As he was now getting near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen,
Parallel Translations
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As he was now getting near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen,
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And when he was now come wheare he shuld goo doune from the moute olivete the whole multitude of the disciples began to reioyce and to lawde God with a loude voyce for all the miracles that they had sene
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And when he was nowe come neere to the going downe of the mount of Oliues, the whole multitude of the disciples began to reioyce, and to prayse God with a loude voyce, for all the great workes that they had seene,
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Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (17)
Passages linked to Luke 19:37 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ezra 3:10-13 When the builders laid the foundation of Yahweh’s temple, they set the priests in their clothing with trumpets, with the Levites the sons of Asaph with cymbals, to praise Yahweh, according to the directions of David king of Israel. They sang to one another in praising and giving thanks to Yahweh, “For he is good, for his loving kindness endures forever toward Israel.” All the people shouted with a great shout, when they praised Yahweh, because the foundation of Yahweh’s house had been laid. But many of the priests and Levites and heads of fathers’ households, the old men who had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice. Many also shouted aloud for joy, so that the people could not discern the noise of the shout of joy from the noise of the weeping of the people; for the people shouted with a loud shout, and the noise was heard far away.
- John 12:12-13 On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem, they took the branches of the palm trees and went out to meet him, and cried out, “Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!”
- Matthew 21:1 When they came near to Jerusalem, and came to Bethsphage, to the Mount of Olives, then Jesus sent two disciples,
- Exodus 15:1-18 Then Moses and the children of Israel sang this song to Yahweh, and said, “I will sing to Yahweh, for he has triumphed gloriously. He has thrown the horse and his rider into the sea. Yah is my strength and song. He has become my salvation. This is my God, and I will praise him; my father’s God, and I will exalt him. Yahweh is a man of war. Yahweh is his name. He has cast Pharaoh’s chariots and his army into the sea. His chosen captains are sunk in the Red Sea. The deeps cover them. They went down into the depths like a stone. Your right hand, Yahweh, is glorious in power. Your right hand, Yahweh, dashes the enemy in pieces. In the greatness of your excellency, you overthrow those who rise up against you. You send out your wrath. It consumes them as stubble. With the blast of your nostrils, the waters were piled up. The floods stood upright as a heap. The deeps were congealed in the heart of the sea. The enemy said, ‘I will pursue. I will overtake. I will divide the plunder. My desire will be satisfied on them. I will draw my sword. My hand will destroy them.’ You blew with your wind. The sea covered them. They sank like lead in the mighty waters. Who is like you, Yahweh, among the gods? Who is like you, glorious in holiness, fearful in praises, doing wonders? You stretched out your right hand. The earth swallowed them. “You, in your loving kindness, have led the people that you have redeemed. You have guided them in your strength to your holy habitation. The peoples have heard. They tremble. Pangs have taken hold of the inhabitants of Philistia. Then the chiefs of Edom were dismayed. Trembling takes hold of the mighty men of Moab. All the inhabitants of Canaan have melted away. Terror and dread falls on them. By the greatness of your arm they are as still as a stone, until your people pass over, Yahweh, until the people you have purchased pass over. You will bring them in, and plant them in the mountain of your inheritance, the place, Yahweh, which you have made for yourself to dwell in; the sanctuary, Lord, which your hands have established. Yahweh will reign forever and ever.”
- Judges 5:1-31 Then Deborah and Barak the son of Abinoam sang on that day, saying, “Because the leaders took the lead in Israel, because the people offered themselves willingly, be blessed, Yahweh! “Hear, you kings! Give ear, you princes! I, even I, will sing to Yahweh. I will sing praise to Yahweh, the God of Israel. “Yahweh, when you went out of Seir, when you marched out of the field of Edom, the earth trembled, the sky also dropped. Yes, the clouds dropped water. The mountains quaked Yahweh’s presence, even Sinai at the presence of Yahweh, the God of Israel. “In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied. The travelers walked through byways. The rulers ceased in Israel. They ceased until I, Deborah, arose; Until I arose a mother in Israel. They chose new gods. Then war was in the gates. Was there a shield or spear seen among forty thousand in Israel? My heart is toward the governors of Israel, who offered themselves willingly among the people. Bless Yahweh! “Speak, you who ride on white donkeys, you who sit on rich carpets, and you who walk by the way. Far from the noise of archers, in the places of drawing water, there they will rehearse Yahweh’s righteous acts, the righteous acts of his rule in Israel. “Then Yahweh’s people went down to the gates. ‘Awake, awake, Deborah! Awake, awake, utter a song! Arise, Barak, and lead away your captives, you son of Abinoam.’ “Then a remnant of the nobles and the people came down. Yahweh came down for me against the mighty. Those whose root is in Amalek came out of Ephraim, after you, Benjamin, among your peoples. Governors come down out of Machir. Those who handle the marshal’s staff came out of Zebulun. The princes of Issachar were with Deborah. As was Issachar, so was Barak. They rushed into the valley at his feet. By the watercourses of Reuben, there were great resolves of heart. Why did you sit among the sheepfolds? To hear the whistling for the flocks? At the watercourses of Reuben, there were great searchings of heart. Gilead lived beyond the Jordan. Why did Dan remain in ships? Asher sat still at the haven of the sea, and lived by his creeks. Zebulun was a people that jeopardized their lives to the death; Naphtali also, on the high places of the field. “The kings came and fought, then the kings of Canaan fought at Taanach by the waters of Megiddo. They took no plunder of silver. From the sky the stars fought. From their courses, they fought against Sisera. The river Kishon swept them away, that ancient river, the river Kishon. My soul, march on with strength. Then the horse hoofs stamped because of the prancing, the prancing of their strong ones. ‘Curse Meroz,’ said Yahweh’s angel. ‘Curse bitterly its inhabitants, because they didn’t come to help Yahweh, to help Yahweh against the mighty.’ “Jael shall be blessed above women, the wife of Heber the Kenite; blessed shall she be above women in the tent. He asked for water. She gave him milk. She brought him butter in a lordly dish. She put her hand to the tent peg, and her right hand to the workmen’s hammer. With the hammer she struck Sisera. She struck through his head. Yes, she pierced and struck through his temples. At her feet he bowed, he fell, he lay. At her feet he bowed, he fell. Where he bowed, there he fell down dead. “Through the window she looked out, and cried: Sisera’s mother looked through the lattice. ‘Why is his chariot so long in coming? Why do the wheels of his chariots wait?’ Her wise ladies answered her, Yes, she returned answer to herself, ‘Have they not found, have they not divided the plunder? A lady, two ladies to every man; to Sisera a plunder of dyed garments, a plunder of dyed garments embroidered, of dyed garments embroidered on both sides, on the necks of the plunder?’ “So let all your enemies perish, Yahweh, but let those who love him be as the sun when it rises in its strength.” Then the land had rest forty years.
- 2 Samuel 6:2-6 David arose, and went with all the people who were with him, from Baale Judah, to bring up from there God’s ark, which is called by the Name, even the name of Yahweh of Armies who sits above the cherubim. They set God’s ark on a new cart, and brought it out of Abinadab’s house that was on the hill; and Uzzah and Ahio, the sons of Abinadab, drove the new cart. They brought it out of Abinadab’s house, which was in the hill, with God’s ark; and Ahio went before the ark. David and all the house of Israel played before Yahweh with all kinds of instruments made of cypress wood, with harps, with stringed instruments, with tambourines, with castanets, and with cymbals. When they came to the threshing floor of Nacon, Uzzah reached for God’s ark, and took hold of it; for the cattle stumbled.
- 1 Kings 8:55-56 He stood, and blessed all the assembly of Israel with a loud voice, saying, “Blessed be Yahweh, who has given rest to his people Israel, according to all that he promised. There has not failed one word of all his good promise, which he promised by Moses his servant.
- 1 Chronicles 15:28 Thus all Israel brought the ark of Yahweh’s covenant up with shouting, with sound of the cornet, with trumpets, and with cymbals, sounding aloud with stringed instruments and harps.
- 1 Chronicles 16:4-7 He appointed some of the Levites to minister before Yahweh’s ark, and to commemorate, to thank, and to praise Yahweh, the God of Israel: Asaph the chief, and second to him Zechariah, then Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obed-Edom, and Jeiel, with stringed instruments and with harps; and Asaph with cymbals, sounding aloud; with Benaiah and Jahaziel the priests with trumpets continually, before the ark of the covenant of God. Then on that day David first ordained to give thanks to Yahweh, by the hand of Asaph and his brothers.
- 2 Chronicles 29:28-30 All the assembly worshiped, the singers sang, and the trumpeters sounded. All this continued until the burnt offering was finished. When they had finished offering, the king and all who were present with him bowed themselves and worshiped. Moreover Hezekiah the king and the princes commanded the Levites to sing praises to Yahweh with the words of David, and of Asaph the seer. They sang praises with gladness, and they bowed their heads and worshiped.
- 2 Chronicles 29:36 Hezekiah and all the people rejoiced, because of that which God had prepared for the people; for the thing was done suddenly.
- Psalms 106:12-13 Then they believed his words. They sang his praise. They soon forgot his works. They didn’t wait for his counsel,
- Mark 14:26 When they had sung a hymn, they went out to the Mount of Olives.
- Luke 7:16 Fear took hold of all, and they glorified God, saying, “A great prophet has arisen among us!” and, “God has visited his people!”
- Luke 18:43 Immediately he received his sight and followed him, glorifying God. All the people, when they saw it, praised God.
- Mark 13:3 As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately,
- Luke 19:20 Another came, saying, ‘Lord, behold, your mina, which I kept laid away in a handkerchief,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (8 sources)
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John Gill 1763 · Public Domain And some of the Pharisees from among the multitude,....…
And some of the Pharisees from among the multitude,.... Who had placed themselves there, to watch and observe what was said, and done, that they might have something to reproach Christ with, expose him for, or bring as a charge against him:
said unto him, master, rebuke thy disciples: not being able to bear such high encomiums of Jesus, and such open and public declarations of his being the Messiah; and would insinuate, that it was blasphemy in them to say what they did, and pride and vanity in him to allow of it; and that the consequence might be sedition, and tumult; and therefore it became him to check such a disorderly, noisy, evil, and dangerous practice.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The whole multitude began to praise God - Speaking…
The whole multitude began to praise God - Speaking at once, as it seems, from a Divine impulse, words which most of them did not understand.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain whole multitude, &c.--The language here is very grand, intended…
whole multitude, &c.--The language here is very grand, intended to express a burst of admiration far wider and deeper than ever had been witnessed before.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 37. even now at the descent of the mount…
37. even now at the descent of the mount of Olives] at the spot where the main road from Bethany sweeps round the shoulder of the hill, and the city first bursts full on the view. At this point the palm-bearing procession from the city seems to have met the rejoicing crowd of the Galilaean pilgrims who had started with Jesus from Bethany.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (37) The descent of the mount of Olives.—The Greek…
(37) The descent of the mount of Olives.—The Greek word for “descent” is not used by any other New Testament writer. As being a technical geographical word, it was one that might naturally be used by one who may have been a pupil of Strabo, or a student of his works. (See Introduction.)
To praise God.—The Greek verb is another instance of a word used by St. Luke (seven times) and St. Paul (twice), and by them only in the New Testament.
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All the mighty works . . .—Literally, powers, and so works of power. The words probably refer to the recent miracle at Jericho (Luk_18:35-43; Mat_20:29-34; Mar_10:46-52), and, as interpreted by St. John’s Gospel, the recent raising of Lazarus.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain At the descent of the mount of Olives, the…
At the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen. At this point on the Bethany road the city of Jerusalem comes into view. Here a crowd of pilgrims to the Passover Feast, many of whom were well acquainted with Jesus, came out to meet and welcome him with their branches of palm. These joined his friends who accompanied him from Bethany. This enthusiasm was excited among the Passover pilgrims in great measure owing to the report which by this time had got abroad of the raising of Lazarus. (see Joh_12:17, Joh_12:18) Many had already gone out from the city to Bethany to see Jesus and Lazarus. Of the Messianic shouts of welcome which sounded in the crowd, St. Luke does not mention the "Hosanna!" of St. Matthew, no doubt because this peculiar Hebrew cry would not have conveyed any meaning to the Gentile readers to whom his story was especially addressed. The two incidents which follow the crying out of the stones, and the weeping of the Master over his beautiful doomed city (vers. 39-44) occur only in St. Luke. His source of information here was evidently quite different to the other two synoptists or St. John.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain Luk 19:37 - Luk 19:48.
Luke
A NEW KIND OF KING
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Luk 19:37 - Luk 19:48.
‘He went on before.’ What concentrated determination, and almost eagerness, impelled His firm and swift steps up the steep, weary road! Mark tells that the disciples followed, ‘amazed’-as they well might be-at the unusual haste, and strange preoccupation on the face, set as a flint.
Luke takes no notice of the stay at Bethany and the sweet seclusion which soothed Jesus there. He dwells only on the assertion of royalty, which stamped an altogether unique character on the remaining hours of Christ’s life.
I. The narrative brings into prominence Christ’s part in originating the triumphal entry {Luk 19:30 - Luk 19:34}. He sent for the colt with the obvious intention of stimulating the people to just such a demonstration as followed.
As to the particulars, we need only note that the most obvious explanation of His knowledge of the circumstances that the messengers would encounter, is that it was supernatural. Only one other explanation is possible; namely, that the owners of the animal were secret disciples, with whom our Lord had arranged to send for it, and had settled a sign and countersign, by which they would know His messengers. But that is a less natural explanation.
Note the remarkable blending of dignity and poverty in ‘The Lord hath need of him.’ It asserts sovereign authority and absolute rights, and it confesses need and penury. He is a King, but He has to borrow even a colt to make His triumphal entry on. Though He was rich, for our sakes He became poor.
Jesus then deliberately brought about His public entry. He thereby acts in a way perfectly unlike His whole previous course. And He stirs up popular feelings at a time when they were specially excitable by reason of the approaching Passover and its crowds. Formerly He had avoided the danger which He now seems to court, and had gone up to the feast ‘as it were in secret.’ But it was fitting that once, for the last time, He should assert before the gathered Israel that He was their King, and should make a last appeal. Formerly He had sought to avoid attracting the attention of the rulers; now He knows that the end is near, and deliberately makes Himself conspicuous, though-or we might say because-He knew that thereby He precipitated His death.
The nature of His dominion is as plainly taught by the humble pomp as is its reality. A pauper King, who makes His public entrance into His city mounted on a borrowed ass, with His followers’ clothes for a saddle, attended by a shouting crowd of poor peasants, for weapons or banners had but the branches plucked from other people’s trees, was a new kind of king.
We do not need Matthew’s quotation of the prophet’s vision of the meek King coming to Zion on an ass, to understand the contrast of this kingdom with such a dominion as that of Rome, or of such princes as the Herods. Gentleness and peace, a sway that rests not on force nor wealth, are shadowed in that rustic procession and the pathetic poverty of its leader, throned on a borrowed colt, and attended, not by warriors or dignitaries, but by poor men unarmed, and saluted, not with the blare of trumpets, but with the shouts of joyful, though, alas! fickle hearts.
II. We have the humble procession with the shouting disciples and the background of hostile spies.
The disciples eagerly caught at the meaning of bringing the colt, and threw themselves with alacrity into what seemed to them preparation for the public assertion of royalty, for which they had long been impatient. Luke tells us that they lifted Jesus on to the seat which they hurriedly prepared, while some spread their garments in the way-the usual homage to a king:
‘Ride on triumphantly; behold, we lay
Our lusts and proud wills in Thy way.’
How different the vision of the future in their minds and His! They dreamed of a throne; He knew it was a Cross. Round the southern shoulder of Olivet they came, and, as the long line of the Temple walls, glittering in the sunshine across the valley, burst on the view, and their approach could be seen from the city, they broke into loud acclamations, summoning, as it were, Jerusalem to welcome its King.
Luke’s version of their chant omits the Jewish colouring which it has in the other Gospels, as was natural, in view of his Gentile readers. Christ’s royalty and divine commission are proclaimed from a thousand throats, and then up swells the shout of praise, which echoes the angels’ song at Bethlehem, and ascribes to His coming, power to make peace in heaven with an else alienated world, and thus to make the divine glory blaze with new splendour even in the highest heavens.
Their song was wiser than they knew, and touched the deepest, sweetest mysteries of the unity of the Son with the Father, of reconciliation by the blood of His Cross, and of the new lustre accruing to God’s name thereby, even in the sight of principalities and powers in heavenly places. They meant none of these things, but they were unconscious prophets. Their shouts died away, and their faith was almost as short-lived. With many of them, it withered before the branches which they waved.
High-wrought emotion is a poor substitute for steady conviction. But cool, unemotional recognition of Christ as King is as unnatural. If our hearts do not glow with loyal love, nor leap up to welcome Him; if the contemplation of His work and its issues on earth and in heaven does not make our dumb tongues sing-we have need to ask ourselves if we believe at all that He is the King and Saviour of all and of us. There were cool observers there, and they make the foil to the glad enthusiasm. Note that these Pharisees, mingling in the crowd, have no title for Jesus but ‘Teacher.’ He is no king to them. To those who regard Jesus but as a human teacher, the acclamations of those to whom He is King and Lord always sound exaggerated.
People with no depth of religious life hate religious emotion, and are always seeking to repress it. A very tepid worship is warm enough for them. Formalists detest genuine feeling. Propriety is their ideal. No doubt, too, these croakers feared that this tumult might come to formidable size, and bring down Pilate’s heavy hand on them.
Christ’s answer is probably a quoted proverb. It implies His entire acceptance of the character which the crowd ascribed to Him, His pleasure in their praises, and, in a wider aspect, His vindication of outbursts of devout feeling, which shock ecclesiastical martinets and formalists.
III. We see the sorrowing King plunged in bitter grief in the very hour of His triumph.
Who can venture to speak of that infinitely pathetic scene? The fair city, smiling across the glen, brings before His vision the awful contrast of its lying compassed by armies and in ruins. He hears not the acclamation of the crowd. ‘He wept,’ or, rather, ‘wailed,’-for the word does not imply tears so much as cries. That sorrow is a sign of His real manhood, but it is also a part of His revelation of the very heart of God. The form is human, the substance divine. The man weeps because God pities. Christ’s sorrow does not hinder His judgments. The woes which wring His heart will nevertheless be inflicted by Him. Judgment is His ‘strange work,’ alien from His desires; but it is His work. The eyes which are as a flame of fire are filled with tears, but their glance burns up the evil.
Note the yearning in the unfinished sentence, ‘If thou hadst known.’ Note the decisive closing of the time of repentance. Note the minute prophetic details of the siege, which, if ever they were spoken, are a distinct proof of His all-seeing eye. And from all let us fix in our hearts the conviction of the pity of the judge, and of the judgment by the pitying Christ.
IV. We have Christ’s exercise of sovereign authority in His Father’s house.
Luke gives but a summary in verses 45-48, dwelling mainly on two points. First he tells of casting out the traders. Two things are brought out in the compressed narrative-the fact, and the Lord’s vindication of it. As to the former, it was fitting that at the end of His career, as at the beginning, He should cleanse the Temple. The two events are significant as His first and last acts. The second one, as we gather from the other Evangelists, had a greater severity about it than the first.
The need for a second purifying indicated how sadly transient had been the effect of the first, and was thus evidence of the depth of corruption and formalism to which the religion of priests and people had sunk. Christ had come to cleanse the Temple of the world’s religion, to banish from it mercenaries and self-interested attendants at the altar, and, in a higher application of the incident, to clear away all the degradations and uncleannesses which are associated with worship everywhere but in His Church, and which are ever seeking, like poisonous air, to find their way in thither also, through any unguarded chink.
The vindication of the act is in right royal style. The first cleansing was defended by Him by pointing to the sanctity of ‘My Father’s house’; the second, by claiming it as ‘My house.’ The rebuke of the hucksters is sterner the second time. The profanation, once driven out and returning, is deeper; for whereas, in the first instance, it had made the Temple ‘a house of merchandise,’ in the second it turned it into a ‘den of robbers.’ Thus evil assumes a darker tint, like old oak, by lapse of time, and swiftly becomes worse, if rebuked and chastised in vain.
The second part of this summary puts in sharp contrast three things-Christ’s calm courage in continuous teaching in the Temple, the growing bitter hatred of the authorities, who drew in their train the men of influence holding no office, and the eager hanging of the people on His words, which baffled the murderous designs of the rulers. The same intentional publicity as in the entrance is obvious. Jesus knew that His hour was come, and willingly presents Himself a sacrifice. Meekly and boldly He goes on the appointed way. He sees all the hate working round Him, and lets it work. The day’s task of winning some from impending ruin shall still be done. So should His servants live, in patient discharge of daily duty, in the face of death, if need be.
The enemies, who heard His words and found in them only food for deeper hatred, may warn us of the possibilities of antagonism to Him that lie in the heart, and of the terrible judgment which they drag down on their own heads, who hear, unmoved, His daily teaching, and see, unrepentant, His dying love. The crowd that listened, and, in less than a week yelled ‘Crucify Him,’ may teach us to take heed how we hear, and to beware of evanescent regard for His teaching, which, if it do not consolidate into resolved and thoroughgoing acceptance of His work and submission to His rule, will certainly cool into disregard, and may harden into hate.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 As he was now approaching
As he was now approaching
"As Jesus was going near." Jesus' disciples were traveling with him.
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where the Mount of Olives descends
"where the road goes down from the Mount of Olives"
mighty works which they had seen
"great things they had seen Jesus do"
Blessed is the king
They were saying this about Jesus.
in the name of the Lord
Here "name" refers to power and authority. Also, "Lord" refers to God. (See: Metonymy)
Peace in heaven
"May there be peace in heaven" or "We want to see peace in heaven"
glory in the highest
"May there be glory in the highest" or "We want to see glory in the highest." The words "the highest" refer to heaven, which is a metonym for God, who lives in heaven. AT: "Let everyone give glory to God in the highest heaven" (See: Metonymy)
translationWords
joy
praise
voice
works
bless
king
lord
peace
heaven
glory
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.