Mark Leuchter, «Eisodus as Exodus: The Song of the Sea (Exod 15) Reconsidered.», Vol. 92 (2011) 321-346
This study continues a line of inquiry from the author’s previous essay regarding the 12th century BCE battle traditions embedded in the Song of Deborah (Judg 5) as the basis for a nascent Exodus ideology surfacing in the Song of the Sea (Exod 15). Exod 15 is identified as developing an agrarian ideal into a basis for national identity: Israel’s successful struggles against competing Canaanite military forces echoing earlier Egyptian imperial hegemony is liturgized into a myth where YHWH defeats the Egyptian foe and then settles his own sacred agrarian estate.
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EISODUS AS EXODUS: THE SONG OF THE SEA
became subsumed under the heading of Egypt, and all battles be-
came expressions of YHWH’s cosmic conflict with the Pharaoh and
his chariots.
IV. Mythologizing kinship and the agrarian ideal:
the second half of Exod 15
Consequently, the survival of the highland population against
persistent attacks and the continuity of life in the hinterland would
be commemorated as a mythic expression of divine action as well.
To wit, the second half of Exod 15, and especially its closing
verses, presents YHWH’s protection of Israel in decidedly agrarian
terms 64, specifying the merits of vigilantly engaging in such defen-
sive measures:
In your loyalty (Kydsx) you lead the people that you redeem (tl)g);
You guide them in your strength to your holy encampment (K#dq hwn)
(Exod 15,13)
You bring them in, and plant them (wm(+tw)
In your highland estate (Ktlxn rhb) 65;
The dais of your throne 66 (Ktb#l Nwkm) which you have made for
yourself, YHWH
The sanctuary, Oh Lord, which your hands have established (#dqm
Kydy wnnwk ynd)),
YHWH shall reign forever and ever. (Exod 15,17-18)
64
RUSSELL, Song, 30, suggests that YHWH makes the transition from warrior
to shepherd in Exod 15. This remains a possible reading, especially given his
view that the “mountain†is Sinai to which YHWH leads his people after their
battle with the Egyptians (Song, 25). However, the ensuing discussion will il-
lustrate that it is farming imagery that seems to dominate the second half of the
poem, and that the “mountain†be read differently.
65
I translate Ktlxn as “your estate†here based on the typical translation/func-
tion of this same term in other contexts dealing with the ancestral estate in hin-
terland communities. However, the phrase may also be read as “the highlands of
the [people of] your inheritanceâ€, based on the view that Israel itself is the hlxn
of YHWH. See T.J. LEWIS, “The Ancestral Estate (Myhl) tlxn) in 2 Samuel
14:16â€, JBL 110 (1991) 597-600.
66
I here adjust only slightly the translation of the phrase as suggested by
CROSS, CMHE, 125, n. 43.