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.
ἔλαβον | took |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: λαμβάνω Sense: to take. |
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βαΐα | branches |
Parse: Noun, Accusative Neuter Plural Root: βάϊον Sense: a palm branch. |
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τῶν | of the |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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φοινίκων | palm trees |
Parse: Noun, Genitive Masculine Plural Root: φοῖνιξ1 Sense: a palm tree, date palm. |
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ἐξῆλθον | went out |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἐξέρχομαι Sense: to go or come forth of. |
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ὑπάντησιν | meet |
Parse: Noun, Accusative Feminine Singular Root: ὑπάντησις Sense: to go to meet. |
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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. |
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Ὡσαννά | Hosanna |
Parse: Hebrew Word Root: ὡσαννά Sense: hosanna. |
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Εὐλογημένος | Blessed is |
Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Singular Root: εὐλογέω Sense: to praise, celebrate with praises. |
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ὁ | the [One] |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ἐρχόμενος | coming |
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: ἔρχομαι Sense: to come. |
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ὀνόματι | [the] name |
Parse: Noun, Dative Neuter Singular Root: ὄνομα Sense: name: univ. |
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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. |
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Βασιλεὺς | King |
Parse: Noun, Nominative Masculine Singular Root: βασιλεύς Sense: leader of the people, prince, commander, lord of the land, king. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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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). |
Greek Commentary for John 12:13
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]
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]
Very literally, to a going to meet. [source]
Imperfect, kept crying as he advanced. [source]
Meaning O save! [source]
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 best texts add καὶ , even the king, etc. [source]
Reverse Greek Commentary Search for John 12:13
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]
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]
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]
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]
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]
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]
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]
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]
See on blessed, John 12:13. [source]
See on John 12:13. [source]
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]
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]
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]