The multitudes who went in front of him, and those who followed, kept shouting, “Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!”
Parallel Translations
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The multitudes who went in front of him, and those who followed, kept shouting, “Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!”
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Moreover the people that went before and they also that came after cryed sayinge: Hosanna to the sonne of David. Blessed be he that cometh in the name of the Lorde Hosanna in the hyest.
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Moreouer, the people that went before, and they also that followed, cried, saying, Hosanna to the Sonne of Dauid, Blessed be hee that commeth in the Name of the Lord, Hosanna thou which art in the highest heauens.
Cross-references (8)
Passages linked to Matthew 21:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 118:24-26 This is the day that Yahweh has made. We will rejoice and be glad in it! Save us now, we beg you, Yahweh! Yahweh, we beg you, send prosperity now. Blessed is he who comes in Yahweh’s name! We have blessed you out of Yahweh’s house.
- Luke 2:14 “Glory to God in the highest, on earth peace, good will toward men.”
- John 12:13-15 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!” Jesus, having found a young donkey, sat on it. As it is written, “Don’t be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey’s colt.”
- Matthew 23:39 For I tell you, you will not see me from now on, until you say, ‘Blessed is he who comes in the name of the Lord!’ ”
- Luke 19:37-38 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, saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest!”
- Matthew 9:27 As Jesus passed by from there, two blind men followed him, calling out and saying, “Have mercy on us, son of David!”
- Matthew 21:15 But when the chief priests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, “Hosanna to the son of David!” they were indignant,
- Mark 11:9-10 Those who went in front, and those who followed, cried out, “Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the kingdom of our father David that is coming in the name of the Lord! Hosanna in the highest!”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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Geneva Bible translators 1599 · Public Domain Well be it to him that cometh in the…
Well be it to him that cometh in the name of the Lord, that is to say, whom the Lord hath given us for our king.
This was an ancient kind of crying which they used in the feast of Tabernacles, when they carried boughs according as God commanded, Lev. 23:40. And the word is corruptly made of two, for we should say, Hoshiangna, which is as much to say, as Save I pray thee.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 9 And the multitudes that went before, and that…
9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.
Ver. 9. Hosanna to the Son of David] So they acknowledge Christ to be the true Messiah, and congratulate him his kingdom over the Church; and yet a few days after, these same, at the instigation of the priests and Pharisees, cry, Crucify: dealing by Christ as Xerxes did by his steersman, whom he crowned in the morning, and then took off his head in the afternoon of the same day: or as the fickle Israelites dealt by David, 2Sa 20:1-2, where we shall find the same hands that all the while fought for David to be all theirs, do now fight against him under the son of Bichri, to be none of theirs.
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 the multitudes that went before,.... That is, that…
And the multitudes that went before,.... That is, that went before Christ; accordingly the Syriac, Arabic, Persic, and Ethiopic versions, and Munster's Hebrew Gospel, read, "that went before him": these seem to be the much people that met him from Jerusalem,
and that followed him; which were perhaps those that came from Jericho, and other parts;
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cried, saying, Hosanna to the Son of David: by calling Jesus the Son of David, they owned and proclaimed him to be the Messiah; this being the usual title by which the Messiah was known among the Jews; see the note on Mat 1:1 and by crying and saying Hosanna to him, which was done with loud acclamations, and the united shouts of both companies, before and behind; they ascribe all praise, honour, glory, and blessing to him, and wish him all prosperity, happiness, and safety. The word is an Hebrew word, and is compounded of and which signifies, "save I beseech"; and which words stand in Psa 118:25 to which the multitude had reference, as appears from what follows; and are formed into one word, "Hosana", or "Hosanna", in which form it frequently appears in the Jewish writings; and because of the often use of it at the feast of tabernacles, that feast was called "Hosanna", and the seventh day of it was called "the great Hosanna" (d). Moreover, the "Lulabs", or the bundles made of branches of palm trees, and boughs of willow and myrtle, which they carried in their hands at the feast of tabernacles, often go by this name: it is said (e),
"the Egyptian myrtle is right or fit "for the Hosanna".''
That is, to be put into the "Lulab", or bundle of boughs and branches, which was carried about, and shaken at the above feast. Again (f),
"it is a tradition of R. Meir, that it was the practice of the honourable men of Jerusalem, to bind their "Lulabs" with golden threads says Rabbah, these are they , "that bind the Hosanna": the gloss on it is, "that bind the Lulabs", of the house of the head of the captivity; for in binding the Hosanna of the house of the head of the captivity, they leave in it an hand's breadth and says the same Rabbah, a man may not hold an Hosanna in a linen cloth.''
Once more (g),
"says R. Zera, a man may not prepare "an Hosanna" for a child, on a good day.''
Sometimes the Hosanna seems to be distinguished from the "Lulab", and then by the "Lulab" is meant, only the branches of palm tree; and by the Hosanna, the boughs of willow and myrtle; as when (h),
"Rabbah says, a man may not fix the "Lulab", "in the Hosanna".''
And a little after says the same,
"a man may not bind the "Lulab" with the "Hosanna".''
Now these bundles might be so called, because they were lifted up and shaken, when the above words out of Psa 118:25 were recited: for thus it is said (i),
"when do they shake, that is, their "Lulabs", or "Hosannas?" At those words, "O give thanks unto the Lord", Psa 118:1 the beginning and end; and at those words, "Save now I beseech thee", Psa 118:25. The house of Hillell, and the house of Shammai say also at those words, "O Lord I beseech thee, send now prosperity": says R. Akiba, I have observed Rabban Gamaliel and Rabbi Joshua, that all the people shook their Lulabs, but they did not shake, only at those words, Save now I beseech thee, O Lord.''
Hence some have thought, that these are meant by the Hosanna in this text; and that the sense is, that the multitude cried, saying, These branches of palm trees we carry in our hands, and strow by the way side, are in honour to the Son of David, the true Messiah, Jesus of Nazareth: but then this sense will not agree with the following clause, "Hosanna in the highest": it may therefore be further observed, that certain prayers and songs of praise, were called "Hosannas": hence we read (k) of , "the Hosannas of the sabbath"; which consisted of various sentences in praise of the sabbath, and thanksgiving to God for it, and are concluded with this word "Hosanna"; and of various petitions that God would save them, as he had done others; and at the end of each petition, is this word. As also of (l) , "the Hosannas of the great Hosanna"; which are certain words of prayer and praise, used on the seventh day of the feast of tabernacles: and whereas at that feast the "Hallell", or hymn, was sung, which concluded with the 118th Psalm where the words, "Save now I beseech thee, O Lord", stand, from whence this word is formed; the true sense and meaning of it here appears to be this; that the multitude that attended Christ to Jerusalem, as they went along, sung songs of praise to him, as the true Messiah; particularly, applying the above passage to him, and earnestly wished him all success and prosperity; and importunately prayed for salvation by him; adding,
Blessed is he that cometh in the name of the Lord: which words are taken also out of Psa 118:26 and is an ascription of blessing and praise to Jesus, the Messiah; who being sent by God, came from him with his authority, as his apostle, and as representing him; and contains another petition for him, that he might be crowned with the blessings of divine goodness, for his people; and be blessed and praised by them, for all the spiritual blessings they are blessed with in him. And very properly and pertinently were those words used and applied to Christ, since the Psalm from whence they are taken belongs to him: the whole of it is, by some Jewish interpreters (m), said to be spoken concerning him; and particularly, he is designed in Psa 118:22 by the stone the builders refused, as is clear from Mat 21:42 of this chapter, and from Act 4:11 and Pe1 2:7 and which is allowed by some Jewish writers, ancient and modern (n); and Psa 118:27 the words following these, are by them interpreted of the days of the Messiah, the times of Gog and Magog, and the future age (o). And others of them said, as Mark observes, Mar 11:10. "Blessed be the kingdom of our father David, that cometh in the name of the Lord"; See Gill on Mar 11:10. Moreover, as it may be thought others of the people said, as Luke relates, Luk 19:38.
Blessed be the king that cometh in the name of the Lord; See Gill on Luk 19:38. To which is added,
Hosanna in the highest; that is, let songs of praise be sung to God, who is in the highest heavens, for all his grace and goodness vouchsafed to the sons of men, through Christ his beloved Son; or let not only all salvation, happiness, and prosperity attend the Messiah, David's son, here on earth, but all glory and felicity in the highest heavens, above which he will be exalted.
(d) Seder Tephillot. fol. 298. 2. (e) T. Bab. Succa, fol. 33. 1. (f) Ib. fol. 37. 1. (g) Ib. fol. 45. 2. Vid. Maimon. Hilch. Lulab, c. 8. sect. 10. (h) Maimon. Hilch, Lulab, fol. 37. 2. (i) Misn. Succ, c. 3. sect. 9. (k) Seder Tephillot, fol. 297. 1. (l) Ib. fol. 298. 2. (m) Vid. Kimchi in Psal. cxviii. 1. (n) Zohar in Exod. fol. 93. 3. Jarchi in Mic. v. 2. (o) T. Hicros. Megilla, fol. 73. 1.
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 multitudes cried, saying - Probably from a Divine…
The multitudes cried, saying - Probably from a Divine impulse; for certainly most of them understood not the words they uttered. Hoseanna - (Lord save us) was a solemn word in frequent use among the Jews. The meaning is, "We sing hosanna to the Son of David. Blessed is he, the Messiah, of the Lord. Save. Thou that art in the highest heavens." Our Lord restrained all public tokens of honour from the people till now, lest the envy of his enemies should interrupt his preaching before the time. But this reason now ceasing, he suffered their acclamations, that they might be a public testimony against their wickedness, who in four or five days after cried out, Crucify him, crucify him. The expressions recorded by the other evangelists are somewhat different from these: but all of them were undoubtedly used by some or others of the multitude.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 9. Hosanna to the son of David] When…
Verse 9. Hosanna to the son of David] When persons applied to the king for help, or for a redress of grievances, they used the word hosanna, or rather from the Hebrew הושיעה נא HOSHIAH NA! Save now! or, Save, we beseech thee! - redress our grievances, and give us help from oppression! Thus both the words and actions of the people prove that they acknowledged Christ as their king, and looked to him for deliverance. How easily might he have assumed the sovereignty at this time, had he been so disposed! For instances of the use of this form of speech, see 2Sa 14:4; 2Kg 6:26; Ps 118:25.
Son of David] A well-known epithet of the Messiah. He who cometh in the name, c. He who comes in the name and authority of the Most High.
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Hosanna in the highest] Either meaning, Let the heavenly hosts join with us in magnifying this august Being! - or, Let the utmost degrees of hosanna, of salvation, and deliverance, be communicated to thy people! Probably there is an allusion here to the custom of the Jews in the feast of tabernacles. During the first seven days of that feast, they went once round the altar, each day, with palm and other branches in their hands, singing HOSANNA: but on the eighth day of that feast they walked seven times round the altar, singing the hosanna and this was termed the hosanna rabba, the GREAT hosanna: i.e. Assist with the greatest succour. Probably answering to the τοις υψιστοις of the evangelist, for on this day they beg the most speedy and powerful help against their enemies, and likewise pray for a prosperous and fruitful year. See STEHLIN'S Jewish Traditions, vol. ii. p. 322.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Mat 21:9-11. And the multitude that went before, and…
Mat 21:9-11. And the multitude that went before, and that followed — In this triumphal procession, cried, saying — Probably from a divine impulse; for certainly most of them understood not the words they uttered, Hosanna — (Lord, save us,) which was a solemn word in frequent use among the Jews. The meaning is, “We sing Hosanna to the son of David. Blessed is he, the Messiah, of the Lord. Save, thou that art in the highest heavens.” Our Lord restrained all public tokens of honour from the people till now, lest the envy of his enemies should interrupt his preaching before the time. But this reason now ceasing, he suffered their acclamations, that they might be a public testimony against their wickedness, who, in four or five days after, cried out, Crucify him, crucify him. The expressions recorded by the other evangelists are somewhat different from these: but all of them were undoubtedly used by some or others of the multitude. And all the city was moved — Was in a great commotion at so uncommon an appearance, saying, Who is this? — That comes in all this pomp, and is attended with these high congratulations And the multitude — Namely, that came along with him, said, This is Jesus the prophet of Nazareth — What a stumbling- block was this! If he was of Nazareth? he could not be the Messiah. But they who earnestly desired to know the truth would not stumble thereat: for, upon inquiry, (which such would not fail to make,) they would find, he was not of Nazareth, but Bethlehem. Thus Sion’s king comes to Sion; and the daughter of Sion had notice of his coming long before; and yet he is not attended by the great ones of the country, nor met by the magistrates of the city in their formalities, as might have been expected. The keys of the city are not presented to him, nor is he conducted, as he ought to have been, with all possible ceremony, to the thrones of judgment, the thrones of the house of David, Psa 122:5. Here is nothing of all this: yet he has his attendants; and those a very great multitude. But alas! they are only the common people (the rabble, we should have been apt to call them) that grace the solemnity of Christ’s triumph. The chief priests and elders are not among them. We find them afterward, indeed, intermixed with the multitude that reviled him when he hung on the cross, but none of them are here joining with the multitude that did him honour! Ye see, here, your calling, brethren; not many mighty, or noble, attend on Christ; but the foolish things of the world, and base things, and things that are despised. Such is what has been termed the triumph of Christ! But what sort of a triumph is it? Not like the triumphs of the potentates and conquerors of the world: but the triumph of humility, self-denial, meekness, and love, over the pride, vain glory, ambition, and selfishness of carnal and worldly- minded men.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Hosanna to the son of David ... - The…
Hosanna to the son of David ... - The word “hosanna” means “save now,” or “save, I beseech thee.” It is a Syriac word, and was a form of acclamation used among the Jews. It was probably used in the celebration of their great festivals. During those festivals they sang Ps. 115; Ps. 116; Psa 117:1-2; Ps. 118. In the chanting or singing of those psalms, the Jewish writers inform us that the people responded frequently “hallelujah, or hosanna.” Their use of it on this occasion was a joyful acclamation, and an invocation of a divine blessing by the “Messiah.”
Son of David - The Messiah.
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Blessed be he ... - That is, blessed be the “Messiah This passage is taken from Psa 118:25-26. To come “in the name of the Lord” here means to come “by the authority” of the Lord, or to come “commissioned” by him to reveal his will. The Jews had commonly applied this to the Messiah.
Hosanna in the highest - This may mean either “Hosanna in the highest, loftiest strains,” or it may be for a prayer to God “Save now, O thou that dwellest in the highest heaven, or among the highest angels.” Perhaps the whole song of hosanna may be a prayer to the Supreme God, as well as a note of triumphant acclamation: “Save now, O thou supremely great and glorious God; save by the Messiah that comes in thy name.”
Mark adds that they shouted, “Blessed be the kingdom of our father David, that cometh in the name of the Lord.” That is, the kingdom “promised” to David, 1Ki 2:4; 1Ki 8:25. “Coming in the name” of the Lord here evidently means coming according to the “promise” of the Lord. The sense may be thus expressed: “Prosperity to the reign of our father David, advancing now according to the promise made to him, and about to be established by the long predicted Messiah, his descendant.”
Luke adds Luk 19:38 that they said, “Peace in heaven and glory in the highest.” The word “peace” is used here as significant of joy, triumph, exultation at this event. There will be increased peace and rejoicing in heaven from the accession of the redeemed: there will be augmented glory - new songs of praise “among the highest angels.”
There is no contradiction here among the evangelists. Among such a multitude, the shouts of exultation and triumph would by no means be confined to the same words. Some would say one thing and some another; and one evangelist recorded what was said by a part of the multitude, and another what was said by another part.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Hosanna,[2] or hosiah-na, was an acclamation of the Jews:…
Hosanna,[2] or hosiah-na, was an acclamation of the Jews: when applied to God, means save us, I beseech Thee; when applied to a sovereign prince, means vivat, in Latin, or long live the king. (Bible de Vence) --- Hosanna, says St. Jerome, is the same as, Save, I beseech thee. (Psalm cxvii.) Some will have the word Hosanna directed to Christ himself, and the sense to be, Save us, O thou Son of David; others understand Hosanna, directed to God, as if the people said, Save, O Lord, this our king; by which the people wished peace, safety, and prosperity to Jesus their Messias. (Witham) ---It appears that the Holy Ghost, on this occasion secretly inspired their tongues, and through their means caused loud thanks to be offered to Jesus, for an approaching blessing, of which as yet they had no conception. --- These same words of acclamation are daily used in the preface of the mass, and represent the exultations of both priest and people, expecting, as it were, and rejoicing at his coming. (Bristow)
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[BIBLIOGRAPHY]
Hosanna filio David. Greek: ta uio Dauid. See Maldonat.
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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).
Daniel D. Whedon 1874 · Public Domain 9. Multitudes that went before, and that followed —…
9. Multitudes that went before, and that followed — The procession formed in two separate parts. The foremost led the way as an advance guard; then Jesus, riding; and last, the rear band. Stanley assumes that the front band came from the city, and the rear from Bethany, and thus describes the scene:
“Two vast streams of people met that day. The one poured out from the city, and as they came through the gardens, whose clusters of palms rose on the southeastern corner of Olivet, they cut down the long branches, as was their wont at the feast of tabernacles, and moved upward toward Bethany with loud shouts of welcome. From Bethany streamed forth the crowds who had assembled there on the previous night, and who name testifying to the great event at the sepulchre of Lazarus. The road soon loses sight of Bethany. It is now a rough, but still broad and well-defined mountain track, winding over rock and loose stones; a steep declivity below on the left; the stooping shoulder of Olivet above it on the right; fig-trees, below and above, here and there growing out of the rocky soil.
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“The two streams met midway. Half of the vast mass turning round preceded, the other half followed. Gradually the long procession swept up and over the ridge, where first begins ‘the descent of the Mount of Olives’ toward Jerusalem. At this point the first view is caught of the southeastern corner of the city. The temple and the more northern portions are hid by the slope of Olivet on the right; what is seen is only Mount Zion, then covered with houses to its base, surmounted by the castle of Herod, on the supposed site of the palace of David, from which that portion of Jerusalem, emphatically called the ‘city of David,’ derived its name. It was at this precise point, as He drew near at the descent of the Mount of Olives, (may it not have been from the site thus opening upon them?) that the shout of triumph burst forth from the multitude: ‘Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord.’” — Stanley.
Hosanna — This is the Hebrew word for save now, being the original of the first two words of Psa_118:25. It was a supplicatory phrase for the person in respect to whom it was uttered, expressive of congratulation and triumphal acclamation. It was customarily used at the feast of tabernacles and other festivals, all of which were commemorative of the Messiah to come. Now they performed the celebration as for the Messiah, truly come. Blessed is he that cometh in the name of the Lord — That is, as his ambassador. In the highest — In the highest degree, or the highest strains. Or, as most commentators think, in the highest heavens.
John informs us that it was the people that were with him when he raised Lazarus, whose testimony excited an enthusiasm in his favour. For this cause it was that the people met him. Joh_12:17-18. Luke adds that the Pharisees requested Jesus to rebuke the applause. When Jesus drew nigh to the city he wept over it. Luk_19:41. Stanley thus traces the event:
“Again the procession advanced. The road descends a slight declivity, and the glimpse of the city is again withdrawn behind the intervening ridge of Olivet. A few moments, and the path mounts again; it climbs a rugged ascent, it reaches a ridge of smooth rocks, and in an instant the whole city bursts into view. Then must have risen before the traveller the Temple tower; then must have spread the Temple courts, then the magnificent city, with its background — long since vanished away — of gardens and suburbs, or the western plateau behind. Immediately below is the Valley of the Kedron, here seen in its greatest depth, as it joins the Valley of Hinnom, and thus giving full effect to the great peculiarity of Jerusalem, seen only on its eastern side, its situation as of a city rising out of a deep abyss. It is hardly possible to doubt that this rise and turn of the road, this rocky ledge, was the exact point where the multitude paused again, and ‘He, when he beheld the city, wept over it.’”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 9. Hosanna] Hebr. “hoshiah-na,” “save now,” “save I pray.”…
9. Hosanna] Hebr. “hoshiah-na,” “save now,” “save I pray.” Na is a particle of entreaty added to imperatives. They are the first words of Psa_118:25, “Save now I beseech thee, O Lord; O Lord, I beseech thee, send now prosperity,” a verse which was sung in solemn procession round the altar at the feast of Tabernacles and on other occasions. The multitude recognise the Messiah in Jesus and address to Him the strains of their most joyous festival. St Luke paraphrases the expression for his Gentile readers, “glory in the highest.”
Blessed is he that cometh in the name of the Lord] (Psa_118:26). “He that cometh” (Habba) was a recognised Messianic title. St Mark and St John add “Blessed be the kingdom of our father, David (‘the king of Israel,’ John), that cometh in the name of the Lord.” St Luke has “Blessed be the king that cometh,” &c., and mentions that the multitude began to rejoice and praise God with a loud voice for all the mighty works that they had seen.” These shouts of triumph—which are the “gospel” or heralding of the King—must have sounded across the valley of Kedron up to the precincts and porches of the Temple.
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“Bethany stands in a shallow hollow scooped out of the shoulder of the hill. The path follows this till the descent begins at a turn where the first view of the Temple is caught. First appeared the castles and walls of the city of David; and immediately afterwards the glittering roof of the Temple and the gorgeous royal arcade of Herod with its long range of battlements overhanging the southern edge of Moriah.”—Tristram’s Topography of Holy Land.
The entry into Jerusalem must not be regarded as an isolated fact. It was a culminating outburst of feeling. It is clear that the expectation of the kingdom was raised to the highest pitch. The prostration of Salome at the feet of the Prince; the request of her sons; the dispute among the ten; the gathering crowds; the cry of Bartimæus; the triumphal entry, are all signs of this feeling.
For us the Royal Entry is a figure, a parable through external sights and sounds of the true and inner secret kingdom of God.
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 (9) Hosanna.—We gather, by comparing the four Gospels, the…
(9) Hosanna.—We gather, by comparing the four Gospels, the full nature of the mingled cries that burst from the multitude. (1.) As here, “Hosanna.” The word was a Hebrew imperative, “Save us, we beseech thee,” and had come into liturgical use from Psalms 118. That Psalm belonged specially to the Feast of Tabernacles (see Perowne on Psalms 118), and as such, was naturally associated with the palm-branches; the verses from it now chanted by the people are said to have been those with which the inhabitants of Jerusalem were wont to welcome the pilgrims who came up to keep the feast. The addition of “Hosanna to the Son of David” made it a direct recognition of the claims of Jesus to be the Christ; that of “Hosanna in the highest” (comp. Luk_2:14) claimed heaven as in accord with earth in this recognition. (2.) “Blessed be” (“the King” in St. Luke) “He that cometh in the name of the Lord.” These words, too, received a special personal application. The welcome was now given, not to the crowd of pilgrims, but to the King. (3.) As in St. Luke, one of the cries was an echo of the angels’ hymn at the Nativity, “Peace on earth, and glory in the highest” (Luk_2:14). (4.) As in St. Mark, “Blessed be the kingdom of our father David.” We have to think of these shouts as filling the air as He rides slowly on in silence. He will not check them at the bidding of the Pharisees (Luk_19:39), but His own spirit is filled with quite other thoughts than theirs. And those who watched Him saw the tears streaming down His cheeks as He looked on the walls and towers of the city, and heard, what the crowds manifestly did not hear, His lamentation over its coming fall (Luk_19:41).
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 The multitudes that went before, and that followed. These…
The multitudes that went before, and that followed. These expressions point to two separate bodies, which combined in escorting Jesus at a certain portion of the route. We learn from St. John (Joh_12:18) that much people, greatly excited by the news of the raising of Lazarus, when they heard that he was in the neighbourhood, hurried forth from Jerusalem to meet and do him honour. These, when they met the other procession with Jesus riding in the midst, turned back again and preceded him into the city. St. Luke identifies the spot as "at the descent of the Mount of Olives." "As they approached the shoulder of the hill," says Dr. Geikie ("The Life of Christ," 2:397), "where the road bends downwards to the north, the sparse vegetation of the eastern slope changed, as in a moment, to the rich green of garden and trees, and Jerusalem in its glory rose before them. It is hard for us to imagine now the splendour of the view. The city of God, seated on her hills, shone at the moment in the morning sun. Straight before stretched the vast white walls and buildings of the temple, its courts glittering with gold, rising one above the other; the steep sides of the hill of David crowned with lofty walls; the mighty castles towering above them; the sumptuous palace of Herod in its green parks; and the picturesque outlines of the streets." Hosanna to the Son of David! "Hosanna!" is compounded of two words meaning "save" and "now," or, "I pray," and is written in full Hoshia-na, translated by the Septuagint, Swson dh . The expressions uttered by the people are mostly derived from Psalm 118., which formed part of the great Hallel (Psalm 113-118) sung at the Feast of Tabernacles. "Hosanna!" was originally a formula of prayer and supplication, but later became a term of joy and congratulation. So here the cry signifies "Blessings on or, "Jehovah bless the Son of David!" i.e. the Messiah, acknowledging Jesus to be he, the promised Prince of David"s line. Thus we say, "God save the king!" This, which Ewald calls the first Christian hymn, gave to Palm Sunday, in some parts of the Church, the name of the "day of Hosannas," and was incorporated into the liturgical service both in East and West. Blessed... of the Lord:. (Psa_118:26) The formula is taken in two ways, the words, "ill the Name of the Lord," being connected either with "blessed" or with "cometh." In the former case the cry signifies, "The blessing of Jehovah rest on him who cometh!" i.e., Messiah; (Mat_11:3 Rev_1:8) in the latter, the meaning is, "Blessing on him who cometh with Divine mission, sent with the authority of Jehovah!" The second interpretation seems to be correct. In the highest. (comp. Luk_2:14) The people cry to God to ratify in heaven the blessing which they invoke on earth. This homage and the title of Messiah Jesus now accepts as his due, openly asserting his claims, and by his acquiescence encouraging the excitement. St. Matthew omits the touching scene of Christ"s lamentations over Jerusalem, as he passed the spot where Roman legions would, a generation hence, encamp against the doomed city.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 9. Hosanna. A Greek modification of the Hebrew words…
9. Hosanna. A Greek modification of the Hebrew words rendered, “Save now, I beseech thee,” in Ps. 118:25, the next verse of which formed part of their song, “Blessed,” etc. It is used as an expression of praise, like hallelujah. That cometh in the name of the Lord. The words are taken in part from Ps. 118:25, 26, a hymn which belonged to the great hallelujah chanted at the end of the Paschal Supper and the Feast of Tabernacles. The people were accustomed to apply it to the Messiah.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 This word means "save us," but it can also…
Hosanna
This word means "save us," but it can also mean "praise God!"
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the son of David
Jesus was not David's literal son, so this may be translated as "descendant of king David." However, "Son of David" is also a title for the Messiah, and the crowd was probably calling Jesus by this title.
in the name of the Lord
Here "in the name" means "in the power" or "as a representative." AT: "in the power of the Lord" or "as the representative of the Lord" (See: Metonymy)
Hosanna in the highest
Here "highest" refers to God who rules from the highest heaven. AT: "Praise God, who is in the highest heaven" or "Praise be to God" (See: Metonymy)
all the city was stirred
Here "city" refers to the people living there. AT: "many people from all over the city were stirred" (See: Metonymy)
stirred
"excited"
translationWords
Jesus
son
David
bless
name
lord
Jerusalem
prophet
Nazareth
Galilee
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.