Mazmur 96:1-2

Psalm 96 ¹ 

96:1 Sing to the Lord a new song! ² 

Sing to the Lord, all the earth!

96:2 Sing to the Lord! Praise his name!

Announce every day how he delivers! ³ 

Mazmur 117:1-2

Psalm 117 ⁴ 

117:1 Praise the Lord, all you nations!

Applaud him, all you foreigners! ⁵ 

117:2 For his loyal love towers ⁶  over us,

and the Lord’s faithfulness endures.

Praise the Lord!

Mazmur 149:1-3

Psalm 149 ⁷ 

149:1 Praise the Lord!

Sing to the Lord a new song!

Praise him in the assembly of the godly! ⁸ 

149:2 Let Israel rejoice in their Creator!

Let the people ⁹  of Zion delight in their king! ¹⁰ 

149:3 Let them praise his name with dancing!

Let them sing praises to him to the accompaniment of the tambourine and harp!

Keluaran 15:21

15:21 Miriam sang in response ¹¹  to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” ¹² 

Keluaran 15:1

The Song of Triumph

15:1 ¹³ Then Moses and the Israelites sang ¹⁴  this song to the Lord. They said, ¹⁵ 

“I will sing ¹⁶  to the Lord, for he has triumphed gloriously, ¹⁷ 

the horse and its rider ¹⁸  he has thrown into the sea.

Keluaran 16:9

16:9 Then Moses said to Aaron, “Tell the whole community ¹⁹  of the Israelites, ‘Come ²⁰  before the Lord, because he has heard your murmurings.’”

Keluaran 29:20

29:20 and you are to kill the ram and take some of its blood and put it on the tip of the right ear of Aaron, on the tip of the right ear of his sons, on the thumb of their right hand, and on the big toe of their right foot, ²¹  and then splash the blood all around on the altar.

Yesaya 12:4-6

12:4 At that time ²²  you will say:

“Praise the Lord!

Ask him for help! ²³ 

Publicize his mighty acts among the nations!

Make it known that he is unique! ²⁴ 

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

let this be known ²⁵  throughout the earth!

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

for the Holy One of Israel ²⁶  acts mightily ²⁷  among you!”

Efesus 5:18-20

5:18 And do not get drunk with wine, which ²⁸  is debauchery, ²⁹  but be filled by the Spirit, ³⁰  5:19 speaking to one another in psalms, hymns, and spiritual songs, singing and making music ³¹  in ³²  your hearts to the Lord, 5:20 always giving thanks to God the Father for each other ³³  in the name of our Lord Jesus Christ,

[96:1]  ¹ sn Psalm 96. The psalmist summons everyone to praise the Lord, the sovereign creator of the world who preserves and promotes justice in the earth.

[96:1]  ² sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See also Pss 33:3; 40:3; 98:1.

[96:2]  ³ tn Heb “announce from day to day his deliverance.”

[117:1]  ⁴ sn Psalm 117. The psalmist tells the nations to praise the Lord for his loyal love and faithfulness.

[117:1]  ⁵ tn Or “peoples” (see Ps 108:3).

[117:2]  ⁶ tn For this sense of the Hebrew verb גָּבַר (gavar), see Ps 103:11 and L. C. Allen, Psalms 101-150 (WBC), 17, 19.

[149:1]  ⁷ sn Psalm 149. The psalmist calls upon God’s people to praise him because he is just and avenges them.

[149:1]  ⁸ tn Heb “his praise in the assembly of the godly ones.”

[149:2]  ⁹ tn Heb “sons.”

[149:2]  ¹⁰ sn The Lord is the king here, as the parallelism in the previous line (“their creator”) indicates.

[15:21]  ¹¹ tn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.

[15:21]  ¹² sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.

[15:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.

[15:1]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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.”

[16:9]  ¹⁹ tn Or “congregation” (KJV, ASV, NASB, NRSV); the same word occurs in v. 10.

[16:9]  ²⁰ tn The verb means “approach, draw near.” It is used in the Torah of drawing near for religious purposes. It is possible that some sacrifice was involved here, but no mention is made of that.

[29:20]  ²¹ sn By this ritual the priests were set apart completely to the service of God. The ear represented the organ of hearing (as in “ears you have dug” in Ps 40 or “awakens my ear” in Isa 50), and this had to be set apart to God so that they could hear the Word of God. The thumb and the hand represented the instrument to be used for all ministry, and so everything that they “put their hand to” had to be dedicated to God and appropriate for his service. The toe set the foot apart to God, meaning that the walk of the priest had to be consecrated – where he went, how he conducted himself, what life he lived, all belonged to God now.

[12:4]  ²² tn Or “in that day” (KJV).

[12:4]  ²³ tn Heb “call in his name,” i.e., “invoke his name.”

[12:4]  ²⁴ tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.

[12:5]  ²⁵ tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yada’), understood here in a gerundive sense.

[12:6]  ²⁶ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ²⁷ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[5:18]  ²⁸ tn Grk “in which.”

[5:18]  ²⁹ tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ³⁰ tn Many have taken ἐν πνεύματι (en pneumati) as indicating content, i.e., one is to be filled with the Spirit. ExSyn 375 states, “There are no other examples in biblical Greek in which ἐν + the dative after πληρόω indicates content. Further, the parallel with οἴνῳ as well as the common grammatical category of means suggest that the idea intended is that believers are to be filled by means of the [Holy] Spirit. If so there seems to be an unnamed agent. The meaning of this text can only be fully appreciated in light of the πληρόω language in Ephesians. Always the term is used in connection with a member of the Trinity. Three considerations seem to be key: (1) In Eph 3:19 the ‘hinge’ prayer introducing the last half of the letter makes a request that the believers ‘be filled with all the fullness of God’ (πληρωθῆτε εἰς πᾶν πλήρωμα τοῦ θεοῦ). The explicit content of πληρόω is thus God’s fullness (probably a reference to his moral attributes). (2) In 4:10 Christ is said to be the agent of filling (with v. 11 adding the specifics of his giving spiritual gifts). (3) The author then brings his argument to a crescendo in 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God.”

[5:19]  ³¹ tn See BDAG 1096 s.v. ψάλλω.

[5:19]  ³² tn Or “with.”

[5:20]  ³³ tn Grk “for all.” The form “all” can be either neuter or masculine.