2:11 Proud men will be brought low,
arrogant men will be humiliated; 1
the Lord alone will be exalted 2
in that day.
2:17 Proud men will be humiliated,
arrogant men will be brought low; 3
the Lord alone will be exalted 4
in that day.
25:1 O Lord, you are my God! 5
I will exalt you in praise, I will extol your fame. 6
For you have done extraordinary things,
and executed plans made long ago exactly as you decreed. 7
33:5 The Lord is exalted, 8
indeed, 9 he lives in heaven; 10
he fills Zion with justice and fairness.
15:2 The Lord 11 is my strength and my song, 12
and he has become my salvation.
This is my God, and I will praise him, 13
my father’s God, and I will exalt him.
15:1 14 Then Moses and the Israelites sang 15 this song to the Lord. They said, 16
“I will sing 17 to the Lord, for he has triumphed gloriously, 18
the horse and its rider 19 he has thrown into the sea.
“May you be blessed, O LORD our God, from age to age. 20 May your glorious name 21 be blessed; may it be lifted up above all blessing and praise.
18:46 The Lord is alive! 22
My protector 23 is praiseworthy! 24
The God who delivers me 25 is exalted as king! 26
21:13 Rise up, O Lord, in strength! 27
We will sing and praise 28 your power!
34:3 Magnify the Lord with me!
Let’s praise 29 his name together!
46:10 He says, 30 “Stop your striving and recognize 31 that I am God!
I will be exalted 32 over 33 the nations! I will be exalted over 34 the earth!”
57:5 Rise up 35 above the sky, O God!
May your splendor cover the whole earth! 36
97:9 For you, O Lord, are the sovereign king 37 over the whole earth;
you are elevated high above all gods.
113:5 Who can compare to the Lord our God,
who sits on a high throne? 38
2:9 As a result God exalted him
and gave him the name
that is above every name,
2:10 so that at the name of Jesus
every knee will bow
– in heaven and on earth and under the earth –
2:11 and every tongue confess
that Jesus Christ is Lord
to the glory of God the Father.
1 tn Heb “and the eyes of the pride of men will be brought low, and the arrogance of men will be brought down.” The repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.
2 tn Or “elevated”; CEV “honored.”
3 tn Heb “and the pride of men will be brought down, and the arrogance of men will be brought low.” As in v. 11, the repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.
4 tn Or “elevated”; NCV “praised”; CEV “honored.”
5 sn The prophet speaks here as one who has observed the coming judgment of the proud.
6 tn Heb “name.” See the note at 24:15.
7 tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.
8 tn Or “elevated”; NCV, NLT “is very great.”
9 tn Or “for” (KJV, NASB, NIV).
10 tn Heb “on high” (so KJV, NAB, NASB, NIV, NRSV); CEV “in the heavens.”
11 tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”
12 tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.
13 tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.
14 sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.
15 tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).
16 tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.
17 tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).
18 tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki ga’oh ga’ah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”
19 sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”
20 tc The MT reads here only “from age to age,” without the preceding words “May you be blessed, O
21 tn Heb “the name of your glory.”
22 tn Elsewhere the construction חַי־יְהוָה (khay-yÿhvah) is used exclusively as an oath formula, “as surely as the
23 tn Heb “my rocky cliff,” which is a metaphor for protection. See similar phrases in vv. 2, 31.
24 tn Or “blessed [i.e., praised] be.”
25 tn Heb “the God of my deliverance.” 2 Sam 22:48 reads, “the God of the rocky cliff of my deliverance.”
26 tn The words “as king” are supplied in the translation for clarification. Elsewhere in the psalms the verb רוּם (rum, “be exalted”), when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).
27 tn Heb “in your strength,” but English idiom does not require the pronoun.
28 tn Heb “sing praise.”
29 tn Or “exalt.”
30 tn The words “he says” are supplied in the translation for clarification.
31 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
32 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
33 tn Or “among.”
34 tn Or “in.”
35 tn Or “be exalted.”
36 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)
37 tn Traditionally “Most High.”
38 tn Heb “the one who makes high to sit.”