Kejadian 31:27

31:27 Why did you run away secretly ¹  and deceive me? ²  Why didn’t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps? ³ 

Keluaran 15:20

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. ⁴ 

Keluaran 15:1

The Song of Triumph

15:1 ⁵ Then Moses and the Israelites sang ⁶  this song to the Lord. They said, ⁷ 

“I will sing ⁸  to the Lord, for he has triumphed gloriously, ⁹ 

the horse and its rider ¹⁰  he has thrown into the sea.

1 Samuel 16:16

16:16 Let our lord instruct his servants who are here before you to look for a man who knows how to play the lyre. Then whenever the evil spirit from God comes upon you, he can play the lyre ¹¹  and you will feel better.” ¹² 

1 Samuel 16:1

Samuel Anoints David as King

16:1 The Lord said to Samuel, “How long do you intend to mourn for Saul? I have rejected him as king over Israel. ¹³  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ¹⁴  for I have selected a king for myself from among his sons.” ¹⁵ 

1 Tawarikh 25:3

25:3 From the sons of Jeduthun: ¹⁶  Gedaliah, Zeri, ¹⁷  Jeshaiah, ¹⁸  Hashabiah, and Mattithiah – six in all, ¹⁹  under supervision of their father Jeduthun, who prophesied as he played a harp, giving thanks and praise to the Lord.

Mazmur 33:2

33:2 Give thanks to the Lord with the harp!

Sing to him to the accompaniment of a ten-stringed instrument!

[31:27]  ¹ tn Heb “Why did you hide in order to flee?” The verb “hide” and the infinitive “to flee” form a hendiadys, the infinitive becoming the main verb and the other the adverb: “flee secretly.”

[31:27]  ² tn Heb “and steal me.”

[31:27]  ³ tn Heb “And [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?”

[15:20]  ⁴ sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.

[15:1]  ⁵ 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]  ⁶ 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]  ⁷ tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.

[15:1]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.”

[16:16]  ¹¹ tn Heb “and he will play with his hand.”

[16:16]  ¹² tn Heb “and it will be better for you.”

[16:1]  ¹³ tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”

[16:1]  ¹⁴ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ¹⁵ tn Heb “for I have seen among his sons for me a king.”

[25:3]  ¹⁶ tn Heb “belonging to Jeduthun, the sons of Jeduthun.”

[25:3]  ¹⁷ tn This name appears as “Izri” in v. 10.

[25:3]  ¹⁸ tc One Hebrew ms and some LXX mss supply the name “Shimei” after “Jeshaiah.” Most Hebrew mss omit the name here (but cf. v. 17).

[25:3]  ¹⁹ tc The list includes only five names. Apparently the name “Shimei” (see v. 17), which appears in one medieval Hebrew ms and in the LXX, has been accidentally omitted from the Hebrew text.