Ezra 3:11-13

3:11 With antiphonal response they sang, ¹  praising and glorifying the Lord:

“For he is good;

his loyal love toward Israel is forever.”

All the people gave a loud ²  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 ³  – older people who had seen with their own eyes the former temple while it was still established ⁴  – were weeping loudly, ⁵  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 ⁶  that the sound was heard a long way off.

Nehemia 12:43

12:43 And on that day they offered great sacrifices and rejoiced, for God had given them great joy. The women and children also rejoiced. The rejoicing in Jerusalem could be heard from far away.

Mazmur 14:7

14:7 I wish the deliverance ⁷  of Israel would come from Zion!

When the Lord restores the well-being of his people, ⁸ 

may Jacob rejoice, ⁹ 

may Israel be happy! ¹⁰ 

Mazmur 47:5-7

47:5 God has ascended his throne ¹¹  amid loud shouts; ¹² 

the Lord has ascended his throne amid the blaring of ram’s horns. ¹³ 

47:6 Sing to God! Sing!

Sing to our king! Sing!

47:7 For God is king of the whole earth!

Sing a well-written song! ¹⁴ 

Mazmur 81:1-3

Psalm 81 ¹⁵ 

For the music director; according to the gittith style; ¹⁶  by Asaph.

81:1 Shout for joy to God, our source of strength!

Shout out to the God of Jacob!

81:2 Sing ¹⁷  a song and play the tambourine,

the pleasant sounding harp, and the ten-stringed instrument!

81:3 Sound the ram’s horn on the day of the new moon, ¹⁸ 

and on the day of the full moon when our festival begins. ¹⁹ 

Mazmur 95:1-2

Psalm 95 ²⁰ 

95:1 Come! Let’s sing for joy to the Lord!

Let’s shout out praises to our protector who delivers us! ²¹ 

95:2 Let’s enter his presence ²²  with thanksgiving!

Let’s shout out to him in celebration! ²³ 

Mazmur 100:1-2

Psalm 100 ²⁴ 

A thanksgiving psalm.

100:1 Shout out praises to the Lord, all the earth!

100:2 Worship ²⁵  the Lord with joy!

Enter his presence with joyful singing!

Mazmur 126:2-3

126:2 At that time we laughed loudly

and shouted for joy. ²⁶ 

At that time the nations said, ²⁷ 

“The Lord has accomplished great things for these people.”

126:3 The Lord did indeed accomplish great things for us.

We were happy.

Yesaya 12:6

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

for the Holy One of Israel ²⁸  acts mightily ²⁹  among you!”

Yesaya 24:14-16

24:14 They ³⁰  lift their voices and shout joyfully;

they praise ³¹  the majesty of the Lord in the west.

24:15 So in the east ³²  extol the Lord,

along the seacoasts extol ³³  the fame ³⁴  of the Lord God of Israel.

24:16 From the ends of the earth we ³⁵  hear songs –

the Just One is majestic. ³⁶ 

But I ³⁷  say, “I’m wasting away! I’m wasting away! I’m doomed!

Deceivers deceive, deceivers thoroughly deceive!” ³⁸ 

Yesaya 35:2

35:2 Let it richly bloom; ³⁹ 

let it rejoice and shout with delight! ⁴⁰ 

It is given the grandeur ⁴¹  of Lebanon,

the splendor of Carmel and Sharon.

They will see the grandeur of the Lord,

the splendor of our God.

Yesaya 40:9

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

Shout out loudly, O herald Jerusalem! ⁴² 

Shout, don’t be afraid!

Say to the towns of Judah,

“Here is your God!”

Yesaya 42:10-12

42:10 Sing to the Lord a brand new song!

Praise him ⁴³  from the horizon of the earth,

you who go down to the sea, and everything that lives in it, ⁴⁴ 

you coastlands ⁴⁵  and those who live there!

42:11 Let the desert and its cities shout out,

the towns where the nomads of Kedar live!

Let the residents of Sela shout joyfully;

let them shout loudly from the mountaintops.

42:12 Let them give the Lord the honor he deserves; ⁴⁶ 

let them praise his deeds in the coastlands. ⁴⁷ 

Yesaya 51:11

51:11 Those whom the Lord has ransomed will return;

they will enter Zion with a happy shout.

Unending joy will crown them, ⁴⁸ 

happiness and joy will overwhelm ⁴⁹  them;

grief and suffering will disappear. ⁵⁰ 

Yesaya 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.

Yesaya 65:13-14

65:13 So this is what the sovereign Lord says:

“Look, my servants will eat, but you will be hungry!

Look, my servants will drink, but you will be thirsty!

Look, my servants will rejoice, but you will be humiliated!

65:14 Look, my servants will shout for joy as happiness fills their hearts! ⁵¹ 

But you will cry out as sorrow fills your hearts; ⁵² 

you will wail because your spirits will be crushed. ⁵³ 

Yesaya 65:18-19

65:18 But be happy and rejoice forevermore

over what I am about to create!

For look, I am ready to create Jerusalem ⁵⁴  to be a source of joy, ⁵⁵ 

and her people to be a source of happiness. ⁵⁶ 

65:19 Jerusalem will bring me joy,

and my people will bring me happiness. ⁵⁷ 

The sound of weeping or cries of sorrow

will never be heard in her again.

Yeremia 30:19

30:19 Out of those places you will hear songs of thanksgiving ⁵⁸ 

and the sounds of laughter and merriment.

I will increase their number and they will not dwindle away. ⁵⁹ 

I will bring them honor and they will no longer be despised.

Yeremia 31:13

31:13 The Lord says, ⁶⁰  “At that time young women will dance and be glad.

Young men and old men will rejoice. ⁶¹ 

I will turn their grief into gladness.

I will give them comfort and joy in place of their sorrow.

Yeremia 33:11

33:11 Once again there will be sounds ⁶²  of joy and gladness and the glad celebrations of brides and grooms. ⁶³  Once again people will bring their thank offerings to the temple of the Lord and will say, “Give thanks to the Lord who rules over all. For the Lord is good and his unfailing love lasts forever.” ⁶⁴  For I, the Lord, affirm ⁶⁵  that I will restore the land to what it was ⁶⁶  in days of old.’ ⁶⁷ 

Zakharia 2:10-11

2:10 “Sing out and be happy, Zion my daughter! ⁶⁸  For look, I have come; I will settle in your midst,” says the Lord. 2:11 “Many nations will join themselves to the Lord on the day of salvation, ⁶⁹  and they will also be my ⁷⁰  people. Indeed, I will settle in the midst of you all.” Then you will know that the Lord who rules over all has sent me to you.

Zakharia 9:9-10

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ⁷¹  and victorious, ⁷² 

humble and riding on a donkey ⁷³  –

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

9:10 I will remove ⁷⁴  the chariot from Ephraim

and the warhorse from Jerusalem,

and the battle bow will be removed.

Then he will announce peace to the nations.

His dominion will be from sea to sea

and from the Euphrates River ⁷⁵  to the ends of the earth.

Zakharia 9:15-17

9:15 The Lord who rules over all will guard them, and they will prevail and overcome with sling stones. Then they will drink, and will become noisy like drunkards, ⁷⁶  full like the sacrificial basin or like the corners of the altar. ⁷⁷  9:16 On that day the Lord their God will deliver them as the flock of his people, for they are the precious stones of a crown sparkling over his land. 9:17 How precious and fair! ⁷⁸  Grain will make the young men flourish and new wine the young women.

Matius 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ⁷⁹  “Hosanna ⁸⁰  to the Son of David! Blessed is the one who comes in the name of the Lord! ⁸¹  Hosanna in the highest!”

Lukas 2:10-14

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ⁸²  for I proclaim to you good news ⁸³  that brings great joy to all the people: 2:11 Today ⁸⁴  your Savior is born in the city ⁸⁵  of David. ⁸⁶  He is Christ ⁸⁷  the Lord. 2:12 This ⁸⁸  will be a sign ⁸⁹  for you: You will find a baby wrapped in strips of cloth and lying in a manger.” ⁹⁰  2:13 Suddenly ⁹¹  a vast, heavenly army ⁹²  appeared with the angel, praising God and saying,

2:14 “Glory ⁹³  to God in the highest,

and on earth peace among people ⁹⁴  with whom he is pleased!” ⁹⁵ 

Wahyu 19:1-6

19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,

“Hallelujah! Salvation and glory and power belong to our God,

19:2 because his judgments are true and just. ⁹⁶ 

For he has judged ⁹⁷  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ⁹⁸  poured out by her own hands!” ⁹⁹ 

19:3 Then ¹⁰⁰  a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. ¹⁰¹  19:4 The twenty-four elders and the four living creatures threw themselves to the ground ¹⁰²  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

19:5 Then ¹⁰³  a voice came from the throne, saying:

“Praise our God

all you his servants,

and all you who fear Him,

both the small and the great!”

The Wedding Celebration of the Lamb

19:6 Then ¹⁰⁴  I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: ¹⁰⁵ 

“Hallelujah!

For the Lord our God, ¹⁰⁶  the All-Powerful, ¹⁰⁷  reigns!

[3:11]  ¹ tn Heb “they answered.”

[3:11]  ² tn Heb “great.”

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

[3:12]  ⁴ sn The temple had been destroyed some fifty years earlier by the Babylonians in 586 b.c.

[3:12]  ⁵ tn Heb “with a great voice.”

[3:13]  ⁶ tn Heb “a great shout.”

[14:7]  ⁷ sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.

[14:7]  ⁸ tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).

[14:7]  ⁹ tn The verb form is jussive.

[14:7]  ¹⁰ tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.

[47:5]  ¹¹ sn God ascended his throne. In the context of vv. 3-4, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18, as well as Ps 114:1-2). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.

[47:5]  ¹² tn Heb “God ascended amid a shout.” The words “his throne” are supplied in the translation for clarification. The Lord’s coronation as king is described here (see v. 8). Here the perfect probably has a present perfect function, indicating a completed action with continuing effects.

[47:5]  ¹³ tn Heb “the Lord amid the sound of the ram horn.” The verb “ascended” is understood by ellipsis; see the preceding line.

[47:7]  ¹⁴ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term also occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142. Here, in a context of celebration, the meaning “skillful, well-written” would fit particularly well.

[81:1]  ¹⁵ sn Psalm 81. The psalmist calls God’s people to assemble for a festival and then proclaims God’s message to them. The divine speech (vv. 6-16) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses God’s desire for his people to obey him, and promises divine protection in exchange for obedience.

[81:1]  ¹⁶ tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument. See the superscription to Ps 8.

[81:2]  ¹⁷ tn Heb “lift up.”

[81:3]  ¹⁸ tn Heb “at the new moon.”

[81:3]  sn New moon festivals were a monthly ritual in Israel (see R. de Vaux, Ancient Israel, 469-70). In this context the New Moon festival of the seventh month, when the Feast of Tabernacles was celebrated (note the reference to a “festival” in the next line), may be in view.

[81:3]  ¹⁹ tn Heb “at the full moon on the day of our festival.” The Hebrew word כֶּסֶה (keseh) is an alternate spelling of כֶּסֶא (kese’, “full moon”).

[81:3]  sn The festival in view is probably the Feast of Tabernacles (Booths), which began on the fifteenth day of the seventh month when the moon was full. See Lev 23:34; Num 29:12.

[95:1]  ²⁰ sn Psalm 95. The psalmist summons Israel to praise God as the creator of the world and the nation’s protector, but he also reminds the people not to rebel against God.

[95:1]  ²¹ tn Heb “to the rocky summit of our deliverance.”

[95:2]  ²² tn Heb “meet his face.”

[95:2]  ²³ tn Heb “with songs of joy.”

[100:1]  ²⁴ sn Psalm 100. The psalmist celebrates the fact that Israel has a special relationship to God and summons worshipers to praise the Lord for his faithfulness.

[100:2]  ²⁵ tn Or “serve.”

[126:2]  ²⁶ tn Heb “then our mouth was filled with laughter, and our tongue with a shout.”

[126:2]  ²⁷ tn Heb “they said among the nations.”

[12:6]  ²⁸ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ²⁹ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[24:14]  ³⁰ sn The remnant of the nations (see v. 13) may be the unspecified subject. If so, then those who have survived the judgment begin to praise God.

[24:14]  ³¹ tn Heb “they yell out concerning.”

[24:15]  ³² tc The Hebrew text reads literally, “in the lights,” interpreted by some to mean “in the region of light,” referring to the east. Some scholars have suggested the emendation of בָּאֻרִים (ba’urim) to בְּאִיֵּי הַיָּם (bÿ’iyyey hayyam, “along the seacoasts”), a phrase that is repeated in the next line. In this case, the two lines form synonymous parallelism. If one retains the MT reading (as above), “in the east” and “along the seacoasts” depict the two ends of the earth to refer to all the earth (as a merism).

[24:15]  ³³ tn The word “extol” is supplied in the translation; the verb in the first line does double duty in the parallelism.

[24:15]  ³⁴ tn Heb “name,” which here stands for God’s reputation achieved by his mighty deeds.

[24:16]  ³⁵ sn The identity of the subject is unclear. Apparently in vv. 15-16a an unidentified group responds to the praise they hear in the west by exhorting others to participate.

[24:16]  ³⁶ tn Heb “Beauty belongs to the just one.” These words may summarize the main theme of the songs mentioned in the preceding line.

[24:16]  ³⁷ sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.

[24:16]  ³⁸ tn Heb “and [with] deception deceivers deceive.”

[24:16]  tn Verse 16b is a classic example of Hebrew wordplay. In the first line (“I’m wasting away…”) four consecutive words end with hireq yod ( ִי); in the second line all forms are derived from the root בָּגַד (bagad). The repetition of sound draws attention to the prophet’s lament.

[35:2]  ³⁹ tn The ambiguous verb form תִּפְרַח (tifrakh) is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel).

[35:2]  ⁴⁰ tn Heb “and let it rejoice, yes [with] rejoicing and shouting.” גִּילַת (gilat) may be an archaic feminine nominal form (see GKC 421 §130.b).

[35:2]  ⁴¹ tn Or “glory” (KJV, NIV, NRSV); also a second time later in this verse.

[40:9]  ⁴² 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.

[42:10]  ⁴³ tn Heb “his praise.” The phrase stands parallel to “new song” in the previous line.

[42:10]  ⁴⁴ tn Heb “and its fullness”; NASB, NIV “and all that is in it.”

[42:10]  ⁴⁵ tn Or “islands” (NASB, NIV); NLT “distant coastlands.”

[42:12]  ⁴⁶ tn Heb “Let them ascribe to the Lord glory.”

[42:12]  ⁴⁷ tn Heb “and his praise in the coastlands [or “islands”] let them declare.”

[51:11]  ⁴⁸ tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.

[51:11]  ⁴⁹ tn Heb “overtake” (so NIV); NASB “they will obtain.”

[51:11]  ⁵⁰ tn Heb “grief and groaning will flee.”

[65:14]  ⁵¹ tn Heb “from the good of the heart.”

[65:14]  ⁵² tn Heb “from the pain of the heart.”

[65:14]  ⁵³ tn Heb “from the breaking of the spirit.”

[65:18]  ⁵⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[65:18]  ⁵⁵ tn Heb “Jerusalem, joy.” The next verse suggests the meaning: The Lord will create Jerusalem to be a source of joy to himself.

[65:18]  ⁵⁶ tn Heb “her people, happiness.” See the preceding note.

[65:19]  ⁵⁷ tn Heb “and I will rejoice in Jerusalem, and be happy in my people.”

[30:19]  ⁵⁸ tn Heb “Out of them will come thanksgiving and a sound of those who are playful.”

[30:19]  ⁵⁹ sn Compare Jer 29:6.

[31:13]  ⁶⁰ tn Heb “Oracle of the Lord.” This phrase has been brought up to the beginning of v. 13 from the end of v. 14 to introduce the transition from third person description by Jeremiah to first person address by the Lord.

[31:13]  ⁶¹ tc The translation follows the reading of the LXX (Greek version). The Hebrew reads “will dance and be glad, young men and old men together.” The Greek version presupposes a Qal imperfect of a rare verb (יַחְדּוּ [yakhdu] from the verb חָדָה [khadah]; see BDB 292 s.v. II חָדָה Qal) as opposed to the Hebrew text which reads a common adverb יַחְדָּו (yakhdav). The consonantal text is the same but the vocalization is different. There are no other examples of the syntax of the adverb used this way (i.e., of a compound subject added to a third subject) and the vocalization of the Hebrew text can be explained on the basis of a scribe misvocalizing the text based on his greater familiarity with the adverb.

[33:11]  ⁶² tn Heb “33:10 Thus says the Lord, ‘There will again be heard in this place of which you are saying [masc. pl.], “It is a ruin without people and without animals,” [that is] in the towns of Judah and the streets of Jerusalem which are desolate without people and without inhabitants and without animals 33:11 the sound of….” The long run-on sentence in Hebrew has been broken down to better conform with contemporary English style.

[33:11]  ⁶³ sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.

[33:11]  ⁶⁴ sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136 where it is a liturgical refrain accompanying a recital of Israel’s early history and of the Lord’s continuing providence).

[33:11]  ⁶⁵ tn Heb “Oracle of the Lord.”

[33:11]  ⁶⁶ tn Or “I will restore the fortunes of the land.”

[33:11]  sn See the study note on Jer 29:18 and compare 29:14; 30:3, 18; 31:23; 32:44; 33:7 for the meaning and usage of this idiom. The promise here repeats that in 33:7.

[33:11]  ⁶⁷ tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.

[33:11]  sn This refers to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and see the study note on 30:3.

[2:10]  ⁶⁸ sn This individualizing of Zion as a daughter draws attention to the corporate nature of the covenant community and also to the tenderness with which the Lord regards his chosen people.

[2:11]  ⁶⁹ tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.

[2:11]  ⁷⁰ tc The LXX and Syriac have the 3rd person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the Lord’s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2).

[9:9]  ⁷¹ 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]  ⁷² 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]  ⁷³ 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).

[9:10]  ⁷⁴ tc The MT first person pronoun (“I”), which seems to shift the subject too abruptly, becomes 3rd person masculine singular (“he”) in the LXX (הִכְרִית, hikhrit, presupposed for הִכְרַתִּי, hikhratti). However, the Lord is the subject of v. 8, which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well.

[9:10]  tn Heb “cut off” (so NASB, NRSV; also later in this verse); NAB “banish”; NIV, CEV “take away.”

[9:10]  ⁷⁵ tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.

[9:15]  ⁷⁶ tn Heb “they will drink and roar as with wine”; the LXX (followed here by NAB, NRSV) reads “they will drink blood like wine” (referring to a figurative “drinking” of the blood of their enemies).

[9:15]  ⁷⁷ sn The whole setting is eschatological as the intensely figurative language shows. The message is that the Lord will assume his triumphant reign over all the earth and will use his own redeemed and renewed people Israel to accomplish that work. The imagery of v. 15 is the eating and drinking of the flesh and blood of God’s enemies, that is, Israel’s complete mastery of them. Like those who drink too much wine, the Lord’s warriors will be satiated with the blood of their foes and will exult as though drunk.

[9:17]  ⁷⁸ sn This expostulation best fits the whole preceding description of God’s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom.

[21:9]  ⁷⁹ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ⁸⁰ 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]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[21:9]  ⁸¹ sn A quotation from Ps 118:25-26.

[2:10]  ⁸² tn Grk “behold.”

[2:10]  ⁸³ tn Grk “I evangelize to you great joy.”

[2:11]  ⁸⁴ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ⁸⁵ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ⁸⁶ tn This is another indication of a royal, messianic connection.

[2:11]  ⁸⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:11]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[2:12]  ⁸⁸ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:12]  ⁸⁹ sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

[2:12]  ⁹⁰ tn Or “a feeding trough,” see Luke 2:7.

[2:13]  ⁹¹ tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  ⁹² tn Grk “a multitude of the armies of heaven.”

[2:14]  ⁹³ sn Glory here refers to giving honor to God.

[2:14]  ⁹⁴ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ⁹⁵ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[19:2]  ⁹⁶ tn Compare the similar phrase in Rev 16:7.

[19:2]  ⁹⁷ tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ⁹⁸ tn See the note on the word “servants” in 1:1.

[19:2]  ⁹⁹ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[19:3]  ¹⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:3]  ¹⁰¹ tn Or “her smoke ascends forever and ever.”

[19:4]  ¹⁰² tn Grk “creatures fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:5]  ¹⁰³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ¹⁰⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ¹⁰⁵ tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”

[19:6]  ¹⁰⁶ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  ¹⁰⁷ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”