Luke 19:37-40

19:37 As he approached the road leading down from ¹  the Mount of Olives, ²  the whole crowd of his ³  disciples began to rejoice ⁴  and praise ⁵  God with a loud voice for all the mighty works ⁶  they had seen: ⁷  19:38 “Blessed is the king ⁸  who comes in the name of the Lord! ⁹  Peace in heaven and glory in the highest!” 19:39 But ¹⁰  some of the Pharisees ¹¹  in the crowd said to him, “Teacher, rebuke your disciples.” ¹²  19:40 He answered, ¹³  “I tell you, if they ¹⁴  keep silent, the very stones ¹⁵  will cry out!”

Luke 19:48

19:48 but ¹⁶  they could not find a way to do it, ¹⁷  for all the people hung on his words. ¹⁸ 

Exodus 15:11

15:11 Who is like you, ¹⁹  O Lord, among the gods? ²⁰ 

Who is like you? – majestic in holiness, fearful in praises, ²¹  working wonders?

Psalms 111:3

111:3 His work is majestic and glorious, ²² 

and his faithfulness endures ²³  forever.

Isaiah 4:2

The Branch of the Lord

4:2 At that time ²⁴ 

the crops given by the Lord will bring admiration and honor; ²⁵ 

the produce of the land will be a source of pride and delight

to those who remain in Israel. ²⁶ 

John 12:17-18

12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it. ²⁷  12:18 Because they had heard that Jesus ²⁸  had performed this miraculous sign, the crowd went out to meet him.

Acts 3:9-11

3:9 All ²⁹  the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations ³⁰  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ³¹  at what had happened to him.

Peter Addresses the Crowd

3:11 While the man ³²  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ³³  called Solomon’s Portico. ³⁴ 

Acts 4:21

4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ³⁵  God for what had happened.

[19:37]  ¹ 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]  ² sn See the note on the name Mount of Olives in v. 29.

[19:37]  ³ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ⁴ 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]  ⁵ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ⁶ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ⁷ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:38]  ⁸ 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]  ⁹ sn A quotation from Ps 118:26.

[19:39]  ¹⁰ 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]  ¹¹ sn See the note on Pharisees in 5:17.

[19:39]  ¹² sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[19:40]  ¹³ 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]  ¹⁴ tn Grk “these.”

[19:40]  ¹⁵ 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.

[19:48]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ¹⁷ tn Grk “they did not find the thing that they might do.”

[19:48]  ¹⁸ sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

[15:11]  ¹⁹ tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.

[15:11]  ²⁰ sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.

[15:11]  ²¹ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

[111:3]  ²² tn For other uses of the Hebrew phrase וְהָדָר-הוֹד (hod-vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 21:5; 96:6; 104:1.

[111:3]  ²³ tn Or “stands.”

[4:2]  ²⁴ tn Or “in that day” (KJV).

[4:2]  ²⁵ tn Heb “and the vegetation of the Lord will become beauty and honor.” Many English versions understand the phrase צֶמַח יְהוָה (tsemakh yÿhvah) as a messianic reference and render it, “the Branch of the Lord” (so KJV, NAB, NASB, NIV, NRSV, NLT, and others). Though צֶמַח (tsemakh) is used by later prophets of a royal descendant (Jer 23;5; 33:15; Zech 3:8; 6:12), those passages contain clear contextual indicators that a human ruler is in view and that the word is being used in a metaphorical way of offspring. However, in Isa 4:2 there are no such contextual indicators. To the contrary, in the parallel structure of the verse צֶמַח יְהוָה corresponds to “produce of the land,” a phrase that refers elsewhere exclusively to literal agricultural produce (see Num 13:20, 26; Deut 1:25). In the majority of its uses צֶמַח refers to literal crops or vegetation (in Ps 65:10 the Lord is the source of this vegetation). A reference to the Lord restoring crops would make excellent sense in Isa 4 and the prophets frequently included this theme in their visions of the future age (see Isa 30:23-24; 32:20; Jer 31:12; Ezek 34:26-29; and Amos 9:13-14).

[4:2]  ²⁶ tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”

[12:17]  ²⁷ tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[12:18]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:9]  ²⁹ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[3:10]  ³⁰ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ³¹ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[3:11]  ³² tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ³³ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ³⁴ sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[4:21]  ³⁵ tn Or “glorifying.”