Exegetical and Hermeneutical Commentary of Exodus 15:2
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.
2. Yah is my strength and a song ] i.e. the source of my strength and the theme of my song. Yah, the abbreviated form of Yahweh, occurs otherwise in Exo 17:16, Isa 12:2 (in a citation of the present verse), Exo 26:4 (post-exilic), Exo 38:12 (Hezekiah’s song), Son 8:6; otherwise only in late Psalms (40 times, mostly in ‘Hallelu- yah ’).
my I ] The poet speaks, as Hebrew poets often do (e.g. Isa 61:10; Psa 44:4; Psa 44:6; Psa 118:5-21; Psa 118:28), in the name, and as the representative, of the nation.
is become my salvation ] lit. is become to me a salvation, i.e. a source of deliverance (‘salvation,’ as Exo 14:13): cf. exactly the same Heb. in 2Sa 10:11 ‘then thou shalt be to me for salvation,’ EVV. ‘thou shalt help me.’ This and the last line are cited in Isa 12:2 b, and Psa 118:14.
praise ] The Heb. word occurs only here. If correct, it would seem to mean beautify or adorn (viz. with praises). But this is a great deal to supply; and probably, by a slight change, we should read acknowledge or thank (Psa 9:1, &c.; and especially Psa 118:28 a). AV. prepare him an habitation follows the Targ. and Rabbis in treating hinwh, improbably, as a denominative from nweh, ‘habitation’ ( v. 13).
My father’s God ] my ancestral God; cf. on Exo 3:6.
I will exalt him ] Psa 30:1; and especially Psa 118:28 b.
Fuente: The Cambridge Bible for Schools and Colleges
2 5. Jehovah is the object of the poet’s praise, Jehovah, the potent and irresistible ‘man of war,’ who has overwhelmed His enemies in the sea.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 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 , 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, (Ex 15:2🙂 ‘My strength and my song is JAH, and he is become ( vajehi) to me salvation.'” See Ps 68:5; Ps 89:6; Ps 94:7; Ps 115:17-18; Ps 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 Isa 12:2; Isa 26:4. Our blessed Lord solemnly claims to himself what is intended in this Divine name JAH, Joh 8:58: “Before Abraham was, (, was born,) , 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 1:16-17, where the Apostle Paul, after asserting that all things that are in heaven and that are in earth, visible and invisible, were created, , by and for Christ, adds And HE IS ( , not , was) before all things, and by him all things , have subsisted, and still subsist. See Parkhurst.
From this Divine name Jah the ancient Greeks had their , , 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 on Ex 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 , 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 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 Ga 4:6.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
My strength and song; the matter or subject of the present song of praise.
An habitation; a place for his service and worship, where he will dwell by his special presence.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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, Pr 4:8.
t Sept. “glorificabo eum”, V. L. “laudabo eume”, Syr. Samar. “hunc decorabo”, Tigurine version; “condecorabo eum”, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
2. The Lord is my strength. In this expression they acknowledge that they have a sufficient defense in God; and afterwards they add, that His grace furnishes them with just ground for praise. The sum is, that they were strong in God, and had not conquered their enemies by their own bravery; and that, therefore, it is not lawful to glory save in God alone. But we must observe that the help of God is conjoined with His praise, because this is the end of all His benefits, that we should hold our salvation as received from Him, which is here mentioned in the third place, for to say that God had “become their salvation,” was as much as to say that the people were saved by His grace. In the second clause there is an antithesis between the true God and all false ones; for there is much emphasis in the declaration, “he is my God,” as by it Moses excludes all that multitude of gods which then were everywhere worshipped in the world. To the same effect he adds, “my father’s God,” thus distinguishing the faith of Abraham from all the superstitions of the Gentiles. The faithful then declare that it is safe for them to repose in this One God, and that His praises are worthy of celebration. Isaiah imitates this figure. Isa 25:9,
“
Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him.”
What follows in the next verse — “The Lord is a man of war,” is to the same purpose, for although at first sight the phrase may seem a harsh one, still it is not without beauty: that God is armed in military attire, to contend with all the forces of His foes. Therefore, says Moses, the name of the Lord belongs to Him alone, because His hand awaits to destroy whatever lifts itself up against Him.
Fuente: Calvin’s Complete Commentary
(2) The Lord is my strength and song.Heb., My strength and song is Jah. The contracted form of Jehovah, Jah, is here used for the first time; but its existence in the current speech has already been indicated by the name Moriah, which occurs in Gen. 22:1. It is here used on account of the rhythm.
He is become my salvation.Heb,, he has been to me for salvation: i.e., he has saved me out of the hand of Pharaoh. The beauty and force of the passage causes Isaiah to adopt it into one of his most glorious poems, the joyful thanksgiving of the faithful for the mercies of God, contained in his twelfth chapter. (See Exo. 15:2.)
I will prepare him an habitation.So Onkelos and Aben-Ezra; but Jarchi, the Targums of Jerusalem and Jonathan, the LXX., and Vulg., with most moderns, translate, I will glorify him. It is a strong objection to the rendering of the Authorised Version that Moses is not likely to have had the idea of preparing God a habitation until the revelation of Gods will on the subject was made to him on Sinai (Exodus 25-27). The law of parallelism also requires such a meaning as glorify to correspond with the exalt of the next clause.
My fathers God.Father here, by a common Hebrew idiom, stands for forefathers generally. (Comp. Note on Exo. 3:6.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2-5. First strain .
JAH A poetic abbreviation of JAHVEH, restricted in use to the higher kinds of poetry, and found often in compound names, as Yirm’jah, (Jeremiah;) also in certain formulas, as Hallelu-jah, (Praise ye Jah . )
This is my God A gesture here directs the hearer heavenward .
The God of my father Father is taken collectively, bringing up to view the patriarchs, the covenants made with Abraham, Isaac, and Jacob . It was as their God that Jehovah spoke to Moses from the burning bramble . This is a double strain, of two quatrains, or four-line stanzas . Parallelisms of thought and expression, such as are described in the Introduction, will be noticed in the first three lines of the first quatrain, the fourth line proclaiming in simple grandeur JEHOVAH as the hero of this victory . So in the second quatrain the lines of the first couplet are parallel with each other, and then those of the second also, in both instances rising in climax. Similar parallels are readily traced throughout the ode.
Fuente: Whedon’s Commentary on the Old and New Testaments
Exo 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.
This holds throughout, as the attentive reader may observe; except that, in one or two verses, it seems as if the two choirs sung their parts, and then united together in one strain; as, Exo 15:15.
1st Choir. Then the dukes of Edom shall be amazed: 2nd Choir. The mighty men of Moab, Trembling shall take hold upon them: All. All the inhabitants of Canaan shall melt away.
Of this alternate method of singing among the Hebrews, we shall have occasion to speak often, especially in the Psalms, and in the Prophets: and an attention to it will serve to explain many passages.
Exo 15:2. I will prepare him an habitation If the remark we have made on the former verse be just, that the latter clause throughout this song is exegetical of the preceding; then they are right in their version, who render this, and I will honour or praise him. The LXX have it , and the Vulgate, glorificabo, I will glorify: agreeably with whom, Houbigant renders it laudabo, I will praise. Those who conceive our version to be right suppose that reference is here made to the tabernacle speedily to be built by Moses in the wilderness, an opinion which they support by the words of the 13th verse. Houbigant would render my father’s God,my God is my father; for the ancient Hebrews, says he, never say the God of my father, in the singular, but the God of my fathers.
The Lord is a man of war It is unquestionable, that, throughout this chapter, Jehovah should have been uniformly preserved in the version. Houbigant renders it bellator fortis, Jehovah is a strong warrior. The next verse expresses the conquest gained by this Almighty Warrior. See 1Sa 16:18; 1Sa 17:33. The word iarah, rendered cast in the 4th verse, is explanatory of ramah, which we render thrown in the 1st verse; and seems to give us the image of an arrow shot from the bow; as if Jehovah had launched them forth into the deep, as easily as an archer shoots an arrow from his bow.
Fuente: Commentary on the Holy Bible by Thomas Coke
The praise here riseth to a note still higher. In the former, Moses adores God for his salvation. But here for the covenant relations into which the Lord hath condescended to bring himself: Reader! do you know anything of this? Can you say he is my God. Isa 12:2 . What a sweet scripture to this amount is that of the people’s call, and God’s answer? Zec 13:9 . Reader! do not overlook the children’s covenant blessings in this verse, for it is very precious. We have authority to remind God of his covenant promises to our fathers. The church frequently did so, and found the sweetness of it. Deu 9:27 ; 2Ch 6:42 , etc. And God himself condescends to put the children in remembrance of the same, when referring his mercies to this source. Lev 26:42 ; Mic 6:5 . And the mercy of mercies, is ascribed in after ages to the same. Luk 1:72-75 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
“Handfuls of Purpose”
For All Gleaners
“My father’s God.” Exo 15:2 .
These words are taken from the song which Moses and the children of Israel sang when they saw Pharaoh and his hosts overthrown in the Red Sea. It was surely an era in their history to see the Egyptians dead upon the seashore. Such epochs in human life should have some moral meaning. They should not be allowed to pass without celebration. There is a time to sing, surely it is the hour of deliverance from the terrible foe. Music is the natural expression of joy. A song is the proper conclusion of a victory. Fasting is the worship of sorrow; singing is the worship of joy. The words specially chosen for meditation show that the victory did not end in itself; it touched the holy past; it consummated the promises and hopes of ages; in this song, therefore, the voices of the sainted dead are heard as well as the voices of the triumphant and joyous living.
What are the ideas with which this expression is charged? 1. “My father’s God.” Then religion was no new thing to them. They were not surprised when they heard the name of God associated with their victory. Religion should not be an originality to us; it should not be a novel sensation; it should be the common breath of our daily life, and the mention of the name of God in the relation of our experiences ought to excite no mere amazement. 2. “My father’s God.” Then their father’s religion was not concealed from them. They knew that their father had a God. There are some men amongst us of whose religion we know nothing until we are informed of the same by public advertisement. It is possible not to suspect that a man has any regard for God until we see his name announced in connection with some religious event. We cannot read this holy book without being impressed with the fact that the men who made the history of the world were men who lived in continual communion with the spiritual and unseen. Religion is the exception in some of our lives, it was the great and beneficent rule of theirs. Is it possible that your child is unaware that you have a God? Is it possible that your servants may be ignorant of the existence of your religion? 3. “My father’s God.” Yet it does not follow that the father and the child must have the same God. Religion is not hereditary. You have power deliberately to sever the connection between yourself and the God of your fathers. It is a terrible power! Let that be clearly understood, lest a man should torment himself with the thought that he must inherit his father’s God as he inherits his father’s gold. You may turn your face towards the heavens, and say with lingering and bitter emphasis, “Thou wast my father’s God, but I shut thee out of my heart and home!” 4. “My father’s God.” Then we are debtors to the religious past. There are some results of goodness we inherit independently of our own will. This age inherits the civilisation of the past. The child is the better for his father’s temperance. Mephibosheth received honours for Jonathan’s sake. The processes of God are not always consummated in the age with which they begin. Generations may pass away, and then the full blessing may come. We are told that some light which may be reaching the earth to-day, started from its source a thousand years ago. What is true in astronomy is also true in moral processes and events; to-day we are inheriting the results of martyrdoms, sacrifices, testimonies, and pledges which stretch far back into the grey past of human history.
The text should convey a powerful appeal to many hearts. It is a pathetic text. Say “My God,” and you have solemnity, grandeur, majesty, and every element that can touch the reverence and wonder of man; but say “My father’s God,” and you instantly touch the tenderest chord in the human heart: God is brought to your fireside, to your cradle, to the bed of your affliction, and to the core of your whole home-life. The text impels us to ask a few practical questions. 1. Your father was a Christian, are you so much wiser than your father that you can afford to set aside his example? There are some things in which you are bound to improve upon the actions of your father; but are you quite sure that the worship of the God of heaven is one of them? 2. Your father was a holy man, will you undertake to break the line of a holy succession? Ought not the fame of his holiness to awaken your own religious concern? Are you prepared to make yourself the turning-point in the line of a pious ancestry? Beware lest you say in effect, “For generations my fathers have trusted in God and looked to him for the light of their lives, but now I deliberately disown their worship and turn away from the God they loved.” This you can say if you be so minded! God does not force himself upon you. You may start a pagan posterity if you please. 3. Your father was deeply religious, will you inherit all he has given you in name, in reputation, in social position, and throw away all the religious elements which made him what he was? Many a battle has been fought, even on the funeral day, for the perishable property which belonged to the dead man; what if there should be some emulation respecting the worship he offered to the God of heaven? You would not willingly forego one handful of his material possessions; are you willing to thrust out his Saviour? 4. Your father could not live without God, can you? Your father encountered death in the name of the Living One. How do you propose to encounter the same dread antagonist? When your father was dying, he said that God was the strength of his heart and would be his portion for ever. He declared that but for the presence of his Saviour he would greatly fear the last cold river which rolled between him and eternity, but that in the presence of Christ that chilling stream had no terror for him. When the battle approached the decisive hour, your father said “Thanks be unto God which giveth to us the victory,” how do you propose to wind up the story of your pilgrimage?
A word must be spoken for the encouragement of a class which cannot but have its representatives in any ordinary congregation. Some of you have had no family religion. Your hearts ache as you turn to the past and remember the atheism of your household and the atheism of your training. -Not a single Christian tradition has come through your family. To-day you are asking whether it be possible for you to be saved. I return an instant, emphatic, and impassioned YES to your heart’s inquiry. Seek ye the Lord while he may be found! Our relation to God is strictly personal. Every heart must make its own decision in this grave matter. See to it that, though you cannot speak of your father’s God, yet your children shall be able to associate your name with the God and Saviour of mankind.
Fuente: The People’s Bible by Joseph Parker
Exo 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.
Ver. 2. I will prepare him a habitation. ] Or, I will adorn him i I will give him ornaments and trimmings. Such God accounts our poor praises.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Exodus
‘MY STRENGTH AND SONG’
Exo 15:2
These words occur three times in the Bible: here, in Isa 12:2 , and in Psa 18:14 .
I. The lessons from the various instances of their occurrence. The first and second teach that the Mosaic deliverance is a picture-prophecy of the redemption in Christ. The third Psa 18:14, long after, and the utterance of some private person, teaches that each age and each soul has the same mighty Hand working for it. ‘As we have heard, so have we seen.’
II. The lessons from the words themselves.
b Each single act of mercy should reveal God more clearly as ‘My strength.’ The ‘and’ in the second clause is substantially equivalent to ‘for.’ It assigns the reason for the assurance expressed in the first. Because of the experienced deliverance and God’s manifestation of Himself in it as the author of ‘salvation,’ my faith wins happy increase of confidence that He ‘is the strength of my heart.’ Blessed they who bring that treasure out of all the sorrows of life!
c The end of His deliverances is ‘praise.’ ‘He is my song.’ This is true for earth and for heaven. The ‘Song of Moses and the Lamb.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
THE LORD = Hebrew JAH, the Eternal, inhabiting eternity. See App-4. The first occurance of this Title: connects it with Redemption.
song. Some codices, with Samaritan Pentateuch and Targum of Onkelos, read “and my song”. Figure of speech Metonymy (of Adjunct). App-6. = “He of Whom I sing”.
salvation. Compare Psa 118:14, Psa 118:2.
GOD. Hebrew. El. See App-4.
God. Hebrew. Elohim. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
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, 2Sa 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, Zec 13:9
an habitation: Exo 40:34, Gen 28:21, Gen 28:22, 2Sa 7:5, 1Ki 8:13, 1Ki 8:27, Psa 132:5, Isa 66:1, 2Co 5:19, Eph 2:22, Col 2:9
my father’s God: Exo 3:15, Exo 3:16
exalt him: 2Sa 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
Reciprocal: Exo 25:8 – a sanctuary Num 21:17 – sang Deu 12:5 – habitation Deu 26:17 – avouched Jos 24:18 – will we also 2Sa 7:24 – art become 2Sa 22:33 – strength 1Ch 16:14 – the Lord 1Ch 28:9 – the God Job 13:16 – my salvation Psa 43:2 – the God Psa 63:1 – thou Psa 74:12 – working Psa 95:7 – For he Psa 107:32 – exalt Psa 118:21 – and art Isa 12:4 – his name Isa 26:1 – this song Hab 3:13 – wentest Hab 3:18 – the God Act 22:14 – The God
Fuente: The Treasury of Scripture Knowledge
Exo 15:2. Israel rejoiceth in God, as their strength, song, and salvation Happy, therefore, the people whose God is the Lord: they are weak in 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, Deu 4:37. I will prepare him a habitation This version is countenanced by the Chaldee, Extruam ei sanctuarium, I will build him a sanctuary, referring probably to the tabernacles soon to be built, to which there seems also to be an allusion in Exo 15:13. Rab. Salom., however, considers the Hebrew word here used as being derived from , and , and translates it, I will declare his beauty and his praise. To the same purpose the Seventy, , and the Vulgate, glorificabo, I will glorify him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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.