, Abram. I'm your shield. Your reward will be grand!"
Abram said, " God , Master, what use are your gifts as long as I'm childless and Eliezer of Damascus is going to inherit everything?" Abram continued, "See, you've given me no children, and now a mere house servant is going to get it all."
Then God 's Message came: "Don't worry, he won't be your heir; a son from your body will be your heir."
And he believed! Believed God ! God declared him "Set-Right-with-God."
Abraham spoke to the senior servant in his household, the one in charge of everything he had, "Put your hand under my thigh and swear by God —God of Heaven, God of Earth—that you will not get a wife for my son from among the young women of the Canaanites here, but will go to the land of my birth and get a wife for my son Isaac."
The servant took ten of his master's camels and, loaded with gifts from his master, traveled to Aram Naharaim and the city of Nahor. Outside the city, he made the camels kneel at a well. It was evening, the time when the women came to draw water. He prayed, "O God , God of my master Abraham, make things go smoothly this day; treat my master Abraham well! As I stand here by the spring while the young women of the town come out to get water, let the girl to whom I say, ‘Lower your jug and give me a drink,' and who answers, ‘Drink, and let me also water your camels'—let her be the woman you have picked out for your servant Isaac. Then I'll know that you're working graciously behind the scenes for my master."
Isaac prayed hard to God for his wife because she was barren. God answered his prayer and Rebekah became pregnant. But the children tumbled and kicked inside her so much that she said, "If this is the way it's going to be, why go on living?" She went to God to find out what was going on. God told her, Two nations are in your womb, two peoples butting heads while still in your body. One people will overpower the other, and the older will serve the younger.
So they went up to Joseph's house steward and talked to him in the doorway. They said, "Listen, master. We came down here one other time to buy food. On our way home, the first night out we opened our bags and found our money at the mouth of the bag—the exact amount we'd paid. We've brought it all back and have plenty more to buy more food with. We have no idea who put the money in our bags."
Joseph ordered his house steward: "Fill the men's bags with food—all they can carry—and replace each one's money at the top of the bag. Then put my chalice, my silver chalice, in the top of the bag of the youngest, along with the money for his food." He did as Joseph ordered.
Don't you see that children are God 's best gift? the fruit of the womb his generous legacy? Like a warrior's fistful of arrows are the children of a vigorous youth. Oh, how blessed are you parents, with your quivers full of children! Your enemies don't stand a chance against you; you'll sweep them right off your doorstep.
Gill's Notes on the Bible
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, Psalms 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, Exodus 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, Proverbs 4:8.
t ××× ××× Î´Î¿Î¾Î±Î¶Ï Î±Ï Ïον Sept. "glorificabo eum", V. L. "laudabo eume", Syr. Samar. "hunc decorabo", Tigurine version; "condecorabo eum", Piscator.
Barnes' Notes on the Bible
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 Exodus 15:3 it is associated with the final triumph of the Church.
The division of the song into three parts is distinctly marked: Exodus 15:1-5; Exodus 15:6-10; Exodus 15:11-18 : each begins with an ascription of praise to God; each increases in length and varied imagery unto the triumphant close.
Exodus 15:1
He hath triumphed gloriously - Literally, He is gloriously glorious.
The horse and his rider - The word âriderâ may include horseman, but applies properly to the charioteer.
Exodus 15:2
The Lord is my strength and song - My strength and song is Jah. See Psalms 68:4. The name was chosen here by Moses to draw attention to the promise ratified by the name âI am.â
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.
Exodus 15:3
A man of war - Compare Psalms 24:8. The name has on this occasion a special fitness: man had no part in the victory; the battle was the Lordâs.
The Lord is his name - âJah is His name.â See Exodus 15:2.
Exodus 15:4
Hath He cast - âHurled,â as from a sling. See Exodus 14:27.
His chosen captains - See Exodus 14:7 note.
Exodus 15:5
As a stone - The warriors in chariots are always represented on the monuments with heavy coats of mail; the corslets of âchosen captainsâ consisted of plates of highly tempered bronze, with sleeves reaching nearly to the elbow, covering the whole body and the thighs nearly to the knee. The wearers must have sunk at once like a stone, or as we read in Exodus 5:10, like lumps of lead.
Exodus 15:7
Thy wrath - Literally, Thy burning, i. e. the fire of Thy wrath, a word chosen expressly with reference to the effect.
Exodus 15:8
The blast of Godâs nostrils corresponds to the natural agency, the east wind Exodus 14:21, which drove the waters back: on the north the waters rose high, overhanging the sands, but kept back by the strongwind: on the south they laid in massive rollers, kept down by the same agency in the deep bed of the Red Sea.
Exodus 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.
Exodus 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 Exodus 14:28, we read only, âthe waters returned,â 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 Exodus 15:5.
Exodus 15:11
Among the gods - Compare Psalms 86:8; Deuteronomy 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 âgreatness beyond compareâ of Yahweh was once for all established.
Exodus 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 Godâs people, and the place where His glory and purposes were to be perfectly revealed: or Mount Moriah.
Exodus 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.
Exodus 15:15
The dukes of Edom - See Genesis 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 Jeremiah 48:29, Jeremiah 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 âCanaan.â
Exodus 15:17
In the mountain of thine inheritance - See Exodus 15:13.
Clarke's Notes on the Bible
Verse Exodus 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 ×××× JEHOVAH in the original, but ×× JAH; "as if by abbreviation," says Mr. Parkhurst, "for ×××× yeheieh or ××× yehi. It signifies the Essence οÏν, He who IS, simply, absolutely, and independently. The relation between ×× Jah and the verb ××× to subsist, exist, be, is intimated to us the first time ×× Jah is used in Scripture, (Exodus 15:2:) 'My strength and my song is ×× JAH, and he is become ( vajehi) to me salvation.'" See Psalms 68:5; Psalms 89:6; Psalms 94:7; Psalms 115:17-18; Psalms 118:17.
JAH ×× is several times joined with the name Jehovah ×××× so that we may be sure that it is not, as some have supposed, a mere abbreviation of that word. See Isaiah 12:2; Isaiah 26:4. Our blessed Lord solemnly claims to himself what is intended in this Divine name ×× JAH, John 8:58: "Before Abraham was, (γενεÏθαι, was born,) ÎµÎ³Ï ÎµÎ¹Î¼Î¹, I AM," not I was, but I am, plainly intimating his Divine eternal existence. Compare Isaiah 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 Colossians 1:16-17, where the Apostle Paul, after asserting that all things that are in heaven and that are in earth, visible and invisible, were created, εκÏιÏÏαι, by and for Christ, adds And HE IS (Î±Ï ÏÎ¿Ï ÎµÏÏι, not ην, was) before all things, and by him all things ÏÏ Î½ÎµÏÏηκε, have subsisted, and still subsist. See Parkhurst.
From this Divine name ×× Jah the ancient Greeks had their Îη, Îη, 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! Exodus 3:14, and the concluding observations there.
I will prepare him a habitation — ××× ××× 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 δοξαÏÏ Î±Ï Ïον, 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 ×××× × ×× ×ק×ש 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, ×××× ××× 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 Galatians 4:6.
