³ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

¹ tn The construction vav (ו) + subject highlights the contrast between the exalted Lord and his defeated foes (see v. 6).

¹ tc Heb “and he built like the exalting [ones] his sanctuary.” The phrase כְּמוֹ־רָמִים (k^emo ramim, “like the exalting [ones]”) is a poetic form of the comparative preposition followed by a participial form of the verb רוּם (rum, “be exalted”). The text should be emended to כִּמְרֹמִים (kimromim, “like the [heavenly] heights”). See Ps 148:1, where “heights” refers to the heavens above.

³ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

² sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.

² sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.

² sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.

³ tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.

² tn Heb “the exalted of the height.” This could refer to the highest branches (cf. TEV) or the tallest trees (cf. NIV, NRSV).

³ sn The participle “exalts” (מֵרִים, merim) means that this person brings folly to a full measure, lifts it up, brings it to the full notice of everybody.

¹ sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures the Lord as the exalted ruler of the universe who vindicates the innocent and judges the wicked.

³ sn This divine title (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

² sn This divine title (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

² tn The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself—“by not releasing the people.”

⁴ tc The MT vocalizes the consonantal text as נָשָׂא (nasaʾ, “he exalted”; Qal perfect third person masculine singular), which is syntactically awkward. The LXX and Syriac reflect a vocalization tradition of נִשָּׂא (nisaʾ, “he was exalted”; Niphal perfect third person masculine singular). The BHS editors suggest that this revocalization should be adopted, and it has been followed by NAB, NIV, and NRSV.

³ 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).

¹ tc MT reads מֵרִים (merim, “he lifts up”): singular Hiphil participle of רוּם (rum, “to rise; to exalt”), functioning verbally with the Lord as the implied subject: “but he lifts up fools to shame.” The LXX and Vulgate reflect the plural מְרִימִים (m^erimim, “they exalt”) with “fools” (כְּסִילִים, k^esilim) as the explicit subject: “but fools exalt shame.” The textual variant was caused by haplography or dittography of ים (yod and mem), depending on whether MT or the alternate tradition is original.

² tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

² tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

¹ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).