Isaiah 40:9

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!”

Isaiah 52:7-10

52:7 How delightful it is to see approaching over the mountains ² 

the feet of a messenger who announces peace,

a messenger who brings good news, who announces deliverance,

who says to Zion, “Your God reigns!” ³ 

52:8 Listen, ⁴  your watchmen shout;

in unison they shout for joy,

for they see with their very own eyes ⁵ 

the Lord’s return to Zion.

52:9 In unison give a joyful shout,

O ruins of Jerusalem!

For the Lord consoles his people;

he protects ⁶  Jerusalem.

52:10 The Lord reveals ⁷  his royal power ⁸ 

in the sight of all the nations;

the entire ⁹  earth sees

our God deliver. ¹⁰ 

Isaiah 54:1

Zion Will Be Secure

54:1 “Shout for joy, O barren one who has not given birth!

Give a joyful shout and cry out, you who have not been in labor!

For the children of the desolate one are more numerous

than the children of the married woman,” says the Lord.

Zephaniah 3:14

3:14 Shout for joy, Daughter Zion! ¹¹ 

Shout out, Israel!

Be happy and boast with all your heart, Daughter Jerusalem!

Luke 19:37-40

19:37 As he approached the road leading down from ¹²  the Mount of Olives, ¹³  the whole crowd of his ¹⁴  disciples began to rejoice ¹⁵  and praise ¹⁶  God with a loud voice for all the mighty works ¹⁷  they had seen: ¹⁸  19:38 “Blessed is the king ¹⁹  who comes in the name of the Lord! ²⁰  Peace in heaven and glory in the highest!” 19:39 But ²¹  some of the Pharisees ²²  in the crowd said to him, “Teacher, rebuke your disciples.” ²³  19:40 He answered, ²⁴  “I tell you, if they ²⁵  keep silent, the very stones ²⁶  will cry out!”

[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.

[52:7]  ² tn Heb “How delightful on the mountains.”

[52:7]  ³ 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.

[52:8]  ⁴ tn קוֹל (qol, “voice”) is used at the beginning of the verse as an interjection.

[52:8]  ⁵ tn Heb “eye in eye”; KJV, ASV “eye to eye”; NAB “directly, before their eyes.”

[52:9]  ⁶ tn Or “redeems.” See the note at 41:14.

[52:10]  ⁷ tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ⁸ tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ⁹ tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ¹⁰ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[3:14]  ¹¹ sn This phrase is used as an epithet for the city and the nation. “Daughter” may seem extraneous in English but consciously joins the various epithets and metaphors of Israel and Jerusalem as a woman, a device used to evoke sympathy from the reader.

[19:37]  ¹² tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ¹³ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ¹⁴ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ¹⁵ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ¹⁶ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ¹⁷ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ¹⁸ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:38]  ¹⁹ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ²⁰ sn A quotation from Ps 118:26.

[19:39]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ²² sn See the note on Pharisees in 5:17.

[19:39]  ²³ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[19:40]  ²⁴ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

[19:40]  ²⁵ tn Grk “these.”

[19:40]  ²⁶ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.