Exodus 15
Commentary from 14 fathers
He was to me a helper and protector for salvation: this is my God and I will glorify him; my father’s God, and I will exalt him.
βοηθὸς καὶ σκεπαστὴς ἐγένετό μοι εἰς σωτηρίαν· οὗτός μου Θεός, καὶ δοξάσω αὐτόν, Θεὸς τοῦ πατρός μου, καὶ ὑψώσω αὐτόν.
помо́щникъ и҆ покрови́тель бы́сть мнѣ̀ во спⷭ҇нїе: се́й мо́й бг҃ъ и҆ просла́влю є҆го̀, бг҃ъ ѻ҆ц҃а̀ моегѡ̀ и҆ вознесꙋ̀ є҆го̀:
The Lord bringing wars to nought, the Lord [is] his name.
Κύριος συντρίβων πολέμους, Κύριος ὄνομα αὐτῷ.
гдⷭ҇ь сокрꙋша́ѧй бра̑ни, гдⷭ҇ь и҆́мѧ є҆мꙋ̀,
He has cast the chariots of Pharao and his host into the sea, the chosen mounted captains: they were swallowed up in the Red Sea.
ἅρματα Φαραὼ καὶ τὴν δύναμιν αὐτοῦ ἔρριψεν εἰς θάλασσαν, ἐπιλέκτους ἀναβάτας τριστάτας κατεπόντισεν ἐν ἐρυθρᾷ θαλάσσῃ,
колєсни́цы фараѡ́нѡвы и҆ си́лꙋ є҆гѡ̀ вве́рже въ мо́ре, и҆збра̑нныѧ вса́дники трїста́ты потопѝ въ чермнѣ́мъ мо́ри,
And the worldly pride and arrogance and the troops of innumerable sins which were fighting for the devil in us, he obliterated in baptism.
Sermon 363.2
The devil had placed “teams of three” in each chariot, who were to terrorize us by haunting us with the fear of pain, the fear of humiliation, the fear of death. All these things were sunk in the Red Sea, because “together with him,” together with the One who for our sakes was scourged, dishonored and slain, “we were buried through baptism into death.” Thus he overwhelmed all our enemies in the Red Sea, having consecrated the waters of baptism with the bloody death which was utterly to consume our sins.
Sermon 363.2
“The elite of his officers, who were standing three deep, he submerged in the Red Sea.” Who are the elite of his officers? Surely those chosen by the devil for luxury, wickedness and pride, the source of all evil. Moreover, these, standing three deep, occupy those three ways in order to subvert man to evil deeds, to tempt him to evil speech or to win him to evil thoughts.
Sermon 97.4
He covered them with the sea: they sank to the depth like a stone.
πόντῳ ἐκάλυψεν αὐτούς, κατέδυσαν εἰς βυθὸν ὡσεὶ λίθος.
пꙋчи́ною покры̀ и҆̀хъ, погрѧзо́ша во глꙋбинѣ̀ ꙗ҆́кѡ ка́мень:
But if our enemies “went down into the depths like a stone,” the only ones the devil remains in possession of and the only ones who have the hardness of the devil are those about whom it is written, “When the sinner has come into the depths of evil, he behaves disdainfully.” They don’t believe, you see, that they can be forgiven for what they have done; and in that mood of despair they plummet to greater depths than ever.
Sermon 363.2
Thy right hand, O God, has been glorified in strength; thy right hand, O God, has broken the enemies.
ἡ δεξιά σου, Κύριε, δεδόξασται ἐν ἰσχύϊ· ἡ δεξιά σου χείρ, Κύριε, ἔθραυσεν ἐχθρούς.
десни́ца твоѧ̀, гдⷭ҇и, просла́висѧ въ крѣ́пости, десна́ѧ твоѧ̀ рꙋка̀, гдⷭ҇и, сокрꙋшѝ врагѝ:
Thy right hand, O Lord, hath dashed in pieces the enemies. For the enemies of God, though they prosper in His left hand, are dashed to pieces with His right; since for the most part the present life elevates the bad, but the coming of eternal blessedness condemns them.
The Book of Pastoral Rule, Part 3, Chapter 26
And in the abundance of thy glory thou hast broken the adversaries to pieces: thou sentest forth thy wrath, it devoured them as stubble.
καὶ τῷ πλήθει τῆς δόξης σου συνέτριψας τοὺς ὑπεναντίους· ἀπέστειλας τὴν ὀργήν σου καὶ κατέφαγεν αὐτοὺς ὡς καλάμην.
и҆ мно́жествомъ сла́вы твоеѧ̀ сте́рлъ є҆сѝ сопроти́вныхъ, посла́лъ є҆сѝ гнѣ́въ тво́й, поѧдѐ ѧ҆̀ ꙗ҆́кѡ сте́блїе,
And by the breath of thine anger the water parted asunder; the waters were congealed as a wall, the waves were congealed in the midst of the sea.
καὶ διὰ πνεύματος τοῦ θυμοῦ σου διέστη τὸ ὕδωρ· ἐπάγη ὡσεὶ τεῖχος τὰ ὕδατα, ἐπάγη τὰ κύματα ἐν μέσῳ τῆς θαλάσσης.
и҆ дꙋ́хомъ ꙗ҆́рости твоеѧ̀ разстꙋпи́сѧ вода̀: ѡ҆гꙋстѣ́ша ꙗ҆́кѡ стѣна̀ во́ды, ѡ҆гꙋстѣ́ша и҆ вѡ́лны посредѣ̀ мо́рѧ:
The enemy said, I will pursue, I will overtake, I will divide the spoils; I will satisfy my soul, I will destroy with my sword, my hand shall have dominion.
εἶπεν ὁ ἐχθρός, διώξας καταλήψομαι, μεριῶ σκῦλα, ἐμπλήσω ψυχήν μου, ἀνελῶ τῇ μαχαίρᾳ μου, κυριεύσει ἡ χείρ μου.
речѐ вра́гъ: гна́въ пости́гнꙋ, раздѣлю̀ коры́сть, и҆спо́лню дꙋ́шꙋ мою̀, ᲂу҆бїю̀ мече́мъ мои́мъ, госпо́дствовати бꙋ́детъ рꙋка̀ моѧ̀:
The enemy does not understand the power of the Lord’s sacrament, which is available in saving baptism for those who believe and hope in him. He still thinks that sins can prevail even over the baptized, because they are being tempted by the frailty of the flesh. He doesn’t know where and when and how the complete renewal of the whole person is to be perfected, which is begun and prefigured in baptism and is already grasped by the most assured hope.
Sermon 363.2
Thou sentest forth thy wind, the sea covered them; they sank like lead in the mighty water.
ἀπέστειλας τὸ πνεῦμά σου, ἐκάλυψεν αὐτοὺς θάλασσα· ἔδυσαν ὡσεὶ μόλιβος ἐν ὕδατι σφοδρῷ.
посла́лъ є҆сѝ дх҃а твоего̀, покры̀ ѧ҆̀ мо́ре, погрѧзо́ша ꙗ҆́кѡ ѻ҆́лово въ водѣ̀ ѕѣ́льнѣй:
Moses himself says in his song, “You sent your Spirit, and the sea covered them.” You observe that even then holy baptism was prefigured in that passage of the Hebrews, wherein the Egyptian perished, the Hebrew escaped. For what else are we daily taught in this sacrament but that guilt is swallowed up and error done away, but that virtue and innocence remain unharmed?
On the Mysteries 3.12
Who is like to thee among the gods, O Lord? who is like to thee? glorified in holiness, marvelous in glories, doing wonders.
τίς ὅμοιός σοι ἐν θεοῖς, Κύριε; τίς ὅμοιός σοι, δεδοξασμένος ἐν ἁγίοις, θαυμαστὸς ἐν δόξαις, ποιῶν τέρατα.
кто̀ подо́бенъ тебѣ̀ въ бозѣ́хъ, гдⷭ҇и, кто̀ подо́бенъ тебѣ̀; просла́вленъ во ст҃ы́хъ, ди́венъ въ сла́вѣ, творѧ́й чꙋдеса̀:
The Old Testament … says, “Who is like to you among the gods, O Lord?” What do you mean, Moses? Is there any comparison at all between the true God and false gods? Moses would reply, “I did not say this to make a comparison; but since I was talking to the Jews, who had a lofty opinion of demons, I condescended to their weakness and brought in the lesson I was teaching in this way.” Let me also say that since my discussion is with the Jews, who consider that Christ is mere man and one who violated their law, I compared him with those whom the pagan Greeks admire.
Discourses Against Judaizing Christians 5.3.3
Thou stretchedst forth thy right hand, the earth swallowed them up.
ἐξέτεινας τὴν δεξιάν σου, κατέπιεν αὐτοὺς γῆ.
просте́рлъ є҆сѝ десни́цꙋ свою̀, пожрѐ ѧ҆̀ землѧ̀,
Certainly at that time no yawning chasm of the earth swallowed up any of the Egyptians; they were covered by water, they perished in the sea. So what’s the meaning of “You stretched out your right hand, the earth devoured them”? Or are we correct in understanding God’s right hand to be the one of whom Isaiah says, “And the arm of the Lord, to whom has it been revealed”? That, you see, is the only Son, whom the Father did not spare “but handed him over for us all.” And thus he stretched out his right hand on the cross, and the earth devoured the godless, when they thought of themselves as victorious and of him as despicable in defeat.
Sermon 363.2
Thou hast guided in thy righteousness this thy people whom thou hast redeemed, by thy strength thou hast called them into thy holy resting-place.
ὡδήγησας τῇ δικαιοσύνῃ σου τὸν λαόν σου τοῦτον, ὃν ἐλυτρώσω, παρεκάλεσας τῇ ἰσχύϊ σου εἰς κατάλυμα ἅγιόν σου.
наста́вилъ є҆сѝ пра́вдою твое́ю лю́ди твоѧ̑ сїѧ̑, ꙗ҆̀же и҆зба́вилъ є҆сѝ, ᲂу҆тѣ́шилъ є҆сѝ крѣ́постїю твое́ю во ѡ҆би́тель ст҃ꙋ́ю твою̀:
The nations heard and were angry, pangs have seized on the dwellers among the Phylistines.
ἤκουσαν ἔθνη καὶ ὠργίσθησαν· ὠδῖνες ἔλαβον κατοικοῦντας Φυλιστιείμ.
слы́шаша ꙗ҆зы́цы и҆ прогнѣ́вашасѧ, бѡлѣ́зни прїѧ́ша живꙋ́щїи въ фѷлїсті́мѣ:
Then the princes of Edom, and the chiefs of the Moabites hasted; trembling took hold upon them, all the inhabitants of Chanaan melted away.
τότε ἔσπευσαν ἡγεμόνες ᾿Εδώμ, καὶ ἄρχοντες Μωαβιτῶν, ἔλαβεν αὐτοὺς τρόμος, ἐτάκησαν πάντες οἱ κατοικοῦντες Χαναάν.
тогда̀ потща́шасѧ влады́цы є҆дѡ́мстїи и҆ кнѧ̑зи мѡаві́тстїи, прїѧ́тъ ѧ҆̀ тре́петъ: раста́ѧша всѝ живꙋ́щїи въ ханаа́нѣ:
Let trembling and fear fall upon them; by the greatness of thine arm, let them become as stone; till thy people pass over, O Lord, till this thy people pass over, whom thou hast purchased.
ἐπιπέσοι ἐπ᾿ αὐτοὺς τρόμος καὶ φόβος, μεγέθει βραχίονός σου ἀπολιθωθήτωσαν, ἕως ἂν παρέλθῃ ὁ λαός σου, Κύριε, ἕως ἂν παρέλθῃ ὁ λαός σου οὗτος, ὃν ἐκτήσω.
да нападе́тъ на нѧ̀ стра́хъ и҆ тре́петъ: вели́чїемъ мы́шцы твоеѧ̀ да ѡ҆ка́менѧтсѧ, до́ндеже про́йдꙋтъ лю́дїе твоѝ, гдⷭ҇и, до́ндеже про́йдꙋтъ лю́дїе твоѝ сі́и, ꙗ҆̀же стѧжа́лъ є҆сѝ:
God is asked that for a short while the Gentiles might be changed into stones—that is what the Greek word apolithōthētōsan really means—”until the Jewish people passes through.” There is no doubt but that after they have passed through, the Gentiles will cease to be stone and will receive in place of their hard hearts a human and rational nature in Christ, to whom is glory and power for ages of ages. Amen.
Homilies on the Gospel of Luke 22.10
Bring them in and plant them in the mountain of their inheritance, in thy prepared habitation, which thou, O Lord, hast prepared; the sanctuary, O Lord, which thine hands have made ready.
εἰσαγαγὼν καταφύτευσον αὐτοὺς εἰς ὄρος κληρονομίας σου, εἰς ἕτοιμον κατοικητήριόν σου, ὃ κατηρτίσω, Κύριε, ἁγίασμα, Κύριε, ὃ ἡτοίμασαν αἱ χεῖρές σου.
вве́дъ насадѝ ѧ҆̀ въ го́рꙋ достоѧ́нїѧ твоегѡ̀, въ гото́вое жили́ще твоѐ, є҆́же содѣ́лалъ є҆сѝ, гдⷭ҇и, ст҃ы́ню, гдⷭ҇и, ю҆́же ᲂу҆гото́вастѣ рꙋ́цѣ твоѝ:
The Lord reigns for ever and ever and ever.
Κύριος βασιλεύων τὸν αἰῶνα καὶ ἐπ᾿ αἰῶνα καὶ ἔτι.
гдⷭ҇ь црⷭ҇твꙋѧй вѣ́ки, и҆ на вѣ́къ, и҆ є҆щѐ:
For the horse of Pharao went in with the chariots and horsemen into the sea, and the Lord brought upon them the water of the sea, but the children of Israel walked through dry land in the midst of the sea.
ὅτι εἰσῆλθεν ἵππος Φαραὼ σὺν ἅρμασι καὶ ἀναβάταις εἰς θάλασσαν, καὶ ἐπήγαγεν ἐπ᾿ αὐτοὺς Κύριος τὸ ὕδωρ τῆς θαλάσσης· οἱ δὲ υἱοὶ ᾿Ισραὴλ ἐπορεύθησαν διὰ ξηρᾶς ἐν μέσῳ τῆς θαλάσσης.
є҆гда̀ вни́де ко́нница фараѡ́нова съ колесни́цами и҆ вса̑дники въ мо́ре, и҆ наведѐ на ни́хъ гдⷭ҇ь во́дꙋ морскꙋ́ю: сы́нове же і҆и҃лєвы проидо́ша сꙋ́шею посредѣ̀ мо́рѧ.
And Mariam the prophetess, the sister of Aaron, having taken a timbrel in her hand-- then there went forth all the women after her with timbrels and dances.
Λαβοῦσα δὲ Μαριάμ, ἡ προφῆτις, ἡ ἀδελφὴ ᾿Ααρών, τὸ τύμπανον ἐν τῇ χειρὶ αὐτῆς, καὶ ἐξήλθοσαν πᾶσαι αἱ γυναῖκες ὀπίσω αὐτῆς μετὰ τυμπάνων καὶ χορῶν,
Взѧ́ же марїа́мъ прⷪ҇ро́чица, сестра̀ а҆арѡ́нова, тѷмпа́нъ въ рꙋ́цѣ своѝ, и҆ и҆зыдо́ша всѧ̑ жєны̀ в̾слѣ́дъ є҆ѧ̀ со тѷмпа̑ны и҆ ли̑ки:
“The prophetess Miriam took.…” How did she become a prophetess? Either, like Isaiah’s wife, she had the honorary title of prophecy, although she was not a prophetess, or because she was just a woman.
Commentary on Exodus 15.4.2
This reminds us that the prophetess, Miriam, immediately after the crossing of the sea, took a dry, tuneful “tambourine in her hand” and led a chorus of women. Perhaps by the tambourine Scripture means to suggest the virginity of the first Mary, who was, I think, the prototype of Mary the mother of God. For as the tambourine produces a loud sound, having no moisture in it and being quite dry, so also virginity is clear and noised abroad and has nothing in itself of the life-preserving moisture of this life.
On Virginity 19
And Miriam taking the timbrel led the dances with maidenly modesty. But consider whom she was then prefiguring. Was she not a type of the church, who as a virgin with unstained spirit joins together the religious gatherings of the people to sing divine songs?
Concerning Virginity 1.3.12
This is what Moses sang and the sons of Israel with him, what Miriam the prophetess sang and the daughters of Israel with her. It is what we too now should sing, whether it means men and women or means our spirit and our flesh. “Those who belong to Christ Jesus,” you see, as the apostle says, “have crucified their flesh with its passions and desires.” This can be suitably understood in the drum which Miriam took to accompany this song: flesh, you see, is stretched over wood to make a drum. So they learn from the cross how to accompany in confession the sweet strains of grace.
Sermon 363.4
This name is related to prophecy and salutary to those reborn. It is the badge of virginity, the glory of purity, the indication of chastity, the sacrificial gift of God, the height of hospitality, the sum total of sanctity. Rightly therefore is this motherly name that of the mother of Christ.
Sermon 146
And Mariam led them, saying, Let us sing to the Lord, for he has been very greatly glorified: the horse and rider has he cast into the sea.
ἐξῆρχε δὲ αὐτῶν Μαριὰμ λέγουσα· ᾄσωμεν τῷ Κυρίῳ, ἐνδόξως γὰρ δεδόξασται· ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν.
преднача́ же и҆̀мъ марїа́мъ, глаго́лющи: пои́мъ гдⷭ҇еви, сла́внѡ бо просла́висѧ: конѧ̀ и҆ вса́дника вве́рже въ мо́ре.
So Moses brought up the children of Israel from the Red Sea, and brought them into the wilderness of Sur; and they went three days in he wilderness, and found no water to drink.
᾿Εξῇρε δὲ Μωυσῆς τοὺς υἱοὺς ᾿Ισραὴλ ἀπὸ θαλάσσης ἐρυθρᾶς καὶ ἤγαγεν αὐτοὺς εἰς τὴν ἔρημον Σούρ· καὶ ἐπορεύοντο τρεῖς ἡμέρας ἐν τῇ ἐρήμῳ καὶ οὐχ ηὕρισκον ὕδωρ ὥστε πιεῖν.
Поѧ́тъ же мѡѷсе́й сы́ны і҆и҃лєвы ѿ мо́рѧ чермна́гѡ и҆ ведѐ и҆̀хъ въ пꙋсты́ню сꙋ́ръ: и҆ и҆дѧ́хꙋ трѝ дни̑ въ пꙋсты́ни, и҆ не ѡ҆брѣта́хꙋ воды̀ пи́ти.
and they came to Merrha, and could not drink of Merrha, for it was bitter; therefore he named the name of that place, Bitterness.
ἦλθον δὲ εἰς Μερρᾶ καὶ οὐκ ἠδύναντο πιεῖν ἐκ Μερρᾶς, πικρὸν γὰρ ἦν· διὰ τοῦτο ἐπωνόμασε τὸ ὄνομα τοῦ τόπου ἐκείνου Πικρία.
Прїидо́ша же въ ме́ррꙋ, и҆ не можа́хꙋ пи́ти воды̀ ѿ ме́рры, горька́ бо бѣ̀: сегѡ̀ ра́ди нарече́сѧ и҆́мѧ мѣ́стꙋ томꙋ̀ го́ресть.
And the people murmured against Moses, saying, What shall we drink?
καὶ διεγόγγυζεν ὁ λαὸς ἐπὶ Μωυσῇ λέγοντες· τί πιόμεθα;
И҆ ропта́хꙋ лю́дїе на мѡѷсе́а, глаго́люще: что̀ пїе́мъ;
And Moses cried to the Lord, and the Lord shewed him a tree, and he cast it into the water, and the water was sweetened: there he established to him ordinances and judgments, and there he proved him,
ἐβόησε δὲ Μωυσῆς πρὸς Κύριον, καὶ ἔδειξεν αὐτῷ Κύριος ξύλον, καὶ ἐνέβαλεν αὐτὸ εἰς τὸ ὕδωρ, καὶ ἐγλυκάνθη τὸ ὕδωρ. ἐκεῖ ἔθετο αὐτῷ δικαιώματα καὶ κρίσεις καὶ ἐκεῖ αὐτὸν ἐπείρασε.
Возопи́ же мѡѷсе́й ко гдⷭ҇ꙋ, и҆ показа̀ є҆мꙋ̀ гдⷭ҇ь дре́во, и҆ вложѝ є҆̀ въ во́дꙋ, и҆ ᲂу҆слади́сѧ вода̀: та́мѡ положѝ є҆мꙋ̀ ѡ҆правда̑нїѧ и҆ сꙋдьбы̑, и҆ та́мѡ є҆го̀ и҆скꙋсѝ,
Again, water is restored from its defect to its native grace of “sweetness” by the tree of Moses. That tree was Christ, restoring of himself the veins of what had been envenomed and bitter nature into the all-salutary waters of baptism.
On Baptism 9.2
Marah was a fountain of most bitter water. Moses cast wood into it and it became sweet. For water without the preaching of the cross of the Lord is of no avail for future salvation. But after it has been consecrated by the mystery of the saving cross, it is made suitable for the use of the spiritual laver and of the cup of salvation. As then Moses, that is, the prophet, cast wood into that fountain, so too the priest utters over this font the proclamation of the Lord’s cross, and the water is made sweet for the purpose of grace.
On the Mysteries 3.14
As wood sweetens Marah so that seventy palm trees are watered by its streams, so the cross makes the waters of the law lifegiving to the seventy who are Christ’s apostles.
Letter 69.6
In this mystical number, I say, the children of Israel, arriving at Marah and being unable to draw the water because of its bitterness (for the well had water but no sweetness, and it was pleasing to the eye but polluted to the taste), drank water that became sweet and mild as soon as wood was thrown into it by Moses. The sacrament of the wood removed the harshness that the noxious water bore. I believe that this happened as a sign, for I think that the bitter water of Marah is the Old Testament law, which was harsh before it was tempered by the Lord’s cross.
Sermon 67.4
and said, If thou wilt indeed hear the voice of the Lord thy God, and do things pleasing before him, and wilt hearken to his commands, and keep all his ordinances, no disease which I have brought upon the Egyptians will I bring upon thee, for I am the Lord thy God that heals thee.
καὶ εἶπεν· ἐὰν ἀκοῇ ἀκούσῃς τῆς φωνῆς Κυρίου τοῦ Θεοῦ σου καὶ τὰ ἀρεστὰ ἐναντίον αὐτοῦ ποιήσῃς καὶ ἐνωτίσῃ ταῖς ἐντολαῖς αὐτοῦ καὶ φυλάξῃς πάντα τὰ δικαιώματα αὐτοῦ, πᾶσαν νόσον, ἣν ἐπήγαγον τοῖς Αἰγυπτίοις, οὐκ ἐπάξω ἐπὶ σέ· ἐγὼ γάρ εἰμι Κύριος ὁ Θεός σου ὁ ἰώμενός σε.
и҆ речѐ: а҆́ще слꙋ́хомъ ᲂу҆слы́шиши гла́съ гдⷭ҇а бг҃а твоегѡ̀, и҆ ᲂу҆гѡ́днаѧ пред̾ ни́мъ сотвори́ши, и҆ внꙋши́ши за́повѣдемъ є҆гѡ̀, и҆ сохрани́ши всѧ̑ ѡ҆правда̑нїѧ є҆гѡ̀: всѧ́кꙋ болѣ́знь, ю҆́же наведо́хъ є҆гѵ́птѧнѡмъ, не наведꙋ̀ на тѧ̀: а҆́зъ бо є҆́смь гдⷭ҇ь бг҃ъ тво́й и҆сцѣлѧ́ѧй тѧ̀.
And they came to Aelim, and there were there twelve fountains of water, and seventy stems of palm-trees; and they encamped there by the waters.
Καὶ ἤλθοσαν εἰς Αἰλείμ, καὶ ἦσαν ἐκεῖ δώδεκα πηγαὶ ὑδάτων καὶ ἑβδομήκοντα στελέχη φοινίκων· παρενέβαλον δὲ ἐκεῖ παρὰ τὰ ὕδατα.
И҆ прїидо́ша во є҆лі́мъ, и҆ бѧ́хꙋ та́мѡ двана́десѧть и҆сто́чникѡвъ во́дъ, и҆ се́дмьдесѧтъ сте́блїй фі́нїковыхъ: и҆ ѡ҆полчи́шасѧ та́мѡ при вода́хъ.
They arrived at a place called Elim, where there were twelve very pure springs of water and a multitude of seventy flourishing palm trees. See the mystery of God—how, after the bitterness of the law, the richness of gospel piety abounds. There the one spring is harsh to drink, but here the many are all sweet to imbibe. Once there was no refreshment after weariness, but now there is refreshment after labor. For springs are at the disposal of the thirsty, and palms are offered to victors. Palms are offered to victors, I say, because after the hardness of the law it is a victory to have arrived at the grace of the gospel. For part of the victor’s reward is to moisten his mouth from a flowing spring and to take the triumphal palm in his hand. With the spring the confessor’s tongue is purified, and with the palm the martyr’s hand is honored—the former because it has praised the glory of Christ, the latter because it has refused the altar of sacrilege.
Sermon 68.2
When the people of God went out from Egypt, their sixth resting place, in which “there were twelve fountains of water and seventy palm trees,” was called Elim (that is, “of rams”), so that both by its name and by its appearance it might contain the figure of the apostles and the apostolic men.
On the Tabernacle 2.4
Then sang Moses and the children of Israel this song to God, and spoke, saying, Let us sing to the Lord, for he is very greatly glorified: horse and rider he has thrown into the sea.
ΤΟΤΕ ᾖσε Μωυσῆς καὶ οἱ υἱοὶ ᾿Ισραὴλ τὴν ᾠδὴν ταύτην τῷ Θεῷ καὶ εἶπαν λέγοντες· ᾄσωμεν τῷ Κυρίῳ, ἐνδόξως γὰρ δεδόξασται· ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν.
Пои́мъ гдⷭ҇еви, сла́внѡ бо просла́висѧ: конѧ̀ и҆ вса́дника вве́рже въ мо́ре: