John 12:12-19
On the morrow ( τη επαυριον ). Locative case. Supply ημερα (day) after the adverb επαυριον ("on the tomorrow day"). That is on our Sunday, Palm Sunday.A great multitude ( ο οχλος πολυς ). Same idiom rendered "the common people" in verse 9 and should be so translated here.
That had come ( ο ελθων ). Second aorist active participle, masculine singular of ερχομα agreeing with οχλος, "that came."
When they heard ( ακουσαντες ). First aorist active masculine plural participle of ακουω, construction according to sense (plural, though οχλος singular).
Was coming ( ερχετα ). Present middle indicative of ερχομα retained in indirect discourse after a secondary tense. It is a vivid picture. What they heard was: "Jesus is coming into Jerusalem." He is defying the Sanhedrin with all their public advertisement for him.
Took ( ελαβον ). Second aorist active indicative of λαμβανω.
The branches of the palm-trees ( τα βαια των φοινικων ). Φοινιξ is an old word for palm-tree (Re 7:9 for the branches) and in Ac 27:12 the name of a city. Βαιον is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and I Macc. 13:51. Here we have "the palm branches of the palm-trees." The use in 1 Macc. 13:51 (cf. II Macc. 10:7) is in the account of Simon's triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Re 7:9). Palm-trees grew on the Mount of Olives (Mr 11:8) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, Mr 11:9; Mt 21:9; Joh 2:18) cut the branches as they came (Mt 21:8).
To meet him ( εις υπαντησιν αυτω ). Literally,
for a meeting ( υπαντησις, late word from the verb υπανταω, Mt 8:28; Joh 11:20, 30; 12:18, in the papyri, but only here in the N.T.) with him" ( αυτω, associative instrumental case after υπαντησιν as after the verb in verse 18). It was a scene of growing excitement.
And cried out ( κα εκραυγαζον ). Imperfect active of κραυγαζω, old and rare verb (from κραυγη ) as in Mt 12:19; Joh 19:15.
Hosannah ( Hωσαννα ). Transliteration of the Hebrew word meaning "Save now." The LXX renders it by Σωσον δη (Save now).
Blessed is he that cometh in the name of the Lord ( ευλογημενος ο ερχομενος εν ονοματ κυριου ). Perfect passive participle of ευλογεω. Quotation from Ps 118:25f., written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezr 3:1f.). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, "even the king of Israel" ( κα ο βασιλευς του Ισραηλ ) as Nathanael called him (1:49). Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Lu 19:38-40), a thing that he prevented a year before in Galilee (Joh 6:14f.). It is probable that "in the name of the Lord" should be taken with "blessed" as in De 21:5; 2Sa 6:18; 1Ki 22:16; 2Ki 2:24. The Messiah was recognized by Martha as the Coming One (Joh 11:27) and is so described by the Baptist (Mt 11:3). Mark (Mr 11:10) adds "the kingdom that cometh" while Luke (19:38) has "the king that cometh." "It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (18:33)" (Bernard).
Found ( ευρων ). Second aorist active participle of ευρισκω. Through the disciples, of course, as in Mr 11:2-6 (Mt 21:2-3, 6; Lu 19:30f.).
A young ass ( οναριον ). Late diminutive of ονος, in Epictetus and the papyri (even the double diminitive, οναριδιον ), only here in the N.T. See discussion of Mt 21:5 where κα has been wrongly rendered "and" instead of "even." Rightly understood Matthew has Jesus riding only the colt like the rest.
Daughter of Zion ( θυγατηρ Σιων ). Nominative form (instead of θυγατερ ) but vocative case. The quotation is from Zec 9:9 shortened.
Thy King cometh ( ο βασιλευς ερχετα ). Prophetic futuristic present. The ass was the animal ridden in peace as the horse was in war (Jud 10:4; 12:14; 2Sa 17:23; 19:26). Zechariah pictures one coming in peace. So the people here regarded Jesus as the Prince of Peace in the triumphal entry.
Sitting on an ass's colt ( καθημενος επ πωλον ονου ). Matthew (Mt 21:6f.) does speak of both the ass and the colt having garments put on them, but he does not say that Jesus "sat upon" both animals at once, for επανω αυτων (upon them) probably refers to the garments, not to the colts. When John wrote (end of the century), Jerusalem had fallen. Jesus will lament over Jerusalem (Lu 19:41ff.). So "Fear not" ( μη φοβου ).
Understood not ( ουκ εγνωσαν ). Second aorist active indicative of γινωσκω. Another comment by John concerning the failure of the disciples to know what was happening (cf. 2:22; 7:39).
At the first ( το πρωτον ). Adverbial accusative, as in 10:40; 19:39.
Was glorified ( εδοξασθη ). First aorist passive indicative of δοξαζω, to glorify, used of his death already in 7:39 and by Jesus himself of his death, resurrection, and ascension in 12:23; 13:31.
Then remembered they ( τοτε εμνησθησαν ). First aorist passive indicative of μιμνησκω. It was easier to understand then and they had the Holy Spirit to help them (16:13-15).
Were written of him ( ην επ' αυτω γεγραμμενα ). Periphrastic past perfect passive of γραφω with neuter plural participle agreeing with ταυτα (these things) and singular verb, though the plural ησαν could have been used. Note the threefold repetition of ταυτα in this verse, "clumsy" Bernard calls it, but making for clarity. The use of επ' αυτω for "of him" rather than περ αυτου is unusual, but occurs in Re 10:11; 22:16.
They had done ( εποιησαν ). First aorist active indicative of ποιεω, simply, "they did."
Bare witness ( εμαρτυρε ). Imperfect active of μαρτυρεω. This crowning triumph of Jesus gave an added sense of importance to the crowds that were actually with Jesus when he called Lazarus out of the tomb and raised him from the dead. For this description of this portion of the crowd see 11:45f.; 12:1, 9-11.
The multitude ( ο οχλος ). The multitude of verse 13, not the crowd just mentioned that had been with Jesus at the raising of Lazarus. There were two crowds (one following Jesus, one meeting Jesus as here).
Went and met him ( υπηντησεν αυτω ). First aorist active indicative of υπανταω, old compound verb ( υπο, ανταω ) to go to meet, with associative instrumental case αυτω. Cf. Joh 4:51.
That he had done this sign ( τουτο αυτον πεποιηκενα το σημειον ). Perfect active infinitive in indirect discourse after ηκουσαν (first aorist active indicative of ακουω, to hear) (instead of a οτ clause) with the accusative of general reference αυτον (as to him) and another accusative ( σημειον, sign) the object of the infinitive. Clearly there was much talk about the raising of Lazarus as the final proof that Jesus in truth is the Messiah of Jewish hope.
The Pharisees therefore laid among themselves ( ο ουν Φαρισαιο ειπαν προς εαυτους ). Graphic picture of the predicament of the Pharisees standing off and watching the enthusiastic crowds sweep by. As people usually do, they blame each other for the defeat of their plots against Jesus and for his final victory, as it seemed.
Behold how ye prevail nothing ( θεωρειτε οτ ουκ ωφελειτε ουδεν ). It was a pathetic confession of failure because the rest of the plotters had bungled the whole thing. "Ye help nothing at all" by your plots and plans.
Lo, the world is gone after him ( ιδε ο κοσμος οπισω αυτου απηλθεν ). Exclamatory use of ιδε and timeless aorist active indicative of απερχομα. The "world" is a bunch of fools, they feel, but see for yourselves. And the Sanhedrin had advertised to "find" Jesus! They can find him now!
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