Keluaran 15:20-21

15:20 Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances. ¹  15:21 Miriam sang in response ²  to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” ³ 

Ezra 3:11

3:11 With antiphonal response they sang, ⁴  praising and glorifying the Lord:

“For he is good;

his loyal love toward Israel is forever.”

All the people gave a loud ⁵  shout as they praised the Lord when the temple of the Lord was established.

Mazmur 24:7-10

24:7 Look up, ⁶  you gates!

Rise up, ⁷  you eternal doors!

Then the majestic king ⁸  will enter! ⁹ 

24:8 Who is this majestic king? ¹⁰ 

The Lord who is strong and mighty!

The Lord who is mighty in battle!

24:9 Look up, you gates!

Rise up, you eternal doors!

Then the majestic king will enter!

24:10 Who is this majestic king?

The Lord who commands armies! ¹¹ 

He is the majestic king! (Selah)

[15:20]  ¹ sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.

[15:21]  ² 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]  ³ 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.

[3:11]  ⁴ tn Heb “they answered.”

[3:11]  ⁵ tn Heb “great.”

[24:7]  ⁶ tn Heb “lift up your heads.” The gates of the Lord’s dwelling place are here personified. The idiom “lift up the head” often means “be confident, bold” (see Judg 8:28; Job 10:15; Ps 83:2; Zech 1:21).

[24:7]  ⁷ tn Heb “lift yourselves up.”

[24:7]  ⁸ tn Or “king of glory.”

[24:7]  ⁹ tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.

[24:8]  ¹⁰ sn Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7.

[24:10]  ¹¹ tn Traditionally, “the Lord of hosts,” a title which here pictures the Lord as a mighty warrior-king who leads armies into battle.