The Meaning of John 12:13 Explained

John 12:13

KJV: Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.

YLT: took the branches of the palms, and went forth to meet him, and were crying, 'Hosanna, blessed is he who is coming in the name of the Lord -- the king of Israel;'

Darby: took branches of palms and went out to meet him, and cried, Hosanna, blessed is he that comes in the name of the Lord, the King of Israel.

ASV: took the branches of the palm trees, and went forth to meet him, and cried out, Hosanna: Blessed is he that cometh in the name of the Lord, even the King of Israel.

KJV Reverse Interlinear

Took  branches  of palm trees,  and  went forth  to  meet  him,  and  cried,  Hosanna:  Blessed  [is] the King  of Israel  that cometh  in  the name  of the Lord. 

What does John 12:13 Mean?

Verse Meaning

The waving of date palm fronds (i.e, branches) had become a common practice at national celebrations in Israel ( Leviticus 23:40). Palm fronds had become a national symbol (cf. 1 Maccabees 13:51; 2 Maccabees 10:7). They appear on the coins that the Jewish nationalists produced during the war with the Romans in A.D66-70. [1] Used on this occasion they probably signaled popular belief that Israel"s Messiah had appeared (cf. Revelation 7:9).
"Hosanna" is the transliteration of a Hebrew phrase that means "give salvation now." The Jews commonly used this word in their praise at the feasts of Tabernacles, Dedication, and Passover. It was part of the Hallel ( Psalm 113-118) that the temple choir sang at these feasts ( Psalm 118:25). [2] "Blessed is He ..." is the very next statement in Psalm 118 ( Psalm 118:26). The Jews of Jesus" day regarded the phrase "He who comes in the name of the Lord" as referring to Messiah (cf. John 11:27). Originally it referred to pilgrims who went to Jerusalem for the feasts and, perhaps in the first instance, to the Davidic king whose coronation the psalmist wrote the psalm to honor. "Even the King of Israel" is not in Psalm 118. It was the people"s identification of Jesus as the Messiah (cf. Luke 19:38; John 1:49; John 18:37; John 19:19).
"I imagine that some of the Roman soldiers must have smiled at the "Triumphal Entry," because it was nothing like their own "Roman triumph" celebrations in the city of Rome.
"Whenever a Roman general was victorious on foreign soil, killing at least5 ,000 of the enemy, and gaining new territory, he was given a "Roman triumph" when he returned to the city. It was the Roman equivalent of the American "ticker-tape parade," only with much more splendor. The victor would be permitted to display the trophies he had won and the enemy leaders he had captured. The parade ended at the arena where some of the captives entertained the people by fighting wild beasts. Compared to a "Roman triumph," our Lord"s entry into Jerusalem was nothing." [3]

Context Summary

John 12:12-19 - The Tribute Of The Multitude
This multitude of enthusiastic lovers of Christ were principally from Galilee. They had already reached the city, but hearing of His approach they went forth to meet and accompany Him. They were proud to own Him as their prophet, and were profoundly touched by the wonderful miracles He had wrought among them. It was a foretaste and glimpse of that yet gladder outburst when He shall be recognized as the King of men. The lowliness of Jesus' estate should have allayed the suspicion and hatred of His foes. What had they to fear from such a King! But the gladness of His followers maddened His adversaries, who saw with unconcealed vexation the spontaneous loyalty given by the crowds to Jesus, as contrasted with the strained obedience which, was yielded to their prescriptions and exactions. Another element in the crowd was contributed by those who had witnessed the raising of Lazarus.
Religious jealousy is deplorable. It leads to murder, if not by the Cross, yet by the lips. It embitters the heart, separates and divides those who ought to love, and hinders the coming of the Kingdom. The cure of hatred and jealousy is the admission of Christ to the heart-citadel as king. [source]

Chapter Summary: John 12

1  Jesus excuses Mary anointing his feet
9  The people flock to see Lazarus
10  The chief priests consult to kill him
12  Jesus rides into Jerusalem
20  Greeks desire to see Jesus
23  He foretells his death
37  The people are generally blinded;
42  yet many chief rulers believe, but do not confess him;
44  therefore Jesus calls earnestly for confession of faith

Greek Commentary for John 12:13

Took [ελαβον]
Second aorist active indicative of λαμβανω — lambanō The branches of the palm trees Ποινιχ — Phoinix is an old word for palm tree (Revelation 7:9 for the branches) and in Acts 27:12 the name of a city. αιον — Baion is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and 1Macc 13:51. Here we have “the palm branches of the palm trees.” The use in 1Macc 13:51 (cf. 2Macc 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 (Revelation 7:9). Palm trees grew on the Mount of Olives (Mark 11:8) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, Mark 11:9; Matthew 21:9; John 2:18) cut the branches as they came (Matthew 21:8). To meet him Literally, for a meeting It was a scene of growing excitement. And cried out Imperfect active of κραυγαζω — kraugazō old and rare verb (from κραυγη — kraugē) as in Matthew 12:19; John 19:15. Hosannah Transliteration of the Hebrew word meaning “Save now.” The lxx renders it by Σωσον δη — Sōson dē (Save now). Blessed is he that cometh in the name of the Lord Perfect passive participle of ευλογεω — eulogeō Quotation from Psalm 118:25., written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra 3:1.). 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” Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke 19:38-40), a thing that he prevented a year before in Galilee (John 6:14.). It is probable that “in the name of the Lord” should be taken with “blessed” as in Deuteronomy 21:5; 2 Samuel 6:18; 1 Kings 22:16; 2 Kings 2:24. The Messiah was recognized by Martha as the Coming One (John 11:27) and is so described by the Baptist (Matthew 11:3). Mark (Mark 11:10) adds “the kingdom that cometh” while Luke (John 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 (John 18:33)” (Bernard). [source]
Branches of palms [τὰ βαΐ́α τῶν φοινίκων]
The A.V. overlooks both the articles, the branches of the palms. βαΐ́α occurs only here in the New Testament, and means palm branches, or, strictly, tops of the palms where the fruit is produced. Of the palms may have been added by John for readers unacquainted with the technical term, but the expression palm branches of the palms, is similar to housemaster of the house ( οἰκοδεσπότης τῆς οἰκίας , Luke 22:11). The articles are commonly explained as marking the trees which were by the wayside on the route of the procession. Some think that they point to the well-known palm branches connected with the Feast of Tabernacles. On the different terms employed by the Evangelists for “branches,” see on Mark 11:8. [source]
To meet [εἰς ὑπάντησιν]
Very literally, to a going to meet. [source]
Cried [ἔκραζον]
Imperfect, kept crying as he advanced. [source]
Hosanna []
Meaning O save! [source]
Blessed [εὐλογημένος]
A different word from the blessed of Matthew 5:3( μακάριος ). This is the perfect participle of the verb εὐλογέω , to speak well of, praise, hence our eulogy. Matthew's word applies to character; this to repute. The ascription of praise here is from Psalm 118:25, Psalm 118:26. This Psalm, according to Perowne, was composed originally for the first celebration of the Feast of Tabernacles after the completion of the sacred temple. The words of the twenty-fifth verse were sung during that feast, when the altar of burnt-offering was solemnly compassed; that is, once on each of the first six days of the feast, and seven times on the seventh day. This seventh day was called “the Great Hosanna,” and not only the prayers for the feast, but even the branches of trees, including the myrtles which were attached to the palm branch, were called “Hosannas.” [source]
The King of Israel []
The best texts add καὶ , even the king, etc. [source]

Reverse Greek Commentary Search for John 12:13

Mark 11:8 Branches [στιβαδας]
A litter of leaves and rushes from the fields. Textus Receptus spells this word στοιβαδας — stoibadas Matthew 21:8 has κλαδους — kladous from κλαω — klaō to break, branches broken or cut from trees. John 12:13 uses the branches of the palm trees That is to say, some of the crowd did one of these things, some another. See notes on Matthew 21:4-9 for discussion of other details. The deliberate conduct of Jesus on this occasion could have but one meaning. It was the public proclamation of himself as the Messiah, now at last for his “hour” has come. The excited crowds in front (hoi proagontes) and behind (hoi akolouthountes) fully realize the significance of it all. Hence their unrestrained enthusiasm. They expect Jesus, of course, now to set up his rule in opposition to that of Caesar, to drive Rome out of Palestine, to conquer the world for the Jews. [source]
John 18:33 King of the Jews []
The civil title. The theocratic title, king of Israel (John 1:49; John 12:13) is addressed to Jesus on the cross (Matthew 27:42; Mark 15:32) in mockery. [source]
John 1:49 Thou art the Son of God [συ ει ο υιος του τεου]
Whether Nathanael had heard the Baptist say this of Jesus (John 1:34) we do not know, apparently not, but Nathanael was a student of the Old Testament as Philip implied (John 1:45) and was quick to put together his knowledge, the statement of Philip, and the manifest supernatural knowledge of Jesus as just shown. There is no reason for toning down the noble confession of Nathanael in the light of Christ‘s claim in John 1:51. Cf. the confession of Peter in John 6:69; Matthew 16:16 and Martha‘s in John 11:27. Nathanael goes further. Thou art King of Israel To us this seems an anti-climax, but not so to Nathanael for both are Messianic titles in Psalm 2:1-12 and Jesus is greeted in the Triumphal Entry as the King of Israel (John 12:13). [source]
John 12:18 The multitude [ο οχλος]
The multitude of John 12:13, 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 First aorist active indicative of υπανταω — hupantaō old compound verb Perfect active infinitive in indirect discourse after ακουω — ēkousan (first aorist active indicative of οτι — akouō to hear) (instead of a αυτον — hoti clause) with the accusative of general reference σημειον — auton (as to him) and another accusative (sēmeion 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. [source]
John 19:12 Sought [εζητει]
Imperfect active, “kept on seeking,” “made renewed efforts to release him.” He was afraid to act boldly against the will of the Jews. If thou release this man Condition of third class, a direct threat to Pilate. He knew all the time that the Sanhedrin might tell Caesar on him. Thou art not Caesar‘s friend Later to Vespasian this was an official title, here simply a daring threat to Pilate. Speaketh against Caesar Caesar brooks no rival. Jesus had allowed himself to be acclaimed king of Israel in the Triumphal Entry (John 12:13; Mark 11:10; Luke 19:38). The Sanhedrin have caught Pilate in their toils. [source]
John 18:33 Again [παλιν]
Back into the palace where Pilate was before. Called First aorist active indicative of πωνεω — phōneō Jesus was already inside the court (John 18:28). Pilate now summoned him to his presence since he saw that he had to handle the case. The charge that Jesus claimed to be a king compelled him to do so (Luke 23:2). Art thou the King of the Jews? This was the vital problem and each of the Gospels has the question (Mark 15:2; Matthew 27:1; Luke 23:3; John 18:33), though Luke alone (Luke 23:2) gives the specific accusation. Thou Emphatic. Jesus did claim to be the spiritual king of Israel as Nathanael said (John 1:49) and as the ecstatic crowd hailed him on the Triumphal Entry (John 12:13), but the Sanhedrin wish Pilate to understand this in a civil sense as a rival of Caesar as some of the Jews wanted Jesus to be (John 6:15) and as the Pharisees expected the Messiah to be. [source]
Acts 27:12 The more part advised [οι πλειονες ετεντο βουλην]
Second aorist middle indicative of τιτημι — tithēmi ancient idiom with βουλην — boulēn to take counsel, give counsel. Lysias held a council of the officers of the ship on the issue raised by Paul. If by any means they could reach Phoenix and winter there (ει πως δυναιντο καταντησαντες εις Ποινικα παραχειμασαι — ei pōs dunainto katantēsantes eis Phoinika paracheimasai). The optative δυναιντο — dunainto (present middle of δυναμαι — dunamai) here with ει — ei is a condition of the fourth class with the notion of purpose implied and indirect discourse (Robertson, Grammar, p. 1021). “We vote for going on the chance that we may be able” (Page). Phoenix is the town of palms (John 12:13), the modern Lutro, the only town in Crete on the southern coast with a harbour fit for wintering, though Wordsworth and Page argue for Phineka which suits Luke‘s description better. The verb παραχειμαζω — paracheimazō to winter, is from παρα — para and χειμων — cheimōn (see also Acts 28:11). Used in several Koiné{[28928]}š writers. Looking northeast and southeast There are two ways of interpreting this language. Λιπς — Lips means the southwest wind and χωρος — chōros the northwest wind. But what is the effect of κατα — kata with these words? Does it mean “facing” the wind? If so, we must read “looking southwest and northwest.” But κατα — kata can mean down the line of the wind (the way the wind is blowing). If so, then it is proper to translate “looking northeast and southeast.” This translation suits Lutro, the other suits Phoenike. Ramsay takes it to be Lutro, and suggests that sailors describe the harbour by the way it looks as they go into it (the subjectivity of the sailors) and that Luke so speaks and means Lutro which faces northeast and southeast. On the whole Lutro has the best of the argument. [source]
Acts 27:12 If by any means they could reach Phoenix and winter there [ει πως δυναιντο καταντησαντες εις Ποινικα παραχειμασαι]
The optative δυναιντο — dunainto (present middle of δυναμαι — dunamai) here with ει — ei is a condition of the fourth class with the notion of purpose implied and indirect discourse (Robertson, Grammar, p. 1021). “We vote for going on the chance that we may be able” (Page). Phoenix is the town of palms (John 12:13), the modern Lutro, the only town in Crete on the southern coast with a harbour fit for wintering, though Wordsworth and Page argue for Phineka which suits Luke‘s description better. The verb παραχειμαζω — paracheimazō to winter, is from παρα — para and χειμων — cheimōn (see also Acts 28:11). Used in several Koiné{[28928]}š writers. [source]
1 Corinthians 4:12 We bless [εὐλογοῦμεν]
See on blessed, John 12:13. [source]
Hebrews 11:20 Blessed [εὐλόγησεν]
See on John 12:13. [source]
Revelation 7:9 In white robes [ποινικες]
Predicate accusative retained with this passive verb of clothing as in Revelation 7:13; Revelation 10:1; Revelation 11:3; Revelation 12:1; Revelation 17:4; Revelation 18:16; Revelation 19:13.Palms (ιδου — phoinikes). Nominative again, back to construction with ειδον — idou not eidon Old word, in N.T. only here for palm branches and John 12:13 for palm trees. Both these and the white robes are signs of victory and joy. [source]
Revelation 7:9 Palms [ιδου]
Nominative again, back to construction with ειδον — idou not eidon Old word, in N.T. only here for palm branches and John 12:13 for palm trees. Both these and the white robes are signs of victory and joy. [source]
Revelation 7:9 Standing [εστωτες]
Same form in Revelation 7:1, only nominative masculine plural referring to οχλος — ochlos (masculine singular), construction according to sense like the plural λεγοντων — legontōn with οχλου — ochlou in Revelation 19:1.Arrayed (περιβεβλημενους — peribeblēmenous). Perfect passive participle of περιβαλλω — periballō but in the accusative plural (not nominative like εστωτες — hestōtes), a common variation in this book when preceded by ειδον — eidon and ιδου — idou as in Revelation 4:4 (τρονοι πρεσβυτερους — thronoiπεριβεβλημενοι — presbuterous). Charles regards this as a mere slip which would have been changed to στολας λευκας — peribeblēmenoi if John had read the MS. over.In white robes Predicate accusative retained with this passive verb of clothing as in Revelation 7:13; Revelation 10:1; Revelation 11:3; Revelation 12:1; Revelation 17:4; Revelation 18:16; Revelation 19:13.Palms (ιδου — phoinikes). Nominative again, back to construction with ειδον — idou not eidon Old word, in N.T. only here for palm branches and John 12:13 for palm trees. Both these and the white robes are signs of victory and joy. [source]

What do the individual words in John 12:13 mean?

took the branches of the palm trees and went out to meet Him were shouting Hosanna Blessed is the [One] coming in [the] name of [the] Lord the King - of Israel
ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ ἐκραύγαζον Ὡσαννά Εὐλογημένος ἐρχόμενος ἐν ὀνόματι Κυρίου Βασιλεὺς τοῦ Ἰσραήλ

ἔλαβον  took 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: λαμβάνω  
Sense: to take.
βαΐα  branches 
Parse: Noun, Accusative Neuter Plural
Root: βάϊον  
Sense: a palm branch.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
φοινίκων  palm  trees 
Parse: Noun, Genitive Masculine Plural
Root: φοῖνιξ1  
Sense: a palm tree, date palm.
ἐξῆλθον  went  out 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ἐξέρχομαι 
Sense: to go or come forth of.
ὑπάντησιν  meet 
Parse: Noun, Accusative Feminine Singular
Root: ὑπάντησις  
Sense: to go to meet.
ἐκραύγαζον  were  shouting 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: κραυγάζω  
Sense: to cry out, cry aloud, to shout, to cry out to one.
Ὡσαννά  Hosanna 
Parse: Hebrew Word
Root: ὡσαννά  
Sense: hosanna.
Εὐλογημένος  Blessed  is 
Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Singular
Root: εὐλογέω 
Sense: to praise, celebrate with praises.
  the  [One] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἐρχόμενος  coming 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular
Root: ἔρχομαι  
Sense: to come.
ὀνόματι  [the]  name 
Parse: Noun, Dative Neuter Singular
Root: ὄνομα  
Sense: name: univ.
Κυρίου  of  [the]  Lord 
Parse: Noun, Genitive Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
Βασιλεὺς  King 
Parse: Noun, Nominative Masculine Singular
Root: βασιλεύς  
Sense: leader of the people, prince, commander, lord of the land, king.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰσραήλ  of  Israel 
Parse: Noun, Genitive Masculine Singular
Root: Ἰσραήλ  
Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name).