Isaiah 40:9-10

40:9 Go up on a high mountain, O herald Zion!

Shout out loudly, O herald Jerusalem! ¹ 

Shout, don’t be afraid!

Say to the towns of Judah,

“Here is your God!”

40:10 Look, the sovereign Lord comes as a victorious warrior; ² 

his military power establishes his rule. ³ 

Look, his reward is with him;

his prize goes before him. ⁴ 

Isaiah 52:7

52:7 How delightful it is to see approaching over the mountains ⁵ 

the feet of a messenger who announces peace,

a messenger who brings good news, who announces deliverance,

who says to Zion, “Your God reigns!” ⁶ 

Luke 2:10

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ⁷  for I proclaim to you good news ⁸  that brings great joy to all the people:

Luke 2:14

2:14 “Glory ⁹  to God in the highest,

and on earth peace among people ¹⁰  with whom he is pleased!” ¹¹ 

Acts 10:36

10:36 You know ¹²  the message ¹³  he sent to the people ¹⁴  of Israel, proclaiming the good news of peace ¹⁵  through ¹⁶  Jesus Christ ¹⁷  (he is Lord ¹⁸  of all) –

Romans 10:15

10:15 And how are they to preach unless they are sent? As it is written, “How timely ¹⁹  is the arrival ²⁰  of those who proclaim the good news.” ²¹ 

[40:9]  ¹ tn The second feminine singular imperatives are addressed to personified Zion/Jerusalem, who is here told to ascend a high hill and proclaim the good news of the Lord’s return to the other towns of Judah. Isa 41:27 and 52:7 speak of a herald sent to Zion, but the masculine singular form מְבַשֵּׂר (mÿvaser) is used in these verses, in contrast to the feminine singular form מְבַשֶּׂרֶת (mÿvaseret) employed in 40:9, where Zion is addressed as a herald.

[40:10]  ² tn Heb “comes as a strong one”; ASV “will come as a mighty one.” The preposition בְּ (bet) here carries the nuance “in the capacity of.” It indicates that the Lord possesses the quality expressed by the noun. See GKC 379 §119.i and HALOT 104 s.v. בְּ.

[40:10]  ³ tn Heb “his arm rules for him” (so NIV, NRSV). The Lord’s “arm” symbolizes his military power (see Isa 51:9-10; 63:5).

[40:10]  ⁴ tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward.

[52:7]  ⁵ tn Heb “How delightful on the mountains.”

[52:7]  ⁶ tn Or “has become king.” When a new king was enthroned, his followers would give this shout. For other examples of this enthronement formula (Qal perfect 3rd person masculine singular מָלַךְ [malakh], followed by the name of the king), see 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13. The Lord is an eternal king, but here he is pictured as a victorious warrior who establishes his rule from Zion.

[2:10]  ⁷ tn Grk “behold.”

[2:10]  ⁸ tn Grk “I evangelize to you great joy.”

[2:14]  ⁹ sn Glory here refers to giving honor to God.

[2:14]  ¹⁰ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ¹¹ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[10:36]  ¹² tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ¹³ tn Grk “the word.”

[10:36]  ¹⁴ tn Grk “to the sons.”

[10:36]  ¹⁵ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ¹⁶ tn Or “by.”

[10:36]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ¹⁸ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[10:15]  ¹⁹ tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”

[10:15]  ²⁰ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ²¹ sn A quotation from Isa 52:7; Nah 1:15.