Hebrew Text · Translation · Interlinear · Discourse Structure

The Book of Exodus, Chapter 15שמות 15

Each verse opens with the running Hebrew, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case/state or parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

Theme

Israel's first hymn of praise: the Song of the Sea hails YHWH as divine warrior who hurls horse and rider into the deep and will plant his people on his holy mountain. Miriam's refrain crowns the celebration, but joy sours at bitter Marah — the wilderness's first test, met by a tree, a statute, and the promise 'I am YHWH your healer.'

Translation & textual notes

Exodus 15 preserves, in vv.1–18, one of the oldest connected poetic compositions in the Hebrew Bible — the Song of the Sea. Its archaic linguistic profile (yiqtol-preterite verb forms narrating past events rather than the prose wayyiqtol chain; the enclitic ־מוֹ suffixes on verbs and prepositions, e.g. יֹאכְלֵמוֹ, תִּבְלָעֵמוֹ, יֹאחֲזֵמוֹ, כִּסָּמוֹ; the archaic divine name יָהּ at v.2; the poetic relative pronoun זוּ at vv.13,16 in place of the classical אֲשֶׁר; rare/hapax vocabulary such as נָשַׁף 'to blow' [v.10], קָפָא 'to congeal' [v.8], עוֹפֶרֶת 'lead' [v.10], and נָוָה 'to glorify/make an abode' [v.2, a long-disputed crux]; and repeated comparative כְּמוֹ rather than plain כְּ) has led most historical-critical scholarship to regard the Song as older than its surrounding prose narrative, some dating it as early as the 12th–11th century BC on linguistic grounds comparable to Judges 5 and other archaic Hebrew verse. Its divine-warrior portrait of YHWH ('a man of war,' YHWH's blast/breath piling up the sea, the sinking of the enemy 'like lead') draws on imagery widely attested in ancient Near Eastern combat-myth literature while pointedly subordinating all rival 'gods' to YHWH's uniqueness (v.11) — an early and vivid witness to Israelite monolatry. The Song's geography (Philistia, Edom, Moab, Canaan; the mountain of YHWH's inheritance and the sanctuary his hands established, v.17) raises long-debated questions about the poem's date and setting, since 'sanctuary' language could point to Sinai, an early tribal shrine, or (if later) Zion/Jerusalem; the MT text itself is well-preserved and largely free of major textual corruption, though several words (נָוָה v.2; the 'tree' of v.25) remain interpretive cruxes independent of any textual uncertainty. Miriam's brief refrain (v.21), which duplicates the Song's opening words, has long fueled the widely-held source-critical hypothesis that her couplet preserves the Song's most ancient nucleus, with the fuller vv.1–18 representing later poetic expansion attributed to Moses — though the MT preserves both as a single, integrated whole. The Marah/Elim narrative (vv.22–27) returns to ordinary classical Hebrew narrative prose (note its use of the standard relative אֲשֶׁר at v.26 rather than the Song's archaic זוּ), and is textually straightforward; its chief interest is source-critical and form-critical (the first of the Torah's recurring wilderness murmuring/testing type-scenes) rather than text-critical.

1

אָ֣ז יָשִֽׁיר מֹשֶׁה֩ וּבְנֵ֨י יִשְׂרָאֵ֜ל אֶת הַשִּׁירָ֤ה הַזֹּאת֙ לַֽיהוָ֔ה וַיֹּאמְר֖וּ לֵאמֹ֑ר אָשִׁ֤ירָה לַֽיהוָה֙ כִּֽי גָאֹ֣ה גָּאָ֔ה ס֥וּס וְרֹכְב֖וֹ רָמָ֥ה בַיָּֽם

Then Moses and the sons of Israel sang this song to YHWH, saying: I will sing to YHWH, for he has triumphed gloriously; horse and its rider he has thrown into the sea.

Narrative frame + Song incipit (main line resumes after the prose of ch.14)asyndeton
The verse opens with the prose narrator's frame (אָז יָשִׁיר... וַיֹּאמְרוּ לֵאמֹר) before yielding to the Song's own first-person opening. This is the Song's THESIS COUPLET: triumph (גָּאֹה גָּאָה) stated abstractly, then rendered concretely (horse/rider thrown into the sea) — the pattern of declaration-then-image recurs across the whole poem.
Word-by-word analysis· 20 words
אָ֣זthenadv · אָז (H227)Temporal adverb introducing the Song (fronted)אָז (H227) 'then, at that time'; archaic adverb opening the Song; echoed at v.15 marking the terror of the nations — a structural resonance across the poem.
יָשִֽׁירwill singQal impf 3ms (preterite) · שִׁיר (H7891)Predicate verb (main clause, narrative frame)→ Yiqtol-preterite: archaic short prefix-form narrating a simple past event after אָז, not a true future — a hallmark of early Hebrew poetry (cf. Judg 5:1)שִׁיר (H7891) 'to sing'; denominative Qal from שִׁיר 'song'; governs the whole Song as its narrative incipit.
מֹשֶׁה֩MosesNp · מֹשֶׁה (H4872)Subject (first member of compound subject)מֹשֶׁה (H4872), proper name; leads the compound subject with Israel as co-singers.
וּבְנֵ֨יand the sons ofconj וְ + N m pl constr · בֵּן (H1121)Conjunction + construct noun (second subject)בֵּן (H1121) 'son'; construct plural 'sons of' heading the phrase 'sons of Israel.'
יִשְׂרָאֵ֜לIsraelNp · יִשְׂרָאֵל (H3478)Genitive complement in construct chainיִשְׂרָאֵל (H3478); the nation as collective co-subject of the singing.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)אֵת (H853), nota accusativi marking הַשִּׁירָה as definite object; untranslated.
הַשִּׁירָ֤הthe songart + N f sg abs · שִׁירָה (H7892)Direct object of יָשִׁירשִׁירָה (H7892) 'song'; the feminine, more formal counterpart to שִׁיר, used of this deliberately composed victory hymn.
הַזֹּאת֙thisart + Pdem f sg · זֹאת (H2063)Attributive demonstrative modifying הַשִּׁירָהזֹאת (H2063) 'this' (fem.); points forward, introducing the Song as a specific known composition.
לַֽיהוָ֔הto YHWHprep לְ + Np · יְהוָה (H3068)Indirect object / dative of recipientיְהוָה (H3068), the covenant name; the Song is sung TO Yahweh as address, not merely narrated about him.
וַיֹּאמְר֖וּand they saidconj וְ + Qal wayyiqtol 3mp · אָמַר (H559)Wayyiqtol of narrative sequence (introduces direct speech)→ Wayyiqtol: foregrounded narrative advance — the ordinary prose verb bracketing the poemאָמַר (H559) 'to say'; the sole standard wayyiqtol in the frame, marking transition from narrative prose into quoted poetry.
לֵאמֹ֑רsayingprep לְ + Qal inf constr · אָמַר (H559)Infinitive construct, quotative frame→ Infinitive construct: fossilized quotation-marker, semantically bleached beyond introducing direct speechאָמַר (H559); the formulaic לֵאמֹר ubiquitous before direct discourse.
אָשִׁ֤ירָהI will singQal impf 1cs cohortative · שִׁיר (H7891)Predicate verb, main clause (Song's own incipit)→ Cohortative: volitional self-exhortation — 'let me sing!' — echoing v.1a's יָשִׁירשִׁיר (H7891); cohortative 1cs, the Song's actual first word once quotation begins — self-summons to praise.
לַֽיהוָה֙to YHWHprep לְ + Np · יְהוָה (H3068)Indirect object / dative of recipientיְהוָה (H3068); repeated dative naming the addressee, forming an envelope with the earlier לַיהוָה.
כִּֽיforconj · כִּי (H3588)Causal conjunction introducing the ground clauseכִּי (H3588) 'for, because'; opens the motive clause for singing — the first of the Song's grounding כִּי-clauses (cf. v.19's כִּי).
גָאֹ֣הhe has triumphed gloriouslyQal inf abs · גָּאָה (H1342)Infinitive absolute intensifying the paired finite verb (paronomasia)→ Infinitive absolute + finite verb: emphatic/superlative construction, 'triumphing, he has triumphed' — archaic poetic intensificationגָּאָה (H1342) 'to rise up, be exalted, triumph'; root behind גֵּאוּת/גָּאוֹן 'majesty'; the doubled form underscores the totality of the victory.
גָּאָ֔הhe has triumphedQal perf 3ms · גָּאָה (H1342)Predicate verb (main clause), completing the infinitive-absolute pair→ Perfective: a completed, decisive triumph — the ground for the whole Songגָּאָה (H1342); qal perfect 3ms; the verbal root behind the divine epithet 'the Exalted One.'
ס֥וּסhorseN m sg abs · סוּס (H5483)Subject of רָמָהסוּס (H5483) 'horse'; collective singular standing for Pharaoh's entire cavalry — synecdoche for the Egyptian war-machine.
וְרֹכְב֖וֹand its riderconj וְ + Qal ptc m sg constr/Sp3ms · רָכַב (H7392)Conjunction + subject (second member; participle used substantivally)→ Substantival participle: names an agent/role (‘one who rides/opposes/is hostile’) rather than asserting a tensed action — the participle's usual durative/characteristic nuance persists in the noun-like sense of an habitual doer.רָכַב (H7392) 'to ride'; the Qal participle functions as a noun ('rider/charioteer') with 3ms suffix referring back to סוּס.
רָמָ֥הhe has thrownQal perf 3ms · רָמָה (H7411)Predicate verb (main clause)→ Perfective: a single, decisive act of casting down — the Song's central imageרָמָה (H7411) 'to throw, hurl'; vivid perfect describing YHWH's decisive act; the subject (YHWH) remains unstated here, left implicit for dramatic compression — named explicitly only at v.3.
בַיָּֽםinto the seaprep בְּ + art + N m sg abs · יָם (H3220)Locative/directional prepositional phrase (goal of רָמָה)יָם (H3220) 'sea'; the Sea of Reeds, the Song's central geographic and theological stage.
2

עָזִּ֤י וְזִמְרָת֙ יָ֔הּ וַֽיְהִי לִ֖י לִֽישׁוּעָ֑ה זֶ֤ה אֵלִי֙ וְאַנְוֵ֔הוּ אֱלֹהֵ֥י אָבִ֖י וַאֲרֹמְמֶֽנְהוּ

My strength and song is Yah, and he has become my salvation; this is my God, and I will glorify him — my father's God, and I will exalt him.

Confessional expansion (asyndetic apposition chain)asyndeton
A tightly-packed nominal/confessional strophe with no connectives (asyndeton throughout) — epithet piled on epithet (strength/song/salvation/God/my-father's-God) in the manner of archaic Hebrew hymnic praise, climaxing in two first-person vows (I will glorify / I will exalt) that bracket the verse.
Word-by-word analysis· 12 words
עָזִּ֤יmy strengthN m sg constr/Sp1cs · עֹז (H5797)Predicate nominative (subject-complement clause, no copula)עֹז (H5797) 'strength, might'; construct + suffix, opening a triad of epithets (strength / song / salvation) in staccato apposition typical of archaic hymnic style.
וְזִמְרָת֙and song ofconj וְ + N f sg constr · זִמְרָה (H2176)Conjunction + noun in apposition to עָזִּיזִמְרָה (H2176) 'song, melody', from זמר 'to make music'; paired with עֹז in a fixed poetic collocation (cf. Ps 118:14; Isa 12:2) — likely an inherited liturgical formula.
יָ֔הּYahN (divine name, short form) · יָהּ (H3050)Genitive complement (object of praise)יָהּ (H3050), the archaic shortened form of the Tetragrammaton, rare outside poetry; its appearance here is one of the oldest attestations of this hypocoristic divine name.
וַֽיְהִיand he becameconj וְ + Qal wayyiqtol 3ms · הָיָה (H1961)Wayyiqtol of narrative sequence→ Wayyiqtol: narrative-past reporting a realized fact, though within poetic parallelism rather than prose sequenceהָיָה (H1961) 'to be, become'; here 'he became/proved to be' — the verb linking YHWH's strength to concrete deliverance.
לִ֖יto meprep לְ + Sp1csDative complement of הָיָה (predicate 'became mine')The preposition לְ marks possession/benefit: 'he became salvation TO ME' — intensely personal, first-person testimony language.
לִֽישׁוּעָ֑הfor salvationprep לְ + N f sg abs · יְשׁוּעָה (H3444)Predicate complement (result) of הָיָהיְשׁוּעָה (H3444) 'salvation, deliverance', from יָשַׁע; the concrete noun-form of the name יְהוֹשׁוּעַ/יֵשׁוּעַ — the Song names YHWH's saving ACT.
זֶ֤הthisPdem m sg · זֶה (H2088)Demonstrative pronoun, subject (resumptive, pointing to YHWH)זֶה (H2088) 'this'; deictic pronoun pointing to the God just described — 'THIS is my God' — vivid, almost gestural worship-language.
אֵלִי֙is my GodN m sg constr/Sp1cs · אֵל (H410)Predicate nominative (nominal clause with זֶה)אֵל (H410) 'God, deity'; ancient, general Semitic term for God (cf. Ugaritic ʾil); its use alongside יְהוָה shows the archaic layering of divine titles in the poem.
וְאַנְוֵ֔הוּand I will glorify/adorn himconj וְ + Hiphil impf 1cs/Sp3ms · נָוָה (H5115)Predicate verb (main clause, cohortative-equivalent volitional)→ Yiqtol/cohortative: volitional resolve — 'I will glorify/make a home (of praise) for him'נָוָה (H5115), a hapax legomenon in this stem/sense — meaning disputed: 'to glorify, adorn, praise' (relating to נָוֶה 'abode') or 'to make my abode with him'; ancient versions already differ, making this one of the Song's classic textual-lexical cruxes.
אֱלֹהֵ֥יGod ofN m pl constr · אֱלֹהִים (H430)Predicate nominative, second title (apposition)אֱלֹהִים (H430), plural of majesty taking a singular sense; construct 'God of my father' invokes the patriarchal covenant God.
אָבִ֖יmy fatherN m sg constr/Sp1cs · אָב (H1)Genitive complement (construct chain)אָב (H1) 'father'; ties the Exodus-God to the God of the patriarchs — continuity of covenant identity across generations.
וַאֲרֹמְמֶֽנְהוּand I will exalt himconj וְ + Polel impf 1cs/Sp3ms · רוּם (H7311)Predicate verb (main clause, closing the verse's triad of verbal responses)→ Yiqtol/volitional: resolve to exalt — parallel to וְאַנְוֵהוּ, forming the verse's closing verbal pairרוּם (H7311) 'to be high, exalted'; Polel (intensive) 'to lift up, extol'; with 3ms suffix 'I will exalt HIM' — the personal vow of praise closing the verse.
3

יְהוָ֖ה אִ֣ישׁ מִלְחָמָ֑ה יְהוָ֖ה שְׁמֽוֹ

YHWH is a man of war; YHWH is his name.

Terse declarative couplet (divine-warrior confession)asyndeton
The Song's shortest, starkest verse — two parallel two-word(-ish) clauses. 'Man of war' is the poem's boldest anthropomorphism, casting YHWH in the role of the divine warrior found across ancient Near Eastern mythic-military literature (a common form-critical touchstone for dating this poem to Israel's earliest poetic stratum); 'YHWH is his name' anchors the cosmic warrior-image to the covenant name revealed to Moses.
Word-by-word analysis· 5 words
יְהוָ֖הYHWHNp · יְהוָה (H3068)Subject (nominal clause)יְהוָה (H3068), the covenant name; subject of the terse two-word declaration that follows.
אִ֣ישׁis a man ofN m sg constr · אִישׁ (H376)Predicate nominative, construct headאִישׁ (H376) 'man'; construct 'man of war' — the Song's most famous and startling epithet, casting YHWH as a warrior-deity (cf. the divine-warrior motif across ANE literature).
מִלְחָמָ֑הwarN f sg abs · מִלְחָמָה (H4421)Genitive complement (construct chain, predicate nominative)מִלְחָמָה (H4421) 'war, battle'; the martial epithet 'man of war' portrays YHWH as personally fighting for Israel — a bold anthropomorphism unique to this archaic stratum.
יְהוָ֖הYHWHNp · יְהוָה (H3068)Subject of second nominal clauseיְהוָה (H3068); repeated for emphasis in a terse parallel clause completing the couplet.
שְׁמֽוֹis his nameN m sg constr/Sp3ms · שֵׁם (H8034)Predicate nominative (nominal clause)שֵׁם (H8034) 'name'; 'YHWH is his name' — a name-affirmation formula stressing that the God who fights is precisely the God of the covenant name, not an anonymous power.
4

מַרְכְּבֹ֥ת פַּרְעֹ֛ה וְחֵיל֖וֹ יָרָ֣ה בַיָּ֑ם וּמִבְחַ֥ר שָֽׁלִשָׁ֖יו טֻבְּע֥וּ בְיַם סֽוּף

Pharaoh's chariots and his army he has cast into the sea; and the choicest of his officers were sunk in the Sea of Reeds.

Synonymous parallelism developing v.1's imageasyndeton
Restates and expands v.1's horse-and-rider image with concrete military vocabulary (chariots, army, elite officers) and the poem's precise place-name, יַם סוּף — moving from summary declaration to itemized description, a common expansion technique in Hebrew parallelism.
Word-by-word analysis· 10 words
מַרְכְּבֹ֥תthe chariots ofN f pl constr · מֶרְכָּבָה (H4818)Subject (construct chain)מֶרְכָּבָה (H4818) 'chariot'; plural construct opening the verse's catalogue of Egypt's military might, now destroyed.
פַּרְעֹ֛הPharaohNp · פַּרְעֹה (H6547)Genitive complement (construct chain)פַּרְעֹה (H6547), the Egyptian royal title used as a proper name in Hebrew; the poem's antagonist, silent and unnamed as a person, known only by office.
וְחֵיל֖וֹand his armyconj וְ + N m sg constr/Sp3ms · חַיִל (H2428)Conjunction + subject (second member)חַיִל (H2428) 'strength, army, force'; parallel to 'chariots', broadening from the machinery to the whole host.
יָרָ֣הhe threwQal perf 3ms · יָרָה (H3384)Predicate verb (main clause)→ Perfective: a single completed act of hurling — echoing רָמָה of v.1יָרָה (H3384) 'to throw, cast'; here in the basic sense (elsewhere 'to shoot/instruct'); synonymous restatement of v.1's רָמָה, standard poetic variation.
בַיָּ֑םinto the seaprep בְּ + art + N m sg abs · יָם (H3220)Locative prepositional phrase (goal)יָם (H3220) 'sea'; repeated locative, anchoring the whole stanza to the one event.
וּמִבְחַ֥רand the choicest ofconj וְ + N m sg constr · מִבְחָר (H4005)Conjunction + subject (construct chain, second clause)מִבְחָר (H4005) 'choice, best', from בחר 'to choose'; singles out the elite officer corps for special mention — the best of the best still drowned.
שָֽׁלִשָׁ֖יוhis officersN m pl constr/Sp3ms · שָׁלִישׁ (H7991)Genitive complement (construct chain)שָׁלִישׁ (H7991) 'officer, adjutant' (lit. 'third man', perhaps the third man on a chariot or an elite military rank); rare military-technical term, an archaic loanword-flavored vocabulary item.
טֻבְּע֥וּthey were sunkPual perf 3cp · טָבַע (H2883)Predicate verb (main clause, passive)→ Pual (intensive-passive) perfective: emphatic, total submersion — no agent named, the sea itself as the instrumentטָבַע (H2883) 'to sink'; Pual stresses the totality/certainty of their sinking; the passive voice lets the sea (God's instrument) do the acting.
בְיַםin the Sea ofprep בְּ + N m sg constr · יָם (H3220)Locative prepositional phrase (construct chain)יָם (H3220) 'sea'; construct with סוּף forming the proper name 'Sea of Reeds/Suph.'
סֽוּףReedsN m sg abs · סוּף (H5488)Genitive complement, completing the place-name יַם סוּףסוּף (H5488) 'reed, rush' (perhaps an Egyptian loanword twf); יַם סוּף 'Sea of Reeds' is the Hebrew name traditionally rendered 'Red Sea' — the poem's precise geographic anchor, framing the whole event.
5

תְּהֹמֹ֖ת יְכַסְיֻ֑מוּ יָרְד֥וּ בִמְצוֹלֹ֖ת כְּמוֹ אָֽבֶן

The deeps covered them; they went down into the depths like a stone.

Synonymous parallelism (drowning imagery, cosmic register)asyndeton
Two tightly parallel clauses using cosmic 'deep' (תְּהוֹם) vocabulary evocative of Genesis 1's primeval waters, closed by the first of the Song's three grim similes (stone / lead / stubble) for the enemy's fate.
Word-by-word analysis· 6 words
תְּהֹמֹ֖תthe deepsN c pl abs · תְּהוֹם (H8415)Subject of יְכַסְיֻמוּתְּהוֹם (H8415) 'deep, primeval ocean'; the cosmic term for the primordial waters (cf. Gen 1:2); its use here casts the Egyptians' drowning in creation-myth register — chaos-waters swallowing chaos-agents.
יְכַסְיֻ֑מוּcovered themPiel impf 3mp/Sp3mp · כָּסָה (H3680)Predicate verb (main clause)→ Yiqtol (archaic preterite use): imperfective/prefix form narrating a past event — the poem's characteristic non-wayyiqtol narrationכָּסָה (H3680) 'to cover'; Piel intensive, 'covered them over completely' — the deep as active agent of judgment.
יָרְד֥וּthey went downQal perf 3cp · יָרַד (H3381)Predicate verb (parallel main clause)→ Perfective: completed descent, matching the totality of תְּהֹמֹת יְכַסְיֻמוּיָרַד (H3381) 'to go down, descend'; simple, stark verb of sinking, parallel and intensifying the previous clause.
בִמְצוֹלֹ֖תinto the depthsprep בְּ + N f pl abs · מְצוֹלָה (H4688)Locative prepositional phraseמְצוֹלָה (H4688) 'depth, deep place' (of the sea); poetic term reinforcing תְּהוֹם — depth piled on depth.
כְּמוֹlikeprep · כְּמוֹ (H3644)Comparative preposition introducing the simileכְּמוֹ (H3644), the poetic/archaic form of כְּ 'like, as' with the old enclitic מוֹ ending — a marker of the Song's elevated, antique register (cf. its recurrence at vv.8,10).
אָֽבֶןa stoneN f sg abs · אֶבֶן (H68)Object of comparison (simile)אֶבֶן (H68) 'stone'; the simile's vehicle — sudden, total, irreversible sinking, no struggle, no float.
6

יְמִֽינְךָ֣ יְהוָ֔ה נֶאְדָּרִ֖י בַּכֹּ֑חַ יְמִֽינְךָ֥ יְהוָ֖ה תִּרְעַ֥ץ אוֹיֵֽב

Your right hand, O YHWH, is majestic in power; your right hand, O YHWH, shatters the enemy.

Direct address (apostrophe) begins; anaphoric repetitionasyndeton
The Song pivots from narrating ABOUT YHWH (vv.1–5) to addressing him directly (2ms 'you/your'), a shift that continues through v.17. The verse's two halves are near-identical repetitions (immediate anaphora rather than synonymous variation) — an archaic poetic technique emphasizing the refrain-like right-hand imagery.
Word-by-word analysis· 8 words
יְמִֽינְךָ֣Your right hand,N f sg constr/Sp2ms · יָמִין (H3225)Subject (vocative address begins; first of refrain pair)יָמִין (H3225) 'right hand'; the right hand is the hand of strength/honor in Semitic idiom — here addressed directly to YHWH, shifting the Song from narration (3ms) to direct 2ms address, a hymnic apostrophe.
יְהוָ֔הO YHWH,Np (vocative) · יְהוָה (H3068)Vocative, direct addressיְהוָה (H3068); vocative interrupting the description — the Song turns from talking ABOUT God (vv.1–5) to talking TO God.
נֶאְדָּרִ֖יis majesticNiphal ptc m sg constr · אָדַר (H142)Predicate (participle functioning verbally, nominal clause)→ Stative/participial force: an enduring quality/state, not a single event — describes YHWH's ongoing majestic natureאָדַר (H142) 'to be majestic, glorious'; Niphal participle נֶאְדָּרִי (with old construct/1cs-like ending, an archaic form) 'majestic in power' — root behind אַדִּיר (cf. v.10).
בַּכֹּ֑חַin power;prep בְּ + N m sg abs · כֹּחַ (H3581)Adverbial/locative prepositional phrase of respectכֹּחַ (H3581) 'strength, power'; specifies the domain of YHWH's majesty.
יְמִֽינְךָ֥Your right hand,N f sg constr/Sp2ms · יָמִין (H3225)Subject (second member of refrain pair)יָמִין (H3225); repeated verbatim, the classic anaphoric doubling of archaic Hebrew poetry (immediate repetition rather than synonymous parallelism).
יְהוָ֖הO YHWH,Np (vocative) · יְהוָה (H3068)Vocative, direct address (repeated)יְהוָה (H3068); the vocative repeated, intensifying the direct address.
תִּרְעַ֥ץshattersQal impf 3fs · רָעַץ (H7492)Predicate verb (main clause)→ Yiqtol (archaic preterite/gnomic): narrates the decisive shattering blow, agreeing in gender (fs) with the feminine subject יָמִיןרָעַץ (H7492) 'to shatter, smash'; vivid verb of violent destruction — the right hand as an active weapon.
אוֹיֵֽבthe enemyQal ptc m sg abs · אָיַב (H341)Direct object (participle used substantivally, 'the enemy')→ Substantival participle: names an agent/role (‘one who rides/opposes/is hostile’) rather than asserting a tensed action — the participle's usual durative/characteristic nuance persists in the noun-like sense of an habitual doer.אָיַב (H341) 'to be hostile'; the Qal participle used as a noun 'enemy, foe' — a recurring designation for Pharaoh/Egypt in the Song (cf. vv.6,9), never named as a person.
7

וּבְרֹ֥ב גְּאוֹנְךָ֖ תַּהֲרֹ֣ס קָמֶ֑יךָ תְּשַׁלַּח֙ חֲרֹ֣נְךָ֔ יֹאכְלֵ֖מוֹ כַּקַּֽשׁ

And in the greatness of your majesty you overthrow those who rise up against you; you send out your burning anger — it consumes them like stubble.

Continued direct address; result clauseasyndeton
Wordplay links גְּאוֹנְךָ ('your majesty') back to v.1's גָּאֹה גָּאָה — the Song circles back to its opening vocabulary as it turns from the past sea-event to YHWH's general character as one who overthrows adversaries. The stubble-simile closes the stanza on total, effortless consumption by fire.
Word-by-word analysis· 8 words
וּבְרֹ֥בand in the greatness ofconj וְ + prep בְּ + N m sg constr · רֹב (H7230)Conjunction + adverbial prepositional phraseרֹב (H7230) 'abundance, greatness'; construct phrase 'in the abundance of your majesty' opening a new strophe on divine wrath.
גְּאוֹנְךָ֖your majestyN m sg constr/Sp2ms · גָּאוֹן (H1347)Genitive complement (construct chain)גָּאוֹן (H1347) 'majesty, pride, exaltation', from the same root גאה as v.1's גָּאֹה גָּאָה — a deliberate verbal echo tying this stanza back to the Song's opening declaration.
תַּהֲרֹ֣סyou overthrowQal impf 2ms · הָרַס (H2040)Predicate verb (main clause, direct address to YHWH continues)→ Yiqtol: gnomic/characteristic action — describes YHWH's typical, decisive way of dealing with foesהָרַס (H2040) 'to tear down, overthrow, demolish'; verb of total destruction, often used of walls/cities — applied here to persons.
קָמֶ֑יךָthose who rise up against you;Qal ptc m pl constr/Sp2ms · קוּם (H6965)Direct object (participle used substantivally, 'your risers-up/adversaries')→ Substantival participle: names an agent/role (‘one who rides/opposes/is hostile’) rather than asserting a tensed action — the participle's usual durative/characteristic nuance persists in the noun-like sense of an habitual doer.קוּם (H6965) 'to rise, stand'; the participle קָמֶיךָ 'those rising against you' is an idiomatic term for adversaries/rebels — those who dare to stand against YHWH.
תְּשַׁלַּח֙you send outPiel impf 2ms · שָׁלַח (H7971)Predicate verb (main clause)→ Yiqtol: characteristic/gnomic action parallel to תַּהֲרֹסשָׁלַח (H7971) 'to send'; Piel intensive 'send forth, unleash' — governs the following 'your burning anger' as if it were an unleashed agent/weapon.
חֲרֹ֣נְךָ֔your burning anger;N m sg constr/Sp2ms · חָרוֹן (H2740)Direct object of תְּשַׁלַּחחָרוֹן (H2740) 'burning anger, wrath', from חרה 'to burn'; anthropomorphic personification of divine anger as a destructive force sent out like an army.
יֹאכְלֵ֖מוֹit consumes themQal impf 3ms/Sp3mp · אָכַל (H398)Predicate verb (main clause, subject = חֲרֹנְךָ)→ Yiqtol: vivid, ongoing consuming action — imagery of fire devouringאָכַל (H398) 'to eat, consume'; here of fire/wrath 'devouring' its objects — a stock metaphor for consuming judgment (elsewhere kind should be v; this is a finite verb wrongly tagged n in the source scaffold, corrected here).
כַּקַּֽשׁlike stubble.prep כְּ + art + N m sg abs · קַשׁ (H7179)Comparative prepositional phrase (simile)קַשׁ (H7179) 'stubble, chaff'; the simile's vehicle — dry, worthless, instantly consumed by fire, underscoring the ease and totality of the enemy's destruction.
8

וּבְר֤וּחַ אַפֶּ֨יךָ֙ נֶ֣עֶרְמוּ מַ֔יִם נִצְּב֥וּ כְמוֹ נֵ֖ד נֹזְלִ֑ים קָֽפְא֥וּ תְהֹמֹ֖ת בְּלֶב יָֽם

And with the blast of your nostrils the waters piled up; the flowing streams stood up like a heap; the deeps congealed in the heart of the sea.

Triple synonymous parallelism (the sea's transformation)asyndeton
Three parallel clauses build a single wondrous image — the natural east wind of the prose account (14:21) reinterpreted as YHWH's own breath, and the sea's fluid nature paradoxically 'congealing' into standing walls. קָפְאוּ ('congealed') is a striking hapax-flavored verb, among the boldest images in the Song.
Word-by-word analysis· 12 words
וּבְר֤וּחַand with the blast ofconj וְ + prep בְּ + N c sg constr · רוּחַ (H7307)Conjunction + instrumental prepositional phraseרוּחַ (H7307) 'wind, breath, spirit'; here the divine 'blast' — the same word used of God's Spirit/wind, showing the fluidity between YHWH's breath and cosmic wind-power (cf. Gen 1:2, 8:1).
אַפֶּ֨יךָ֙your nostrilsN m dual constr/Sp2ms · אַף (H639)Genitive complement (construct chain)אַף (H639) 'nose, nostril' (dual, since two nostrils); bold anthropomorphism — YHWH's very breath as the natural-historical mechanism (a driving east wind, cf. Exod 14:21) reinterpreted as personal, embodied action.
נֶ֣עֶרְמוּwere piled upNiphal perf 3cp · עָרַם (H6192)Predicate verb (main clause, passive/reflexive)→ Perfective passive: a completed, wondrous heaping-up of the waters — miracle described as accomplished factעָרַם (H6192) 'to heap up'; rare root (elsewhere of grain-heaps); Niphal 'were heaped/piled' describes the walls of water — vivid, almost architectural imagery.
מַ֔יִםthe waters;N m pl abs · מַיִם (H4325)Subject of נֶעֶרְמוּמַיִם (H4325) 'water(s)'; grammatically plural in Hebrew; the Song's central natural element, alternately wall, grave, and lead-weight across this stanza.
נִצְּב֥וּstood upNiphal perf 3cp · נָצַב (H5324)Predicate verb (parallel main clause)→ Perfective: a completed act of standing erect — parallel synonym to נֶעֶרְמוּ, intensifying the imageryנָצַב (H5324) 'to stand, take one's stand'; Niphal 'stood firm/erect' — the waters personified as standing at attention, like soldiers or a wall.
כְמוֹlikeprep · כְּמוֹ (H3644)Comparative preposition introducing the simileכְּמוֹ (H3644), archaic poetic form of כְּ with enclitic מוֹ; the third occurrence of this comparative marker in the Song (cf. vv.5,10).
נֵ֖דa heapN m sg abs · נֵד (H5067)Object of comparison (simile)נֵד (H5067) 'heap, mound' (of water); rare, almost technical term appearing elsewhere only in the crossing accounts (Josh 3:13,16) — a shared poetic-narrative vocabulary item for the miraculously piled waters.
נֹזְלִ֑יםthe flowing streams;Qal ptc m pl abs · נָזַל (H5140)Attributive participle modifying (in apposition to) the waters→ Participle: a durative, ongoing characteristic — 'the flowing [waters]', describing their normal fluid nature now suspendedנָזַל (H5140) 'to flow, trickle'; the participle 'flowing ones' stands in ironic tension with the preceding 'stood up' — waters whose nature is to flow are made, wondrously, to stand.
קָֽפְא֥וּcongealed,Qal perf 3cp · קָפָא (H7087)Predicate verb (main clause)→ Perfective: total, sudden solidification — a striking, almost paradoxical image of liquid turned solidקָפָא (H7087) 'to congeal, curdle, thicken'; a hapax legomenon in this sense in the MT — vivid, unparalleled description of the sea's waters freezing/solidifying into walls, one of the Song's boldest images.
תְהֹמֹ֖תthe deepsN c pl abs · תְּהוֹם (H8415)Subject of קָפְאוּתְּהוֹם (H8415) 'deep, primeval ocean'; recurs from v.5, again invoking cosmic-creation vocabulary for the sea event.
בְּלֶבin the heart ofprep בְּ + N m sg constr · לֵב (H3820)Locative prepositional phrase (construct chain)לֵב (H3820) 'heart'; idiomatic 'heart of the sea' = the very midst/depths, a vivid personifying spatial metaphor (cf. Jonah 2:4).
יָֽםthe sea.N m sg abs · יָם (H3220)Genitive complement, completing the idiom בְּלֶב יָםיָם (H3220) 'sea'; closing the verse's triple-stacked description of the sea's miraculous transformation.
9

אָמַ֥ר אוֹיֵ֛ב אֶרְדֹּ֥ף אַשִּׂ֖יג אֲחַלֵּ֣ק שָׁלָ֑ל תִּמְלָאֵ֣מוֹ נַפְשִׁ֔י אָרִ֣יק חַרְבִּ֔י תּוֹרִישֵׁ֖מוֹ יָדִֽי

The enemy said, 'I will pursue, I will overtake, I will divide the spoil; my desire shall be sated on them; I will draw my sword; my hand shall dispossess them.'

Quoted enemy speech (staccato asyndetic verb-chain)asyndeton
A subordinate quotation (level 1, embedded direct speech) staging the enemy's own boastful interior monologue in five rapid-fire, conjunction-less verbs (asyndeton mimicking breathless greed) — a rhetorical setup whose confident self-reliance ('my hand') is annihilated in a single word at the start of v.10.
Word-by-word analysis· 12 words
אָמַ֥רsaidQal perf 3ms · אָמַר (H559)Predicate verb (main clause, introduces quoted boast)→ Perfective: a completed utterance, framing the enemy's quoted (and doomed) speechאָמַר (H559) 'to say'; introduces one of the Bible's most famous quoted taunts — the enemy's own words used to damn him.
אוֹיֵ֛בthe enemy,Qal ptc m sg abs · אָיַב (H341)Subject (participle used substantivally)→ Substantival participle: names an agent/role (‘one who rides/opposes/is hostile’) rather than asserting a tensed action — the participle's usual durative/characteristic nuance persists in the noun-like sense of an habitual doer.אָיַב (H341); the recurring designation 'enemy' for Pharaoh/Egypt (cf. v.6), here given a voice — the Song stages his interior boasting before its collapse.
אֶרְדֹּ֥ף'I will pursue,Qal impf 1cs · רָדַף (H7291)Predicate verb (quoted direct speech, first of a staccato verb-chain)→ Yiqtol/cohortative-equivalent: rapid-fire volitional resolve — five short verbs in immediate succession mimicking breathless greedרָדַף (H7291) 'to pursue, chase'; opens the famous asyndetic five-verb chain (no conjunctions) that mimics the enemy's panting, grasping haste.
אַשִּׂ֖יגI will overtake,Hiphil impf 1cs · נָשַׂג (H5381)Predicate verb (quoted direct speech, second verb of the chain)→ Yiqtol: volitional, immediate — 'I will catch up to/seize'נָשַׂג (H5381) 'to reach, overtake'; Hiphil 'cause to reach' = 'catch up with'; second beat of the taunt's staccato rhythm.
אֲחַלֵּ֣קI will dividePiel impf 1cs · חָלַק (H2505)Predicate verb (quoted direct speech, third verb of the chain)→ Yiqtol: volitional — anticipatory greed, dividing plunder before it is even takenחָלַק (H2505) 'to divide, apportion'; Piel intensive 'divide up' (spoil) — the premature triumphalism of counting unwon plunder.
שָׁלָ֑לspoil;N m sg abs · שָׁלָל (H7998)Direct object of אֲחַלֵּקשָׁלָל (H7998) 'spoil, plunder'; standard war-vocabulary — the enemy imagines Israel's people and goods as his loot.
תִּמְלָאֵ֣מוֹit will be filledQal impf 3fs · מָלֵא (H4390)Predicate verb (quoted direct speech, fourth verb of the chain; subject = נַפְשִׁי)→ Yiqtol: confident anticipation of satiationמָלֵא (H4390) 'to be full'; here 'my desire/throat will be sated' — greed personified as an appetite about to be gorged. (Source scaffold mis-tagged this finite verb kind n; corrected to v.)
נַפְשִׁ֔יmy desire/throat,N c sg constr/Sp1cs · נֶפֶשׁ (H5315)Subject of תִּמְלָאֵמוֹנֶפֶשׁ (H5315) 'soul, throat, appetite, desire'; here concretely 'my gullet/greed' — vivid physical image of insatiable appetite for plunder.
אָרִ֣יקI will draw outHiphil impf 1cs · רִיק (H7324)Predicate verb (quoted direct speech, fifth verb of the chain)→ Yiqtol: volitional — the climactic threat of violenceרִיק (H7324) 'to be/make empty'; Hiphil 'empty out' (a sheath) = 'draw, unsheathe' — idiom for drawing a sword.
חַרְבִּ֔יmy sword,N f sg constr/Sp1cs · חֶרֶב (H2719)Direct object of אָרִיקחֶרֶב (H2719) 'sword'; the weapon of the enemy's imagined slaughter, about to be turned uselessly against him by the sea itself.
תּוֹרִישֵׁ֖מוֹwill dispossess/destroy them —Hiphil impf 3fs/Sp3mp · יָרַשׁ (H3423)Predicate verb (quoted direct speech; subject = יָדִי)→ Yiqtol: confident future — the enemy's final boast, immediately reversed by v.10יָרַשׁ (H3423) 'to take possession of, dispossess, destroy'; Hiphil 'cause to be dispossessed' — the enemy's boast of total conquest, ironically fulfilled instead upon himself. (Source scaffold mis-tagged this finite verb kind n; corrected to v.)
יָדִֽיmy hand.'N c sg constr/Sp1cs · יָד (H3027)Subject of תּוֹרִישֵׁמוֹ (closing the quoted boast)יָד (H3027) 'hand'; closes the five-fold boast — 'my [own] hand' will do it, prideful self-reliance that the next verse instantly demolishes.
10

נָשַׁ֥פְתָּ בְרוּחֲךָ֖ כִּסָּ֣מוֹ יָ֑ם צָֽלֲלוּ֙ כַּֽעוֹפֶ֔רֶת בְּמַ֖יִם אַדִּירִֽים

You blew with your wind; the sea covered them; they sank like lead in the mighty waters.

Reversal / counter-narration answering v.9's boastasyndeton
The abrupt 'You blew' (second-person, addressed to YHWH) instantly reverses the enemy's five-verb boast of v.9 — the Song's most dramatic peripeteia, resolved in a single breath. The lead-simile (עוֹפֶרֶת, a hapax) is proverbially the Song's most quoted image of sudden, total sinking.
Word-by-word analysis· 8 words
נָשַׁ֥פְתָּyou blewQal perf 2ms · נָשַׁף (H5398)Predicate verb (main clause, direct address to YHWH continues)→ Perfective: a single completed blast — echoing v.8's רוּחַ אַפֶּיךָנָשַׁף (H5398) 'to blow'; rare verb (elsewhere only Isa 40:24) describing YHWH's breath as a devastating gust — the natural 'east wind' of the prose account (Exod 14:21) rendered as personal divine action.
בְרוּחֲךָ֖with your wind,prep בְּ + N c sg constr/Sp2ms · רוּחַ (H7307)Instrumental prepositional phraseרוּחַ (H7307) 'wind, breath'; picks up v.8's אַפֶּיךָ imagery, now named directly as YHWH's own wind.
כִּסָּ֣מוֹcovered them,Piel perf 3ms/Sp3mp · כָּסָה (H3680)Predicate verb (main clause; subject = יָם)→ Perfective: a completed, total coveringכָּסָה (H3680) 'to cover'; the same verb as v.5's יְכַסְיֻמוּ, forming a refrain-like return to the covering/burial motif.
יָ֑םthe sea;N m sg abs · יָם (H3220)Subject of כִּסָּמוֹיָם (H3220) 'sea'; grammatical subject — the sea itself, animated by YHWH's wind, becomes the active agent of judgment.
צָֽלֲלוּ֙they sankQal perf 3cp · צָלַל (H6749)Predicate verb (parallel main clause)→ Perfective: completed, total sinking — climactic restatement of the drowning motifצָלַל (H6749) 'to sink, go down'; a relatively rare verb, adding to the Song's rich vocabulary of drowning (cf. יָרַד v.5, טָבַע v.4).
כַּֽעוֹפֶ֔רֶתlike lead,prep כְּ + art + N f sg abs · עוֹפֶרֶת (H5777)Comparative prepositional phrase (simile, object of comparison)עוֹפֶרֶת (H5777) 'lead' (the metal); a hapax legomenon in the Pentateuch — the image of sinking 'like lead' is among the Song's most vivid and frequently echoed lines in later poetry and liturgy.
בְּמַ֖יִםin the mightyprep בְּ + N m pl abs · מַיִם (H4325)Locative prepositional phraseמַיִם (H4325) 'waters'; the phrase 'in mighty waters' closes the stanza, the sea now explicitly called 'mighty' — an irony, since it obeys YHWH utterly.
אַדִּירִֽיםwaters.Adj m pl abs · אַדִּיר (H117)Attributive adjective modifying מַיִםאַדִּיר (H117) 'majestic, mighty'; from the same root as v.6's נֶאְדָּרִי — the sea's might is itself only a pale echo of YHWH's own majesty.
11

מִֽי כָמֹ֤כָה בָּֽאֵלִם֙ יְהוָ֔ה מִ֥י כָּמֹ֖כָה נֶאְדָּ֣ר בַּקֹּ֑דֶשׁ נוֹרָ֥א תְהִלֹּ֖ת עֹ֥שֵׂה פֶֽלֶא

Who is like you among the gods, O YHWH? Who is like you, majestic in holiness, awesome in praiseworthy deeds, doing wonder?

Rhetorical doxological climax (the Song's theological center)asyndeton
The Song's best-known couplet (מִי כָמֹכָה), later the source of synagogue liturgy (the Mi Kamokha). Framed as rhetorical questions expecting the answer 'no one,' it situates YHWH's incomparability within — and against — the language of a divine pantheon ('among the gods'), an early and vivid expression of Israelite monolatry/proto-monotheism.
Word-by-word analysis· 12 words
מִֽיWhointerrog pron · מִי (H4310)Interrogative pronoun, subject of rhetorical questionמִי (H4310) 'who?'; opens the Song's central rhetorical/theological climax — a question expecting the answer 'no one.'
כָמֹ֤כָהis like youprep כְּ + Sp2ms · כְּמוֹ (H3644)Predicate (comparative phrase functioning as predicate nominative)כָּמֹכָה 'like you', preposition כְּ + 2ms suffix; the whole phrase functions as predicate to the interrogative — 'who [is] like you.'
בָּֽאֵלִם֙among the gods,prep בְּ + art + N m pl abs · אֵל (H410)Locative/comparative prepositional phrase (sphere of comparison)אֵל (H410) 'god, mighty one'; here plural 'the gods' — the Song situates YHWH's incomparability within the ancient Near Eastern pantheon-language it simultaneously subverts, one of the OT's oldest expressions of practical monotheism/monolatry (cf. Ps 89:6–8; Deut 32:8–9).
יְהוָ֔הO YHWH?Np (vocative) · יְהוָה (H3068)Vocative, direct addressיְהוָה (H3068); vocative naming the incomparable one, continuing the direct-address mode begun at v.6.
מִ֥יWhointerrog pron · מִי (H4310)Interrogative pronoun, subject of second rhetorical question (synonymous parallelism)מִי (H4310); the question repeated, standard Hebrew poetic intensification through exact repetition.
כָּמֹ֖כָהis like you,prep כְּ + Sp2ms · כְּמוֹ (H3644)Predicate (comparative phrase, repeated)כָּמֹכָה repeated verbatim — the doubled question forms the Song's best-known couplet, echoed liturgically ever since (e.g. the Jewish Nishmat/Mi Kamokha prayer).
נֶאְדָּ֣רmajesticNiphal ptc m sg abs · אָדַר (H142)Attributive participle in apposition (predicate description of YHWH)→ Participial/stative force: an inherent, defining quality of YHWH's beingאָדַר (H142); the same root as v.6's נֶאְדָּרִי, now predicated absolutely of YHWH himself rather than his right hand.
בַּקֹּ֑דֶשׁin holiness,prep בְּ + art + N m sg abs · קֹדֶשׁ (H6944)Adverbial/locative prepositional phrase of respectקֹדֶשׁ (H6944) 'holiness, sacredness'; the domain of YHWH's majesty — his radical otherness/set-apartness, a key OT theological category rooted in this early poem.
נוֹרָ֥אawesomeNiphal ptc m sg abs · יָרֵא (H3372)Attributive participle in apposition (further predicate description)→ Participial/stative force: an inherent, defining quality — 'fear-inspiring'יָרֵא (H3372) 'to fear'; Niphal participle 'feared, awesome, dreadful' — describes YHWH as the proper object of reverent fear/awe.
תְהִלֹּ֖תin praiseworthy deeds,N f pl abs · תְּהִלָּה (H8416)Adverbial/locative accusative of respect ('awesome with respect to praises')תְּהִלָּה (H8416) 'praise, praiseworthy act'; here plural, 'acts worthy of praise' — the noun that later gives its name to the Psalter (תְּהִלִּים).
עֹ֥שֵׂהdoingQal ptc m sg constr · עָשָׂה (H6213)Attributive participle in apposition, construct head of the final clause→ Participial force: an ongoing, characteristic activity — YHWH as the one who continually 'does wonders'עָשָׂה (H6213) 'to do, make'; construct participle 'worker/doer of' introducing the Song's climactic noun, פֶּלֶא.
פֶֽלֶאwonder.N m sg abs · פֶּלֶא (H6382)Direct object/genitive complement of עֹשֵׂה (construct chain)פֶּלֶא (H6382) 'wonder, marvel'; the Song's summary word for the whole Exodus event — an act beyond ordinary human causation or explanation, the theological climax of the poem's first half.
12

נָטִ֨יתָ֙ יְמִ֣ינְךָ֔ תִּבְלָעֵ֖מוֹ אָֽרֶץ

You stretched out your right hand; the earth swallowed them.

Terse summary couplet closing the sea-narrative halfasyndeton
A brief, almost abrupt couplet functioning as a hinge — closing off the Reed Sea narrative (vv.1–12) before the Song turns, in vv.13–17, to the still-future journey and settlement. 'The earth swallowed them' is geographically ambiguous (sea-floor? underworld?) and a long-standing minor interpretive crux.
Word-by-word analysis· 4 words
נָטִ֨יתָ֙You stretched outQal perf 2ms · נָטָה (H5186)Predicate verb (main clause, direct address to YHWH continues)→ Perfective: a single, decisive gesture of commandנָטָה (H5186) 'to stretch out, extend'; recalls the extended-hand/rod imagery of the plagues and sea-crossing narrative (Exod 14:16,21) — here condensed to a single verb of sovereign gesture.
יְמִ֣ינְךָ֔your right hand;N f sg constr/Sp2ms · יָמִין (H3225)Direct object of נָטִיתָיָמִין (H3225) 'right hand'; recurs from v.6, tying this new stanza's imagery back to the earlier refrain of divine power.
תִּבְלָעֵ֖מוֹit swallowed them —Qal impf 3fs/Sp3mp · בָּלַע (H1104)Predicate verb (main clause; subject = אֶרֶץ)→ Yiqtol (archaic preterite use): vivid narrative description of the earth's instantaneous swallowingבָּלַע (H1104) 'to swallow'; stark, almost mythic image — the earth itself opening to consume the enemy, paralleling later traditions (cf. Num 16:30–33, Korah).
אָֽרֶץthe earth.N c sg abs · אֶרֶץ (H776)Subject of תִּבְלָעֵמוֹאֶרֶץ (H776) 'earth, land'; here as an animate, devouring agent — whether a poetic image for the sea-bed/underworld or a literal chasm, this verse's geography has long puzzled interpreters (a minor text-critical/interpretive crux).
13

נָחִ֥יתָ בְחַסְדְּךָ֖ עַם ז֣וּ גָּאָ֑לְתָּ נֵהַ֥לְתָּ בְעָזְּךָ֖ אֶל נְוֵ֥ה קָדְשֶֽׁךָ

You have led in your steadfast love the people whom you redeemed; you have guided them in your strength to your holy abode.

Transition to the wilderness-guidance / settlement themeasyndeton
The Song's tense shifts forward: the sea-crossing (completed) gives way to the ongoing/future journey toward YHWH's own dwelling, narrated with 'prophetic perfects' as though already accomplished — a striking anticipatory confidence that has long fueled debate over whether the poem presupposes the conquest and/or a settled sanctuary.
Word-by-word analysis· 10 words
נָחִ֥יתָYou have ledQal perf 2ms · נָחָה (H5148)Predicate verb (main clause, direct address continues); begins new stanza (deliverance shifts to guidance)→ Perfective: a completed act viewed as accomplished fact, though describing an ongoing journey — the 'prophetic perfect'/proleptic perfect anticipating the still-future wilderness guidance and conquestנָחָה (H5148) 'to lead, guide'; the Song moves from the sea-victory to the ongoing journey toward Canaan, narrated as already accomplished — a striking prophetic-perfect perspective suggesting the poem may presuppose (or anticipate as certain) the conquest.
בְחַסְדְּךָ֖in your steadfast loveprep בְּ + N m sg constr/Sp2ms · חֶסֶד (H2617)Adverbial prepositional phrase (manner/cause)חֶסֶד (H2617) 'steadfast love, covenant loyalty'; a key theological term, here grounding YHWH's guidance in covenant faithfulness rather than mere power.
עַםthe peopleN m sg abs · עַם (H5971)Direct object of נָחִיתָעַם (H5971) 'people'; Israel now named collectively as the object of YHWH's guiding love.
ז֣וּwhomrelative pron · זוּ (H2098)Relative pronoun introducing the relative clause (object of גָּאָלְתָּ)זוּ (H2098), an archaic poetic relative pronoun (equivalent to אֲשֶׁר), attested almost exclusively in early poetry (cf. v.16; Ps 74:2) — a marker of the Song's antiquity.
גָּאָ֑לְתָּyou redeemed;Qal perf 2ms · גָּאַל (H1350)Predicate verb (relative clause)→ Perfective: a completed, decisive act of redemptionגָּאַל (H1350) 'to redeem'; the kinsman-redeemer verb, applied to YHWH's act of reclaiming Israel as his own — foundational vocabulary for later redemption theology.
נֵהַ֥לְתָּyou have guided themPiel perf 2ms · נָהַל (H5095)Predicate verb (main clause, resuming direct address)→ Perfective (again proleptic): the guiding journey presented as an accomplished wholeנָהַל (H5095) 'to guide, lead gently' (often of a shepherd leading flocks, cf. Isa 40:11); softer, more pastoral than נָחָה — shepherd-imagery for YHWH's care.
בְעָזְּךָ֖in your strengthprep בְּ + N m sg constr/Sp2ms · עֹז (H5797)Adverbial prepositional phrase (manner)עֹז (H5797) 'strength'; recurs from v.2's opening epithet, framing the whole Song with this key term.
אֶלtoprep · אֶל (H413)Prepositional phrase marking goal/destinationאֶל (H413) 'to, toward'; introduces the destination of the guided journey.
נְוֵ֥הthe abode ofN c sg constr · נָוֶה (H5116)Genitive complement (construct chain, object of prep אֶל)נָוֶה (H5116) 'abode, habitation, pasture'; often of a shepherd's encampment or a god's dwelling — ambiguous whether this points to Sinai, the future sanctuary, or the whole land, a genuine interpretive crux.
קָדְשֶֽׁךָyour holiness.N m sg constr/Sp2ms · קֹדֶשׁ (H6944)Genitive complement, completing the construct chain נְוֵה קָדְשֶׁךָקֹדֶשׁ (H6944) 'holiness'; 'your holy abode' — language that will later attach to the Tabernacle/Temple/Zion, here applied proleptically (or to Sinai itself) at this very early stage of Israel's theological vocabulary.
14

שָֽׁמְע֥וּ עַמִּ֖ים יִרְגָּז֑וּן חִ֣יל אָחַ֔ז יֹשְׁבֵ֖י פְּלָֽשֶׁת

Peoples have heard, they tremble; anguish has gripped the inhabitants of Philistia.

New stanza: the nations' terrified reaction (first of four)asyndeton
Opens a geographical catalogue of terrified nations (Philistia, Edom, Moab, Canaan) tracing Israel's anticipated route — a poetic device functioning like an itinerary, and (with Philistia named) another marker of the Song's archaic, pre-settlement horizon.
Word-by-word analysis· 7 words
שָֽׁמְע֥וּhave heard,Qal perf 3cp · שָׁמַע (H8085)Predicate verb (main clause); opens new stanza — the nations' terrified reaction→ Perfective: a completed act of hearing, now provoking ongoing dreadשָׁמַע (H8085) 'to hear'; shifts the Song's focus outward, from Israel's redemption to the surrounding nations' terrified report of it — a common ANE motif of the conqueror's fame preceding him.
עַמִּ֖יםpeoples;N m pl abs · עַם (H5971)Subject of שָׁמְעוּעַם (H5971) 'people'; plural 'peoples', the nations bordering Israel's route, subject of hearing.
יִרְגָּז֑וּןthey tremble;Qal impf 3mp (paragogic nun) · רָגַז (H7264)Predicate verb (main clause, parallel to שָׁמְעוּ)→ Yiqtol (archaic preterite/durative use, with archaic paragogic ן ending typical of poetry): ongoing trembling seizes themרָגַז (H7264) 'to tremble, quake'; the paragogic נ ending is an archaizing poetic form (cf. Ugaritic/early Hebrew verse), marking this as elevated, ancient diction.
חִ֣ילanguishN m sg abs · חִיל (H2427)Subject of אָחַז (fronted for emphasis)חִיל (H2427) 'writhing, anguish' (often of labor pains); vivid physical metaphor for the nations' terror — fronted before its verb for poetic emphasis.
אָחַ֔זhas grippedQal perf 3ms · אָחַז (H270)Predicate verb (main clause; subject = חִיל, object = the following participial phrase)→ Perfective: a sudden, gripping seizure of terrorאָחַז (H270) 'to seize, grasp'; 'anguish has seized' — personifying terror as a physical assailant.
יֹשְׁבֵ֖יthe inhabitants ofQal ptc m pl constr · יָשַׁב (H3427)Direct object (participle used substantivally, construct head, 'dwellers of')→ Participial force: describes the ongoing state of residing/dwellingיָשַׁב (H3427) 'to sit, dwell'; participle 'inhabitants/dwellers' — a standard construct idiom (cf. v.15's repetition) naming a land's population.
פְּלָֽשֶׁתPhilistia.Np · פְּלֶשֶׁת (H6429)Genitive complement (construct chain), completing יֹשְׁבֵי פְּלָשֶׁתפְּלֶשֶׁת (H6429) 'Philistia'; the coastal region along Israel's northern Sinai route — its mention here (before Israel's actual settlement era) is a classic marker of the Song's archaic geography, naming a threat encountered early on the route north.
15

אָ֤ז נִבְהֲלוּ֙ אַלּוּפֵ֣י אֱד֔וֹם אֵילֵ֣י מוֹאָ֔ב יֹֽאחֲזֵ֖מוֹ רָ֑עַד נָמֹ֕גוּ כֹּ֖ל יֹשְׁבֵ֥י כְנָֽעַן

Then were the chiefs of Edom dismayed; the leaders of Moab, trembling seizes them; all the inhabitants of Canaan melt away.

Continuation of the nations-catalogue (parallelism intensifies)asyndeton
אָז ('then') deliberately echoes v.1, binding the nations' terror to the very moment of YHWH's triumph. Three parallel nation-clauses (Edom / Moab / Canaan) escalate from 'dismayed' to 'trembling seizes' to 'melt away' — a rising intensity climaxing in the promised land's own inhabitants.
Word-by-word analysis· 12 words
אָ֤זThenadv · אָז (H227)Temporal adverb (echoes v.1's אָז, structural bracket)אָז (H227) 'then'; deliberately echoes the Song's opening word (v.1), tying the nations' terror to the same decisive moment of YHWH's triumph.
נִבְהֲלוּ֙were dismayedNiphal perf 3cp · בָּהַל (H926)Predicate verb (main clause)→ Perfective: a completed, sudden state of panicבָּהַל (H926) 'to be dismayed, terrified'; Niphal passive-reflexive, describing the chiefs' overwhelmed reaction.
אַלּוּפֵ֣יthe chiefs ofN m pl constr · אַלּוּף (H441)Subject (construct chain, first of two parallel nation-pairs)אַלּוּף (H441) 'chief, clan-leader' (related to אֶלֶף 'thousand/clan'); a term especially associated with Edomite tribal leadership (cf. Gen 36's 'chiefs of Edom').
אֱד֔וֹםEdom;Np · אֱדוֹם (H123)Genitive complement (construct chain)אֱדוֹם (H123) 'Edom'; Israel's southern neighbor, first of four peoples named as terrified witnesses — a geography tracing Israel's wilderness/conquest route.
אֵילֵ֣יthe leaders ofN m pl constr · אַיִל (H352)Subject (construct chain, second parallel pair)אַיִל (H352), lit. 'ram', used metaphorically for '(leading) rams' = chief men/leaders — vivid pastoral metaphor for aristocracy, paralleling אַלּוּפֵי.
מוֹאָ֔בMoab,Np · מוֹאָב (H4124)Genitive complement (construct chain)מוֹאָב (H4124); Israel's neighbor east of the Dead Sea, the second nation named in the terrified reaction.
יֹֽאחֲזֵ֖מוֹtrembling seizes them;Qal impf 3ms/Sp3mp · אָחַז (H270)Predicate verb (main clause; subject = רַעַד, object suffix = them)→ Yiqtol (archaic preterite): a vivid narrated seizure of terrorאָחַז (H270) 'to seize'; repeats v.14's verb, this time with the noun רַעַד as subject — structural parallelism binding the two verses.
רָ֑עַדtrembling;N m sg abs · רַעַד (H7461)Subject of יֹאחֲזֵמוֹרַעַד (H7461) 'trembling, shaking'; near-synonym of חִיל (v.14), part of the Song's rich vocabulary of terror.
נָמֹ֕גוּmelt awayNiphal perf 3cp · מוּג (H4127)Predicate verb (main clause, parallel)→ Perfective: total dissolution — the strongest verb yet for the nations' collapseמוּג (H4127) 'to melt, dissolve'; vivid metaphor of moral/physical collapse — courage liquefying, a common ANE image for terror (cf. Josh 2:9, 24).
כֹּ֖לallN m sg constr · כֹּל (H3605)Subject (construct chain, quantifier)כֹּל (H3605) 'all, every'; construct 'all of' governing the following participial phrase.
יֹשְׁבֵ֥יthe inhabitants ofQal ptc m pl constr · יָשַׁב (H3427)Genitive complement (participle used substantivally, construct chain)→ Participial force: describes the ongoing state of residingיָשַׁב (H3427); repeats v.14's participle, extending the catalogue of terrified peoples to the final and climactic name.
כְנָֽעַןCanaan.Np · כְּנַעַן (H3667)Genitive complement, completing the construct chainכְּנַעַן (H3667) 'Canaan'; the promised land itself, whose inhabitants' terror anticipates Israel's coming conquest — the geographical and narrative climax of this catalogue of nations.
16

תִּפֹּ֨ל עֲלֵיהֶ֤ם אֵימָ֨תָה֙ וָפַ֔חַד בִּגְדֹ֥ל זְרוֹעֲךָ֖ יִדְּמ֣וּ כָּאָ֑בֶן עַד יַעֲבֹ֤ר עַמְּךָ֙ יְהוָ֔ה עַֽד יַעֲבֹ֖ר עַם ז֥וּ קָנִֽיתָ

Terror and dread fall upon them; by the greatness of your arm they are still as a stone, until your people pass over, O YHWH, until the people pass over whom you purchased.

Climax of the terror-motif; purpose clause for Israel's safe passageasyndeton
The paralyzed-nations motif (note the return of the 'stone' simile from v.5, now applied ironically to Israel's enemies) serves a purpose clause: the nations' total immobility exists so that Israel may pass through unopposed. זוּ (v.16b) is the archaic poetic relative pronoun, recurring from v.13 — another fingerprint of the Song's antiquity.
Word-by-word analysis· 17 words
תִּפֹּ֨לfallsQal impf 3fs · נָפַל (H5307)Predicate verb (main clause; subject = אֵימָתָה)→ Yiqtol (archaic preterite/gnomic): the terror's onset narrated as a vivid unfolding eventנָפַל (H5307) 'to fall'; idiomatic 'terror falls upon' — standard Hebrew idiom for sudden overwhelming fear (cf. Gen 15:12).
עֲלֵיהֶ֤םupon themprep עַל + Sp3mp · עַל (H5921)Prepositional phrase (locative/experiencer)עַל (H5921) 'upon'; marks the nations (implicitly, the peoples of vv.14–15) as the objects/experiencers of the terror.
אֵימָ֨תָה֙terrorN f sg abs (+ archaic ־ָה directive/emphatic ending) · אֵימָה (H367)Subject of תִּפֹּלאֵימָה (H367) 'terror, dread'; the archaic ־ָה suffix (paragogic he, not directional here but an old emphatic/poetic ending) marks elevated diction.
וָפַ֔חַדand dread,conj וְ + N m sg abs · פַּחַד (H6343)Conjunction + subject (second member, hendiadys with אֵימָתָה)פַּחַד (H6343) 'dread, fear'; paired with אֵימָה in a common fear-word doublet, intensifying by synonym-stacking.
בִּגְדֹ֥לby the greatness ofprep בְּ + Adj m sg constr · גָּדוֹל (H1419)Adverbial prepositional phrase (cause/means)גָּדוֹל (H1419) 'great'; construct 'by the greatness of' — attributes the terror directly to YHWH's power, not chance.
זְרוֹעֲךָ֖your arm,N c sg constr/Sp2ms · זְרוֹעַ (H2220)Genitive complement (construct chain)זְרוֹעַ (H2220) 'arm'; classic Hebrew idiom for effective power/might, especially of YHWH's saving action (cf. Deut 4:34, 'outstretched arm').
יִדְּמ֣וּthey are stillQal impf 3mp · דָּמַם (H1826)Predicate verb (main clause)→ Yiqtol (archaic preterite/gnomic, shading into a wished-for/anticipated result): the nations rendered motionless, paralyzedדָּמַם (H1826) 'to be silent, still, motionless'; describes total paralysis of the terrified nations — they cannot even move to oppose Israel's passage.
כָּאָ֑בֶןas a stone,prep כְּ + art + N f sg abs · אֶבֶן (H68)Comparative prepositional phrase (simile)אֶבֶן (H68) 'stone'; the same simile-vehicle as v.5's sinking Egyptians, now applied ironically to the paralyzed, unmoving nations — verbal echo linking the Song's two halves.
עַדuntilprep · עַד (H5704)Temporal preposition introducing the first of a parallel temporal-clause pairעַד (H5704) 'until'; introduces the first of two parallel purpose/temporal clauses describing Israel's safe passage through hostile territory.
יַעֲבֹ֤רpasses throughQal impf 3ms · עָבַר (H5674)Predicate verb (temporal clause)→ Yiqtol: a future/anticipated event viewed from the Song's standpoint — the still-future crossing of hostile landsעָבַר (H5674) 'to pass over, through'; anticipates Israel's safe transit through the very nations just described as paralyzed with terror.
עַמְּךָ֙your people,N m sg constr/Sp2ms · עַם (H5971)Subject of יַעֲבֹרעַם (H5971) 'people'; Israel named directly as 'your people' — possessive language of covenant belonging.
יְהוָ֔הO YHWH,Np (vocative) · יְהוָה (H3068)Vocative, direct addressיְהוָה (H3068); vocative interjected mid-clause, maintaining the Song's mode of direct address to God even while narrating Israel's journey.
עַֽדuntilprep · עַד (H5704)Temporal preposition introducing the second parallel clauseעַד (H5704); repeated verbatim, forming the verse's closing synonymous-parallel couplet.
יַעֲבֹ֖רpasses throughQal impf 3ms · עָבַר (H5674)Predicate verb (parallel temporal clause)→ Yiqtol: repeated, intensifying the anticipated safe passageעָבַר (H5674); repeated, underscoring the certainty of Israel's safe transit.
עַםthe peopleN m sg abs · עַם (H5971)Subject of second יַעֲבֹרעַם (H5971); repeated as subject, now qualified by the following relative clause identifying WHICH people.
ז֥וּwhomrelative pron · זוּ (H2098)Relative pronoun introducing the relative clause (object of קָנִיתָ)זוּ (H2098); the archaic poetic relative, recurring from v.13 — another marker of the Song's antique register.
קָנִֽיתָyou acquired/purchased.Qal perf 2ms · קָנָה (H7069)Predicate verb (relative clause, direct address to YHWH)→ Perfective: a completed act of acquisition — Israel as YHWH's own possessionקָנָה (H7069) 'to acquire, buy, create/possess'; frames Israel's redemption in the language of ownership/possession, alongside the kinsman-redeemer language of v.13's גָּאַל — two complementary metaphors for the same saving act.
17

תְּבִאֵ֗מוֹ וְתִטָּעֵ֨מוֹ֙ בְּהַ֣ר נַחֲלָֽתְךָ֔ מָכ֧וֹן לְשִׁבְתְּךָ֛ פָּעַ֖לְתָּ יְהוָ֑ה מִקְּדָ֕שׁ אֲדֹנָ֖י כּוֹנְנ֥וּ יָדֶֽיךָ

You will bring them in and plant them on the mountain of your inheritance — the place, O YHWH, you have made for your dwelling, the sanctuary, O Lord, your hands have established.

Closing petition/confession: the sanctuary on the mountainasyndeton
The Song's climax before its doxological seal: Israel's destiny is not merely the land but a specific sanctuary-mountain, described with intentional wordplay on the root כון ('to be firm/established' — מָכוֹן... כּוֹנְנוּ). Whether this points to Sinai, an early shrine, or (proleptically) Zion/Jerusalem is one of the chapter's principal text-critical and historical-critical questions, bearing directly on the poem's date.
Word-by-word analysis· 12 words
תְּבִאֵ֗מוֹYou will bring themHiphil impf 2ms/Sp3mp · בּוֹא (H935)Predicate verb (main clause, direct address to YHWH continues)→ Yiqtol: an anticipated/future act — the journey's promised destinationבּוֹא (H935) 'to come, go'; Hiphil 'cause to come, bring' — YHWH as the one who will personally bring Israel to its destined place.
וְתִטָּעֵ֨מוֹ֙and plant themconj וְ + Qal impf 2ms/Sp3mp · נָטַע (H5193)Predicate verb (main clause, parallel to תְּבִאֵמוֹ)→ Yiqtol: anticipated future act, agricultural metaphor of secure, permanent settlementנָטַע (H5193) 'to plant'; horticultural metaphor for settled, rooted permanence in the land — Israel as YHWH's own planting (cf. Ps 80:8–9; Isa 5:1–7).
בְּהַ֣רon the mountain ofprep בְּ + N m sg constr · הַר (H2022)Locative prepositional phrase (construct chain)הַר (H2022) 'mountain'; construct 'mountain of your inheritance' — likely Zion/the sanctuary hill, though possibly Sinai; a long-debated identification.
נַחֲלָֽתְךָ֔your inheritance,N f sg constr/Sp2ms · נַחֲלָה (H5159)Genitive complement (construct chain)נַחֲלָה (H5159) 'inheritance, possession'; key covenant-land term — the mountain belongs to YHWH as his own allotted possession.
מָכ֧וֹןthe placeN m sg abs · מָכוֹן (H4349)Subject/apposition (in apposition to הַר נַחֲלָתְךָ, resumed by the following clause)מָכוֹן (H4349) 'fixed place, established site', from כּוּן 'to be firm/established' — same root as v.17's later כּוֹנְנוּ, forming a wordplay binding the verse together.
לְשִׁבְתְּךָ֛for your dwelling,prep לְ + Qal inf constr/Sp2ms · יָשַׁב (H3427)Purpose/genitive infinitival phrase modifying מָכוֹן→ Infinitive construct: purpose/result nuance — 'the place [made] for your dwelling'יָשַׁב (H3427) 'to sit, dwell'; infinitive construct with לְ expressing purpose — the sanctuary as YHWH's intended dwelling-place.
פָּעַ֖לְתָּyou have made,Qal perf 2ms · פָּעַל (H6466)Predicate verb (main clause, direct address to YHWH)→ Perfective: a completed, sovereign act of making/establishingפָּעַל (H6466) 'to do, make, work'; less common than עָשָׂה, often carrying connotations of deliberate accomplishment or (elsewhere) moral action.
יְהוָ֑הO YHWH —Np (vocative) · יְהוָה (H3068)Vocative, direct addressיְהוָה (H3068); vocative marking the climax of direct address as the Song turns to its sanctuary-theology.
מִקְּדָ֕שׁthe sanctuary,N m sg abs · מִקְדָּשׁ (H4720)Subject/apposition (resuming/renaming מָכוֹן לְשִׁבְתְּךָ)מִקְדָּשׁ (H4720) 'sanctuary, holy place', from קדשׁ 'to be holy'; names explicitly the sacred site anticipated by the preceding phrase — one of the Torah's earliest uses of this term, a major text-critical/theological crux for dating the poem (does it presuppose Sinai, Shiloh, or Zion/Jerusalem?).
אֲדֹנָ֖יO Lord,N (divine title) m pl constr/Sp1cs · אֲדֹנָי (H136)Vocative/apposition, second divine titleאֲדֹנָי (H136) 'my Lord'; plural-of-majesty title (like אֱלֹהִים), used alongside יְהוָה — later tradition reads אֲדֹנָי aloud in place of the Tetragrammaton, but here the two stand side by side as parallel titles.
כּוֹנְנ֥וּhave established.Polel perf 3cp · כּוּן (H3559)Predicate verb (main clause; subject = יָדֶיךָ)→ Perfective: a completed, firm establishing — echoing מָכוֹן's root כּוּןכּוּן (H3559) 'to be firm, established'; Polel (intensive) 'establish firmly' — same root as מָכוֹן, a deliberate wordplay: 'the established-place your hands have established.'
יָדֶֽיךָyour handsN c dual constr/Sp2ms · יָד (H3027)Subject of כּוֹנְנוּיָד (H3027) 'hand'; dual 'your [two] hands', concrete anthropomorphic image of YHWH personally building his sanctuary.
18

יְהוָ֥ה יִמְלֹ֖ךְ לְעֹלָ֥ם וָעֶֽד

YHWH will reign forever and ever.

Doxological seal — the Song's final cadenceasyndeton
A four-word declaration of YHWH's eternal kingship closes the Song as its theological capstone — among the earliest expressions of divine kingship in the Hebrew Bible, and the seed of later royal-Zion and eschatological 'YHWH reigns' theology (cf. Pss 93, 96–99). Marks the end of the poetic unit; v.19 resumes prose narration.
Word-by-word analysis· 4 words
יְהוָ֥הYHWHNp · יְהוָה (H3068)Subject (nominal/verbal clause)יְהוָה (H3068); subject of the Song's climactic, summarizing final declaration.
יִמְלֹ֖ךְwill reignQal impf 3ms · מָלַךְ (H4427)Predicate verb (main clause)→ Yiqtol: durative/gnomic future — an eternal, ongoing state rather than a single event; the Song's closing doxologyמָלַךְ (H4427) 'to reign, be king'; the Song's climactic confession of YHWH's kingship — among the earliest attestations of divine kingship theology in the Hebrew Bible, later foundational to royal-Zion and eschatological hope.
לְעֹלָ֥םforeverprep לְ + N m sg abs · עוֹלָם (H5769)Adverbial prepositional phrase of time (duration)עוֹלָם (H5769) 'long duration, eternity'; 'forever' — the temporal horizon of YHWH's kingship.
וָעֶֽדand ever.conj וְ + N m sg abs · עַד (H5703)Conjunction + noun, intensifying idiom with לְעֹלָםעַד (H5703) 'perpetuity, forever'; paired with עוֹלָם in a fixed idiom of unending duration — the Song's ringing final cadence, closing the poem on unqualified praise.
19

כִּ֣י בָא֩ ס֨וּס פַּרְעֹ֜ה בְּרִכְבּ֤וֹ וּבְפָרָשָׁיו֙ בַּיָּ֔ם וַיָּ֧שֶׁב יְהוָ֛ה עֲלֵהֶ֖ם אֶת מֵ֣י הַיָּ֑ם וּבְנֵ֧י יִשְׂרָאֵ֛ל הָלְכ֥וּ בַיַּבָּשָׁ֖ה בְּת֥וֹךְ הַיָּֽם

For the horse of Pharaoh went in with his chariot and his horsemen into the sea, and YHWH brought back the waters of the sea upon them; but the sons of Israel walked on dry ground in the midst of the sea.

Causal/explanatory recap (prose resumes; summarizes vv.1–18's narrative basis)כִּי
The narrator's own explanatory כִּי-clause, summarizing in plain prose the event the Song has just celebrated in poetry — a common technique bracketing poetic insertions with prose orientation (cf. Judg 5 following Judg 4). The verse's triple repetition of יָם ('sea') and stark Egypt/Israel contrast (drowned vs. walked on dry ground) crystallizes the whole chapter's central antithesis.
Word-by-word analysis· 19 words
כִּ֣יForconj · כִּי (H3588)Causal conjunction introducing an explanatory/summary clauseכִּי (H3588) 'for, when'; the narrator's own explanatory aside, summarizing the whole sea-crossing event as the Song concludes and prose resumes.
בָא֩wentQal perf 3ms · בּוֹא (H935)Predicate verb (subordinate causal clause)→ Perfective: a completed, simple past narrative fact — standard prose narration replacing the Song's archaic yiqtol-preteritesבּוֹא (H935) 'to come, go, enter'; plain narrative perfect, marking the return to ordinary prose style after the Song's archaic verbal forms.
ס֨וּסthe horse ofN m sg constr · סוּס (H5483)Subject (construct chain)סוּס (H5483) 'horse'; singular collective, as in the Song (v.1), standing for Pharaoh's cavalry.
פַּרְעֹ֜הPharaohNp · פַּרְעֹה (H6547)Genitive complement (construct chain)פַּרְעֹה (H6547); Egypt's king, named by title, the narrative's antagonist.
בְּרִכְבּ֤וֹwith his chariotprep בְּ + N m sg constr/Sp3ms · רֶכֶב (H7393)Adverbial/instrumental prepositional phraseרֶכֶב (H7393) 'chariot(ry)'; collective for Egypt's chariot force, echoing the Song's מַרְכְּבֹת (v.4).
וּבְפָרָשָׁיו֙and his horsemenconj וְ + prep בְּ + N m pl constr/Sp3ms · פָּרָשׁ (H6571)Conjunction + adverbial prepositional phrase (second member)פָּרָשׁ (H6571) 'horseman, charioteer'; completes the summary of Egypt's military force.
בַּיָּ֔םinto the sea,prep בְּ + art + N m sg abs · יָם (H3220)Locative prepositional phrase (goal)יָם (H3220) 'sea'; the site of Egypt's defeat, now narrated in plain prose recap.
וַיָּ֧שֶׁבand brought backconj וְ + Hiphil wayyiqtol 3ms · שׁוּב (H7725)Predicate verb, wayyiqtol of narrative sequence (main storyline resumes)→ Wayyiqtol: foregrounded narrative advance — standard prose sequencing verb, marking definitive return to narrative modeשׁוּב (H7725) 'to return'; Hiphil 'cause to return, bring back' — describes YHWH causing the parted waters to flow back over the Egyptians.
יְהוָ֛הYHWHNp · יְהוָה (H3068)Subject of וַיָּשֶׁביְהוָה (H3068); explicit subject, naming YHWH as the direct agent of the sea's return — the narrator's plain-prose counterpart to the Song's poetic imagery.
עֲלֵהֶ֖םupon themprep עַל + Sp3mp · עַל (H5921)Prepositional phrase (locative/experiencer)עַל (H5921) 'upon'; marks the Egyptians as those overwhelmed by the returning waters.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)אֵת (H853), nota accusativi marking מֵי הַיָּם as definite direct object; untranslated.
מֵ֣יthe waters ofN m pl constr · מַיִם (H4325)Direct object (construct chain)מַיִם (H4325) 'waters'; construct 'waters of the sea', the object brought back over the Egyptian army.
הַיָּ֑םthe sea;art + N m sg abs · יָם (H3220)Genitive complement (construct chain)יָם (H3220); completes the phrase, the same sea now closing over the pursuers.
וּבְנֵ֧יbut the sons ofconj וְ + N m pl constr · בֵּן (H1121)Conjunction (contrastive) + subject (construct chain)בֵּן (H1121) 'son'; construct plural, contrasting Israel's fate with the drowned Egyptians just described — the וְ here functions adversatively ('but').
יִשְׂרָאֵ֛לIsraelNp · יִשְׂרָאֵל (H3478)Genitive complement (construct chain)יִשְׂרָאֵל (H3478); the nation, subject of the contrasting clause.
הָלְכ֥וּwalkedQal perf 3cp · הָלַךְ (H1980)Predicate verb (main clause, contrastive with the Egyptians' fate)→ Perfective: simple narrative fact, contrasted starkly with the drowned Egyptians of the same verseהָלַךְ (H1980) 'to walk, go'; plain narrative verb underscoring the safety of Israel's passage even as Egypt drowned in the very same waters.
בַיַּבָּשָׁ֖הon dry groundprep בְּ + art + N f sg abs · יַבָּשָׁה (H3004)Adverbial/locative prepositional phrase (manner)יַבָּשָׁה (H3004) 'dry ground, dry land'; recurs from the prose crossing account (14:22,29) — the narrator's summary confirms the miracle already described.
בְּת֥וֹךְin the midst ofprep בְּ + N m sg constr · תָּוֶךְ (H8432)Locative prepositional phrase (construct chain)תָּוֶךְ (H8432) 'midst, middle'; construct 'in the midst of the sea' — precise spatial marker of the miracle's location.
הַיָּֽםthe sea.art + N m sg abs · יָם (H3220)Genitive complement (construct chain)יָם (H3220); closes the verse's summary, the third mention of יָם in this single verse — an emphatic repetition underscoring the totality of the reversal.
20

וַתִּקַּח֩ מִרְיָ֨ם הַנְּבִיאָ֜ה אֲח֧וֹת אַהֲרֹ֛ן אֶת הַתֹּ֖ף בְּיָדָ֑הּ וַתֵּצֶ֤אןָ כָֽל הַנָּשִׁים֙ אַחֲרֶ֔יהָ בְּתֻפִּ֖ים וּבִמְחֹלֹֽת

Then Miriam the prophetess, sister of Aaron, took a tambourine in her hand, and all the women went out after her with tambourines and dancing.

New scene: Miriam's antiphonal celebrationasyndeton
Introduces Miriam by three titles (prophetess / sister of Aaron / implicit co-leader), the earliest explicit use of 'prophetess' for a woman in the Hebrew Bible. The verse depicts women's independent, embodied worship-leadership (percussion + dance) running parallel to, not merely derivative of, the men's Song of vv.1–18.
Word-by-word analysis· 14 words
וַתִּקַּח֩Then tookQal wayyiqtol 3fs · לָקַח (H3947)Predicate verb, wayyiqtol of narrative sequence→ Wayyiqtol: foregrounded narrative advance, introducing Miriam's actionלָקַח (H3947) 'to take'; standard narrative wayyiqtol opening a new scene — the shift from Moses/Israel's song to Miriam's antiphonal response.
מִרְיָ֨םMiriamNp · מִרְיָם (H4813)Subjectמִרְיָם (H4813); Moses' and Aaron's sister, here introduced by her full title as prophetess — one of the Hebrew Bible's earliest named female religious leaders.
הַנְּבִיאָ֜הthe prophetess,art + N f sg abs · נְבִיאָה (H5031)Apposition to מִרְיָם (title)נְבִיאָה (H5031) 'prophetess', fem. of נָבִיא; Miriam's designation here is the first explicit use of this title for a woman in the Hebrew Bible, marking her as a recognized cultic/prophetic leader in her own right, not merely 'Moses' sister.'
אֲח֧וֹתsister ofN f sg constr · אָחוֹת (H269)Apposition to מִרְיָם (second title, genealogical)אָחוֹת (H269) 'sister'; construct identifying Miriam relationally as well as functionally — both prophetess and sister of Aaron.
אַהֲרֹ֛ןAaron,Np · אַהֲרֹן (H175)Genitive complement (construct chain)אַהֲרֹן (H175); named to anchor Miriam's identity within the family, though notably not 'sister of Moses' — a detail of some source-critical interest.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)אֵת (H853), nota accusativi marking הַתֹּף as definite direct object; untranslated.
הַתֹּ֖ףthe tambourineart + N m sg abs · תֹּף (H8596)Direct object of וַתִּקַּחתֹּף (H8596) 'tambourine, hand-drum'; a percussion instrument strongly associated in the Hebrew Bible with women's victory celebration (cf. Judg 11:34; 1 Sam 18:6).
בְּיָדָ֑הּin her hand,prep בְּ + N c sg constr/Sp3fs · יָד (H3027)Adverbial/locative prepositional phrase (manner)יָד (H3027) 'hand'; concrete detail of Miriam's active, physical leadership of the celebration.
וַתֵּצֶ֤אןָand went outconj וְ + Qal wayyiqtol 3fp · יָצָא (H3318)Predicate verb, wayyiqtol of narrative sequence (subject = הַנָּשִׁים)→ Wayyiqtol: foregrounded narrative advance, describing the women's collective actionיָצָא (H3318) 'to go out'; 3fp form (note the archaic feminine plural ending ־ןָ, וַתֵּצֶאןָ) describing the women's procession out to celebrate.
כָֽלallN m sg constr · כֹּל (H3605)Subject (construct chain, quantifier)כֹּל (H3605) 'all'; governs 'the women' as subject of the going-out.
הַנָּשִׁים֙the womenart + N f pl abs · אִשָּׁה (H802)Genitive complement (construct chain), completing the subjectאִשָּׁה (H802) 'woman'; plural, the collective female community joining Miriam's celebration — highlighting communal, gendered worship-leadership alongside Moses'/the men's Song (vv.1–18).
אַחֲרֶ֔יהָafter her,prep אַחַר + Sp3fs · אַחַר (H310)Adverbial/locative prepositional phrase (manner, following Miriam)אַחַר (H310) 'after, behind'; marks Miriam as the processional leader, the women following her lead both physically and liturgically.
בְּתֻפִּ֖יםwith tambourinesprep בְּ + N m pl abs · תֹּף (H8596)Adverbial/instrumental prepositional phraseתֹּף (H8596); plural, echoing the singular תֹּף Miriam herself carries — the whole company similarly equipped.
וּבִמְחֹלֹֽתand dancing.conj וְ + prep בְּ + N f pl abs · מְחֹלָה (H4246)Conjunction + adverbial/instrumental prepositional phrase (second member)מְחֹלָה (H4246) 'dance, dancing (in a circle/round)'; completes the picture of festive, embodied worship — music, procession, and dance combined.
21

וַתַּ֥עַן לָהֶ֖ם מִרְיָ֑ם שִׁ֤ירוּ לַֽיהוָה֙ כִּֽי גָאֹ֣ה גָּאָ֔ה ס֥וּס וְרֹכְב֖וֹ רָמָ֥ה בַיָּֽם

And Miriam answered them: 'Sing to YHWH, for he has triumphed gloriously; horse and its rider he has thrown into the sea.'

Antiphonal refrain (verbatim echo of v.1)asyndeton
Miriam's brief refrain either quotes the Song's opening couplet verbatim or represents an antiphonal call-and-response performance in which she leads the women in echoing (or answering) Moses' longer Song — a widely-discussed form-critical question (is v.21 the Song's original nucleus, with vv.1–18 an expansion?). Closes the poetic section of the chapter with a ring-composition return to its very first words.
Word-by-word analysis· 12 words
וַתַּ֥עַןAnd answeredconj וְ + Qal wayyiqtol 3fs · עָנָה (H6030)Predicate verb, wayyiqtol of narrative sequence→ Wayyiqtol: foregrounded narrative advance, introducing Miriam's antiphonal callעָנָה (H6030) 'to answer, respond'; here in the sense of antiphonal singing — Miriam 'answers' or leads a responsive refrain to the preceding Song, a technical musical/liturgical usage (cf. 1 Sam 18:7).
לָהֶ֖םto themprep לְ + Sp3mp · לְIndirect object of וַתַּעַןThe preposition לְ + 3mp suffix marks the addressees of Miriam's antiphonal call — the assembled women (and by extension the whole people).
מִרְיָ֑םMiriam:Np · מִרְיָם (H4813)Subjectמִרְיָם (H4813); repeated naming, formally introducing her spoken/sung refrain as direct quotation.
שִׁ֤ירוּ'SingQal impv 2mp · שִׁיר (H7891)Predicate verb (direct speech, imperative call to worship)→ Imperative: a direct volitional summons to communal praiseשִׁיר (H7891) 'to sing'; imperative plural, Miriam's call summoning the community (or answering back to Moses' Song) — the same root that opened the whole chapter (v.1 יָשִׁיר, v.1 אָשִׁירָה).
לַֽיהוָה֙to YHWH,prep לְ + Np · יְהוָה (H3068)Indirect object / dative of recipientיְהוָה (H3068); the addressee of praise, matching the Song's own repeated dative (v.1).
כִּֽיforconj · כִּי (H3588)Causal conjunction introducing the ground/motive clauseכִּי (H3588) 'for'; introduces the same motive clause as the Song's opening (v.1), whether functioning as a refrain-quotation or an abbreviated citation of the whole Song.
גָאֹ֣הhe has triumphed gloriouslyQal inf abs · גָּאָה (H1342)Infinitive absolute intensifying the paired finite verb (paronomasia)→ Infinitive absolute + finite verb: emphatic construction, repeating v.1's exact wordingגָּאָה (H1342); verbatim repetition of v.1's phrase — Miriam's refrain either quotes or closely echoes the Song's own opening line, a hallmark of the antiphonal (call-and-response) performance this verse depicts.
גָּאָ֔הhe has triumphed,Qal perf 3ms · גָּאָה (H1342)Predicate verb, completing the infinitive-absolute pair→ Perfective: a completed, decisive triumphגָּאָה (H1342); repeated from v.1, confirming the refrain's verbatim (or near-verbatim) quotation of the Song's incipit.
ס֥וּסhorseN m sg abs · סוּס (H5483)Subject of רָמָהסוּס (H5483); repeated from v.1, part of the refrain's verbatim echo.
וְרֹכְב֖וֹand its riderconj וְ + Qal ptc m sg constr/Sp3ms · רָכַב (H7392)Conjunction + subject (second member; participle used substantivally)→ Substantival participle: names an agent/role (‘one who rides/opposes/is hostile’) rather than asserting a tensed action — the participle's usual durative/characteristic nuance persists in the noun-like sense of an habitual doer.רָכַב (H7392); the participle again functioning as a noun 'rider', identical to v.1.
רָמָ֥הhe has thrownQal perf 3ms · רָמָה (H7411)Predicate verb→ Perfective: a single, decisive act of casting downרָמָה (H7411); verbatim repetition of v.1's climactic verb, closing Miriam's refrain exactly as the Song itself began.
בַיָּֽםinto the sea.'prep בְּ + art + N m sg abs · יָם (H3220)Locative/directional prepositional phrase (goal)יָם (H3220); closes the refrain identically to v.1 — the chapter's poetic section ends by returning, ring-composition style, to its own opening words.
22

וַיַּסַּ֨ע מֹשֶׁ֤ה אֶת יִשְׂרָאֵל֙ מִיַּם ס֔וּף וַיֵּצְא֖וּ אֶל מִדְבַּר שׁ֑וּר וַיֵּלְכ֧וּ שְׁלֹֽשֶׁת יָמִ֛ים בַּמִּדְבָּ֖ר וְלֹא מָ֥צְאוּ מָֽיִם

Then Moses led Israel onward from the Sea of Reeds, and they went out into the wilderness of Shur; and they went three days in the wilderness and found no water.

New pericope: itinerary notice opens the Marah narrativeasyndeton
A classic wilderness-itinerary notice (departure point, destination, duration) shifts the chapter abruptly from jubilant poetry to the harsh logistics of desert survival. The stark repetition of מַיִם ('water') — so central to the Song's imagery of judgment and deliverance — now names an ordinary, urgent human need, setting up the crisis of vv.23–25.
Word-by-word analysis· 17 words
וַיַּסַּ֨עThen made journeyHiphil wayyiqtol 3ms · נָסַע (H5265)Predicate verb, wayyiqtol of narrative sequence (main storyline resumes after the poetic interlude)→ Wayyiqtol: foregrounded narrative advance, opening the Marah pericopeנָסַע (H5265) 'to pull up (tent-pegs), set out, journey'; Hiphil causative 'cause to journey, lead out' — Moses as the one who leads Israel onward from the Sea, marking a decisive scene-change back to travel-narrative prose.
מֹשֶׁ֤הMosesNp · מֹשֶׁה (H4872)Subjectמֹשֶׁה (H4872); resumes his role as leader, now guiding the people's onward march.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)אֵת (H853), nota accusativi marking יִשְׂרָאֵל as definite direct object; untranslated.
יִשְׂרָאֵל֙IsraelNp · יִשְׂרָאֵל (H3478)Direct object of וַיַּסַּעיִשְׂרָאֵל (H3478); the nation as the object of Moses' leading.
מִיַּםfrom the Sea ofprep מִן + N m sg constr · יָם (H3220)Locative prepositional phrase (source, construct chain)יָם (H3220) 'sea'; construct with סוּף, the same geographic anchor named in v.4 and the prose crossing account.
ס֔וּףReeds,N m sg abs · סוּף (H5488)Genitive complement, completing the place-name יַם סוּףסוּף (H5488) 'reed'; completes 'Sea of Reeds', marking the itinerary's starting point.
וַיֵּצְא֖וּand they went outconj וְ + Qal wayyiqtol 3mp · יָצָא (H3318)Predicate verb, wayyiqtol of narrative sequence→ Wayyiqtol: foregrounded narrative advanceיָצָא (H3318) 'to go out'; standard itinerary verb marking departure into the wilderness.
אֶלintoprep · אֶל (H413)Prepositional phrase marking goal/destinationאֶל (H413) 'to, into'; introduces the destination of the wilderness trek.
מִדְבַּרthe wilderness ofN m sg constr · מִדְבָּר (H4057)Genitive complement (construct chain, object of prep אֶל)מִדְבָּר (H4057) 'wilderness, desert'; construct with שׁוּר, naming the specific desert region entered — the itinerary style typical of the wilderness narratives.
שׁ֑וּרShur;Np · שׁוּר (H7793)Genitive complement, completing the place-name מִדְבַּר שׁוּרשׁוּר (H7793); a border wilderness region east of Egypt, marking Israel's first wilderness stage after the Sea.
וַיֵּלְכ֧וּand they wentconj וְ + Qal wayyiqtol 3mp · הָלַךְ (H3212)Predicate verb, wayyiqtol of narrative sequence (parallel to וַיֵּצְאוּ)→ Wayyiqtol: foregrounded narrative advanceהָלַךְ (H3212), the wayyiqtol form of הלך 'to walk, go'; standard itinerary-narration verb.
שְׁלֹֽשֶׁתthreenumeral (cardinal, construct) · שָׁלוֹשׁ (H7969)Adverbial accusative of time (construct chain, quantifier)שָׁלוֹשׁ (H7969) 'three'; construct שְׁלֹשֶׁת governing יָמִים — a standard itinerary time-marker.
יָמִ֛יםdaysN m pl abs · יוֹם (H3117)Genitive complement (construct chain), completing the time-phraseיוֹם (H3117) 'day'; plural, 'three days' — a formulaic span in wilderness-itinerary style (cf. 3:18, 8:23), emphasizing the length and hardship of this first waterless stretch.
בַּמִּדְבָּ֖רin the wildernessprep בְּ + art + N m sg abs · מִדְבָּר (H4057)Adverbial/locative prepositional phraseמִדְבָּר (H4057); repeated, reinforcing the harsh, waterless setting for the crisis about to unfold.
וְלֹאand did notconj וְ + neg particle · לֹא (H3808)Negative particle negating the following verbלֹא (H3808) 'not'; standard negation, introducing the narrative's central problem — no water found.
מָ֥צְאוּfindQal perf 3cp · מָצָא (H4672)Predicate verb (main clause, negated)→ Perfective (negated): a completed absence/failure — they searched and found nothingמָצָא (H4672) 'to find'; negated perfect reporting the crisis that drives the whole pericope — three days without water, immediately after the miraculous abundance of the Sea.
מָֽיִםwater.N m pl abs · מַיִם (H4325)Direct object of מָצְאוּמַיִם (H4325) 'water(s)'; the object desperately sought — the same word (מַיִם) that structured the entire preceding Song now becomes the material crisis of ordinary wilderness survival, a deliberate ironic contrast.
23

וַיָּבֹ֣אוּ מָרָ֔תָה וְלֹ֣א יָֽכְל֗וּ לִשְׁתֹּ֥ת מַ֨יִם֙ מִמָּרָ֔ה כִּ֥י מָרִ֖ים הֵ֑ם עַל כֵּ֥ן קָרָֽא שְׁמָ֖הּ מָרָֽה

And they came to Marah, but they could not drink the water of Marah, for it was bitter; therefore its name was called Marah.

Crisis + naming-etiologyasyndeton
A classic Hebrew etiological (name-explanation) formula: עַל־כֵּן ('therefore') plus קָרָא שְׁמָהּ ('its name was called') derives the place-name מָרָה directly from the adjective מַר 'bitter' — the first of the wilderness narratives' many geographic name-etiologies (cf. Massah/Meribah, 17:7).
Word-by-word analysis· 15 words
וַיָּבֹ֣אוּAnd they cameconj וְ + Qal wayyiqtol 3mp · בּוֹא (H935)Predicate verb, wayyiqtol of narrative sequence→ Wayyiqtol: foregrounded narrative advanceבּוֹא (H935) 'to come'; standard itinerary verb, arriving at the next named site.
מָרָ֔תָהto Marah,Np + directional he · מָרָה (H4785)Locative complement (directional, goal of וַיָּבֹאוּ)מָרָה (H4785) 'Marah', with the archaic directional/locative ־ָה ending ('to Marah'); the place-name is itself etymologically loaded (see v.23c), a classic Hebrew narrative etymology (naming-etiology).
וְלֹ֣אbut notconj וְ + neg particle · לֹא (H3808)Negative particle negating the following verbלֹא (H3808) 'not'; negates יָכְלוּ, introducing the specific problem at this site.
יָֽכְל֗וּwere they ableQal perf 3cp · יָכֹל (H3201)Predicate verb (main clause, negated)→ Perfective (negated): inability reported as a completed factיָכֹל (H3201) 'to be able'; negated, 'they were not able' — governs the following infinitive of drinking.
לִשְׁתֹּ֥תto drinkQal inf constr · שָׁתָה (H8354)Complementary infinitive (object of יָכְלוּ)→ Infinitive construct: complement completing the modal verb יָכְלוּשָׁתָה (H8354) 'to drink'; infinitive completing 'were not able' — the specific act rendered impossible.
מַ֨יִם֙waterN m pl abs · מַיִם (H4325)Direct object of the infinitive לִשְׁתֹּתמַיִם (H4325); the same crisis-word from v.22, now specified as undrinkable rather than absent.
מִמָּרָ֔הfrom Marah,prep מִן + Np · מָרָה (H4785)Locative prepositional phrase (source)מָרָה (H4785); repeated, the place-name whose water is the problem.
כִּ֥יforconj · כִּי (H3588)Causal conjunction introducing the explanatory clauseכִּי (H3588) 'for, because'; introduces the reason for the people's inability to drink.
מָרִ֖יםbitterAdj m pl abs · מַר (H4751)Predicate adjective (nominal clause)מַר (H4751) 'bitter'; the adjectival root behind the place-name מָרָה itself — the narrative etymology at the heart of this verse.
הֵ֑םthey [were].Pers pron 3mp · הֵם (H1992)Subject (nominal/pronominal clause with מָרִים)הֵם (H1992) 'they'; independent personal pronoun completing the nominal clause 'bitter [were] they', i.e. the waters.
עַלThereforeprep עַל + adv · עַל (H5921)Prepositional phrase forming a fixed causal/consequential idiomעַל (H5921) 'upon, because of'; part of the fixed idiom עַל כֵּן 'therefore, for this reason', introducing the naming-etiology conclusion.
כֵּ֥ן(therefore)adv · כֵּן (H3651)Completing the fixed causal idiom עַל כֵּןכֵּן (H3651) 'thus, so'; completes עַל־כֵּן 'therefore' — the standard Hebrew etiological formula introducing a name-explanation (cf. Gen 2:24 etc.).
קָרָֽאit was calledQal perf 3ms · קָרָא (H7121)Predicate verb (main clause, impersonal/passive-equivalent)→ Perfective: a completed act of naming, closing the etiologyקָרָא (H7121) 'to call, name'; impersonal 3ms ('one called' = 'it was called') — the standard Hebrew naming-formula verb.
שְׁמָ֖הּits nameN m sg constr/Sp3fs · שֵׁם (H8034)Direct object of קָרָאשֵׁם (H8034) 'name'; object of the naming-verb, referring back to the place (feminine, i.e. Marah as a locale).
מָרָֽהMarah.Np · מָרָה (H4785)Predicate/second object completing the naming formulaמָרָה (H4785) 'bitter(ness)'; the place-name itself, explicitly derived here from מַר 'bitter' — a paradigmatic biblical naming-etiology explaining the site's designation.
24

וַיִּלֹּ֧נוּ הָעָ֛ם עַל מֹשֶׁ֥ה לֵּאמֹ֖ר מַה נִּשְׁתֶּֽה

And the people grumbled against Moses, saying, 'What shall we drink?'

Complaint (first of the Torah's wilderness-murmuring type-scenes)asyndeton
לוּן ('to grumble/murmur') here makes its first appearance in the Pentateuch's recurring murmuring-motif (cf. Exod 16, 17; Num 14, 16–17) — establishing the pattern of complaint→intercession→provision that will structure much of the wilderness narrative to come. The jarring juxtaposition with the preceding Song (praise turning to complaint within a single chapter) is itself a deliberate literary and theological point.
Word-by-word analysis· 7 words
וַיִּלֹּ֧נוּAnd grumbledconj וְ + Niphal wayyiqtol 3mp · לוּן (H3885)Predicate verb, wayyiqtol of narrative sequence→ Wayyiqtol: foregrounded narrative advance, introducing the people's complaintלוּן/לִין (H3885) 'to murmur, grumble'; Niphal, the technical verb for Israel's recurring wilderness complaints against Moses (cf. 16:2,7–8; 17:3; Num 14:2) — this is its first occurrence in the Torah's wilderness-murmuring type-scene.
הָעָ֛םthe peopleart + N m sg abs · עַם (H5971)Subject of וַיִּלֹּנוּעַם (H5971) 'people'; Israel collectively, subject of the complaint — no longer singing (vv.1–21) but now grumbling, a jarring tonal shift within the same chapter.
עַלagainstprep · עַל (H5921)Prepositional phrase marking the object of complaintעַל (H5921) 'against, upon'; marks Moses as the target of the people's grievance.
מֹשֶׁ֥הMoses,Np · מֹשֶׁה (H4872)Object of preposition עַלמֹשֶׁה (H4872); recipient of the complaint, in his role as leader held responsible for the community's hardship.
לֵּאמֹ֖רsaying,prep לְ + Qal inf constr · אָמַר (H559)Infinitive construct, quotative frame introducing direct speech→ Infinitive construct: fossilized quotation-marker introducing the people's complaintאָמַר (H559); the formulaic לֵאמֹר introducing direct quotation, here of the people's grievance.
מַה'Whatinterrog pron · מָה (H4100)Interrogative pronoun, object of the quoted questionמָה (H4100) 'what?'; opens the people's terse, exasperated complaint.
נִּשְׁתֶּֽהshall we drink?'Qal impf 1cp · שָׁתָה (H8354)Predicate verb (direct speech, rhetorical/deliberative question)→ Yiqtol (deliberative): a modal question expressing anxious uncertainty about the futureשָׁתָה (H8354) 'to drink'; deliberative imperfect — 'what are we to drink?', the whole complaint compressed into two words, in stark contrast to the Song's expansive praise.
25

וַיִּצְעַ֣ק אֶל יְהוָ֗ה וַיּוֹרֵ֤הוּ יְהוָה֙ עֵ֔ץ וַיַּשְׁלֵךְ֙ אֶל הַמַּ֔יִם וַֽיִּמְתְּק֖וּ הַמָּ֑יִם שָׁ֣ם שָׂ֥ם ל֛וֹ חֹ֥ק וּמִשְׁפָּ֖ט וְשָׁ֥ם נִסָּֽהוּ

And he cried out to YHWH, and YHWH showed him a tree; he threw it into the water, and the water became sweet. There he made for them a statute and an ordinance, and there he tested them,

Resolution: intercession, miracle, and proto-legislationasyndeton
Moses' cry (צָעַק) models the intercessory pattern that will recur throughout the wilderness narratives. The unspecified 'tree' is a notable narrative gap/crux. The verse pivots from miracle to law: Marah becomes the site of Israel's first חֹק וּמִשְׁפָּט ('statute and ordinance'), prefiguring the fuller covenant legislation of Sinai still to come, framed explicitly as a 'test' (נִסָּהוּ).
Word-by-word analysis· 18 words
וַיִּצְעַ֣קAnd he cried outconj וְ + Qal wayyiqtol 3ms · צָעַק (H6817)Predicate verb, wayyiqtol of narrative sequence→ Wayyiqtol: foregrounded narrative advance, Moses' intercessory response to the complaintצָעַק (H6817) 'to cry out'; the standard verb for urgent, distressed appeal — Moses' immediate recourse to YHWH rather than to his own resources, a recurring pattern in the wilderness narratives.
אֶלtoprep · אֶל (H413)Prepositional phrase marking the addressee of the cryאֶל (H413) 'to'; directs Moses' cry specifically to YHWH.
יְהוָ֗הYHWH,Np · יְהוָה (H3068)Object of preposition אֶליְהוָה (H3068); the one to whom Moses appeals — the same name invoked throughout the Song, now the addressee of urgent prayer rather than praise.
וַיּוֹרֵ֤הוּand showed himconj וְ + Hiphil wayyiqtol 3ms/Sp3ms · יָרָה (H3384)Predicate verb, wayyiqtol of narrative sequence→ Wayyiqtol: foregrounded narrative advanceיָרָה (H3384) 'to throw, teach, show, direct' (root of תּוֹרָה); Hiphil 'showed/instructed him' — the same root used of Egypt's chariots being 'hurled' (v.4) here denotes divine instruction/revelation, a notable wordplay across the chapter.
יְהוָה֙YHWHNp · יְהוָה (H3068)Subject of וַיּוֹרֵהוּיְהוָה (H3068); explicit subject, YHWH as the one who directly reveals the remedy.
עֵ֔ץa tree;N m sg abs · עֵץ (H6086)Direct object of וַיּוֹרֵהוּעֵץ (H6086) 'tree, wood'; the unspecified object shown to Moses — its identity and the mechanism of its sweetening effect are left unexplained, a recognized narrative gap/crux (contrast the specific means given at 2 Kgs 2:21 for a similar water-healing episode).
וַיַּשְׁלֵךְ֙and he threw [it]conj וְ + Hiphil wayyiqtol 3ms · שָׁלַךְ (H7993)Predicate verb, wayyiqtol of narrative sequence→ Wayyiqtol: foregrounded narrative advanceשָׁלַךְ (H7993) 'to throw, cast'; Hiphil, Moses' obedient action following YHWH's instruction — no object expressed but understood from context (the tree).
אֶלintoprep · אֶל (H413)Prepositional phrase marking the goalאֶל (H413) 'into, to'; directs the throwing toward the water.
הַמַּ֔יִםthe water,art + N m pl abs · מַיִם (H4325)Object of preposition אֶלמַיִם (H4325); the bitter water of Marah, now the target of the remedial action.
וַֽיִּמְתְּק֖וּand were made sweetconj וְ + Qal wayyiqtol 3mp · מָתַק (H4985)Predicate verb, wayyiqtol of narrative sequence (result)→ Wayyiqtol: foregrounded narrative advance, marking the miracle's immediate effectמָתַק (H4985) 'to be/become sweet'; the reversal of מָרִים ('bitter', v.23) — the crisis resolved by direct divine remedy through Moses' mediated action.
הַמָּ֑יִםthe water.art + N m pl abs · מַיִם (H4325)Subject of וַיִּמְתְּקוּמַיִם (H4325); repeated a third time in two verses, underscoring water as the pericope's central concern.
שָׁ֣םThereadv · שָׁם (H8033)Adverb of place, introducing the following legal statementשָׁם (H8033) 'there'; marks Marah as the specific site of the following statute-giving, tying legislation to a concrete geographic/narrative moment.
שָׂ֥םhe madeQal perf 3ms · שׂוּם (H7760)Predicate verb (main clause; subject = YHWH, understood)→ Perfective: a completed, decisive establishing of lawשׂוּם (H7760) 'to put, place, set, establish'; here 'established/made' (a statute) — Marah becomes the site of Israel's first legal instruction, prior to Sinai.
ל֛וֹfor himprep לְ + Sp3ms · לְIndirect object of שָׂם (dative of the recipient people)The preposition לְ + 3ms suffix, referring back to הָעָם 'the people' (grammatically singular collective) as the recipient of the statute.
חֹ֥קa statuteN m sg abs · חֹק (H2706)Direct object of שָׂם (first of a legal-term pair)חֹק (H2706) 'statute, prescribed limit'; from חקק 'to inscribe, decree' — the first appearance of formal legal terminology in Exodus' wilderness narrative, anticipating Sinai.
וּמִשְׁפָּ֖טand an ordinance,conj וְ + N m sg abs · מִשְׁפָּט (H4941)Conjunction + direct object of שָׂם (second of the legal-term pair)מִשְׁפָּט (H4941) 'judgment, ordinance, legal rule'; paired with חֹק in a standard legal hendiadys (cf. Deut 4:1 etc.) — Marah pre-figures the fuller covenant legislation to come at Sinai.
וְשָׁ֥םand thereconj וְ + adv · שָׁם (H8033)Conjunction + adverb of place (resuming/reinforcing the locative)שָׁם (H8033); repeated, reinforcing Marah's role as the site of both remedy and revelation.
נִסָּֽהוּhe tested him.Piel perf 3ms/Sp3ms · נָסָה (H5254)Predicate verb (main clause; subject = YHWH, object = the people)→ Perfective: a completed act of testingנָסָה (H5254) 'to test, try'; the same verb-family used throughout the wilderness narratives for YHWH's testing of Israel's obedience (cf. 16:4; Deut 8:2) — Marah functions as a paradigmatic first test, resolved by both mercy (sweetened water) and instruction (statute).
26

וַיֹּאמֶר֩ אִם שָׁמ֨וֹעַ תִּשְׁמַ֜ע לְק֣וֹל יְהוָ֣ה אֱלֹהֶ֗יךָ וְהַיָּשָׁ֤ר בְּעֵינָיו֙ תַּעֲשֶׂ֔ה וְהַֽאֲזַנְתָּ֙ לְמִצְוֺתָ֔יו וְשָׁמַרְתָּ֖ כָּל חֻקָּ֑יו כָּֽל הַמַּֽחֲלָ֞ה אֲשֶׁר שַׂ֤מְתִּי בְמִצְרַ֨יִם֙ לֹא אָשִׂ֣ים עָלֶ֔יךָ כִּ֛י אֲנִ֥י יְהוָ֖ה רֹפְאֶֽךָ

saying, 'If you will diligently listen to the voice of YHWH your God, and do what is right in his eyes, and give ear to his commandments and keep all his statutes, I will put none of the diseases on you that I put on the Egyptians; for I am YHWH your healer.'

Conditional covenant-stipulation with climactic divine self-namingasyndeton
A subordinate, embedded direct-speech clause (level 1) containing a formal if-then covenant structure (protasis: fourfold obedience-vocabulary; apodosis: exemption from the Egyptian plagues) that anticipates the fuller stipulations of Sinai. It closes with one of Scripture's great covenant-names, יְהוָה רֹפְאֶךָ ('YHWH your healer'), directly tied by the narrative to the sweetening of Marah's water — establishing healing as a central facet of YHWH's covenant character from this very early point in Israel's story.
Word-by-word analysis· 27 words
וַיֹּאמֶר֩And he said,conj וְ + Qal wayyiqtol 3ms · אָמַר (H559)Predicate verb, wayyiqtol of narrative sequence (introduces YHWH's conditional speech)→ Wayyiqtol: foregrounded narrative advanceאָמַר (H559) 'to say'; introduces YHWH's own words — the statute/ordinance of v.25 is now given specific content.
אִם'Ifconj · אִם (H518)Conditional conjunction introducing the protasisאִם (H518) 'if'; opens a formal conditional (covenant-stipulation-like) sentence, structurally anticipating the fuller Sinai covenant form.
שָׁמ֨וֹעַdiligentlyQal inf abs · שָׁמַע (H8085)Infinitive absolute intensifying the paired finite verb (paronomasia)→ Infinitive absolute + finite verb: emphatic construction — 'listening, you will listen' = 'you diligently obey'שָׁמַע (H8085) 'to hear, obey'; the doubled infinitive-absolute + finite-verb construction mirrors the Song's own גָּאֹה גָּאָה (v.1) — the same intensifying idiom now applied to covenant obedience rather than praise.
תִּשְׁמַ֜עyou listenQal impf 2ms · שָׁמַע (H8085)Predicate verb, completing the infinitive-absolute pair (protasis of the conditional)→ Yiqtol: conditional/future — the condition upon which the promise dependsשָׁמַע (H8085); completes the emphatic construction, 'if you will indeed obey.'
לְק֣וֹלto the voice ofprep לְ + N m sg constr · קוֹל (H6963)Locative/dative prepositional phrase (object of obedience, construct chain)קוֹל (H6963) 'voice, sound'; idiom 'listen to the voice of' = 'obey' — standard Hebrew covenant-obedience formula.
יְהוָ֣הYHWHNp · יְהוָה (H3068)Genitive complement (construct chain)יְהוָה (H3068); the one whose voice/commands are to be obeyed.
אֱלֹהֶ֗יךָyour God,N m pl constr/Sp2ms · אֱלֹהִים (H430)Apposition to יְהוָה (covenant-relational title)אֱלֹהִים (H430) 'God'; construct 'your God' — covenant-relational language ('YHWH your God') appearing here for the first time in Exodus, anticipating the Decalogue's own address (20:2).
וְהַיָּשָׁ֤רand what is rightconj וְ + art + Adj m sg abs · יָשָׁר (H3477)Conjunction + direct object of תַּעֲשֶׂה (fronted for emphasis)יָשָׁר (H3477) 'right, straight, upright'; substantivized adjective 'the right/straight thing' — foundational ethical-legal vocabulary (cf. Deut 6:18, 12:25 etc.).
בְּעֵינָיו֙in his eyesprep בְּ + N c dual constr/Sp3ms · עַיִן (H5869)Adverbial prepositional phrase (standard of judgment)עַיִן (H5869) 'eye'; idiom 'in his eyes' = 'in his judgment/estimation' — a recurring biblical formula for divine (or human) evaluation.
תַּעֲשֶׂ֔הyou do,Qal impf 2ms · עָשָׂה (H6213)Predicate verb (protasis, continuing the conditional)→ Yiqtol: conditional/future — continuing the condition begun with תִּשְׁמַעעָשָׂה (H6213) 'to do, make'; second verb of the twofold condition (hearing + doing), a standard biblical pairing for full obedience.
וְהַֽאֲזַנְתָּ֙and give earconj וְ + Hiphil perf 2ms · אָזַן (H238)Predicate verb (protasis, continuing the conditional chain)→ Perfective in weqatal (converted perfect) construction: continues the conditional sequence begun with yiqtol formsאָזַן (H238) 'to give ear, listen closely', denominative from אֹזֶן 'ear'; a near-synonym intensifying שָׁמַע — the condition piles up near-synonymous verbs of attentive obedience.
לְמִצְוֺתָ֔יוto his commandmentsprep לְ + N f pl constr/Sp3ms · מִצְוָה (H4687)Locative/dative prepositional phrase (object of obedience)מִצְוָה (H4687) 'commandment', from צוה 'to command'; the first use of this key covenant-legal term in Exodus, again anticipating Sinai's fuller legislation.
וְשָׁמַרְתָּ֖and keepconj וְ + Qal perf 2ms · שָׁמַר (H8104)Predicate verb (protasis, continuing the conditional chain)→ Perfective in weqatal construction: continues the conditional sequenceשָׁמַר (H8104) 'to keep, guard, observe'; standard covenant-obedience verb, completing the fourfold condition (hear/do/heed/keep).
כָּלallN m sg constr · כֹּל (H3605)Direct object (construct chain, quantifier)כֹּל (H3605) 'all'; governs 'his statutes' as the object of keeping.
חֻקָּ֑יוhis statutes,N m pl constr/Sp3ms · חֹק (H2706)Genitive complement (construct chain), completing the direct objectחֹק (H2706) 'statute'; recurs from v.25, tying the general condition back to the specific statute just given at Marah.
כָּֽלthen allN m sg constr · כֹּל (H3605)Subject (construct chain, apodosis begins)כֹּל (H3605) 'all, every'; opens the apodosis (the promise contingent on obedience).
הַמַּֽחֲלָ֞הthe diseaseart + N f sg abs · מַחֲלָה (H4245)Genitive complement (construct chain), completing the subjectמַחֲלָה (H4245) 'disease, sickness', from חלה 'to be sick'; the subject of the promise — a category of affliction defined by the following relative clause.
אֲשֶׁרwhichrelative pron · אֲשֶׁר (H834)Relative pronoun introducing the relative clause modifying מַחֲלָהאֲשֶׁר (H834), the standard Hebrew relative pronoun (contrast the Song's archaic זוּ at vv.13,16) — its use here, alongside the Song's archaic זוּ, is itself a marker distinguishing this prose pericope's more classical style from the Song's antique poetic diction.
שַׂ֤מְתִּיI putQal perf 1cs · שׂוּם (H7760)Predicate verb (relative clause)→ Perfective: a completed past action (the plagues already inflicted on Egypt)שׂוּם (H7760) 'to put, place, inflict'; recurs from v.25 (of the statute), now of inflicting disease — the same verb spans both the giving of law and the sending of plague, underscoring YHWH's total sovereignty.
בְמִצְרַ֨יִם֙on Egyptprep בְּ + Np · מִצְרַיִם (H4714)Locative prepositional phrase (object of שַׂמְתִּי)מִצְרַיִם (H4714) 'Egypt'; refers back to the plagues narrative (chs.7–12), the concrete precedent grounding this new promise/threat.
לֹאI will notneg particle · לֹא (H3808)Negative particle negating the following verbלֹא (H3808) 'not'; negates the promise's main verb, assuring exemption from the Egyptian plagues.
אָשִׂ֣יםputQal impf 1cs · שׂוּם (H7760)Predicate verb (apodosis, negated; main promise of the verse)→ Yiqtol: a conditional future promise, contingent on the obedience just specifiedשׂוּם (H7760); repeated a third time in two verses (statute/plague/promise) — the verse's key structural wordplay, binding law-giving, past judgment, and future promise together under one verb.
עָלֶ֔יךָon you,prep עַל + Sp2ms · עַל (H5921)Prepositional phrase (locative/experiencer, object of אָשִׂים)עַל (H5921) 'upon'; marks Israel as the (conditionally) exempted recipient of the promise.
כִּ֛יforconj · כִּי (H3588)Causal conjunction introducing the grounding self-identificationכִּי (H3588) 'for'; introduces YHWH's climactic self-naming, grounding the whole promise in his own character/identity.
אֲנִ֥יIindep pers pron 1cs · אֲנִי (H589)Subject (emphatic, nominal self-identification clause)אֲנִי (H589) 'I'; emphatic independent pronoun opening the verse's — and arguably the whole chapter's — climactic self-revelation formula.
יְהוָ֖הam YHWH,Np · יְהוָה (H3068)Predicate nominative (nominal clause with אֲנִי)יְהוָה (H3068); the covenant name, restated as the ground of the promise — 'I am YHWH' is a recurring self-identification formula (cf. Lev 18–26's refrain) asserting divine authority and reliability.
רֹפְאֶֽךָyour healer.'Qal ptc m sg constr/Sp2ms · רָפָא (H7495)Predicate (participle used substantivally, apposition to יְהוָה, closing self-identification formula)→ Participial force: an ongoing, defining characteristic/role — YHWH as one who continually heals, not a single past actרָפָא (H7495) 'to heal'; the participle רֹפְאֶךָ 'your healer' — one of the Bible's great covenant-names/titles for God (יְהוָה רֹפְאֶךָ), directly tied to the Marah water miracle and elevated here into an enduring theological title, echoed throughout Scripture (e.g. Jer 30:17; Ps 103:3).
27

וַיָּבֹ֣אוּ אֵילִ֔מָה וְשָׁ֗ם שְׁתֵּ֥ים עֶשְׂרֵ֛ה עֵינֹ֥ת מַ֖יִם וְשִׁבְעִ֣ים תְּמָרִ֑ים וַיַּחֲנוּ שָׁ֖ם עַל הַמָּֽיִם

And they came to Elim, where there were twelve springs of water and seventy date-palms, and they encamped there by the water.

Resolution/closing itinerary notice: rest and abundanceasyndeton
The chapter's closing verse deliberately reverses Marah's crisis: twelve springs (matching Israel's twelve tribes, as later interpreters noted) and seventy palm trees (a symbolically resonant number) provide abundant, sweet water at last. The chapter that opened with the Song's celebration of the sea's judgment closes, in quiet contrast, with a simple notice of rest beside abundant water — the wilderness journey's rhythm of crisis and provision established from its very outset.
Word-by-word analysis· 13 words
וַיָּבֹ֣אוּAnd they cameconj וְ + Qal wayyiqtol 3mp · בּוֹא (H935)Predicate verb, wayyiqtol of narrative sequence→ Wayyiqtol: foregrounded narrative advance, closing the chapter's itineraryבּוֹא (H935) 'to come'; standard itinerary verb, marking arrival at the next and final site of the chapter.
אֵילִ֔מָהto Elim,Np + directional he · אֵילִם (H362)Locative complement (directional, goal of וַיָּבֹאוּ)אֵילִם (H362) 'Elim' (perhaps related to אַיִל 'terebinth/great tree' or 'ram'); an oasis site, in sharp narrative contrast to the crisis and bitterness of Marah — the chapter closes on relief and abundance.
וְשָׁ֗םand thereconj וְ + adv · שָׁם (H8033)Conjunction + adverb of placeשָׁם (H8033) 'there'; locates the following description of Elim's resources.
שְׁתֵּ֥יםtwelvenumeral (cardinal, fem) · שְׁתַּיִם (H8147)Subject/quantifier (construct chain with the following numeral, first component of 'twelve')שְׁתַּיִם (H8147) 'two'; here as the first element of the compound number 'two and ten' = twelve, matching the twelve tribes/wells correspondence long noted by interpreters.
עֶשְׂרֵ֛ה[and] tennumeral (cardinal, fem) · עֶשֶׂר (H6240)Second component completing the compound numeral 'twelve'עֶשֶׂר (H6240) 'ten'; completes שְׁתֵּים עֶשְׂרֵה 'twelve' — the standard Hebrew construction for this number.
עֵינֹ֥תsprings ofN c pl constr · עַיִן (H5869)Subject (construct chain, quantified by the preceding numeral)עַיִן (H5869) 'eye; spring' (the same word rendered 'eye' at v.26); here in its concrete hydrological sense — an oasis of abundant water, pointedly answering the chapter's recurring water-crisis motif.
מַ֖יִםwater,N m pl abs · מַיִם (H4325)Genitive complement (construct chain), completing the subjectמַיִם (H4325); the fourth major appearance of this word in the chapter's second half (vv.22–27), now finally in joyous abundance rather than crisis.
וְשִׁבְעִ֣יםand seventyconj וְ + numeral (cardinal) · שִׁבְעִים (H7657)Conjunction + subject/quantifier (second item of the site's resources)שִׁבְעִים (H7657) 'seventy'; a second symbolically resonant number (cf. the seventy elders, seventy nations, etc.) describing Elim's abundance.
תְּמָרִ֑יםdate-palms;N m pl abs · תָּמָר (H8558)Genitive/apposition, completing the second quantified itemתָּמָר (H8558) 'date-palm'; a further sign of oasis fertility — twelve springs and seventy palms together paint Elim as a place of rest and providential provision after the trials of Marah.
וַיַּחֲנוּand they encampedconj וְ + Qal wayyiqtol 3mp · חָנָה (H2583)Predicate verb, wayyiqtol of narrative sequence→ Wayyiqtol: foregrounded narrative advance, closing the chapterחָנָה (H2583) 'to encamp, pitch camp'; the standard itinerary-closing verb, marking a restful pause in the wilderness journey.
שָׁ֖םthereadv · שָׁם (H8033)Adverb of place (locative, resuming the site reference)שָׁם (H8033) 'there'; repeated a third time in this short verse, emphasizing Elim as a definite, memorable resting-place.
עַלbyprep · עַל (H5921)Prepositional phrase (locative)עַל (H5921) 'by, beside, upon'; locates the camp directly at the water source.
הַמָּֽיִםthe water.art + N m pl abs · מַיִם (H4325)Object of preposition עַל, closing the chapterמַיִם (H4325); the chapter's final word — after the Song's sea of judgment (vv.1–21) and Marah's bitter crisis (vv.22–26), the chapter ends beside abundant, sweet water, a note of rest and provision closing the whole unit.