The big picture
Exodus 15 opens in verse 1 with “Then sang Moses and the children of Israel this song unto the LORD , and spake, saying…”, reaches its middle movement near verse 14 with “The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of…”, and closes in verse 27 with “And they came to Elim, where were twelve wells of water, and threescore and ten palm…” Repeated or prominent terms include LORD, waters, hand, people, right. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Exodus · King James Version · 27Exodus 15:1-7
1–7: Sang Moses and the children of Israel this song unto the LORD , and…
Exodus 15:1–7 opens with “Then sang Moses and the children of Israel this song unto the LORD , and spake, saying, I will…” and reaches “And in the greatness of thine excellency thou hast overthrown them that rose up against thee…” by its final verse. That movement develops the focus on the wording and movement of this passage, with particular weight carried by LORD, become, hand.
Deep dive
The movement opens with “Then sang Moses and the children of Israel this song unto the LORD , and spake, saying, I…” By verse 4, the text has turned to “Pharaoh’s chariots and his host hath he cast into the sea: his chosen captains also are…” It lands on “And in the greatness of thine excellency thou hast overthrown them that rose up against…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 1 verse with a speech marker, 3 verses naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.
The covenant audience and the reason attached to each command show how worship, holiness, justice, mercy, and communal responsibility belong together. Words such as LORD, become, hand, right, song, bottom tie the complete block together. The central idea, “the wording and movement of this passage,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include God, Israel, Moses, Pharaoh, Red, Thy. The nearest hinge to the center comes in verse 1: “Then sang Moses and the children of Israel this song unto the LORD , and spake, saying, I will sing unto the LORD , for he hath…” That detail helps separate the opening situation from what the passage changes next.
Words to trace: LORD, become, hand, right, song, bottom
Verse-by-verse path
- Exodus 15:1
“Then sang Moses and the children of Israel this song unto the LORD , and spake, saying, I will sing unto the LORD …” Naming Israel and Moses keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- 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 an habitation…” The verse names God rather than leaving the action without a source. Watch whether the next line continues, answers, or contrasts that action.
- Exodus 15:3
“The LORD is a man of war: the LORD is his name.” The line’s distinctive content terms include LORD, name. Its relationship to verses 2 and 4 shows what work it does in this passage.
- Exodus 15:4
“Pharaoh’s chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.” Naming Pharaoh and Red keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 15:5
“The depths have covered them: they sank into the bottom as a stone.” The line’s distinctive content terms include bottom, covered, depths. Its relationship to verses 4 and 6 shows what work it does in this passage.
- Exodus 15:6
“Thy right hand, O LORD , is become glorious in power: thy right hand, O LORD , hath dashed in pieces the enemy.” Naming Thy keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 15:7
“And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy…” The line’s distinctive content terms include consumed, excellency, greatness. Its relationship to verses 6 shows what work it does in this passage.
Exodus 15:1-7
King James Version1Then sang Moses and the children of Israel this song unto the LORD , and spake, saying, I will sing unto the LORD , for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.
2The 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.
3The LORD is a man of war: the LORD is his name.
4Pharaoh’s chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.
5The depths have covered them: they sank into the bottom as a stone.
6Thy right hand, O LORD , is become glorious in power: thy right hand, O LORD , hath dashed in pieces the enemy.
7And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble.
Exodus 15:8-14
8–14: With the blast of thy nostrils the waters were gathered together, the…
Exodus 15:8–14 opens with “And with the blast of thy nostrils the waters were gathered together, the floods stood upright…” and reaches “The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.” by its final verse. That movement develops the focus on the wording and movement of this passage, with particular weight carried by hand, people, waters.
Deep dive
The movement opens with “And with the blast of thy nostrils the waters were gathered together, the floods stood…” By verse 11, the text has turned to “Who is like unto thee, O LORD , among the gods? who is like thee, glorious in holiness…” It lands on “The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 1 verse with a speech marker, 1 question. Those features reveal where the narrative slows down, speaks directly, or changes direction.
The covenant audience and the reason attached to each command show how worship, holiness, justice, mercy, and communal responsibility belong together. Words such as hand, people, waters, afraid, blast, blow tie the complete block together. The central idea, “the wording and movement of this passage,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include Thou, Palestina. The nearest hinge to the center comes in verse 11: “Who is like unto thee, O LORD , among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?” That detail helps separate the opening situation from what the passage changes next.
Words to trace: hand, people, waters, afraid, blast, blow
Verse-by-verse path
- Exodus 15:8
“And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the…” The line’s distinctive content terms include blast, congealed, depths. Its relationship to verses 9 shows what work it does in this passage.
- Exodus 15:9
“The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Exodus 15:10
“Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.” Naming Thou keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 15:11
“Who is like unto thee, O LORD , among the gods? who is like thee, glorious in holiness, fearful in praises, doing…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
- Exodus 15:12
“Thou stretchedst out thy right hand, the earth swallowed them.” Naming Thou keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 15:13
“Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy…” Naming Thou keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 15:14
“The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
Exodus 15:8-14
King James Version8And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea.
9The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.
10Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.
11Who is like unto thee, O LORD , among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?
12Thou stretchedst out thy right hand, the earth swallowed them.
13Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation.
14The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.
Exodus 15:15-21
15–21: The dukes of Edom shall be amazed; the mighty men of Moab, trembling…
Exodus 15:15–21 opens with “Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon…” and reaches “And Miriam answered them, Sing ye to the LORD , for he hath triumphed gloriously; the horse and…” by its final verse. That movement develops the focus on the wording and movement of this passage, with particular weight carried by LORD, horse, Miriam.
Deep dive
The movement opens with “Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold…” By verse 18, the text has turned to “The LORD shall reign for ever and ever.” It lands on “And Miriam answered them, Sing ye to the LORD , for he hath triumphed gloriously; the horse…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 1 verse with a speech marker, 1 stated contrast, 3 verses naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.
The covenant audience and the reason attached to each command show how worship, holiness, justice, mercy, and communal responsibility belong together. Words such as LORD, horse, Miriam, people, till, Aaron tie the complete block together. The central idea, “the wording and movement of this passage,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include Miriam, Aaron, Canaan, Edom, Fear, Israel. The nearest hinge to the center comes in verse 15: “Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan…” That detail helps separate the opening situation from what the passage changes next.
Words to trace: LORD, horse, Miriam, people, till, Aaron
Verse-by-verse path
- Exodus 15:15
“Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Exodus 15:16
“Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Exodus 15:17
“Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD , which thou hast…” Naming Sanctuary keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 15:18
“The LORD shall reign for ever and ever.” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- 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…” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
- Exodus 15:20
“And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with…” Naming Aaron and Miriam keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 15:21
“And Miriam answered them, Sing ye to the LORD , for he hath triumphed gloriously; the horse and his rider hath he…” Naming Miriam and Sing keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Exodus 15:15-21
King James Version15Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away.
16Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O LORD , till the people pass over, which thou hast purchased.
17Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD , which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established.
18The LORD shall reign for ever and ever.
19For 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.
20And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
21And Miriam answered them, Sing ye to the LORD , for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.
Exodus 15:22-27
22–27: So Moses brought Israel from the Red sea, and they went out into the…
Exodus 15:22–27 opens with “So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and…” and reaches “And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and…” by its final verse. That movement develops the focus on the wording and movement of this passage, with particular weight carried by LORD, waters, Marah.
Deep dive
The movement opens with “So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and…” By verse 24, the text has turned to “And the people murmured against Moses, saying, What shall we drink?” It lands on “And they came to Elim, where were twelve wells of water, and threescore and ten palm trees…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 3 verses with a speech marker, 1 question, 2 verses naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.
The covenant audience and the reason attached to each command show how worship, holiness, justice, mercy, and communal responsibility belong together. Words such as LORD, waters, Marah, drink, Moses, water tie the complete block together. The central idea, “the wording and movement of this passage,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include Marah, Moses, Egyptians, Elim, God, Israel. Its number language includes three, twelve, ten. The nearest hinge to the center comes in verse 24: “And the people murmured against Moses, saying, What shall we drink?” That detail helps separate the opening situation from what the passage changes next.
Words to trace: LORD, waters, Marah, drink, Moses, water
Verse-by-verse path
- Exodus 15:22
“So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in…” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
- Exodus 15:23
“And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of…” Naming Marah keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 15:24
“And the people murmured against Moses, saying, What shall we drink?” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
- Exodus 15:25
“And he cried unto the LORD ; and the LORD shewed him a tree, which when he had cast into the waters, the waters were…” The line’s distinctive content terms include LORD, waters, cried. Its relationship to verses 24 and 26 shows what work it does in this passage.
- Exodus 15:26
“And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his…” Naming Egyptians keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 15:27
“And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by…” The number twelve makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
Exodus 15:22-27
King James Version22So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.
23And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.
24And the people murmured against Moses, saying, What shall we drink?
25And he cried unto the LORD ; and the LORD shewed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them,
26And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee.
27And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.
Questions to keep in mind while reading
- Identify the people addressed and the covenant setting.
- Distinguish rescue, worship, holiness, justice, and community responsibility.
- Read commands in their literary and covenant context before making a modern application.
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.
Questions beneath the surface
- What account of God, human freedom, responsibility, and the good life emerges from Exodus 15?
- Which tension does the chapter refuse to resolve quickly?
- What changes when the chapter is read as part of the whole canon rather than as an isolated moral story?
- Where might a sincere reader confuse a familiar tradition with something the text states directly?
Questions for serious personal contemplation
These open-ended questions make room for tension, honest response, prayer, and conclusions that remain accountable to the chapter.
Observe without rushing
What part of Exodus 15 makes you stop, feel unsettled, or feel surprised, and why?
Which detail in the passage would be easiest to overlook? How does that detail change your understanding?
Where do you see tension between what happens and this focus: Moses, Miriam, and the people singing after deliverance; Exodus 15:22–27 completes a passage that was not covered by the original study-unit map. Its own wording and immediate context supply the focus.?
What important question does the passage leave open instead of resolving quickly?
Examine your inner life honestly
Which person, response, fear, or desire in the passage feels most like your own life right now?
What assumption about God, other people, or yourself does this text challenge?
Which part would you rather soften, avoid, or explain away too quickly? What might that reaction reveal?
If this Scripture could ask you one direct question, what do you think it would ask?
Respond with wisdom and courage
What do you need to remember, confess, grieve, thank God for, or trust after reading this passage?
How might another faithful person read this situation differently without ignoring the text?
What obedient response would be costly, uncomfortable, or slow, yet still faithful to Scripture?
What question will you carry into prayer this week, and which verses will you keep in front of you?
