Exodus 15:2 · Bible study
Exodus 15:2 Commentary: The Theological Weight of Yah
Hebrew · 8 what the commentators say
Meaning in one sentence
Exodus 15:2: the divine name Yah, its connection to Jesus' 'I AM', and the song of salvation. Commentators on strength, song, and the God of our fathers.
Research Summary
- Meaning: God is the source of strength, the theme of praise, and the one who delivers.
- Key words: Yah (abbreviated Yahweh, emphasizing self-existence), strength (‛oz), salvation (yeshuah).
- Main debate: Whether the Hebrew verb ’anvehu means 'praise' (as most translations) or 'prepare a habitation' (as AV, following Targum).
- Theological theme: Covenant continuity and personal appropriation of God's saving acts.
- Best use: As a confession of faith and model for testimony in worship and small groups.
Translation Comparison
BSB Berean Standard Bible 2020
The LORD is my strength and my song, and He has become my salvation. He is my God, and I will praise Him, my father’s God, and I will exalt Him.
WEB World English Bible 2000
Yah is my strength and song. He has become my salvation. This is my God, and I will praise him; my father’s God, and I will exalt him.
KJV King James Version 1769
The Lord is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father’s God, and I will exalt him.
ASV American Standard Version 1901
Jehovah is my strength and song, And he is become my salvation: This is my God, and I will praise him; My father’s God, and I will exalt him.
YLT Young's Literal Translation 1898
My strength and song is JAH, And He is become my salvation: This is my God, and I glorify Him; God of my father, and I exalt Him.
Darby Darby Bible 1890
My strength and song is Jah, and he is become my salvation: This is my God, and I will glorify him; My father's God, and I will extol him.
Douay-Rheims Douay-Rheims Bible 1899
The Lord is my strength and my praise, and he is become salvation to me: he is my God, and I will glorify him: the God of my father, and I will exalt him.
Translations in other languages (10 available)
Jehová es mi fortaleza, y mi canción, y hame sido por salud: éste es mi Dios, y á éste engrandeceré; Dios de mi padre, y á éste ensalzaré.
O SENHOR é minha força, e minha canção, E foi-me por salvação: Este é meu Deus, e a este engrandecerei; Deus de meu pai, e a este exaltarei.
L’ Éternel est ma force et le sujet de mes louanges;
Der HERR ist meine Stärke und mein Lobgesang und ist mein Heil. Das ist mein Gott, ich will ihn preisen; er ist meines Vaters Gott, ich will ihn erheben.
De HEERE is mijn Kracht en Lied, en Hij is mij tot een Heil geweest; deze is mijn God; daarom zal ik Hem een liefelijke woning maken; Hij is mijns vaders God, dies zal ik Hem verheffen!
L’Eterno è la mia forza e l’oggetto del mio cantico; egli è stato la mia salvezza. Questo è il mio Dio, io lo glorificherò; è l’Iddio di mio padre, io lo esalterò.
Moc moja i chwała moja Pan, bo mi się stał zbawieniem; ten jest Bogiem moim, przetoż przybytek wystawię mu; Bóg ojca mego, przetoż wywyższać go będę.
Господь крепость моя и слава моя, Он был мне спасением. Он Бог мой, и прославлю Его; Бог отца моего, и превознесу Его.
耶和華 是我的力量，我的詩歌，也成了 我的 拯救。這是我的 神，我要讚美他，是我父親的 神，我要尊崇他。
The Lord is my strength and my strong helper, he has become my salvation: he is my God and I will give him praise; my father's God and I will give him glory.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 15:2
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Exodus 15:2 is a personal, corporate confession of God as the sole source of deliverance. Adam Clarke notes the careful ordering: 'He who has God for his strength, will have him for his song; and he to whom Jehovah is become salvation, will exalt his name.' John Calvin emphasizes that the phrase 'This is my God' and 'my father's God' excludes all false gods, tying the nation's salvation to the covenant with Abraham. The Cambridge Bible points out that the speaker uses 'I' as representative of the people, making this a shared testimony. Matthew Henry describes God as 'strength, song, and salvation' for those who trust him. The abbreviated divine name 'Yah' draws attention to God's self-existence, a point Clarke connects directly to Jesus' 'I am' in John 8:58. All sources agree this verse is foundational, later cited by Isaiah (12:2) and the Psalmist (118:14).
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Yah as poetic abbreviation: Cambridge Bible notes that the shortened form occurs mainly in poetic contexts; no special theological weight beyond referring to Yahweh.
- Yah as essential name: Clarke argues from the Hebrew root that Yah means 'He who is,' linking to Exodus 3:14 and Jesus' 'I am' in John 8:58.
- Christological fulfillment: Gill and Matthew Henry read the verse as directly pointing to Christ as strength, song, and salvation, citing the NT usage of 'salvation' language.
- Text-critical alternative: The hapax legomenon 'anvehu may be emended; the KJV follows a different textual tradition ('prepare a habitation'), affecting interpretation.
What is clear: The verse confesses that the God of Israel (named Yah) is the personal source of strength, praise, and deliverance, and that this God is the same God of the fathers.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Divine name 'Yah' | All agree it refers to the God of Israel, the abbreviated form of Yahweh. | Some see it as merely a poetic abbreviation; others (following Clarke) argue it emphasizes God's eternal existence, connecting to Jesus' 'I am' statements. |
| The phrase 'my father’s God' | It anchors the song in the patriarchal promises and covenant continuity. | Calvin emphasizes it as a contrast to pagan gods; others see it as an expression of ancestral merit or God's faithfulness to his promises. |
| Christological interpretation | The verse influences New Testament declarations about Jesus (John 8:58, Colossians 1:16-17). | Some read it as direct prophecy of Christ (Gill); others as a typological pattern that finds fuller meaning in Jesus. |
| Textual issue of 'praise' vs 'prepare a habitation' | The Hebrew hapax is difficult; both readings are ancient. | The Masoretic Text supports 'praise' (modern translations); the Targum supports 'prepare a habitation' (followed by KJV and Geneva Bible). |
Historical & Cultural Context
This verse opens the Song of Moses, sung immediately after Israel crossed the Red Sea and saw Egypt's army destroyed (Exodus 14, 15). It is the first hymn recorded in Scripture, set at the moment of national deliverance. The name 'Yah' (the shortened form of Yahweh) appears here in a poetic, liturgical context. The Cambridge Bible notes that this form occurs elsewhere in early poetry and often in Hallelujah psalms, suggesting it was used in worship. The singer's 'I' represents the whole community, as Hebrew poets often speak for the nation (e.g., Psalm 44:4,6; Isaiah 61:10).
The phrase 'my father's God' anchors the song in the covenant promises to Abraham, Isaac, and Jacob (Exodus 3:6,15). This is not a general belief in deity but a specific commitment to the God who made promises to the patriarchs. Calvin sees an explicit contrast between the true God and the 'multitude of gods then everywhere worshipped.' The surrounding context (v.3, 5,11) portrays God as a warrior who defeats enemies, and the song functions as both testimony and proclamation to surrounding nations.
Moses, educated in Egypt, may have drawn on the forms of Egyptian religious poetry (Ellicott notes a resemblance), but the content is radically Israelite: God acts in history to save his people, and the appropriate response is praise. This song later echoes in the Psalms and the Prophets, shaping Israel's worship for centuries.
Textual Notes
The Hebrew verb ’anvehu (אנוהו) occurs only here, making its meaning uncertain. Cambridge Bible notes that the word may come from a root meaning 'to praise' or 'to answer,' but suggests a possible emendation to ’odehu ('thank' or 'acknowledge'), which appears in Psalm 118:28. The Targum reads it as a denominative from naveh ('habitation'), giving 'prepare him a habitation', a rendering followed by the KJV. Most modern translations follow the Masoretic pointing and interpret it as 'praise' or 'glorify.' The consulted sources note no other significant textual variants for this verse.
Reception History
This verse has shaped both Jewish and Christian worship. It is cited directly in Isaiah 12:2 and Psalm 118:14, becoming a template for songs of deliverance. In the early church, the connection between the divine name Yah and Jesus' 'I am' (John 8:58) was used to argue for Christ's deity, Adam Clarke explicitly makes this link. The Reformers, especially Calvin, used the verse to emphasize salvation by grace alone and the personal appropriation of faith. The Geneva Bible's rendering 'prepare him a habitation' influenced typological readings of the tabernacle. In hymnody, Isaac Watts's 'The Lord Is My Strength and Song' puts the verse into congregational singing. The verse continues to be used in Christian liturgy and personal testimony as a classic confession that 'Yah has become my salvation.'
Preaching This Verse
Three-point outline
- Yah is my strength. God provides the power to face fear, enemies, and impossible situations. The verb 'become' (wayehi) shows that his help is experienced in real time, not just remembered.
- He has become my salvation. Deliverance is not abstract; it is personal and complete. The word 'yeshuah' means rescue, victory, and well-being.
- This is my God, my father's God. Faith is both personal and inherited. The singer stakes a claim and points to a history of covenant faithfulness.
Five-point outline
- God's saving act. The song is a response to a specific rescue: the Red Sea crossing.
- God as source of strength and praise. The rhythm 'strength and song' emphasizes that the same God who empowers also inspires praise.
- Personal appropriation. 'My God', faith is not just historical but owned.
- Covenantal continuity. 'My father's God' connects to the promises of Genesis and Exodus 3.
- Anticipatory worship. 'I will exalt him' looks forward to ongoing praise and testimony.
Illustration hooks
- A child rescued from a dangerous situation by a parent, who later spontaneously sings or tells the story, praise flows from deliverance.
- A sports team that wins an unexpected victory; the players speak of the coach or a teammate as their 'strength and song' in post-game interviews.
- Family heirlooms: a wedding ring or a Bible passed down generations, 'my father's God' is a legacy of faith that becomes personal.
Questions your congregation is asking
- How can I genuinely claim God as my strength when I feel weak?
- Does my praise sound like this kind of personal testimony, or is it just routine?
- How does Jesus fulfill the 'Yah' name and become my salvation in a way this song points forward?
Leading a Discussion
This verse is one of the most personal declarations of faith in the Old Testament. It was sung by the whole community but uses 'I' and 'my.' As you discuss, think about how a shared rescue becomes your own story.
Discussion questions
- What does the phrase 'Yah is my strength and song' tell you about the relationship between God's power and our praise?
- Why do you think the singer uses the abbreviated name 'Yah' instead of the full 'Yahweh'? (Consider its use in other psalms.)
- In what way has God 'become' your salvation? Is salvation a one-time event or an ongoing experience?
- How does saying 'my father's God' change the meaning of the confession? What does it add to personal faith?
- This verse is quoted in Isaiah 12:2 and Psalm 118:14. Why do you think later writers returned to it?
- Clarke connects the name Yah to Jesus' 'I am' in John 8:58. How does that connection shape your understanding of who Jesus is?
- What would it look like for you to 'exalt' him in your daily life this week?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 17:7 | I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be a God to you and to your offspring after you. |
| Genesis 28:21 | so that I come again to my father’s house in peace, and Yahweh will be my God, |
| Genesis 28:22 | then this stone, which I have set up for a pillar, will be God’s house. Of all that you will give me I will surely give a tenth to you.” |
| Exodus 3:6 | Moreover he said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” Moses hid his face because he was afraid to look at God. |
| Exodus 3:15 | God said moreover to Moses, “You shall tell the children of Israel this, ‘Yahweh, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and this is my memorial to all generations. |
| Exodus 3:16 | Go and gather the elders of Israel together, and tell them, ‘Yahweh, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, has appeared to me, saying, “I have surely visited you, and seen that which is done to you in Egypt. |
| Exodus 4:22 | You shall tell Pharaoh, ‘Yahweh says, Israel is my son, my firstborn, |
| Exodus 14:13 | Moses said to the people, “Don’t be afraid. Stand still, and see the salvation of Yahweh, which he will work for you today; for you will never again see the Egyptians whom you have seen today. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the word translated "Lord" in this verse is actually the Hebrew "Jah," meaning the self-existent, eternal Being. He then connects this name directly to Jesus, who declared "I Am" in John 8:58, claiming the same divine identity.
Calvin's Commentaries Reformed 1564
Calvin stresses that the people acknowledge God alone as their strength and salvation, not their own effort. He emphasizes the contrast between the true God and all false gods, noting that the phrase “he is my God” excludes every idol, and “my father’s God” sets Abraham’s faith apart from pagan superstition. God’s help and praise are inseparably joined.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that "Yah" is the abbreviated form of Yahweh, and the poet speaks as the nation's representative. They also flag the Hebrew word for "praise" as uncertain, suggesting it should be emended to "acknowledge," while the Authorised Version follows an alternate reading about an habitation.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight the twofold response to God's saving work: first, preparing a tabernacle as a place of worship, and second, exalting Him as the covenant God of their fathers. The commentator sees this progression from acknowledging God as strength and salvation to actively building a dwelling for Him.
Gill's Exposition of the Bible Baptist 1748
Gill applies these words to both Israel's deliverance from Egypt and believers' salvation through Christ. Christ is not just the source of strength and song but is salvation itself. The promised habitation refers primarily to believers' hearts being prepared for Christ, not the physical tabernacle.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley draws a threefold connection: God is Israel's strength when they are weak, their song when sorrowful, and their salvation against sin and death. He also highlights that they call God "their fathers' God" because, conscious of their own unworthiness, they know God's deliverance comes for their fathers' sake.