Lukas 19:38-40

19:38 “Blessed is the king ¹  who comes in the name of the Lord! ²  Peace in heaven and glory in the highest!” 19:39 But ³  some of the Pharisees ⁴  in the crowd said to him, “Teacher, rebuke your disciples.” ⁵  19:40 He answered, ⁶  “I tell you, if they ⁷  keep silent, the very stones ⁸  will cry out!”

Mazmur 118:26

118:26 May the one who comes in the name of the Lord ⁹  be blessed!

We will pronounce blessings on you ¹⁰  in the Lord’s temple. ¹¹ 

Yesaya 40:9-11

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

Shout out loudly, O herald Jerusalem! ¹² 

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; ¹³ 

his military power establishes his rule. ¹⁴ 

Look, his reward is with him;

his prize goes before him. ¹⁵ 

40:11 Like a shepherd he tends his flock;

he gathers up the lambs with his arm;

he carries them close to his heart; ¹⁶ 

he leads the ewes along.

Yesaya 52:7

52:7 How delightful it is to see approaching over the mountains ¹⁷ 

the feet of a messenger who announces peace,

a messenger who brings good news, who announces deliverance,

who says to Zion, “Your God reigns!” ¹⁸ 

Zakharia 12:10

12:10 “I will pour out on the kingship ¹⁹  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ²⁰  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. ²¹ 

Matius 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ²²  “Hosanna ²³  to the Son of David! Blessed is the one who comes in the name of the Lord! ²⁴  Hosanna in the highest!”

Markus 11:9-10

11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! ²⁵  Blessed is the one who comes in the name of the Lord! ²⁶  11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”

Yohanes 12:13

12:13 So they took branches of palm trees ²⁷  and went out to meet him. They began to shout, ²⁸  “Hosanna! ²⁹  Blessed is the one who comes in the name of the Lord! ³⁰  Blessed is ³¹  the king of Israel!”

Roma 10:9-15

10:9 because if you confess with your mouth that Jesus is Lord ³²  and believe in your heart that God raised him from the dead, you will be saved. 10:10 For with the heart one believes and thus has righteousness ³³  and with the mouth one confesses and thus has salvation. ³⁴  10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” ³⁵  10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him. 10:13 For everyone who calls on the name of the Lord will be saved. ³⁶ 

10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them ³⁷ ? 10:15 And how are they to preach unless they are sent? As it is written, “How timely ³⁸  is the arrival ³⁹  of those who proclaim the good news.” ⁴⁰ 

Roma 10:2

10:2 For I can testify that they are zealous for God, ⁴¹  but their zeal is not in line with the truth. ⁴² 

Kolose 3:15-18

3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ⁴³  to this peace), and be thankful. 3:16 Let the word of Christ ⁴⁴  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ⁴⁵  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 ⁴⁶  husbands, as is fitting in the Lord.

[19:38]  ¹ 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]  ² sn A quotation from Ps 118:26.

[19:39]  ³ 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]  ⁴ sn See the note on Pharisees in 5:17.

[19:39]  ⁵ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[19:40]  ⁶ 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]  ⁷ tn Grk “these.”

[19:40]  ⁸ 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.

[118:26]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Heb “from the house of the Lord.”

[40:9]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.

[52:7]  ¹⁷ tn Heb “How delightful on the mountains.”

[52:7]  ¹⁸ 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.

[12:10]  ¹⁹ tn Or “dynasty”; Heb “house.”

[12:10]  ²⁰ 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]  tn Or “on me.”

[12:10]  ²¹ 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).

[21:9]  ²² tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ²³ 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]  ²⁴ sn A quotation from Ps 118:25-26.

[11:9]  ²⁵ 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.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). 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.

[11:9]  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.

[11:9]  ²⁶ sn A quotation from Ps 118:25-26.

[12:13]  ²⁷ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ²⁸ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ²⁹ 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.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). 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.

[12:13]  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.

[12:13]  ³⁰ sn A quotation from Ps 118:25-26.

[12:13]  ³¹ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).

[10:9]  ³² tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.

[10:10]  ³³ tn Grk “believes to righteousness.”

[10:10]  ³⁴ tn Grk “confesses to salvation.”

[10:11]  ³⁵ sn A quotation from Isa 28:16.

[10:13]  ³⁶ sn A quotation from Joel 2:32.

[10:14]  ³⁷ tn Grk “preaching”; the words “to them” are supplied for clarification.

[10:15]  ³⁸ tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”

[10:15]  ³⁹ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ⁴⁰ sn A quotation from Isa 52:7; Nah 1:15.

[10:2]  ⁴¹ tn Grk “they have a zeal for God.”

[10:2]  ⁴² tn Grk “in accord with knowledge.”

[10:2]  sn Their zeal is not in line with the truth means that the Jews’ passion for God was strong, but it ignored the true righteousness of God (v. 3; cf. also 3:21).

[3:15]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[3:18]  ⁴⁶ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.