Exodus 15:2

15:2 The Lord ¹  is my strength and my song, ² 

and he has become my salvation.

This is my God, and I will praise him, ³ 

my father’s God, and I will exalt him.

Psalms 22:3

22:3 You are holy;

you sit as king receiving the praises of Israel. ⁴ 

Isaiah 12:2-6

12:2 Look, God is my deliverer! ⁵ 

I will trust in him ⁶  and not fear.

For the Lord gives me strength and protects me; ⁷ 

he has become my deliverer.” ⁸ 

12:3 Joyfully you will draw water

from the springs of deliverance. ⁹ 

12:4 At that time ¹⁰  you will say:

“Praise the Lord!

Ask him for help! ¹¹ 

Publicize his mighty acts among the nations!

Make it known that he is unique! ¹² 

12:5 Sing to the Lord, for he has done magnificent things,

let this be known ¹³  throughout the earth!

12:6 Cry out and shout for joy, O citizens of Zion,

for the Holy One of Israel ¹⁴  acts mightily ¹⁵  among you!”

Isaiah 60:19

60:19 The sun will no longer supply light for you by day,

nor will the moon’s brightness shine on you;

the Lord will be your permanent source of light –

the splendor of your God will shine upon you. ¹⁶ 

Jeremiah 17:14

17:14 Lord, grant me relief from my suffering

so that I may have some relief.

Rescue me from those who persecute me

so that I may be rescued. ¹⁷ 

Luke 2:32

2:32 a light, ¹⁸ 

for revelation to the Gentiles,

and for glory ¹⁹  to your people Israel.”

Revelation 21:23

21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb.

[15:2]  ¹ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ² 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.

[15:2]  ³ 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.

[22:3]  ⁴ tn Heb “[O] one who sits [on] the praises of Israel.” The verb “receiving” is supplied in the translation for clarity. The metaphorical language pictures the Lord as sitting enthroned as king in his temple, receiving the praises that his people Israel offer up to him.

[12:2]  ⁵ tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  ⁶ tn The words “in him” are supplied in the translation for clarification.

[12:2]  ⁷ tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.

[12:2]  ⁸ tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

[12:3]  ⁹ tn Or “salvation” (so many English versions, e.g., KJV, NAB, NIV, NRSV, NLT); CEV “victory.”

[12:4]  ¹⁰ tn Or “in that day” (KJV).

[12:4]  ¹¹ tn Heb “call in his name,” i.e., “invoke his name.”

[12:4]  ¹² tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.

[12:5]  ¹³ tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yada’), understood here in a gerundive sense.

[12:6]  ¹⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ¹⁵ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[60:19]  ¹⁶ tn Heb “and your God for your splendor.”

[17:14]  ¹⁷ tn The translation fills in the details of the metaphor from a preceding context (15:18) and from the following context (17:18). The literal translation “Heal me and I will be healed. Rescue me and I will be rescued.” does not make much sense if these details are not filled in. The metaphor is filled in for clarity for the average reader.

[2:32]  ¹⁸ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ¹⁹ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.