Yesaya 2:11

2:11 Proud men will be brought low,

arrogant men will be humiliated; ¹ 

the Lord alone will be exalted ² 

in that day.

Yesaya 2:17

2:17 Proud men will be humiliated,

arrogant men will be brought low; ³ 

the Lord alone will be exalted ⁴ 

in that day.

Yesaya 25:1

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 

Yesaya 33:5

33:5 The Lord is exalted, ⁸ 

indeed, ⁹  he lives in heaven; ¹⁰ 

he fills Zion with justice and fairness.

Keluaran 15:2

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.

Keluaran 15:1

The Song of Triumph

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.

Keluaran 29:11

29:11 You are to kill the bull before the Lord at the entrance to the tent of meeting

Nehemia 9:5

9:5 The Levites – Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah – said, “Stand up and bless the LORD your God!”

“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.

Mazmur 18:46

18:46 The Lord is alive! ²² 

My protector ²³  is praiseworthy! ²⁴ 

The God who delivers me ²⁵  is exalted as king! ²⁶ 

Mazmur 21:13

21:13 Rise up, O Lord, in strength! ²⁷ 

We will sing and praise ²⁸  your power!

Mazmur 34:3

34:3 Magnify the Lord with me!

Let’s praise ²⁹  his name together!

Mazmur 46:10

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!”

Mazmur 57:5

57:5 Rise up ³⁵  above the sky, O God!

May your splendor cover the whole earth! ³⁶ 

Mazmur 97:9

97:9 For you, O Lord, are the sovereign king ³⁷  over the whole earth;

you are elevated high above all gods.

Mazmur 113:5

113:5 Who can compare to the Lord our God,

who sits on a high throne? ³⁸ 

Filipi 2:9-11

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.

[2:11]  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.

[2:11]  ² tn Or “elevated”; CEV “honored.”

[2:17]  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.

[2:17]  ⁴ tn Or “elevated”; NCV “praised”; CEV “honored.”

[25:1]  ⁵ sn The prophet speaks here as one who has observed the coming judgment of the proud.

[25:1]  ⁶ tn Heb “name.” See the note at 24:15.

[25:1]  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.

[33:5]  ⁸ tn Or “elevated”; NCV, NLT “is very great.”

[33:5]  ⁹ tn Or “for” (KJV, NASB, NIV).

[33:5]  ¹⁰ tn Heb “on high” (so KJV, NAB, NASB, NIV, NRSV); CEV “in the heavens.”

[15:2]  ¹¹ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  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.

[15:2]  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.

[15:1]  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.

[15:1]  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).

[15:1]  ¹⁶ tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.

[15:1]  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”).

[15:1]  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.”

[15:1]  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.”

[9:5]  ²⁰ tc The MT reads here only “from age to age,” without the preceding words “May you be blessed, O LORD our God” which are included in the present translation. But apparently something has dropped out of the text. This phrase occurs elsewhere in the OT as a description of the Lord (see Ps 41:13; 106:48), and it seems best to understand it here in that light. The LXX adds “And Ezra said” at the beginning of v. 6 as a transition: “And Ezra said, ‘You alone are the LORD.” Without this addition (which is not included by most modern English translations) the speakers of vv. 9:5b-10:1 continue to be the Levites of v. 5a.

[9:5]  ²¹ tn Heb “the name of your glory.”

[18:46]  ²² tn Elsewhere the construction חַי־יְהוָה (khay-yÿhvah) is used exclusively as an oath formula, “as surely as the Lord lives,” but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord’s active presence and intervention. In contrast to pagan deities, he demonstrates he is the living God by rescuing and empowering the psalmist.

[18:46]  ²³ tn Heb “my rocky cliff,” which is a metaphor for protection. See similar phrases in vv. 2, 31.

[18:46]  ²⁴ tn Or “blessed [i.e., praised] be.”

[18:46]  ²⁵ tn Heb “the God of my deliverance.” 2 Sam 22:48 reads, “the God of the rocky cliff of my deliverance.”

[18:46]  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).

[21:13]  ²⁷ tn Heb “in your strength,” but English idiom does not require the pronoun.

[21:13]  sn The psalm concludes with a petition to the Lord, asking him to continue to intervene in strength for the king and nation.

[21:13]  ²⁸ tn Heb “sing praise.”

[34:3]  ²⁹ tn Or “exalt.”

[46:10]  ³⁰ tn The words “he says” are supplied in the translation for clarification.

[46:10]  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.

[46:10]  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).

[46:10]  ³³ tn Or “among.”

[46:10]  ³⁴ tn Or “in.”

[57:5]  ³⁵ tn Or “be exalted.”

[57:5]  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.)

[97:9]  ³⁷ tn Traditionally “Most High.”

[113:5]  ³⁸ tn Heb “the one who makes high to sit.”