Keluaran 15:1

The Song of Triumph

15:1 ¹ Then Moses and the Israelites sang ²  this song to the Lord. They said, ³ 

“I will sing ⁴  to the Lord, for he has triumphed gloriously, ⁵ 

the horse and its rider ⁶  he has thrown into the sea.

Keluaran 15:21

15:21 Miriam sang in response ⁷  to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” ⁸ 

Mazmur 68:32-35

68:32 O kingdoms of the earth, sing to God!

Sing praises to the Lord, (Selah)

68:33 to the one who rides through the sky from ancient times! ⁹ 

Look! He thunders loudly. ¹⁰ 

68:34 Acknowledge God’s power, ¹¹ 

his sovereignty over Israel,

and the power he reveals in the skies! ¹² 

68:35 You are awe-inspiring, O God, as you emerge from your holy temple! ¹³ 

It is the God of Israel ¹⁴  who gives the people power and strength.

God deserves praise! ¹⁵ 

Mazmur 98:1

Psalm 98 ¹⁶ 

A psalm.

98:1 Sing to the Lord a new song, ¹⁷ 

for he performs ¹⁸  amazing deeds!

His right hand and his mighty arm

accomplish deliverance. ¹⁹ 

Mazmur 105:2

105:2 Sing to him!

Make music to him!

Tell about all his miraculous deeds!

Wahyu 15:3

15:3 They ²⁰  sang the song of Moses the servant ²¹  of God and the song of the Lamb: ²² 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ²³ 

Just ²⁴  and true are your ways,

King over the nations! ²⁵ 

Wahyu 19:1-3

19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,

“Hallelujah! Salvation and glory and power belong to our God,

19:2 because his judgments are true and just. ²⁶ 

For he has judged ²⁷  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ²⁸  poured out by her own hands!” ²⁹ 

19:3 Then ³⁰  a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. ³¹ 

[15:1]  ¹ 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]  ² 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]  ³ tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.

[15:1]  ⁴ 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]  ⁵ 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]  ⁶ 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.”

[15:21]  ⁷ 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]  ⁸ 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.

[68:33]  ⁹ tc Heb “to the one who rides through the skies of skies of ancient times.” If the MT is retained, one might translate, “to the one who rides through the ancient skies.” (שְׁמֵי [shÿmey, “skies of”] may be accidentally repeated.) The present translation assumes an emendation to בַּשָּׁמַיִם מִקֶּדֶם (bashamayim miqqedem, “[to the one who rides] through the sky from ancient times”), that is, God has been revealing his power through the storm since ancient times.

[68:33]  ¹⁰ tn Heb “he gives his voice a strong voice.” In this context God’s “voice” is the thunder that accompanies the rain (see vv. 8-9, as well as Deut 33:26).

[68:34]  ¹¹ tn Heb “give strength to God.”

[68:34]  ¹² sn The language of v. 34 echoes that of Deut 33:26.

[68:35]  ¹³ tn Heb “awesome [is] God from his holy places.” The plural of מִקְדָּשׁ (miqdash, “holy places”) perhaps refers to the temple precincts (see Ps 73:17; Jer 51:51).

[68:35]  ¹⁴ tn Heb “the God of Israel, he.”

[68:35]  ¹⁵ tn Heb “blessed [be] God.”

[98:1]  ¹⁶ sn Psalm 98. The psalmist summons the whole earth to praise God because he reveals his justice and delivers Israel.

[98:1]  ¹⁷ sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1.

[98:1]  ¹⁸ tn The perfect verbal forms in vv. 1-3 are understood here as describing characteristic divine activities. Another option is to translate them as present perfects, “has performed…has accomplished deliverance, etc.” referring to completed actions that have continuing results.

[98:1]  ¹⁹ tn Heb “his right hand delivers for him and his holy arm.” The right hand and arm symbolize his power as a warrior-king (see Isa 52:10). His arm is “holy” in the sense that it is in a category of its own; God’s power is incomparable.

[15:3]  ²⁰ tn Here καί (kai) has not been translated.

[15:3]  ²¹ tn See the note on the word “servants” in 1:1.

[15:3]  ²² tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ²³ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[15:3]  ²⁴ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ²⁵ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.

[19:2]  ²⁶ tn Compare the similar phrase in Rev 16:7.

[19:2]  ²⁷ tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ²⁸ tn See the note on the word “servants” in 1:1.

[19:2]  ²⁹ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:3]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  ³¹ tn Or “her smoke ascends forever and ever.”