Exodus 6:6

Hebrew Bible

4 I also established my covenant with them to give them the land of Canaan, where they were living as resident foreigners. 5 I have also heard the groaning of the Israelites, whom the Egyptians are enslaving, and I have remembered my covenant. 6 Therefore, tell the Israelites, ‘I am the Lord. I will bring you out from your enslavement to the Egyptians, I will rescue you from the hard labor they impose, and I will redeem you with an outstretched arm and with great judgments. 7 I will take you to myself for a people, and I will be your God. Then you will know that I am the Lord your God, who brought you out from your enslavement to the Egyptians. 8 I will bring you to the land which I raised my hand to give21 to Abraham, to Isaac, and to Jacob—and I will give it to you as a possession. I am the Lord.’”

Psalm 77:15

Hebrew Bible

13 O God, your deeds are extraordinary. What god can compare to our great God? 14 You are the God who does amazing things; you have revealed your strength among the nations. 15 You delivered your people by your arm21—the children of Jacob and Joseph. (Selah) 16 The waters saw you, O God, the waters saw you and trembled. Yes, the depths of the sea shook with fear. 17 The clouds poured down rain; the skies thundered. Yes, your arrows flashed about.

 Notes and References

"... In hymnic descriptions of the theophany of Yahweh we find these same patterns and motifs. (Otherwise, the Canaanite hymn, Psalm 29, would hardly have been accommodated to the cult.) The language of theophany in early Israel was primarily language drawn from the theophany of Baal. Hymns which fall into our first category, the march of the Divine Warrior to battle, convulsing nature by his wrath, have been treated at length above under the headings 'The Divine Warrior' and the 'Song of the Sea'. They include virtually all of Israel's oldest hymns and in most instances are fixed geographically and historically with the march of Conquest, sometimes including the event of the Reed Sea, regularly including the march from the southern mountains and the gift of the land. The Song in Exodus 15:1-18 has been found to be the earliest as well as the fullest example. Other examples which include the event at the Reed Sea as part of the Conquest march are the Song of Habakkuk (Habakkuk 3:3-15), Psalm 77:15-20, and Psalm 114. The poem underlying Judges 5:4-5 and Psalm 68:8-9, Psalm 68:18, and Deuteronomy 33:2, 26-29 rehearse only the march from Sinai northward, the Conquest proper. The closing verses of the Blessing of Moses, while descriptive of the Conquest, also are strong with reminiscences of the storm god in their language ..."

Cross, Frank Moore Canaanite Myth and Hebrew Epic: Essays in the History of the Religion of Israel (pp. 156-157) Harvard University Press, 1997

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