30:12 So now 1 my heart 2 will sing to you and not be silent;
O Lord my God, I will always 3 give thanks to you.
Written by David, when he pretended to be insane before Abimelech, causing the king to send him away. 5
34:1 I will praise 6 the Lord at all times;
my mouth will continually praise him. 7
104:33 I will sing to the Lord as long as I live;
I will sing praise to my God as long as I exist! 8
By David.
138:1 I will give you thanks with all my heart;
before the heavenly assembly 10 I will sing praises to you.
A psalm of praise, by David.
145:1 I will extol you, my God, O king!
I will praise your name continually! 12
145:2 Every day I will praise you!
I will praise your name continually! 13
146:1 Praise the Lord!
Praise the Lord, O my soul!
146:2 I will praise the Lord as long as I live!
I will sing praises to my God as long as I exist!
15:1 15 Then Moses and the Israelites sang 16 this song to the Lord. They said, 17
“I will sing 18 to the Lord, for he has triumphed gloriously, 19
the horse and its rider 20 he has thrown into the sea.
1 tn Heb “so that”; or “in order that.”
2 tn Heb “glory.” Some view כָבוֹד (khavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.” “Heart” is used in the translation above for the sake of English idiom; the expression “my liver sings” would seem odd indeed to the modern reader.
3 tn Or “forever.”
4 sn Psalm 34. In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1-21 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he (ה) and v. 7 with the letter zayin (ז). The letter vav (ו), which comes between ה and ז, seems to be omitted, although it does appear at the beginning of v. 6b. The final verse of the psalm, which begins with the letter pe (פ), is outside the acrostic scheme.
5 tn Heb “By David, when he changed his sense before Abimelech and he drove him away and he went.”
6 tn Heb “bless.”
7 tn Heb “continually [will] his praise [be] in my mouth.”
8 tn Heb “in my duration.”
9 sn Psalm 138. The psalmist vows to thank the Lord for his deliverance and protection.
10 tn The referent of the Hebrew term אֱלֹהִים (’elohim) is unclear. It refers either to the angelic assembly (see Gen 3:5; Ps 8:5) or to the pagan gods (see Pss 82:1, 6; 86:8; 97:7), in which case the psalmist’s praise takes on a polemical tone.
11 sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.
12 tn Or, hyperbolically, “forever.”
13 tn Or, hyperbolically, “forever.”
14 sn Psalm 146. The psalmist urges his audience not to trust in men, but in the
15 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.
16 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).
17 tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.
18 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”).
19 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.”
20 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.”