Matthew 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ¹  “Hosanna ²  to the Son of David! Blessed is the one who comes in the name of the Lord! ³  Hosanna in the highest!”

Psalms 118:26

118:26 May the one who comes in the name of the Lord ⁴  be blessed!

We will pronounce blessings on you ⁵  in the Lord’s temple. ⁶ 

Isaiah 40:9-11

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

Shout out loudly, O herald Jerusalem! ⁷ 

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; ⁸ 

his military power establishes his rule. ⁹ 

Look, his reward is with him;

his prize goes before him. ¹⁰ 

40:11 Like a shepherd he tends his flock;

he gathers up the lambs with his arm;

he carries them close to his heart; ¹¹ 

he leads the ewes along.

Zechariah 12:10

12:10 “I will pour out on the kingship ¹²  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ¹³  the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. ¹⁴ 

Romans 11:25

11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, ¹⁵  so that you may not be conceited: A partial hardening has happened to Israel ¹⁶  until the full number ¹⁷  of the Gentiles has come in.

Romans 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Colossians 3:14-18

3:14 And to all these ¹⁸  virtues ¹⁹  add ²⁰  love, which is the perfect bond. ²¹  3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ²²  to this peace), and be thankful. 3:16 Let the word of Christ ²³  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ²⁴  in your hearts to God. 3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Exhortation to Households

3:18 Wives, submit to your ²⁵  husbands, as is fitting in the Lord.

[21:9]  ¹ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ² 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]  ³ sn A quotation from Ps 118:25-26.

[118:26]  ⁴ sn The people refer here to the psalmist, who enters the Lord’s temple to thank him publicly (see vv. 19-21), as the one who comes in the name of the Lord.

[118:26]  ⁵ tn The pronominal suffix is second masculine plural, but the final mem (ם) is probably dittographic (note the mem [מ] at the beginning of the following form) or enclitic, in which case the suffix may be taken as second masculine singular, referring to the psalmist.

[118:26]  ⁶ tn Heb “from the house of the Lord.”

[40:9]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[40:11]  ¹¹ tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.

[12:10]  ¹² tn Or “dynasty”; Heb “house.”

[12:10]  ¹³ tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many mss read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear – they are motivated by scribes who found such statements theologically objectionable – and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.

[12:10]  ¹⁴ tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).

[11:25]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ¹⁶ tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ¹⁷ tn Grk “fullness.”

[3:14]  ¹⁸ tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").

[3:14]  ¹⁹ tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”

[3:14]  ²⁰ tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”

[3:14]  ²¹ tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”

[3:15]  ²² tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.

[3:16]  ²³ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ²⁴ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[3:18]  ²⁵ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.