הִנֵּ֨ה אֵ֧ל יְשׁוּעָתִ֛י אֶבְטַ֖ח וְלֹ֣א אֶפְחָ֑ד כִּֽי־עָזִּ֤י וְזִמְרָת֙ יָ֣הּ יְהוָ֔ה וַֽיְהִי־לִ֖י לִֽישׁוּעָֽה׃
Sungguh, Allah adalah keselamatanku; aku bersandar dengan aman dan tidak takut, sebab kekuatanku dan nyanyianku ialah Yang Mahakekal, Yang Mahakekal; Ia telah menjadi keselamatan bagiku.
Rashi
for the strength and the praise of the Eternal the Lord The strength and the praise of the Holy One, blessed be He, that was my salvation. We cannot, however, explain עָזִּי, like עֻזִּי, my strength, for we do not find in Scripture עָזִּי vowelized with a short ‘kamatz,’ but with a ‘shuruk,’ reading עֻזִּי, with the exception of three places where it is accompanied by וְזִמְרָת. Also, וְזִמְרָת cannot be explained like וְזִמְרָתִי, my praise, but we are forced to say that וְזִמְרָת is connected to the word following it. Therefore, I say that the ‘yud’ of עָזִּי is merely like the ‘yud’ of (Deut. 33:16) שׁוֹכְנִי סְנֶה, “He Who dwells in the thornbush.”
Ibn Ezra
הנה אל ישועתי The God of my salvation is with me,1A. V. God is my salvation. and therefore אבטח I will dwell in safety.2A. V. I trust.
Rashi
the Eternal the Lord Until now His Name was divided, and with the downfall of Amalek, it became whole, and so Scripture states (Exodus 17:16): “For the hand is on the throne of the Eternal (כֵּס יָהּ),” implying that the throne is incomplete and the Name is incomplete until the Lord wages war against Amalek.
Rashi
was my salvation. Heb. וַיְהִי לִי לִישׁוּעָה, like הָיָה לִי לִישׁוּעָה, was to me for a salvation, and it is customary for Scripture to speak in this manner. Comp. (Exodus 9:21) “And he who did not heed the word of the Lord, left (וַיַּעֲזֹב) his slaves and his cattle”; also, in II Chronicles (10:17): “And the children of Israel who dwelt in the cities of Judah, Rehoboam reigned (וַיִּמְלֹךְ) over them.” It should say, מָלַךְ עֲלֵיהֶם.