the Fourth Week after Easter
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Bahasa Indonesia Sehari-hari
Keluaran 15:13
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
Dengan kasih setia-Mu Engkau menuntun umat yang telah Kautebus; dengan kekuatan-Mu Engkau membimbingnya ke tempat kediaman-Mu yang kudus.
Demikianlah peri Engkau menghantar akan orang banyak ini, yang telah Kautebus oleh kemurahan-Mu, maka oleh kodrat-Mu Engkau menghantarkan mereka itu dengan perlahan-perlahan sampai kepada rumah kesucian-Mu yang sedap.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Thou: Genesis 19:16, Ephesians 2:4
led: Psalms 77:14, Psalms 77:15, Psalms 77:20, Psalms 78:52, Psalms 78:53, Psalms 80:1, Psalms 106:9, Isaiah 63:12, Isaiah 63:13, Jeremiah 2:6
guided: 1 Peter 1:5
holy: Psalms 78:54
Reciprocal: Exodus 6:6 - redeem Deuteronomy 9:26 - which thou hast brought forth Nehemiah 1:10 - whom Psalms 25:6 - for they Psalms 78:35 - their redeemer Psalms 105:43 - And he Psalms 106:10 - redeemed Psalms 111:9 - sent Psalms 136:15 - for his mercy Psalms 136:24 - General Isaiah 35:9 - but Isaiah 43:1 - Fear Isaiah 51:10 - dried Luke 1:51 - showed
Cross-References
After these thynges, the worde of the Lorde came vnto Abram in a vision, saying: feare not Abram I am thy shielde [and] thy exceedyng great rewarde.
And Abram sayde: Lorde God what wylt thou geue me when I go chyldelesse, the chylde of the stewardship of my house is this Eleazer of Damasco?
And [Abram] beleued the Lord, & that counted he to hym for righteousnesse.
And agayne he saide vnto him: I am the Lorde that brought thee out of Ur of the Chaldees, to geue thee this lande, & that thou myghtest inherite it.
And he sayde: Lorde God wherby shall I knowe that I shall inherite it?
And when the foules fell on the carkases, Abram droue them away.
And whe the sunne was downe, there fell a deepe sleepe vpon Abram: and lo, an horrour of great darknesse fell vpon hym.
And he sayde vnto Abram: Knowe this of a suertie, that thy seede shalbe a straunger in a lande that is not theirs, and shall serue them, and they shall entreate them euyll foure hundreth yeres.
And I wyll geue vnto thee and to thy seede after thee, the lande wherein thou art a strauger [euen] al the lande of Chanaan, for an euerlastyng possession, and wyll be their God.
Therfore dyd they set taske maisters ouer them, to kepe the vnder with burthens: And they buylt vnto Pharao treasure cities, Pithom & Raamses.
Gill's Notes on the Bible
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 נהלת "commode ducis", Junius & Tremellius.
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 “rider” 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 “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.
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 Lord’s.
The Lord is his name - “Jah is His name.” See Exodus 15:2.
Exodus 15:4
Hath He cast - “Hurled,” 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 “chosen captains” consisted of plates of highly tempered bronze, with sleeves reaching nearly to the elbow, covering the whole body and the thighs nearly to the knee. The wearers must have sunk at once like a stone, or as we read in Exodus 5:10, like lumps of lead.
Exodus 15:7
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 God’s 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, “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 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 “greatness beyond compare” 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 God’s 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 “Canaan.”
Exodus 15:17
In the mountain of thine inheritance - See Exodus 15:13.
Clarke's Notes on the Bible
Verse Exodus 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.
