Exegetical and Hermeneutical Commentary of Exodus 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.

19. Probably an addition by the compiler who united together JE and P, emphasizing once again, in words adapted from Exo 14:23; Exo 14:28-29 (P), the great deliverance which the poem celebrated.

brought again ] brought back. Cf. on Exo 14:26.

and the children of Israel, &c.] verbatim as Exo 14:29 a.

dry land ] better, dry ground, to agree with Exo 14:22; Exo 14:29 a.

Fuente: The Cambridge Bible for Schools and Colleges

For the horse … – This verse does not belong to the hymn, but marks the transition from it to the narrative.

Fuente: Albert Barnes’ Notes on the Bible

Exo 15:19-21

With timbrels and with dances.

Song, timbrel, and dance

The monuments reproduce this scene in all its parts. Separate choirs of men and women are represented on them, singing in alternate responses; the timbrel, or tambourine, is represented as the instrument of the women, as the flute is that of the men; and the playing of the tambourine, unaccompanied, as here, by other instruments, is represented in connection with singing and the dance. Further, it appears from the monuments that music had eminently a religious destination in Egypt, that the timbrel was specially devoted to sacred uses, and that religious dances were performed in the worship of Osiris. (E. C. Wines, D. D.)

In the tombs at Thebes timbrels, like Miriams, round and square, are seen in the bands of the women; while pipes, trumpets, sistrums, drums, and guitars are there in great abundance and variety; and harps, not much unlike the modern instrument, with varying numbers of strings up to twenty-two. (S. C. Bartlett, D. D.)

Cheering effect of music

Whilst the Federal army lay before the city of Richmond, the regimental bands were silent. When they began to retreat to Malvern, the troops marched through the acres of ripe grain, cutting off the tops and gathering them into their haversacks, being out of rations, as well as lame and stiff from marching. Orders were here given for the bands to strike up playing, and the effect on the dispirited men was almost magical as the patriotic airs were played. They seemed to catch new hope and enthusiasm, and a cheer went up from each regiment.

Serving God with a cheerful spirit

When the poet Carpani inquired of his friend Haydn how it happened that his church music was always so cheerful, the great composer made a most beautiful reply. I cannot, said he, make it otherwise; I write according to the thoughts I feel. When I think upon God, my heart is so full of joy that the notes dance and leap, as it were, from my pen; and since God has given me a cheerful heart, it will be pardoned me that I serve Him with a cheerful spirit.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

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.

Fuente: John Gill’s Exposition of the Entire Bible

19. For the horse of Pharaoh went in. This verse does not; seem to be suited to the song, and therefore I am rather of opinion that Moses returns here to the history, and assigns the reason why the Israelites so magnificently celebrated the praises of God. For the sake of avoiding ambiguity, it would perhaps be better thus to render it, — “For the horse of Pharaoh had gone in, and the Lord had brought again the waters of the sea upon them, but; the children of Israel had gone on dry land.” (168)

(168) There is the following addition in the Fr. : — ‘Voyla pourquoy j’ai mis les verbes en temps plus que parfait;” you see why I have put the words in the pluperfect tense.

Fuente: Calvin’s Complete Commentary

(19) This verse is parenthetic. It forms no part of the Song of Moses. Originally, perhaps, when that song was a separate document, it was appended as an historical comment, showing the occasion on which the poem was composed. When the records of Moses were collectedeither by himself, towards the close of his life, or by Joshuathe addition was kept, although it had become unnecessary for the original purpose. As it stands, it emphasises the great fact of Israels final deliverancethe nucleus around which Exodus gathers itself.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

19. This verse is not a part of the song, but repeats the incident that was its occasion .

Fuente: Whedon’s Commentary on the Old and New Testaments

The Song of Miriam

v. 19. For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, the historian implying, at this point, that Pharaoh, riding forward at the head of his army, was destroyed with all his host, Psa 136:15, 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, in the bed which the sea ordinarily filled.

v. 20. And Miriam, the prophetess, the sister of Aaron, who from now on takes her place at the side of Aaron under the leadership of Moses, although she was endowed with prophetic gifts, took a timbrel, a tambourine, in her hand; and all the women went out after her with timbrels and with dances, in a stately, solemn religious dance, with marching and singing in unison.

v. 21. And Miriam answered them, she and her company chanted their refrain at the end of every verse, or stanza, as sung by Moses and the children of Israel, Sing ye to the Lord, for He hath triumphed gloriously, He has exalted His majesty; the horse and his rider hath He thrown into the sea. Cf v. 1. All the people, men and women, were thus engaged in the hymn of praise and thanksgiving, took part in the festival in honor of Jehovah, a fine example to the believers of all times.

Fuente: The Popular Commentary on the Bible by Kretzmann

Miriam, an Old Testament name, is the same as Mary in the New. As in fasting, all mourn, see Joe 2:16 , so in praising should all partake. It was a common thing in the Church, in after ages, so to celebrate the praises of the Lord. See Jdg 5:1 ; 1Sa 18:6 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Exo 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.

Ver. 19. For the horse of Pharaoh. ] A good soul is altogether unsatisfiable in sanctifying God’s name, and setting forth his goodness. Should I do nothing else all the days of my life, said that martyr, yea, as long as the days of heaven shall last, but kneel on my knees and repeat David’s Psalms; yet should I fall infinitely short of what I owe to God. a

a Act. and Mon.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)