Isaiah 52:7-10

52:7 How delightful it is to see approaching over the mountains ¹ 

the feet of a messenger who announces peace,

a messenger who brings good news, who announces deliverance,

who says to Zion, “Your God reigns!” ² 

52:8 Listen, ³  your watchmen shout;

in unison they shout for joy,

for they see with their very own eyes ⁴ 

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 ⁵  Jerusalem.

52:10 The Lord reveals ⁶  his royal power ⁷ 

in the sight of all the nations;

the entire ⁸  earth sees

our God deliver. ⁹ 

Isaiah 65:14

65:14 Look, my servants will shout for joy as happiness fills their hearts! ¹⁰ 

But you will cry out as sorrow fills your hearts; ¹¹ 

you will wail because your spirits will be crushed. ¹² 

Isaiah 66:10-14

66:10 Be happy for Jerusalem

and rejoice with her, all you who love her!

Share in her great joy,

all you who have mourned over her!

66:11 For ¹³  you will nurse from her satisfying breasts and be nourished; ¹⁴ 

you will feed with joy from her milk-filled breasts. ¹⁵ 

66:12 For this is what the Lord says:

“Look, I am ready to extend to her prosperity that will flow like a river,

the riches of nations will flow into her like a stream that floods its banks. ¹⁶ 

You will nurse from her breast ¹⁷  and be carried at her side;

you will play on her knees.

66:13 As a mother consoles a child, ¹⁸ 

so I will console you,

and you will be consoled over Jerusalem.”

66:14 When you see this, you will be happy, ¹⁹ 

and you will be revived. ²⁰ 

The Lord will reveal his power to his servants

and his anger to his enemies. ²¹ 

Jeremiah 31:11-12

31:11 For the Lord will rescue the descendants of Jacob.

He will secure their release ²²  from those who had overpowered them. ²³ 

31:12 They will come and shout for joy on Mount Zion.

They will be radiant with joy ²⁴  over the good things the Lord provides,

the grain, the fresh wine, the olive oil,

the young sheep and calves he has given to them.

They will be like a well-watered garden

and will not grow faint or weary any more.

Zephaniah 3:14-15

3:14 Shout for joy, Daughter Zion! ²⁵ 

Shout out, Israel!

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

3:15 The Lord has removed the judgment against you; ²⁶ 

he has turned back your enemy.

Israel’s king, the Lord, is in your midst!

You no longer need to fear disaster.

Matthew 21:5-9

21:5 “Tell the people of Zion, ²⁷ 

‘Look, your king is coming to you,

unassuming and seated on a donkey,

and on a colt, the foal of a donkey.’” ²⁸ 

21:6 So ²⁹  the disciples went and did as Jesus had instructed them. 21:7 They brought the donkey and the colt and placed their cloaks ³⁰  on them, and he sat on them. 21:8 A ³¹  very large crowd spread their cloaks on the road. Others cut branches from the trees and spread them on the road. 21:9 The crowds that went ahead of him and those following kept shouting, ³²  “Hosanna ³³  to the Son of David! Blessed is the one who comes in the name of the Lord! ³⁴  Hosanna in the highest!”

Luke 19:37-38

19:37 As he approached the road leading down from ³⁵  the Mount of Olives, ³⁶  the whole crowd of his ³⁷  disciples began to rejoice ³⁸  and praise ³⁹  God with a loud voice for all the mighty works ⁴⁰  they had seen: ⁴¹  19:38 “Blessed is the king ⁴²  who comes in the name of the Lord! ⁴³  Peace in heaven and glory in the highest!”

[52:7]  ¹ tn Heb “How delightful on the mountains.”

[52:7]  ² 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]  ³ tn קוֹל (qol, “voice”) is used at the beginning of the verse as an interjection.

[52:8]  ⁴ tn Heb “eye in eye”; KJV, ASV “eye to eye”; NAB “directly, before their eyes.”

[52:9]  ⁵ tn Or “redeems.” See the note at 41:14.

[52:10]  ⁶ tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ⁷ tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ⁸ tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ⁹ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[65:14]  ¹⁰ tn Heb “from the good of the heart.”

[65:14]  ¹¹ tn Heb “from the pain of the heart.”

[65:14]  ¹² tn Heb “from the breaking of the spirit.”

[66:11]  ¹³ tn Or “in order that”; ASV, NRSV “that.”

[66:11]  ¹⁴ tn Heb “you will suck and be satisfied, from her comforting breast.”

[66:11]  ¹⁵ tn Heb “you will slurp and refresh yourselves from her heavy breast.”

[66:12]  ¹⁶ tn Heb “Look, I am ready to extend to her like a river prosperity [or “peace”], and like an overflowing stream, the riches of nations.”

[66:12]  ¹⁷ tn The words “from her breast” are supplied in the translation for clarification (see v. 11).

[66:13]  ¹⁸ tn Heb “like a man whose mother comforts him.”

[66:14]  ¹⁹ tn “and you will see and your heart will be happy.”

[66:14]  ²⁰ tn Heb “and your bones like grass will sprout.”

[66:14]  ²¹ tn Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”

[31:11]  ²² sn Two rather theologically significant metaphors are used in this verse. The Hebrew word translated “will set…free” is a word used in the legal sphere for paying a redemption price to secure the freedom of a person or thing (see, e.g., Exod 13:13, 15). It is used metaphorically and theologically to refer to Israel’s deliverance from Egyptian bondage (Deut 15:15; Mic 6:4) and its deliverance from Babylonian exile (Isa 35:10). The word translated “secure their release” is a word used in the sphere of family responsibility where a person paid the price to free an indentured relative (Lev 25:48, 49) or paid the price to restore a relative’s property seized to pay a debt (Lev 25:25, 33). This word, too, was used to refer metaphorically and theologically to Israel’s deliverance from Egyptian bondage (Exod 6:6) or release from Babylonian exile (Isa 43:1-4; 44:22). These words are traditionally translated “ransom” and “redeem” and are a part of traditional Jewish and Christian vocabulary for physical and spiritual deliverance.

[31:11]  ²³ tn Heb “from the hand/power of the one too strong for him.”

[31:12]  ²⁴ tn Reading a Qal perfect from the root II נָהַר (nahar; so KBL 509 s.v. and HALOT 639 s.v.) rather than I נָהַר (so BDB 625 s.v.).

[3:14]  ²⁵ 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.

[3:15]  ²⁶ tn Heb “your judgments,” that is, “the judgments directed against you.” The translation reflects the implications of the parallelism.

[21:5]  ²⁷ tn Grk “Tell the daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.

[21:5]  ²⁸ tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.

[21:6]  ²⁹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.

[21:7]  ³⁰ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[21:8]  ³¹ tn Here δέ (de) has not been translated.

[21:9]  ³² tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ³³ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[21:9]  ³⁴ sn A quotation from Ps 118:25-26.

[19:37]  ³⁵ 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]  ³⁶ sn See the note on the name Mount of Olives in v. 29.

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

[19:37]  ³⁸ 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]  ³⁹ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ⁴⁰ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ⁴¹ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:38]  ⁴² 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]  ⁴³ sn A quotation from Ps 118:26.