--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 91 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/91/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 91. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/91/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2. ## 91. Exodus · 24 of 57 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/91/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/91/#p-N [¶0] And threescore and ten palm trees - One for each of the seventy elders - Ibid. [¶1] Dr. Shaw found nine of the twelve wells, the other three having been choked up with sand; and the seventy palm trees multiplied into more than 2000, the dates of which bring a considerable revenue to the Greek monks at Tor. See his account at the end of this book, ([Exo 40:38] (note)) and see also the map. Thus sufficient evidence of the authenticity of this part of the sacred history remains, after the lapse of more than 3000 years. [¶2] In the preceding notes the reader has been referred to Dr. Kennicott's translation and arrangement of the song of Moses. To this translation he prefixes the following observations: - "This triumphant ode was sung by Moses and the sons of Israel: and the women, headed by Miriam, answered the men by repeating the two first lines of the song, altering only the first word, which two lines were probably sung more than once as a chorus. "The conclusion of this ode seems very manifest; and yet, though the ancient Jews had sense enough to write this song differently from prose; and though their authority has prevailed even, to this day in this and three other poems in the Old Testament, (Deut. 22; Judges 5; and 2 Sam. 22)., still expressed by them as poetry; yet have these critics carried their ideas of the song here to the end of [Exo 15:19]. The reason why the same has been done by others probably is, they thought that the particle כי for, which begins [Exo 15:19], necessarily connected it with the preceding poetry. But this difficulty is removed by translating כי when, especially if we take [Exo 15:19-21] as being a prose explanation of the manner in which this song of triumph was performed. For these three verses say that the men singers were answered in the chorus by Miriam and the women, accompanying their words with musical instruments. 'When the horse of Pharaoh had gone into the sea, and the Lord had brought the sea upon them; and Israel had passed, on dry land, in the midst of the sea; then Miriam took a timbrel, and all the women went out after her with timbrels and dances; and Miriam (with the women) answered them (להם lahem, the men, by way of chorus) in the words, O sing ye, etc.' That this chorus was sung more than Once is thus stated by Bishop Lowth: Maria, cum mulieribus, virorum choro identidem succinebat - Praelect. 19. "I shall now give what appears to me to be an exact translation of this whole song: - [¶3] Moses. Part I [¶4] 1. I will sing to Jehovah, for he hath triumphed gloriously; The horse and his rider hath he thrown into the sea. [¶5] 2. My strength and my song is Jehovah; And he is become to me for salvation: This is my God, and I will celebrate him; The God of my father, and I will exalt him. [¶6] 3. (Perhaps a chorus sung by the men)Jehovah is mighty in battleJehovah is his name!(Chorus, by Miriam and the women. Perhaps sung first in this place. )O sing ye to Jehovah, for he hath triumphed gloriously: The horse and his rider hath he thrown into the sea. [¶7] Moses. Part II [¶8] 4. Pharaoh's chariots and his host hath he cast into the sea; And his chosen captains are drowned in the Red Sea. [¶9] 5. The depths have covered them, they went down; (They sank) to the bottom as a stone. [¶10] 6. Thy right hand, Jehovah, is become glorious in power; Thy right hand, Jehovah, dasheth in pieces the enemy. [¶11] 7. And in the greatness of thine excellence thou overthrowest them that rise against thee. Thou sendest forth thy wrath, which consumeth them as stubble. [¶12] 8. Even at the blast of thy displeasure the waters are gathered together; The floods stand upright as a heap, Congealed are the depths in the very heart of the sea. O sing ye to Jehovah, etc. Chorus by the women. [¶13] Moses. Part III [¶14] 9. The enemy said: 'I will pursue, I shall overtake; I shall divide the spoil, my soul shall be satiated with them; I will draw my sword, my hand shall destroy them.' [¶15] 10. Thou didst blow with thy wind, the sea covered them; They sank as lead in the mighty waters. [¶16] 11. Who is like thee among the gods, O Jehovah? Who is like thee, glorious in holiness! [¶17] 12. Fearful in praises; performing wonders! Thou stretchest out thy right hand, the earth swalloweth them! [¶18] 13. Thou in thy mercy leadest the people whom thou hast redeemed; Thou in thy strength guidest to the habitation of thy holiness! O sing ye to Jehovah, etc. Chorus by the women. [¶19] Moses. Part IV [¶20] 14. The nations have heard, and are afraid; Sorrow hath seized the inhabitants of Palestine. [¶21] 15. Already are the dukes of Edom in consternation, And the mighty men of Moab, trembling hath seized them; All the inhabitants of Canaan do faint. [¶22] 16. Fear and dread shall fall upon them; Through the greatness of thine arm they shall be still as a stone. [¶23] 17. Till thy people, Jehovah, pass over [Jordan]; Till the people pass over whom thou hast redeemed. [¶24] 18. Thou shalt bring them and plant them in the mount of thine inheritance: The place for thy rest which thou, Jehovah, hast made; The sanctuary, Jehovah, which thy hands have established. [¶25] Grand Chorus by All. [¶26] Jehovah for ever and ever shall reign." [¶27] 1. When poetry is consecrated to the service of God, and employed as above to commemorate his marvellous acts, it then becomes a very useful handmaid to piety, and God is honored by his gifts. God inspired the song of Moses, and perhaps from this very circumstance it has passed for current among the most polished of the heathen nations, that a poet is a person Divinely inspired; and hence the epithet of προφητης, prophet, and vates, of the same import, was given them among the Greeks and Romans. [¶28] 2. The song of Moses is a proof of the miraculous passage of the Israelites through the Red Sea. There has been no period since the Hebrew nation left Egypt in which this song was not found among them, as composed on that occasion, and to commemorate that event. It may be therefore considered as completely authentic as any living witness could be who had himself passed through the Red Sea, and whose life had been protracted through all the intervening ages to the present day. [¶29] 3. We have already seen that it is a song of triumph for the deliverance of the people of God, and that it was intended to point out the final salvation and triumph of the whole Church of Christ; so that in the heaven of heavens the redeemed of the Lord, both among the Jews and the Gentiles, shall unite together to sing the song of Moses and the song of the Lamb. See [Rev 15:2-4]. Reader, implore the mercy of God to enable thee to make thy calling and election sure, that thou mayest bear thy part in this glorious and eternal triumph. ### Introduction [¶31] The Israelites journey from Elim, and come to the wilderness of Sin, [Exo 16:1]. They murmur for lack of bread, [Exo 16:2], [Exo 16:3]. God promises to rain bread from heaven for them, [Exo 16:4], of which they were to collect a double portion on the sixth day, [Exo 16:5]. A miraculous supply of flesh in the evening and bread in the morning, promised, [Exo 16:6-9]. The glory of the Lord appears in the cloud, [Exo 16:10]. Flesh and bread promised as a proof of God's care over them, [Exo 16:11], [Exo 16:12]. Quails come and cover the whole camp, [Exo 16:13]. And a dew fell which left a small round substance on the ground, which Moses tells them was the bread which God had sent, [Exo 16:14], [Exo 16:15]. Directions for gathering it, [Exo 16:16]. The Israelites gather each an omer, [Exo 16:17], [Exo 16:18]. They are directed to leave none of it till the next day, [Exo 16:19]; which some neglecting, it become putrid, [Exo 16:20]. They gather it every morning, because it melted when the sun waxed hot, [Exo 16:21]. Each person gathers two omers on the sixth day, [Exo 16:22]. Moses commands them to keep the seventh as a Sabbath to the Lord, [Exo 16:23]. What was laid up for the Sabbath did not putrefy, [Exo 16:24]. Nothing of it fell on that day, hence the strict observance of the Sabbath was enjoined, [Exo 16:25-30]. The Israelites name the substance that fell with the dew manna; its appearance and taste described, [Exo 16:31]. An omer of the manna is commanded to be laid up for a memorial of Jehovah's kindness, [Exo 16:32-34]. The manna now sent continued daily for the space of forty years, [Exo 16:35]. How much an omer contained, [Exo 16:36]. ### Verse 1 [¶33] The wilderness of Sin - This desert lies between Elim and Sinai, and from Elim, Dr. Shaw says, Mount Sinai can be seen distinctly. Mr. Ainsworth supposes that this wilderness had its name from a strong city of Egypt called Sin, near which it lay. See [Eze 30:15], [Eze 30:16]. Before they came to the wilderness of Sin, they had a previous encampment by the Red Sea after they left Elim, of which Moses makes distinct mention [Num 33:10], [Num 33:11]. [¶34] The fifteenth day of the second month - This was afterwards called Ijar, and they had now left Egypt one month, during which It is probable they lived on the provisions they brought with them from Rameses, though it is possible they might have had a supply from the seacoast. Concerning Mount Sinai, See Clarke's note on [Exo 19:1]. ### Verse 2 [¶36] The whole congregation - murmured - This is an additional proof of the degraded state of the minds of this people; See Clarke's note on [Exo 13:17]. And this very circumstance affords a convincing argument that a people so stupidly carnal could not have been induced to leave Egypt had they not been persuaded so to do by the most evident and striking miracles. Human nature can never be reduced to a more abject state in this world than that in which the body is enthralled by political slavery, and the soul debased by the influence of sin. These poor Hebrews were both slaves and sinners, and were therefore capable of the meanest and most disgraceful acts. ### Verse 3 [¶38] The flesh pots - As the Hebrews were in a state of slavery in Egypt, they were doubtless fed in various companies by their task masters in particular places, where large pots or boilers were fixed for the purpose of cooking their victuals. To these there may be a reference in this place, and the whole speech only goes to prove that they preferred their bondage in Egypt to their present state in the wilderness; for they could not have been in a state of absolute want, as they had brought an abundance of flocks and herds with them out of Egypt. ### Verse 4 [¶40] I will rain bread - Therefore this substance was not a production of the desert: nor was the dew that was the instrument of producing it common there, else they must have had this bread for a month before. ### Verse 6 [¶42] Ye shall know that the Lord hath brought you out - After all the miracles they had seen they appear still to suppose that their being brought out of Egypt was the work of Moses and Aaron; for though the miracles they had already seen were convincing for the time, yet as soon as they had passed by they relapsed into their former infidelity. God therefore saw it necessary to give them a daily miracle in the fall of the manna, that they might have the proof if his Divine interposition constantly before their eyes. Thus they knew that Jehovah had brought them out, and that it was not the act of Moses and Aaron. ### Verse 7 [¶44] Ye shall see the glory of the Lord - Does it not appear that the glory of the Lord is here spoken of as something distinct from the Lord? for it is said He (the glory) heareth your murmurings against the Lord; though the Lord may be here put for himself, the antecedent instead of the relative. This passage may receive some light from [Heb 1:3] : Who being the brightness of his glory, and the express image of his person, etc. And as St. Paul's words are spoken of the Lord Jesus, is it not likely that the words of Moses refer to him also? "No man hath seen God at any time;" hence we may infer that Christ was the visible agent in all the extraordinary and miraculous interferences which took place both in the patriarchal times and under the law.