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 5:11

5:11 But may all who take shelter ¹  in you be happy! ² 

May they continually ³  shout for joy! ⁴ 

Shelter them ⁵  so that those who are loyal to you ⁶  may rejoice! ⁷ 

Yeremia 33:11

33:11 Once again there will be sounds ⁸  of joy and gladness and the glad celebrations of brides and grooms. ⁹  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.” ¹⁰  For I, the Lord, affirm ¹¹  that I will restore the land to what it was ¹²  in days of old.’ ¹³ 

Zakharia 4:7

Oracle of Response

4:7 “What are you, you great mountain? ¹⁴  Because of Zerubbabel you will become a level plain! And he will bring forth the temple ¹⁵  capstone with shoutings of ‘Grace! Grace!’ ¹⁶  because of this.”

Lukas 19:37-40

19:37 As he approached the road leading down from ¹⁷  the Mount of Olives, ¹⁸  the whole crowd of his ¹⁹  disciples began to rejoice ²⁰  and praise ²¹  God with a loud voice for all the mighty works ²²  they had seen: ²³  19:38 “Blessed is the king ²⁴  who comes in the name of the Lord! ²⁵  Peace in heaven and glory in the highest!” 19:39 But ²⁶  some of the Pharisees ²⁷  in the crowd said to him, “Teacher, rebuke your disciples.” ²⁸  19:40 He answered, ²⁹  “I tell you, if they ³⁰  keep silent, the very stones ³¹  will cry out!”

[5:11]  ¹ sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[5:11]  ² tn The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.

[5:11]  ³ tn Or perhaps more hyperbolically, “forever.”

[5:11]  ⁴ tn As in the preceding line, the prefixed verbal form is a jussive of wish or prayer.

[5:11]  ⁵ tn Heb “put a cover over them.” The verb form is a Hiphil imperfect from סָכַךְ (sakhakh, “cover, shut off”). The imperfect expresses the psalmist’s wish or request.

[5:11]  ⁶ tn Heb “the lovers of your name.” The phrase refers to those who are loyal to the Lord. See Pss 69:36; 119:132; Isa 56:6.

[5:11]  ⁷ tn The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those…may rejoice).

[33:11]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Heb “Oracle of the Lord.”

[33:11]  ¹² 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]  ¹³ 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.

[4:7]  ¹⁴ sn In context, the great mountain here must be viewed as a metaphor for the enormous task of rebuilding the temple and establishing the messianic kingdom (cf. TEV “Obstacles as great as mountains”).

[4:7]  ¹⁵ tn The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).

[4:7]  ¹⁶ sn Grace is a fitting response to the idea that it was “not by strength and not by power” but by God’s gracious Spirit that the work could be done (cf. v. 6).

[19:37]  ¹⁷ 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]  ¹⁸ sn See the note on the name Mount of Olives in v. 29.

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

[19:37]  ²⁰ 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]  ²¹ sn See 2:13, 20; Acts 2:47; 3:8-9.

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

[19:37]  ²³ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:38]  ²⁴ 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]  ²⁵ sn A quotation from Ps 118:26.

[19:39]  ²⁶ 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]  ²⁷ sn See the note on Pharisees in 5:17.

[19:39]  ²⁸ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[19:40]  ²⁹ 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]  ³⁰ tn Grk “these.”

[19:40]  ³¹ 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.