The poems in the Torah are stylistically, theologically, and linguistically different from the prose narratives surrounding them. They include traces of earlier dialects of Hebrew, Ancient Near Eastern mythical motifs, and resemble an 8th century B.C.E. poetic fragment from Kuntillet Ajrud—all of which suggest that they are ancient remnants of earlier Israelite literature.
In 1096, the Crusaders captured the Holy Land from the Seljuk Turks. On the way, they stopped in Jewish communities throughout the Rhineland and massacred them in the name of Christ. Robert the Monk drew on the biblical song of the sea to highlight God’s support for the crusade, while the Chronicle of Solomon bar Simson used Psalms and Lamentations to articulate Jewish suffering and martyrdom.
In an existential crisis, the author of Psalm 77 is so incapacitated by his troubles that he struggles to speak. He attempts to bring to mind past memories of God’s kindness, but God has changed and is no longer manifest in his life. In an unexpected turn, the psalmist focuses on Israel’s memory of the Sea crossing at the Exodus. How does this meditation help him move from despair to hope?
The Book of Joshua describes Israel waging a military campaign against Jericho and other southern cities. The Song of the Sea (Exodus 15), on the other hand, depicts Israel crossing the Jordan, and YHWH bringing them directly to a temple.
Miriam and the Israelite women echo briefly the famous Song of the Sea sung earlier in Exodus 15… or do they? A closer examination reveals a more prominent role for Miriam and provides information about women as musical performers using song, dance, and drums in ancient Israel.
The Song of the Sea begins with defeat of the Egyptians and ends with YHWH’s enthronement in His temple. Comparison with the Epic of Baal and Enuma Elish clarify the genre and purpose of such hymns, and a striking parallel with Solomon’s prayer in 1 Kings 8 offers a clue to the original context of this ancient song.
Ten observations about the Song of the Sea and what it is really about.
The Torah implores us to remember and teach the exodus, yet surprisingly, some biblical passages seem unaware of this event and describe an alternative tradition: God found Israel in the wilderness.
The evidence for the Levites leaving Egypt and the introduction of YHWH into Israel.
Does the Song of the Sea in Exodus 15 tell a different story about an escape from the Egyptians than the account of the splitting of the sea in Exodus 14?
