Mazmur 9:14

9:14 Then I will ¹  tell about all your praiseworthy acts; ² 

in the gates of Daughter Zion ³  I will rejoice because of your deliverance.” ⁴ 

Yesaya 12:6

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

for the Holy One of Israel ⁵  acts mightily ⁶  among you!”

Yesaya 40:9

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!”

Yesaya 62:11

62:11 Look, the Lord announces to the entire earth: ⁸ 

“Say to Daughter Zion,

‘Look, your deliverer comes!

Look, his reward is with him

and his reward goes before him!’” ⁹ 

Zefanya 3:14-15

3:14 Shout for joy, Daughter Zion! ¹⁰ 

Shout out, Israel!

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

3:15 The Lord has removed the judgment against you; ¹¹ 

he has turned back your enemy.

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

You no longer need to fear disaster.

Markus 11:4-11

11:4 So ¹²  they went and found a colt tied at a door, outside in the street, and untied it. 11:5 Some people standing there said to them, “What are you doing, untying that colt?” 11:6 They replied as Jesus had told them, and the bystanders ¹³  let them go. 11:7 Then ¹⁴  they brought the colt to Jesus, threw their cloaks ¹⁵  on it, and he sat on it. ¹⁶  11:8 Many spread their cloaks on the road and others spread branches they had cut in the fields. 11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! ¹⁷  Blessed is the one who comes in the name of the Lord! ¹⁸  11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!” 11:11 Then ¹⁹  Jesus ²⁰  entered Jerusalem and went to the temple. And after looking around at everything, he went out to Bethany with the twelve since it was already late.

[9:14]  ¹ tn Or “so that I might.”

[9:14]  ² tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.

[9:14]  ³ sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.

[9:14]  ⁴ tn Heb “in your deliverance.”

[12:6]  ⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

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

[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.

[62:11]  ⁸ tn Heb “to the end of the earth” (so NASB, NRSV).

[62:11]  ⁹ sn As v. 12 indicates, the returning exiles are the Lord’s reward/prize. See also 40:10 and the note there.

[3:14]  ¹⁰ 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]  ¹¹ tn Heb “your judgments,” that is, “the judgments directed against you.” The translation reflects the implications of the parallelism.

[11:4]  ¹² tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[11:6]  ¹³ tn Grk “they”; the referent (the people mentioned in v. 5) has been specified in the translation for clarity.

[11:7]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:7]  ¹⁵ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[11:7]  ¹⁶ sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.

[11:9]  ¹⁷ 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]  ¹⁸ sn A quotation from Ps 118:25-26.

[11:11]  ¹⁹ tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.

[11:11]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.