Psalms 47:1

Psalm 47 ¹ 

For the music director; by the Korahites; a psalm.

47:1 All you nations, clap your hands!

Shout out to God in celebration! ² 

Ezra 3:11-13

3:11 With antiphonal response they sang, ³  praising and glorifying the Lord:

“For he is good;

his loyal love toward Israel is forever.”

All the people gave a loud ⁴  shout as they praised the Lord when the temple of the Lord was established. 3:12 Many of the priests, the Levites, and the leaders ⁵  – older people who had seen with their own eyes the former temple while it was still established ⁶  – were weeping loudly, ⁷  and many others raised their voice in a joyous shout. 3:13 People were unable to tell the difference between the sound of joyous shouting and the sound of the people’s weeping, for the people were shouting so loudly ⁸  that the sound was heard a long way off.

Isaiah 12:6

12:6 Cry out and shout for joy, O citizens of Zion,

for the Holy One of Israel ⁹  acts mightily ¹⁰  among you!”

Jeremiah 31:7

31:7 Moreover, ¹¹  the Lord says,

“Sing for joy for the descendants of Jacob.

Utter glad shouts for that foremost of the nations. ¹² 

Make your praises heard. ¹³ 

Then say, ‘Lord, rescue your people.

Deliver those of Israel who remain alive.’ ¹⁴ 

Zephaniah 3:14-15

3:14 Shout for joy, Daughter Zion! ¹⁵ 

Shout out, Israel!

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

3:15 The Lord has removed the judgment against you; ¹⁶ 

he has turned back your enemy.

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

You no longer need to fear disaster.

Zechariah 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ¹⁷  and victorious, ¹⁸ 

humble and riding on a donkey ¹⁹  –

on a young donkey, the foal of a female donkey.

Luke 19:37-38

19:37 As he approached the road leading down from ²⁰  the Mount of Olives, ²¹  the whole crowd of his ²²  disciples began to rejoice ²³  and praise ²⁴  God with a loud voice for all the mighty works ²⁵  they had seen: ²⁶  19:38 “Blessed is the king ²⁷  who comes in the name of the Lord! ²⁸  Peace in heaven and glory in the highest!”

[47:1]  ¹ sn Psalm 47. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.

[47:1]  ² tn Heb “Shout to God with [the] sound of a ringing cry!”

[3:11]  ³ tn Heb “they answered.”

[3:11]  ⁴ tn Heb “great.”

[3:12]  ⁵ tn Heb “the heads of the fathers.”

[3:12]  ⁶ sn The temple had been destroyed some fifty years earlier by the Babylonians in 586 b.c.

[3:12]  ⁷ tn Heb “with a great voice.”

[3:13]  ⁸ tn Heb “a great shout.”

[12:6]  ⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ¹⁰ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[31:7]  ¹¹ tn See the translator’s notes on 30:5, 12.

[31:7]  ¹² tn Heb “for the head/chief of the nations.” See BDB 911 s.v. רֹאשׁ 3.c and compare usage in Ps 18:44 referring to David as the “chief” or “foremost ruler” of the nations.

[31:7]  ¹³ tn It is unclear who the addressees of the masculine plural imperatives are in this verse. Possibly they are the implied exiles who are viewed as in the process of returning and praying for their fellow countrymen.

[31:7]  ¹⁴ tc Or “The Lord will rescue his people. He will deliver those of Israel who remain alive.” The translation used in the text follows the Hebrew: “Rescue your people, O Lord, the remnant of Israel.” The alternate translation which is preferred by several modern English versions (e.g., REB, TEV) and a majority of modern commentaries (see, e.g., J. A. Thompson, Jeremiah [NICOT], 569; J. Bright, Jeremiah [AB], 273, n. s-s) follows the reading of the Greek version and the Aramaic Targum and appears more appropriate to the context of praise presupposed by the preceding imperatives. The difference in the two readings are the omission of one vowel letter and the confusion of a final ךְ (kaf) and a וֹ (holem-vav) which are very similar in form. (The Greek presupposes הוֹשִׁיעַ יְהוָה אֶת־עַמּוֹ [hoshi’a yÿhvah ’et-’ammo] for the Hebrew הוֹשַׁע יְהוָה אֶת־עַמְּךְ [hosha’ yÿhvah ’et-’ammÿkh].) The key to a decision here is the shift from the verbs of praise to the imperative “say” which introduces the quotation; there is a shift from praise to petition. The shift in mood is not uncommon, occurring, for example, in Ps 118:25 and 126:4; it is the shift in mood between praise for what has begun to petition for what is further hoped for. It is easier to explain the origin contextually of the Greek and Targum than it is the Hebrew text, thus the Greek and Targum are probably a secondary smoothing of the text (this is the decision of the D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:263). The mood of prayer also shows up in v. 9 and again in vv. 17-18.

[3:14]  ¹⁵ 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]  ¹⁶ tn Heb “your judgments,” that is, “the judgments directed against you.” The translation reflects the implications of the parallelism.

[9:9]  ¹⁷ tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ¹⁸ tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ¹⁹ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).

[19:37]  ²⁰ 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]  ²¹ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ²² tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ²³ 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]  ²⁴ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ²⁵ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ²⁶ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:38]  ²⁷ 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]  ²⁸ sn A quotation from Ps 118:26.