1 Kings 8:23(v11)and he said, “Yahweh, the God of Israel, there is no God like you, in heaven above, or on earth beneath; who keeps covenant and loving…
Psalms 89:5-8(v11)The heavens will praise your wonders, Yahweh, your faithfulness also in the assembly of the holy ones. For who in the skies can be compared…
1 Samuel 2:2(v11)There is no one as holy as Yahweh, for there is no one besides you, nor is there any rock like our God.
2 Samuel 7:22(v11)Therefore you are great, Yahweh God. For there is no one like you, neither is there any God besides you, according to all that we have…
Revelation 4:8(v11)The four living creatures, each one of them having six wings, are full of eyes around and within. They have no rest day and night, saying,…
Show all 45 cross-references
Isaiah 6:3(v11)One called to another, and said, “Holy, holy, holy, is Yahweh of Armies! The whole earth is full of his glory!”
Jeremiah 10:6-7(v11)There is no one like you, Yahweh. You are great, and your name is great in might. Who shouldn’t fear you, King of the nations? For it…
Deuteronomy 3:24(v11)“Lord Yahweh, you have begun to show your servant your greatness, and your strong hand. For what god is there in heaven or in earth that…
Psalms 86:8(v11)There is no one like you among the gods, Lord, nor any deeds like your deeds.
Psalms 77:14(v11)You are the God who does wonders. You have made your strength known among the peoples.
Deuteronomy 33:26(v11)“There is no one like God, Jeshurun, who rides on the heavens for your help, in his excellency on the skies.
Isaiah 40:25(v11)“To whom then will you liken me? Who is my equal?” says the Holy One.
Revelation 15:4(v11)Who wouldn’t fear you, Lord, and glorify your name? For you only are holy. For all the nations will come and worship before you. For your…
Exodus 8:10(v11)Pharaoh said, “Tomorrow.” Moses said, “Let it be according to your word, that you may know that there is no one like Yahweh our God.
Psalms 77:19(v11)Your way was through the sea; your paths through the great waters. Your footsteps were not known.
Isaiah 40:18(v11)To whom then will you liken God? Or what likeness will you compare to him?
Psalms 35:10(v11)All my bones shall say, “Yahweh, who is like you, who delivers the poor from him who is too strong for him; yes, the poor and the needy…
Isaiah 64:2-3(v11)As when fire kindles the brushwood, and the fire causes the water to boil; Make your name known to your adversaries, that the nations may…
Psalms 66:5(v11)Come, and see God’s deeds— awesome work on behalf of the children of men.
Psalms 145:17(v11)Yahweh is righteous in all his ways, and gracious in all his works.
Isaiah 57:15(v11)For the high and lofty One who inhabits eternity, whose name is Holy, says: “I dwell in the high and holy place, with him also who is of a…
1 Peter 1:15-16(v11)but just as he who called you is holy, you yourselves also be holy in all of your behavior; because it is written, “You shall be holy; for…
Jeremiah 49:19(v11)“Behold, he will come up like a lion from the pride of the Jordan against the strong habitation: for I will suddenly make them run away…
Revelation 19:1-6(v11)After these things I heard something like a loud voice of a great multitude in heaven, saying, “Hallelujah! Salvation, power, and glory…
Jeremiah 10:16(v11)The portion of Jacob is not like these; for he is the maker of all things; and Israel is the tribe of his inheritance: Yahweh of Armies is…
Psalms 90:11(v11)Who knows the power of your anger, your wrath according to the fear that is due to you?
Psalms 119:120(v11)My flesh trembles for fear of you. I am afraid of your judgments.
Hebrews 12:28-29(v11)Therefore, receiving a Kingdom that can’t be shaken, let’s have grace, through which we serve God acceptably, with reverence and awe, for…
Luke 12:5(v11)But I will warn you whom you should fear. Fear him who after he has killed, has power to cast into Gehenna. Yes, I tell you, fear him.
Leviticus 19:2(v11)“Speak to all the congregation of the children of Israel, and tell them, ‘You shall be holy; for I, Yahweh your God, am holy.
Isaiah 30:11(v11)Get out of the way. Turn away from the path. Cause the Holy One of Israel to cease from before us.”
Psalms 89:18(v11)For our shield belongs to Yahweh, our king to the Holy One of Israel.
Exodus 15:6(v12)Your right hand, Yahweh, is glorious in power. Your right hand, Yahweh, dashes the enemy in pieces.
Exodus 14:21(v10)Moses stretched out his hand over the sea, and Yahweh caused the sea to go back by a strong east wind all night, and made the sea dry land,…
Exodus 15:5(v10)The deeps cover them. They went down into the depths like a stone.
Deuteronomy 11:4(v10)and what he did to the army of Egypt, to their horses, and to their chariots; how he made the water of the Red Sea to overflow them as they…
Isaiah 11:15(v10)Yahweh will utterly destroy the tongue of the Egyptian sea; and with his scorching wind he will wave his hand over the River, and will…
Matthew 8:27(v10)The men marveled, saying, “What kind of man is this, that even the wind and the sea obey him?”
Genesis 8:1(v10)God remembered Noah, all the animals, and all the livestock that were with him in the ship; and God made a wind to pass over the earth. The…
Exodus 14:27-28(v10)Moses stretched out his hand over the sea, and the sea returned to its strength when the morning appeared; and the Egyptians fled against…
Psalms 74:13-14(v10)You divided the sea by your strength. You broke the heads of the sea monsters in the waters. You broke the heads of Leviathan in pieces.…
Psalms 135:7(v10)He causes the clouds to rise from the ends of the earth. He makes lightnings with the rain. He brings the wind out of his treasuries.
Psalms 147:18(v10)He sends out his word, and melts them. He causes his wind to blow, and the waters flow.
Jeremiah 10:13(v10)When he utters his voice, the waters in the heavens roar, and he causes the vapors to ascend from the ends of the earth. He makes…
Amos 4:13(v10)For, behold, he who forms the mountains, and creates the wind, and declares to man what is his thought; who makes the morning darkness, and…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (15 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn v11Which oughtest to be praised with all fear and…
Which oughtest to be praised with all fear and reverence.
For so oftentimes the Scripture calleth the mighty men of the world.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv10–12Exo 15:10 Thou didst blow with thy wind, the…
Exo 15:10 Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.
Ver. 10. Thou didst blow, &c.] Here it was that the arm of the Lord put on strength to cut Rahab, and wound the dragon. {Isa 51:9}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv10–12Heb. Magnificent or honourable waters, made so by being…
Heb. Magnificent or honourable waters, made so by being the instrument of thy glorious work.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv10–12Thou didst blow with thy wind,.... A strong east…
Thou didst blow with thy wind,.... A strong east wind, Exo 14:22 which is the Lord Christ's, who has it in his treasury, holds it in his fists, sends it out as he pleases, and it fulfils his word and will:
the sea covered them; which stood up in an heap as a wall to let Israel pass through, and fell down with all its waves and billows with great force upon the Egyptians, and covered and drowned them:
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they sunk as lead in the mighty waters; which is a very heavy metal, and, being cast into the water, sinks to the bottom at once, as did the Egyptians in the Red sea, and as Babylon the great will, and never rise more, Rev 18:21.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv11–12The gods - So called: Idols, or Princes: Glorious…
The gods - So called: Idols, or Princes: Glorious in holiness - In justice, mercy and truth: Fearful in praises - To be praised with reverence.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv11–12Verse 11. Who is like unto thee, O Lord,…
Verse 11. Who is like unto thee, O Lord, among the gods?] We have already seen that all the Egyptian gods, or the objects of the Egyptians' idolatry, were confounded, and rendered completely despicable, by the ten plagues, which appear to have been directed principally against them. Here the people of God exult over them afresh: Who among these gods is like unto THEE? They can neither save nor destroy; THOU dost both in the most signal manner.
As the original words מי כמכה באלם יהוה mi chamochah baelim Yehovah are supposed to have constituted the motto on the ensign of the Asmoneans, and to have furnished the name of Maccabeus to Judas, their grand captain, from whom they were afterwards called Maccabeans, it may be necessary to say a few words on this subject It is possible that Judas Maccabeus might have had this motto on his ensign, or at least the initial letters of it, for such a practice was not uncommon. For instance, on the Roman standard the letters S. P. Q. R. stood for Senatus Populus Que Romanus, i.e. the Senate and Roman People, and מ כ ב י M. C. B. I. might have stood for Mi Chamochah Baelim Jehovah, "Who among the gods (or strong ones) is like unto thee, O Jehovah!" But it appears from the Greek Μακκαβαιος, and also the Syriac [Syriac] makabi, that the name was written originally with ק koph, not כ caph. It is most likely, as Michaelis has observed, that the name must have been derived from מקב makkab, a hammer or mallet; hence Judas, because of his bravery and success, might have been denominated the hammer or mallet by which the enemies of God had been beaten, pounded, and broken to pieces. Judas, the hammer of the Lord.
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Glorious in holiness] Infinitely resplendent in this attribute, essential to the perfection of the Divine nature.
Fearful in praises] Such glorious holiness cannot be approached without the deepest reverence and fear, even by angels, who veil their faces before the majesty of God. How then should man, who is only sin and dust, approach the presence of his Maker!
Doing wonders?] Every part of the work of God is wonderful; not only miracles, which imply an inversion or suspension of the laws of nature, but every part of nature itself. Who can conceive how a single blade of grass is formed; or how earth, air, and water become consolidated in the body of the oak? And who can comprehend how the different tribes of plants and animals are preserved, in all the distinctive characteristics of their respective natures? And who can conceive how the human being is formed, nourished, and its different parts developed? What is the true cause of the circulation of the blood? or, how different ailments produce the solids and fluids of the animal machine? What is life, sleep, death? And how an impure and unholy soul is regenerated, purified, refined, and made like unto its great Creator? These are wonders which God alone works, and to himself only are they fully known.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv10–12Exo 15:10. Thou didst blow with thy wind, the…
Exo 15:10. Thou didst blow with thy wind, the sea covered them — What an idea does this give us of the power of God! He only blows, and he at once overwhelms a numberless multitude of forces! This is the true sublime. It is like, Let there be light, and there was light. Can any thing be greater? The sea covered them — How many ideas are included in these four words! Any other writer than one divinely inspired would have set his fancy to work, and have given us a long detail; would have exhausted the subject, or empoverished it, and tired the reader by a train of insipid and useless descriptions, and an empty pomp of words. But here God blows, the sea obeys, and the Egyptians are swallowed up! Was ever description so full, so lively, so strong, as this? There is no interval between God’s blowing and the dreadful miracle of vengeance on his enemies, and mercy to his people!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv10–12Wind. Septuagint, "spirit," which St. Ambrose and St. Augustine…
Wind. Septuagint, "spirit," which St. Ambrose and St. Augustine understand as the Holy Ghost. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon1874 · Public DomainOn v1111-13. Fourth strain. Now Jehovah is compared with the…
11-13. Fourth strain. Now Jehovah is compared with the imaginary gods of the heathen.
Who like thee among the gods, Jehovah — This is four words in Hebrew, whose initials stand thus, מכבי, which, it is said, were inscribed as a motto upon the banner of the Maccabees, giving them their name. Ewald doubts this derivation, (since Maccabi is spelled with a ק,) but it is poetically true, for here is the flame whence that family of heroes caught their fire. (See Apocrypha, Books of Maccabees.) So also the names Micha and Michael signify, “Who is like God?”
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Holiness — This is the distinguishing attribute of Jehovah among the imperfect and sinful deities created by man’s imagination.
Fearful in praises — Fearful because of the awful judgments which call forth these praises. The first triplet of this strain is an apostrophe setting forth Jehovah’s attributes against those of the heathen gods; the second returns once more to the deliverance of his people, and gliding in the last line into the prophetic strain which follows. The Red Sea deliverance being the pledge of grander things in store for Israel, the inspired bard now turns away from the past, and is borne forth into the future on the long, final wave of the song.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv10–1210. God did but blow with His wind, and…
10. God did but blow with His wind, and all their hopes were in a moment shattered; they sank and perished in the returning waters.
sank] The word occurs nowhere else in this sense: to judge from its derivatives, the root will have meant to whir, whiz, clang, &c.: so perhaps the idea is whizzed down, or (cf. Southey’s poem, The Inchcape Rock, l. 37, of a bell sinking) sank with a gurgling sound. The usual Heb. word for ‘sink’ is the one in v. 4b.
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in the mighty waters] The adj. cognate with the ptcp. rendered glorious in vv. 6, 11. Neh_9:11 uses the more ordinary word ‘azzim (‘strong’).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv10–12(10) Thou didst blow with thy wind.—A new fact,…
(10) Thou didst blow with thy wind.—A new fact, additional to the narrative in Exodus 14, but in complete harmony with it. As a strong east (southeast) wind had driven the waters of the Bitter Lakes to the north-westward, so (it would seem) their return was aided and hastened by a wind from the opposite direction, which caused the sea to “cover” the Egyptians.
They sank as lead.—Compare Exo_15:5. To an eye-witness, it would seem, the sudden submersion and disappearance of each warrior, as the waters closed around him, was peculiarly impressive. Each seemed to be swallowed up at once, without a struggle. This would be a natural result of the heavy armour worn by the picked warriors.
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In the mighty waters.—With these words the second stanza, or strophe, closes. Miriam and her maidens, it is probable, again interposed with the magnificent refrain, “Sing ye to the Lord, for he hath glorified himself gloriously; the horse and his rider hath he thrown into the sea.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv10–12Thou didst blow with thy wind. Here we have…
Thou didst blow with thy wind. Here we have another fact not mentioned in the direct narrative, but entirely harmonising with it. The immediate cause of the return of the waters, as of their retirement, was a wind. This wind must have come from a new quarter, or its effects would not have been to bring the water back. We may reasonasbly suppose a wind to have arisen contrary to the former one, blowing from the northwest or the north, which would have driven the water of the Bitter LaMes southward, and thus produced the effect spoken of. The effect may, or may not, have been increased by the flow of the tide in the Red Sea They sank as lead. See the comment on verse 5.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v11Who is like unto Thee, O Lord, among the…
Exo_15:11
Who is like unto Thee, O Lord, among the gods?
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The incomparable God
I. Who is like unto thee, o lord, among the gods?
1. King of kings and Lord of lords! Who among the gods is like unto Thee in majesty and power? Well might Israel exultingly make this inquiry.
2. Who is like unto Thee in the ineffable purity of Thy nature? Glorious in holiness!
3. Who is like unto Thee in the solemnity and sanctity of Thy worship?--fearful in praises! The gloriously holy God is alone worthy to be praised, but that praise ought to be offered with reverence and godly fear.
II. Who does like Thee?--doing wonders.
1. The wonders alluded in the text were undoubtedly the miracles recently wrought by Jehovah for the salvation of His people. Thou art the God that doest wonders, etc. (Psa_77:14-20).
2. But not only miracles, which imply an inversion or suspension of the laws of nature, but nature and her laws--every part of the work of God in the heavens and in the earth is wonderful, and amply shows forth the power and wisdom of the Creator (Job_37:14-23; Psa_8:3-4; Psa_19:1-7). If we only study our own frame, we shall be led to exclaim with the Psalmist, I am fearfully and wonderfully made!
3. The Lord sometimes does wonders in judgment, flood, etc.
4. The Lord does wonders in mercy. Redemption. (B. Bailey.)
Glorious in holiness.--
The holiness of God
Plutarch said not amiss, that he should count himself less injured by that man that should deny that there was such a man as Plutarch, than by him that should affirm that there was such a one indeed, but he was a debauched fellow, a loose and vicious person. He that saith, God is not holy, speaks much worse than he that saith, There is no God at all. Let these two things be considered:
1. If any, this attribute hath an excellency above His other perfections.
(1) None is sounded out with such solemnity, and so frequently by angels that stand before His throne, as this.
(2) He singles it out to swear by (Psa_89:35; Amo_4:2).
(3) It is His glory and beauty. Holiness is the honour of the creature--sanctification and honour are linked together (1Th_4:4)--much more is it the honour of God; it is the image of God in the creature (Eph_4:24).
(4) It is His very life; so it is called (Eph_4:18).
2. As it seems to challenge an excellency above all His other perfections, so it is the glory of all the rest; as it is the glory of the Godhead, so it is the glory of every perfection in the Godhead; as His power is the strength of them, so His holiness is the beauty of them; as all would be weak without almightiness to back them, so all would be uncomely without holiness to adorn them. Should this be sullied, all the rest would lose their honour and their comfortable efficacy; as at the same instant that the sun should lose its light, it would lose its heat, its strength, its generative and quickening virtue.
I. The nature of Divine holiness. The holiness of God negatively is a perfect freedom from all evil. As we call gold pure that is not imbased by any dross, and that garment clean that is free from any spot, so the nature of God is estranged from all shadow of evil, all imaginable contagion. Positively, it is the rectitude of the Divine nature, or that conformity of it in affection and action to the Divine will as to His eternal law, whereby He works with a becomingness to His own excellency, and whereby He hath a complacency in everything agreeable to His will, and an abhorrency of everything contrary thereunto. In particular. This property of the Divine nature is--
1. An essential and necessary perfection. He is essentially and necessarily holy. His holiness is as necessary as His being, as necessary as His omniscience.
2. God is absolutely holy (1Sa_2:2).
3. God is so holy, that He cannot possibly approve of any evil done by another, but doth perfectly abhor it; it would not else be a glorious holiness (Psa_5:3), He hath no pleasure in wickedness. He doth not only love that which is just, but abhor with a perfect hatred all things contrary to the rule of righteousness. Holiness can no more approve of sin than it can commit it.
4. God is so holy, that He cannot but love holiness in others. Not that He owes anything to His creature, but from the unspeakable holiness of His nature, whence affections to all things that bear a resemblance of Him do flow; as light shoots out from the sun, or any glittering body. It is essential to the infinite righteousness of His nature, to love righteousness wherever He beholds it (Psa_11:7).
5. God is so holy, that He cannot positively will or encourage sin in any.
6. God cannot act any evil in or by Himself.
II. The proof that God is holy.
1. His holiness appears as He is Creator, in framing man in a perfect uprightness.
2. His holiness appears in His laws, as He is a Lawgiver and a Judge. This purity is evident--
(1) In the moral law, or law of nature;
(2) In the ceremonial law;
(3) In the allurements annexed to it for keeping it, and the affrightments to restrain from the breaking of it;
(4) In the judgments inflicted for the violation of it.
3. The holiness of God appears in our restoration. It is in the glass of the gospel we behold the glory of the Lord (2Co_3:18); that is, the glory of the Lord, into whose image we are changed; but we are changed into nothing as the image of God but into holiness. We bore not upon us by creation, nor by regeneration, the image of any other perfection. We cannot be changed into His omnipotence, omniscience, etc., but into the image of His righteousness. This is the pleasing and glorious sight the gospel mirror darts in our eyes. The whole scene of redemption is nothing else but a discovery of judgment and righteousness. Zion shall be redeemed with judgment, and her converts with righteousness (Isa_1:27).
(1) This holiness of God appears in the manner of our restoration, viz., by the death of Christ.
(2) The holiness of God in His hatred of sin appears in our justification, and the conditions He requires of all that would enjoy the benefit of redemption.
(3) It appears in the actual regeneration of the redeemed soul, and a carrying it on to a full perfection. As election is the effect of Gods sovereignty, our pardon the fruit of His mercy, our knowledge a stream from His wisdom, our strength an impression of His power, so our purity is a beam from His holiness. The whole work of sanctification, and the preservation of it, our Saviour begs for His disciples of His Father under this title (Joh_17:11; Joh_17:17).
III. The third thing I am to do, is to lay down some propositions in the defence of Gods holiness in all His acts about or concerning sin.
1. Gods holiness is not chargeable with any blemish, for His creating man in a mutable slate. It was suitable to the wisdom of God to give the rational creature, whom He had furnished with a power of acting righteously, the liberty of choice, and not fix him in an unchangeable state, without a trial of him in his natural. And if he did obey, his obedience might be the more valuable; and if he did freely offend, his offence might be more inexcusable.
(1) No creature can be capable of immutability by nature. Mutability is so essential to a creature, that a creature cannot be supposed without it.
(2) Though God made the creature mutable, yet He made Him not evil. There could be nothing of evil in him that God created after His own image, and pronounced good (Gen_1:27; Gen_1:31).
(3) Therefore it follows, that though God created man changeable, yet He was not the cause of his change by his fall.
2. Gods holiness is not blemished by enjoining man a law which He knew he would not observe.
(1) The law was not above his strength.
(2) Though the law now be above the strength of man, yet is not the holiness of God blemished by keeping it up. It is true, God hath been graciously pleased t,, mitigate the severity of the law by the entrance of the gospel; yet, where men refuse the terms of the gospel they continue themselves under the condemnation of the law, and are justly guilty of the breach of it, though they have no strength to observe it.
(3) Gods foreknowledge that His law would not be observed lays no blame upon Him. Though the foreknowledge of God be infallible, yet it doth not necessitate the creature in acting.
3. The holiness of God is not blemished by decreeing the eternal rejection of some men.
4. The holiness of God is not blemished by His secret will to suffer sin to enter into the world. God never willed sin by His preceptive will. It was never founded upon, or produced by any word of His, as the creation was. Nor doth He will it by His approving will; it is detestable to Him, nor ever can be otherwise. He cannot approve it either before commission or after.
IV. The point was, that holiness is a glorious perfection of the nature of God. We have showed the nature of this holiness in God, what it is, and we have demonstrated it, and proved that God is holy, and must needs be so, and also the purity of His nature in all His acts about sin. Let us now improve it by way of use.
1. Is holiness a transcendent perfection belonging to the nature of God? The first use shall be of instruction and information.
(1) How great and how frequent is the contempt of this eminent perfection in the Deity!
(2) It may inform us how great is our fall from God, and how distant we are from Him.
(3) All unholiness is vile and opposite to the nature of God.
(4) Sin cannot escape a due punishment. A hatred of unrighteousness, and consequently a will to punish it, is as essential to God as a love of righteousness.
(5) There is therefore a necessity of the satisfaction of the holiness of God by some sufficient mediator. The Divine purity could not meet with any acquiescence in all mankind after the Fall.
(6) Hence it will follow, there is no justification of a sinner by anything in himself.
2. The second use is for comfort. This attribute frowns upon lapsed nature, but smiles in the restorations made by the gospel.
3. Is holiness an eminent perfection of the Divine nature? Then--
(1) Let us get and preserve right and strong apprehensions of this Divine perfection.
(2) Is holiness a perfection of the Divine nature? Is it the glory of the Deity? Then let us glorify this holiness of God.
(3) Since holiness is an eminent perfection of the Divine nature, let us labour after a conformity to God in this perfection.
(4) If holiness be a perfection belonging to the nature of God, then, where there is some weak conformity to the holiness of God, let us labour to grow up in it, and breathe after fuller measures of it.
(5) Let us carry ourselves holily in a spiritual manner in all our religious approaches to God (Psa_93:5).
(6) Let us address for holiness to God the fountain of it. As He is the author of bodily life in the creature, so He is the author of His own life, the life of God in the soul. (S. Charnock, B. D.)
God the pattern of holiness
No creature can be essentially holy but by participation from the chief fountain of holiness, but we must have the same kind of holiness, the same truth of holiness; as a short line may be as straight as another, though it parallel it not in the immense length of it; a copy may have the likeness of the original, though not the same perfection. We cannot be good without eyeing some exemplar of goodness as the pattern. No pattern, is so suitable as that which is the highest goodness and purity. That limner that would draw the most excellent piece fixes his eye upon the most excellent pattern. He that would be a good orator, or poet, or artificer, considers some person most excellent in each kind as the object of his imitation. Who so fit as God to be viewed as the pattern of holiness in our intendment of, and endeavours after, holiness? The Stoics, one of the best sects of philosophers, advised their disciples to pitch upon some eminent example of virtue, according to which to form their lives, as Socrates, etc. But true holiness doth not only endeavour to live the life of a good man, but chooses to live a Divine life. As before the man was alienated from the life of God, so upon his return he aspires after the life of God. To endeavour to be like a good man is to make one image like another, to set our clocks by other clocks without regarding the sun; but true holiness consists in a likeness to the most exact sampler. God being the first purity, is the rule as well as the spring of all purity in the creature, the chief and first object of imitation. (S. Charnock, B. D.)
The holiness of God and that of His best saints
There is as little proportion between the holiness of the Divine majesty and that of the most righteous creature, as there is between the nearness of a person that stands upon a mountain to the sun, and of him that beholds him in a vale; one is nearer than the other, but it is an advantage not to be boasted, in regard of the vast distance that is between the sun and the elevated spectator. (S. Charnock, B. D.)
God loves holiness
God is essentially, originally, and efficiently holy: all the holiness in men and angels is but a crystal stream that runs from this glorious ocean. God loves holiness, because it is His own image. A king cannot but love to see his own effigies stamped on coin. God counts holiness His own glory, and the most sparkling jewel of His crown. Glorious in holiness. (T. Watson.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v12with your right hand
with your right hand
The phrase "right hand" represents the strong power of God. AT: "with your strong power" (See: Metonymy)
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You reached out with your right hand
Moses speaks about God causing something to happen as if God reached out with his hand. AT: "With your strong power you made it happen" (See: Metaphor)
the earth swallowed them
Moses personifies the earth as if it could swallow or devour with it's mouth. AT: "the earth devoured them" (See: Personification)
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On v11 Which oughtest to be praised with all fear and…
Which oughtest to be praised with all fear and reverence.
For so oftentimes the Scripture calleth the mighty men of the world.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10–12 Exo 15:10 Thou didst blow with thy wind, the…
Exo 15:10 Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.
Ver. 10. Thou didst blow, &c.] Here it was that the arm of the Lord put on strength to cut Rahab, and wound the dragon. {Isa 51:9}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv10–12 Heb. Magnificent or honourable waters, made so by being…
Heb. Magnificent or honourable waters, made so by being the instrument of thy glorious work.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv10–12 Thou didst blow with thy wind,.... A strong east…
Thou didst blow with thy wind,.... A strong east wind, Exo 14:22 which is the Lord Christ's, who has it in his treasury, holds it in his fists, sends it out as he pleases, and it fulfils his word and will:
the sea covered them; which stood up in an heap as a wall to let Israel pass through, and fell down with all its waves and billows with great force upon the Egyptians, and covered and drowned them:
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they sunk as lead in the mighty waters; which is a very heavy metal, and, being cast into the water, sinks to the bottom at once, as did the Egyptians in the Red sea, and as Babylon the great will, and never rise more, Rev 18:21.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv11–12 The gods - So called: Idols, or Princes: Glorious…
The gods - So called: Idols, or Princes: Glorious in holiness - In justice, mercy and truth: Fearful in praises - To be praised with reverence.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11–12 Verse 11. Who is like unto thee, O Lord,…
Verse 11. Who is like unto thee, O Lord, among the gods?] We have already seen that all the Egyptian gods, or the objects of the Egyptians' idolatry, were confounded, and rendered completely despicable, by the ten plagues, which appear to have been directed principally against them. Here the people of God exult over them afresh: Who among these gods is like unto THEE? They can neither save nor destroy; THOU dost both in the most signal manner.
As the original words מי כמכה באלם יהוה mi chamochah baelim Yehovah are supposed to have constituted the motto on the ensign of the Asmoneans, and to have furnished the name of Maccabeus to Judas, their grand captain, from whom they were afterwards called Maccabeans, it may be necessary to say a few words on this subject It is possible that Judas Maccabeus might have had this motto on his ensign, or at least the initial letters of it, for such a practice was not uncommon. For instance, on the Roman standard the letters S. P. Q. R. stood for Senatus Populus Que Romanus, i.e. the Senate and Roman People, and מ כ ב י M. C. B. I. might have stood for Mi Chamochah Baelim Jehovah, "Who among the gods (or strong ones) is like unto thee, O Jehovah!" But it appears from the Greek Μακκαβαιος, and also the Syriac [Syriac] makabi, that the name was written originally with ק koph, not כ caph. It is most likely, as Michaelis has observed, that the name must have been derived from מקב makkab, a hammer or mallet; hence Judas, because of his bravery and success, might have been denominated the hammer or mallet by which the enemies of God had been beaten, pounded, and broken to pieces. Judas, the hammer of the Lord.
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Glorious in holiness] Infinitely resplendent in this attribute, essential to the perfection of the Divine nature.
Fearful in praises] Such glorious holiness cannot be approached without the deepest reverence and fear, even by angels, who veil their faces before the majesty of God. How then should man, who is only sin and dust, approach the presence of his Maker!
Doing wonders?] Every part of the work of God is wonderful; not only miracles, which imply an inversion or suspension of the laws of nature, but every part of nature itself. Who can conceive how a single blade of grass is formed; or how earth, air, and water become consolidated in the body of the oak? And who can comprehend how the different tribes of plants and animals are preserved, in all the distinctive characteristics of their respective natures? And who can conceive how the human being is formed, nourished, and its different parts developed? What is the true cause of the circulation of the blood? or, how different ailments produce the solids and fluids of the animal machine? What is life, sleep, death? And how an impure and unholy soul is regenerated, purified, refined, and made like unto its great Creator? These are wonders which God alone works, and to himself only are they fully known.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10–12 Exo 15:10. Thou didst blow with thy wind, the…
Exo 15:10. Thou didst blow with thy wind, the sea covered them — What an idea does this give us of the power of God! He only blows, and he at once overwhelms a numberless multitude of forces! This is the true sublime. It is like, Let there be light, and there was light. Can any thing be greater? The sea covered them — How many ideas are included in these four words! Any other writer than one divinely inspired would have set his fancy to work, and have given us a long detail; would have exhausted the subject, or empoverished it, and tired the reader by a train of insipid and useless descriptions, and an empty pomp of words. But here God blows, the sea obeys, and the Egyptians are swallowed up! Was ever description so full, so lively, so strong, as this? There is no interval between God’s blowing and the dreadful miracle of vengeance on his enemies, and mercy to his people!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv10–12 Wind. Septuagint, "spirit," which St. Ambrose and St. Augustine…
Wind. Septuagint, "spirit," which St. Ambrose and St. Augustine understand as the Holy Ghost. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On v11 11-13. Fourth strain. Now Jehovah is compared with the…
11-13. Fourth strain. Now Jehovah is compared with the imaginary gods of the heathen.
Who like thee among the gods, Jehovah — This is four words in Hebrew, whose initials stand thus, מכבי, which, it is said, were inscribed as a motto upon the banner of the Maccabees, giving them their name. Ewald doubts this derivation, (since Maccabi is spelled with a ק,) but it is poetically true, for here is the flame whence that family of heroes caught their fire. (See Apocrypha, Books of Maccabees.) So also the names Micha and Michael signify, “Who is like God?”
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Holiness — This is the distinguishing attribute of Jehovah among the imperfect and sinful deities created by man’s imagination.
Fearful in praises — Fearful because of the awful judgments which call forth these praises. The first triplet of this strain is an apostrophe setting forth Jehovah’s attributes against those of the heathen gods; the second returns once more to the deliverance of his people, and gliding in the last line into the prophetic strain which follows. The Red Sea deliverance being the pledge of grander things in store for Israel, the inspired bard now turns away from the past, and is borne forth into the future on the long, final wave of the song.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10–12 10. God did but blow with His wind, and…
10. God did but blow with His wind, and all their hopes were in a moment shattered; they sank and perished in the returning waters.
sank] The word occurs nowhere else in this sense: to judge from its derivatives, the root will have meant to whir, whiz, clang, &c.: so perhaps the idea is whizzed down, or (cf. Southey’s poem, The Inchcape Rock, l. 37, of a bell sinking) sank with a gurgling sound. The usual Heb. word for ‘sink’ is the one in v. 4b.
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in the mighty waters] The adj. cognate with the ptcp. rendered glorious in vv. 6, 11. Neh_9:11 uses the more ordinary word ‘azzim (‘strong’).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10–12 (10) Thou didst blow with thy wind.—A new fact,…
(10) Thou didst blow with thy wind.—A new fact, additional to the narrative in Exodus 14, but in complete harmony with it. As a strong east (southeast) wind had driven the waters of the Bitter Lakes to the north-westward, so (it would seem) their return was aided and hastened by a wind from the opposite direction, which caused the sea to “cover” the Egyptians.
They sank as lead.—Compare Exo_15:5. To an eye-witness, it would seem, the sudden submersion and disappearance of each warrior, as the waters closed around him, was peculiarly impressive. Each seemed to be swallowed up at once, without a struggle. This would be a natural result of the heavy armour worn by the picked warriors.
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In the mighty waters.—With these words the second stanza, or strophe, closes. Miriam and her maidens, it is probable, again interposed with the magnificent refrain, “Sing ye to the Lord, for he hath glorified himself gloriously; the horse and his rider hath he thrown into the sea.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10–12 Thou didst blow with thy wind. Here we have…
Thou didst blow with thy wind. Here we have another fact not mentioned in the direct narrative, but entirely harmonising with it. The immediate cause of the return of the waters, as of their retirement, was a wind. This wind must have come from a new quarter, or its effects would not have been to bring the water back. We may reasonasbly suppose a wind to have arisen contrary to the former one, blowing from the northwest or the north, which would have driven the water of the Bitter LaMes southward, and thus produced the effect spoken of. The effect may, or may not, have been increased by the flow of the tide in the Red Sea They sank as lead. See the comment on verse 5.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v11 Who is like unto Thee, O Lord, among the…
Exo_15:11
Who is like unto Thee, O Lord, among the gods?
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The incomparable God
I. Who is like unto thee, o lord, among the gods?
1. King of kings and Lord of lords! Who among the gods is like unto Thee in majesty and power? Well might Israel exultingly make this inquiry.
2. Who is like unto Thee in the ineffable purity of Thy nature? Glorious in holiness!
3. Who is like unto Thee in the solemnity and sanctity of Thy worship?--fearful in praises! The gloriously holy God is alone worthy to be praised, but that praise ought to be offered with reverence and godly fear.
II. Who does like Thee?--doing wonders.
1. The wonders alluded in the text were undoubtedly the miracles recently wrought by Jehovah for the salvation of His people. Thou art the God that doest wonders, etc. (Psa_77:14-20).
2. But not only miracles, which imply an inversion or suspension of the laws of nature, but nature and her laws--every part of the work of God in the heavens and in the earth is wonderful, and amply shows forth the power and wisdom of the Creator (Job_37:14-23; Psa_8:3-4; Psa_19:1-7). If we only study our own frame, we shall be led to exclaim with the Psalmist, I am fearfully and wonderfully made!
3. The Lord sometimes does wonders in judgment, flood, etc.
4. The Lord does wonders in mercy. Redemption. (B. Bailey.)
Glorious in holiness.--
The holiness of God
Plutarch said not amiss, that he should count himself less injured by that man that should deny that there was such a man as Plutarch, than by him that should affirm that there was such a one indeed, but he was a debauched fellow, a loose and vicious person. He that saith, God is not holy, speaks much worse than he that saith, There is no God at all. Let these two things be considered:
1. If any, this attribute hath an excellency above His other perfections.
(1) None is sounded out with such solemnity, and so frequently by angels that stand before His throne, as this.
(2) He singles it out to swear by (Psa_89:35; Amo_4:2).
(3) It is His glory and beauty. Holiness is the honour of the creature--sanctification and honour are linked together (1Th_4:4)--much more is it the honour of God; it is the image of God in the creature (Eph_4:24).
(4) It is His very life; so it is called (Eph_4:18).
2. As it seems to challenge an excellency above all His other perfections, so it is the glory of all the rest; as it is the glory of the Godhead, so it is the glory of every perfection in the Godhead; as His power is the strength of them, so His holiness is the beauty of them; as all would be weak without almightiness to back them, so all would be uncomely without holiness to adorn them. Should this be sullied, all the rest would lose their honour and their comfortable efficacy; as at the same instant that the sun should lose its light, it would lose its heat, its strength, its generative and quickening virtue.
I. The nature of Divine holiness. The holiness of God negatively is a perfect freedom from all evil. As we call gold pure that is not imbased by any dross, and that garment clean that is free from any spot, so the nature of God is estranged from all shadow of evil, all imaginable contagion. Positively, it is the rectitude of the Divine nature, or that conformity of it in affection and action to the Divine will as to His eternal law, whereby He works with a becomingness to His own excellency, and whereby He hath a complacency in everything agreeable to His will, and an abhorrency of everything contrary thereunto. In particular. This property of the Divine nature is--
1. An essential and necessary perfection. He is essentially and necessarily holy. His holiness is as necessary as His being, as necessary as His omniscience.
2. God is absolutely holy (1Sa_2:2).
3. God is so holy, that He cannot possibly approve of any evil done by another, but doth perfectly abhor it; it would not else be a glorious holiness (Psa_5:3), He hath no pleasure in wickedness. He doth not only love that which is just, but abhor with a perfect hatred all things contrary to the rule of righteousness. Holiness can no more approve of sin than it can commit it.
4. God is so holy, that He cannot but love holiness in others. Not that He owes anything to His creature, but from the unspeakable holiness of His nature, whence affections to all things that bear a resemblance of Him do flow; as light shoots out from the sun, or any glittering body. It is essential to the infinite righteousness of His nature, to love righteousness wherever He beholds it (Psa_11:7).
5. God is so holy, that He cannot positively will or encourage sin in any.
6. God cannot act any evil in or by Himself.
II. The proof that God is holy.
1. His holiness appears as He is Creator, in framing man in a perfect uprightness.
2. His holiness appears in His laws, as He is a Lawgiver and a Judge. This purity is evident--
(1) In the moral law, or law of nature;
(2) In the ceremonial law;
(3) In the allurements annexed to it for keeping it, and the affrightments to restrain from the breaking of it;
(4) In the judgments inflicted for the violation of it.
3. The holiness of God appears in our restoration. It is in the glass of the gospel we behold the glory of the Lord (2Co_3:18); that is, the glory of the Lord, into whose image we are changed; but we are changed into nothing as the image of God but into holiness. We bore not upon us by creation, nor by regeneration, the image of any other perfection. We cannot be changed into His omnipotence, omniscience, etc., but into the image of His righteousness. This is the pleasing and glorious sight the gospel mirror darts in our eyes. The whole scene of redemption is nothing else but a discovery of judgment and righteousness. Zion shall be redeemed with judgment, and her converts with righteousness (Isa_1:27).
(1) This holiness of God appears in the manner of our restoration, viz., by the death of Christ.
(2) The holiness of God in His hatred of sin appears in our justification, and the conditions He requires of all that would enjoy the benefit of redemption.
(3) It appears in the actual regeneration of the redeemed soul, and a carrying it on to a full perfection. As election is the effect of Gods sovereignty, our pardon the fruit of His mercy, our knowledge a stream from His wisdom, our strength an impression of His power, so our purity is a beam from His holiness. The whole work of sanctification, and the preservation of it, our Saviour begs for His disciples of His Father under this title (Joh_17:11; Joh_17:17).
III. The third thing I am to do, is to lay down some propositions in the defence of Gods holiness in all His acts about or concerning sin.
1. Gods holiness is not chargeable with any blemish, for His creating man in a mutable slate. It was suitable to the wisdom of God to give the rational creature, whom He had furnished with a power of acting righteously, the liberty of choice, and not fix him in an unchangeable state, without a trial of him in his natural. And if he did obey, his obedience might be the more valuable; and if he did freely offend, his offence might be more inexcusable.
(1) No creature can be capable of immutability by nature. Mutability is so essential to a creature, that a creature cannot be supposed without it.
(2) Though God made the creature mutable, yet He made Him not evil. There could be nothing of evil in him that God created after His own image, and pronounced good (Gen_1:27; Gen_1:31).
(3) Therefore it follows, that though God created man changeable, yet He was not the cause of his change by his fall.
2. Gods holiness is not blemished by enjoining man a law which He knew he would not observe.
(1) The law was not above his strength.
(2) Though the law now be above the strength of man, yet is not the holiness of God blemished by keeping it up. It is true, God hath been graciously pleased t,, mitigate the severity of the law by the entrance of the gospel; yet, where men refuse the terms of the gospel they continue themselves under the condemnation of the law, and are justly guilty of the breach of it, though they have no strength to observe it.
(3) Gods foreknowledge that His law would not be observed lays no blame upon Him. Though the foreknowledge of God be infallible, yet it doth not necessitate the creature in acting.
3. The holiness of God is not blemished by decreeing the eternal rejection of some men.
4. The holiness of God is not blemished by His secret will to suffer sin to enter into the world. God never willed sin by His preceptive will. It was never founded upon, or produced by any word of His, as the creation was. Nor doth He will it by His approving will; it is detestable to Him, nor ever can be otherwise. He cannot approve it either before commission or after.
IV. The point was, that holiness is a glorious perfection of the nature of God. We have showed the nature of this holiness in God, what it is, and we have demonstrated it, and proved that God is holy, and must needs be so, and also the purity of His nature in all His acts about sin. Let us now improve it by way of use.
1. Is holiness a transcendent perfection belonging to the nature of God? The first use shall be of instruction and information.
(1) How great and how frequent is the contempt of this eminent perfection in the Deity!
(2) It may inform us how great is our fall from God, and how distant we are from Him.
(3) All unholiness is vile and opposite to the nature of God.
(4) Sin cannot escape a due punishment. A hatred of unrighteousness, and consequently a will to punish it, is as essential to God as a love of righteousness.
(5) There is therefore a necessity of the satisfaction of the holiness of God by some sufficient mediator. The Divine purity could not meet with any acquiescence in all mankind after the Fall.
(6) Hence it will follow, there is no justification of a sinner by anything in himself.
2. The second use is for comfort. This attribute frowns upon lapsed nature, but smiles in the restorations made by the gospel.
3. Is holiness an eminent perfection of the Divine nature? Then--
(1) Let us get and preserve right and strong apprehensions of this Divine perfection.
(2) Is holiness a perfection of the Divine nature? Is it the glory of the Deity? Then let us glorify this holiness of God.
(3) Since holiness is an eminent perfection of the Divine nature, let us labour after a conformity to God in this perfection.
(4) If holiness be a perfection belonging to the nature of God, then, where there is some weak conformity to the holiness of God, let us labour to grow up in it, and breathe after fuller measures of it.
(5) Let us carry ourselves holily in a spiritual manner in all our religious approaches to God (Psa_93:5).
(6) Let us address for holiness to God the fountain of it. As He is the author of bodily life in the creature, so He is the author of His own life, the life of God in the soul. (S. Charnock, B. D.)
God the pattern of holiness
No creature can be essentially holy but by participation from the chief fountain of holiness, but we must have the same kind of holiness, the same truth of holiness; as a short line may be as straight as another, though it parallel it not in the immense length of it; a copy may have the likeness of the original, though not the same perfection. We cannot be good without eyeing some exemplar of goodness as the pattern. No pattern, is so suitable as that which is the highest goodness and purity. That limner that would draw the most excellent piece fixes his eye upon the most excellent pattern. He that would be a good orator, or poet, or artificer, considers some person most excellent in each kind as the object of his imitation. Who so fit as God to be viewed as the pattern of holiness in our intendment of, and endeavours after, holiness? The Stoics, one of the best sects of philosophers, advised their disciples to pitch upon some eminent example of virtue, according to which to form their lives, as Socrates, etc. But true holiness doth not only endeavour to live the life of a good man, but chooses to live a Divine life. As before the man was alienated from the life of God, so upon his return he aspires after the life of God. To endeavour to be like a good man is to make one image like another, to set our clocks by other clocks without regarding the sun; but true holiness consists in a likeness to the most exact sampler. God being the first purity, is the rule as well as the spring of all purity in the creature, the chief and first object of imitation. (S. Charnock, B. D.)
The holiness of God and that of His best saints
There is as little proportion between the holiness of the Divine majesty and that of the most righteous creature, as there is between the nearness of a person that stands upon a mountain to the sun, and of him that beholds him in a vale; one is nearer than the other, but it is an advantage not to be boasted, in regard of the vast distance that is between the sun and the elevated spectator. (S. Charnock, B. D.)
God loves holiness
God is essentially, originally, and efficiently holy: all the holiness in men and angels is but a crystal stream that runs from this glorious ocean. God loves holiness, because it is His own image. A king cannot but love to see his own effigies stamped on coin. God counts holiness His own glory, and the most sparkling jewel of His crown. Glorious in holiness. (T. Watson.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v12 with your right hand
with your right hand
The phrase "right hand" represents the strong power of God. AT: "with your strong power" (See: Metonymy)
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You reached out with your right hand
Moses speaks about God causing something to happen as if God reached out with his hand. AT: "With your strong power you made it happen" (See: Metaphor)
the earth swallowed them
Moses personifies the earth as if it could swallow or devour with it's mouth. AT: "the earth devoured them" (See: Personification)
translationWords
right hand
covenant
holy
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v11 15:11 The gods of the pagan nations are not…
15:11 The gods of the pagan nations are not in the same category as the Lord. They do not deserve to be called holy (see study note on 3:5).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.