Many spread their garments on the way, and others were cutting down branches from the trees, and spreading them on the road.
Parallel Translations
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Many spread their garments on the way, and others were cutting down branches from the trees, and spreading them on the road.
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And many sprede there garmetes in the waye. Other cut doune brauches of the trees and strawed them in the waye.
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And many spred their garments in the way: other cut downe branches off the trees, and strawed them in the way.
Cross-references (1)
Passages linked to Mark 11:8 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Leviticus 23:40 You shall take on the first day the fruit of majestic trees, branches of palm trees, and boughs of thick trees, and willows of the brook; and you shall rejoice before Yahweh your God seven days.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (8 sources)
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John Trapp 1656 · Public Domain 8 And many spread their garments in the way:…
8 And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way.
Ver. 8. {See Trapp on "Mat 21:8"} {See Trapp on "Luk 19:36"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And many spread their garments in the way,.... Instead…
And many spread their garments in the way,.... Instead of carpets to ride on, and in honour to him as a king:
and others cut down branches off the trees, and strawed them in the way; in token of joy, as at the feast of tabernacles; See Gill on Mat 21:8.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Haydock's Catholic Bible Commentary 1859 · Public Domain The martyrs strewed garments in the way by putting…
The martyrs strewed garments in the way by putting off the garments of the flesh, and thus preparing a way by their blood for the servants of God. Many strew their garments in the way, by subduing their bodies in fasting and abstinence, and thus affording good example to those that follow them. Those cut down branches from the trees, who in their instructions take their seeds from the discourses of the Fathers, and, by an unassuming and humble delivery, spread them in the way of God. (Ven. Bede) --- Let us strew the way of life, and cut branches from the trees, by imitating the example of the saints. For the saints are the trees, from which we cut down branches, when we imitate their virtues. (Theophylactus) --- The just shall flourish like the palm-tree, (Psalm xci.) confirmed in their roots, and extensive in their fruit and flowers, being the sweet odour of Christ. (2 Corinthians ii. 15.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 8. spread their garments in the way] i. e.…
8. spread their garments in the way] i. e. their “abbas” or “hykes,” the loose blanket or cloak worn over the tunic or shirt. So myrtle-twigs and robes had been strewn by their ancestors before Mordecai, when he came forth from the palace of Ahasuerus (Targ. Est_8:15), so the Persian army had honoured Xerxes when about to cross the Hellespont (Herod. VII. 54), and so Robinson tells us the inhabitants of Bethlehem threw their garments under the feet of the horses of the English consul at Damascus, whose aid they were imploring (Biblical Researches, II. 162).
branches] “soþeli oþere men kittiden bowis, or branches, fro trees,” Wyclif. These were not the “branches” (kladoi) cut from the trees as they went along, mentioned in Mat_21:8, but “mattings” (stoibades) which they twisted out of the palm-branches as they passed. The original word denotes (1) a bed of straw, rushes, or leaves, whether strawed loose or stuffed into a mattress; (2) a mattress, especially of soldiers; (3) the nest or lair of mice or fish.
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off the trees] The reading of some MSS. here is from the gardens, and the verse would run, And many strewed their garments in the way, and others twisted branches, cutting them from the gardens. Eastern gardens are not flower gardens, nor private gardens, but the orchards, vineyards and fig-enclosures round a town. The road from Bethany to Jerusalem wound through rich plantations of palm trees, and fruit- and olive-gardens.
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 (8) Branches off the trees.—The Greek word for “branches”…
(8) Branches off the trees.—The Greek word for “branches” is used by St. Mark only. It describes the leafy boughs forming, as they were thrown down, a kind of litter or matting, rather than the woody branches.
Off the trees.—The better MSS. give “from the fields,” a reading which, perhaps, agrees better with the account of the “branches” given in the preceding Note.
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And strawed them in the way.—Omitted in the better MSS.
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 Others cut down branches off the trees, etc. According…
Others cut down branches off the trees, etc. According to the best authorities, the words should be rendered, and others branches (or, leaves, for strewing), which thy had cut from the fields ( alloi de stoibadav koqantev ek twn agrwn). The branches were cut in the fields; and the smaller, leafy portions of them, suitable for their purpose, were carried out.
Vers. 8-10Palm Sunday.
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We sometimes wonder that the greatest Teacher, the divinest Master the world ever saw, was so little recognized during his ministry. Our surprise would be lessened if we fairly put ourselves in the position of his contemporaries. Suppose news came to our metropolis that in a distant hamlet, among working people, a child had been born, and that rumors of portents accompanying his birth found favor in that country-side. Suppose that, as years rolled on, it was reported that this child, now a man, had done some marvellous works; and that, after several visits to the city, he came into it accompanied by his followers, chiefly peasants, neither learned nor wealthy. The probabilities are that although some might know him to be a great teacher, a man of unquestioned holiness and of astonishing pretensions, the hum of business would not be hushed for a moment, and few would turn aside to see his festal procession.
I THE WELCOME GIVEN TO JESUS.
1. His welcome would have been more speedy and general had he come differently. All through his ministry we find evidence of that. There was eagerness for a Messiah of a certain type. A promise to restore the theocracy, and overthrow the Roman tyranny, would have been hailed with a unanimous shout of delight. But our Lord would not be content, and never is, with a worldly homage, such as a Christian nation, for example, offers when it calls itself by his Name, and violates his principles. Unless he rules human hearts, he has no joy and the ruled no bliss. Even an earthly king desires real loyalty; but he cannot read men"s thoughts nor see how in heart his flatterers despise him. If he could, how thankfully would he turn from the adulation of courtiers to the unsophisticated love of his children! So our Lord turned from priests and Pharisees to the humble peasants of Galilee and the loving children in Jerusalem. In order to avoid false homage, Christ came, and still comes, quietly. He comes not with peals of thunder and visions of angels, nor even as a national leader appealing to popular passion and armed force; but, in quiet thoughts and in happy Christian homes, he reveals" himself to those seeking the truth, or burdened with sin.
2. Even such a welcome as this given on Palm Sunday was unusual. His motto seemed to be, "He shall not strive, nor cry, nor cause his voice to be heard in the streets." Popular applause was suppressed, and even natural enthusiasm was cooled. If people would take him by force to make him a king, he departed and did hide himself from them. If the disciples saw a glimpse of his glory on the Mount of Transfiguration, he said, "See that ye tell no man." His miracles were quietly wrought, generally with but few witnesses, and those blessed were often told not to publish it. But on this first day of the last week he wished to have an unwonted procession. In the crowds who had come together for the Passover all the elements of it were ready, if he only gave a sign of his willingness to receive it. And this he did. He arranged for it. He sent to the village for the young colt, and when it was brought he sat upon it, and allowed a simple procession to be formed, which increased in numbers and enthusiasm as they drew nearer to Jerusalem.
3. This exceptional scene was wisely ordered.
(1) The memory of it would help the disciples in the dark days which ended that eventful week; for they would reflect that it was not want of power, but want of will, which did not allow him to rouse the people in his defense. "The Good Shepherd giveth his life for the sheep.
(2) Besides, it would give an opportunity to the people to see him as the King he claimed to be, and it was possible that some who had resisted other influences might yield to this, and pay him homage now, lie had come as a babe to Jerusalem, and few had loved him; he had come as a child, only to be wondered at when he sat among the doctors; he had come to the feasts, and scarcely any had recognized him. He had come" unto his own, and his own received him not." Once more, in a new way, he would draw near. He would try one more avenue to the closed heart before uttering the pathetic lament, "O Jerusalem, Jerusalem, how often would I have gathered thy children... and ye would not!
(3) Further, there was something prophetic and typical in this procession. The triumphal entry was a symbol of the resurrection on that day week, and of his later ascension to heaven amidst the hosannas of the angels. It was a prophecy also of his kingly progress through history, and of his second coming in glory, when all in heaven and all on earth will cry, "Blessed is he that cometh in the Name of the Lord!
II THE CROWN SURROUNDING JESUS. In some of those there we may see, perhaps, representatives of ourselves.
1. Enthusiasts were there. They had seen his miracles, and with loud hosannas spread their garments in his way. He foresaw with sadness the change that would come over them. They applauded on Olivet, but they were absent from Calvary. Beware of spasmodic enthusiasm, and ask for grace to stand by Christ"s cause in times of trouble as well as in times of triumph.
2. Foes were there. They kept quiet while the crowd of his followers surrounded them; but soon they would raise the cry, "Crucify him! crucify him!" It is possible to "crucify the Son of God afresh, and put him to an open shame.
3. Disciples were there. The blind who had been restored, demoniacs who had been delivered, learners who had sat reverently at his feet. In the procession which still is following the Lord, may we find our place! A.R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And they spread their garments in the way.
Mar_11:8-10
And they spread their garments in the way.
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Religious excitement
How are we to deal with religious emotions when they are awakened in a more than ordinary degree?
1. We should make them subservient to the promotion of the rectitude of our nature and of our life. With the kindling of our religious emotions there comes strength for action, and our care should be to use that strength for right action.
2. It is not always safe to act under the impulse of strong feelings; therefore we need, at such seasons, to be more than ordinarily prayerful; and at such times conscience ought to be more than ever consulted.
3. If a man, under the influence of religious excitement, does not do what conscience and Gods law clearly require of him, there is little reason to expect that he will do so when the excitement shall have passed away. There are certain lessons taught us by this subject.
(1) That religious excitement has its sphere of usefulness in the development of religious life;
(2) but it is a grievous mistake to regard emotional excitement as the very essence and substance of religion. (F. Wagstaff.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The reception of Christ:
The reception of Christ:
v. 8. And many spread their garments in the way; and others cut down branches off the trees, and strewed them in the way.
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v. 9. And they that went before, and they that followed, cried, saying, Hosanna! Blessed is He that cometh in the name of the Lord.
v. 10. Blessed be the kingdom of our father David, that cometh in the name of the Lord. Hosanna in the highest!
v. 11. And Jesus entered into Jerusalem and into the Temple; and when He had looked round about upon all things, and now the eventide was come, He went out unto Bethany with the Twelve.
Meanwhile the news that the Prophet of Galilee, Jesus of Nazareth, was coming to the city had spread in Jerusalem. Not only were the pilgrims from Galilee anxious to see Him, but those also from other parts of Palestine where He had been active in His ministry, or where His fame had spread. A peculiar kind of excitement, a form of exultation, took hold of the multitude. In large numbers they flocked forth from the city to meet Him. Those that came early fell in behind Him; those that came later turned around and marched ahead of Him along the road over the brow of the Mount of Olive; Many of these took their mantles, their holiday dresses, and spread them on the way, as at the reception of a great king. Others took the branches of trees, with the first young leaves, and the palm-branches which they bore in their hands, and strewed them on the way. Still others cut off branches from trees in the fields along the road. And when the excitement reached its height, the people broke forth into snatches of antiphonal singing from the great Hallel, Psa 117:1-2; Psa 118:25-26. Many of the customs of one great festival were transferred to the other festivals. Thus here the carrying of the palm-branches and other green foliage, the loud exultation, the public singing of the Hosanna, all were features and customs of the Feast of Tabernacles. The people here confessed Jesus as the Son of David, as the Messiah of Israel, whose kingdom was about to be established. The Spirit of the Lord had here, for a few moments, taken hold of the masses. God wanted to give His Son this open testimony concerning His mission, and incidentally point forward to the day, when all tongues will be obliged to confess that Jesus is the Lord. to the glory of God the Father. The entire incident of the entry of Christ into Jerusalem, as it is related in the gospels, is a type of the merciful advent of Jesus into the hearts of His believers, which continues throughout the time of the New Testament. Christ is now exalted at the right hand of God, but He still comes by His Spirit, through His means of grace. He still reigns and lives in His Church and brings to all His subjects mercy, salvation, and peace, all the great benefits which He has earned through His suffering and death.
When Jesus reached Jerusalem, He went up to the Temple. He spent the rest of the afternoon in looking around carefully, with a keenly observant eye. He noted carefully the manner in which the entire worship was done; He marked the traffic which was being carried on in the Court of the Gentiles. But the hour was getting late, and so He went out with the Twelve to Bethany, where He lodged.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.