Exegetical and Hermeneutical Commentary of John 12:13
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.
13. branches of palm trees ] More literally, the palm-branches of the palm-trees; i.e. those which grew there, or which were commonly used at festivals. Comp. Simon’s triumphal entry into Jerusalem ( 1Ma 13:51 ). The palm-tree was regarded by the ancients as characteristic of Palestine. ‘Phnicia’ (Act 11:19; Act 15:3) is probably derived from phnix = ‘palm.’ The tree is now comparatively rare, except in the Philistine plain: at ‘Jericho, the city of palm-trees’ (Deu 34:3; 2Ch 28:15) there is not one.
Hosanna ] This is evidence that the writer of this Gospel knows Hebrew. In the LXX. at Ps. 117:25 we have a translation of the Hebrew, ‘save we pray,’ not a transliteration as here. (Comp. ‘Alleluia’ in Rev 19:1; Rev 19:6.) This Psalm is said by some to have been written for the Feast of Tabernacles after the return from captivity, by others for the founding or dedicating of the second Temple. In what follows the better reading is Blessed is He that cometh in the name of the Lord even the king of Israel. The cry of the multitude was of course not always the same, and the different Evangelists give us different forms of it.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 13. Took branches] See Clarke on Mt 21:1, &c., and Mr 11:1-6, where this transaction is largely explained.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Took branches of palm trees,…. The Ethiopic version adds, “and young shoots from Jerusalem”; these grew in great plenty, on one part of the Mount of Olives, that next to Bethany, from whence that town had its name; for it signifies the house of dates, the fruit of the palm tree; [See comments on Mt 21:17]. And as that tree was a sign of joy and victory, they carried branches of it in their hands, as they met the King Messiah, who was about to make his public entrance into Jerusalem, in triumph; and where by his sufferings and death, he should gain the victory over sin, Satan, the world, and death; and lay a solid foundation for joy and peace, to all that believe in him: the Jews say n,
“if a man takes , (the very Greek word here used,) palm tree branches in his hands, we know that he is victorious.”
The Persic version reads, “branches of olives”.
And went forth to meet him, and cried; when they came up to him, and as he passed by them:
Hosanna, blessed is the King of Israel, that cometh in the name of the Lord; [See comments on Mt 21:9].
n Vajikra Rabba, sect. 30. fol. 170. 3.
Fuente: John Gill’s Exposition of the Entire Bible
Took (). Second aorist active indicative of .
The branches of the palm-trees ( ). is an old word for palm-tree (Re 7:9 for the branches) and in Ac 27:12 the name of a city. 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, Mark 11:9; Matt 21:9; John 2:18) cut the branches as they came (Mt 21:8).
To meet him ( ). Literally,
for a meeting (, late word from the verb , Matt 8:28; John 11:20; John 11:30; John 12:18, in the papyri, but only here in the N.T.) with him” (, associative instrumental case after as after the verb in verse 18). It was a scene of growing excitement.
And cried out ( ). Imperfect active of , old and rare verb (from ) as in Matt 12:19; John 19:15.
Hosannah (H). Transliteration of the Hebrew word meaning “Save now.” The LXX renders it by (Save now).
Blessed is he that cometh in the name of the Lord ( ). Perfect passive participle of . 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” ( ) 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 Deut 21:5; 2Sam 6:18; 1Kgs 22:16; 2Kgs 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).
Fuente: Robertson’s Word Pictures in the New Testament
Branches of palms [ ] . The A. V. overlooks both the articles, the branches of the palms. baia 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 (oijkodespothv thv oijkiav, Luk 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 Mr 11:8.
To meet [ ] . Very literally, to a going to meet.
Cried [] . Imperfect, kept crying as he advanced.
Hosanna. Meaning O save !
Blessed [] . A different word from the blessed of Mt 5:3 [] . This is the perfect participle of the verb eujlogew, to speak well of, praise, hence our eulogy. Matthew’s word applies to character; this to repute. The ascription of praise here is from Psa 118:25, 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.” The King of Israel. The best texts add kai, even the king, etc.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “Took branches of palm trees,” (elabon ta baia ton phoinikon) “They took the branches of the palm trees,” fronds of palms, symbols of victory, likely alluding especially to the miracle of our Lord’s recently raising Lazarus from the dead, Joh 12:17-18; 1Co 15:55-57. Palm fronds are Biblically symbolical of liberation, or victory over death and its power, Heb 2:15; Rev 7:9.
2) “And went forth to meet him,” (kai ekselthon eis hupantesin auto) “And went out (of Jerusalem) to a meeting with him,” Mat 21:8 as He entered the city from the East, from Bethany, where He had spent the evenings during the last five days, Joh 12:1-2.
3) “And cried, Hosanna: (kai ekraugazon hosanna) “And they cried out, Hosanna,” which is taken from the Hebrew and means “Save now,” or “Save we pray.”
4) “Blessed is the king of Israel,” (eulogemenos ho erchomenos) “Blessed is the one who comes,” the one prophesied by David, Psa 118:25-26; Luk 19:38.
5) “That cometh in the name of the Lord.” (en onomati kuriou) “In the name of the Lord,” or by the authority or direction of the Lord, or Jehovah, Psa 118:26. These many people who had arrived early from afar camped in the outskirts of Jerusalem, to purify themselves before the Passover, were openly hailing Jesus as the Lord, the Messiah, and the King of Israel, and giving God the glory for His mighty deeds wherever He had gone. This was a thing that infuriated the wicked-hearted, Christ-hating, Jewish rulers in Jerusalem, who had already plotted to put both Jesus and Lazarus to death, Joh 8:37; Joh 8:40; Joh 8:44; Joh 12:10.
STREWING FLOWERS AND BRANCHES
It was a common practice in the East, and one which on certain great and joyful occasions has been practiced in other countries, to strew flowers and branches of trees in the way of conquerors and renouned princes. Herodotus states, that people went before Xerxes passing over the Hellespont, and burned all manner of perfumes on the bridges, and strewed the way with myrtles. So did those Jews who believed Christ to be the promised Messiah, and the king of Israel: they cut down branches of the trees, and strewed them in the way. Sometimes the whole road which leads to the capital of an eastern monarch, for several miles, is covered with rich silks over which he rides into the city. Agreeably to this custom, the multitudes spread their garments in the way when the Savior rode in triumph into Jerusalem.
– Paxton.
Fuente: Garner-Howes Baptist Commentary
13. Took branches of palm-trees. The palm was the emblem of victory and peace among the ancients; but they were wont to employ branches of palm-trees, when they bestowed kingly power on any one, or when they humbly supplicated the favor of a conqueror. But those persons appear to have taken into their hands branches of palm-trees, as a token of gladness and rejoicing at receiving a new king.
Shouted, Hosanna. By this phrase they testified that they acknowledged Jesus Christ to be the Messiah, who had anciently been promised to the fathers, and from whom redemption and salvation were to be expected. For the Psa 118:25 from which that exclamation is taken was composed in reference to the Messiah for this purpose, that all the saints might continually desire and ardently long for his coming, and might receive him with the utmost reverence, when he was manifested. It is therefore probable, or rather it may be inferred with certainty, that this prayer was frequently used by the Jews, and, consequently, was in every man’s mouth; so that the Spirit of God put words into the mouths, (5) of those men, when they wished a prosperous arrival to the Lord Jesus; and they were chosen by him as heralds to attest that Christ was come.
The word Hosanna is composed of two Hebrew words, and means, Save, I beseech you. The Hebrews, indeed, pronounce it differently, ( הושיע-נא) Hoshianna; (6) but it usually happens that the pronunciation of words is corrupted, when they are transferred to a foreign language. Yet the Evangelists, though they wrote in Greek, purposely retained the Hebrew word, in order to express more fully that the multitude employed the ordinary form of prayer, which was first employed by David, and afterwards throughout an uninterrupted succession of ages, received by the people of God, and peculiarly consecrated for the purpose of blessing the kingdom of the Messiah. (7) To the same purpose are the words which immediately follow, Blessed be the King of Israel, who cometh in the name of the Lord; for this is also a joyful prayer for the happy and prosperous success of that kingdom, on which the restoration and prosperity of the Church of God depended.
But as David appears to speak of himself rather than of Christ in that psalm, we must first of all solve this difficulty; nor will the task be hard. We know for what purpose the kingdom was established in the hand of David and of his posterity; and that purpose was, that it might be a sort of prelude of the everlasting kingdom which was to be manifested at the proper time. And, indeed, it was not necessary that David should confine his attention to himself; and the Lord, by the prophets, frequently commands all the godly to turn their eyes to a different person from David. (8) So then all that David sung about himself is justly referred to that king who, according to the promise, was to arise from the seed of David to be the redeemer.
But we ought to derive from it a profitable admonition; for if we are members of the Church, the Lord calls upon us to cherish the same desire which he wished believers to cherish under the Law; that is, that we should wish with our whole heart that the kingdom of Christ should flourish and prosper; and not only so, but that we should demonstrate this by our prayers. In order To give us greater courage in prayer, we ought to observe that he prescribes to us the words. Woe then to our slothfulness, if we extinguish by our coldness, or quench by indifference, that ardor which God excites. Yet let us know that the prayers which we offer by the direction and authority of God will not be in vain. Provided that we be not indolent or grow weary in praying, He will be a faithful guardian of his kingdom, to defend it by his invincible power and protection. True, indeed, though we remain drowsy and inactive, (9) the majesty of his kingdom will be firm and sure; but when — as is frequently the ease — it is less prosperous than it ought to be, or rather falls into decay, as we perceive it to be, at the present day, fearfully scattered and wasted, this unquestionably arises through our fault. And when but a small restoration, or almost none, is to be seen, or when at least it advances slowly, let us ascribe it to our indifference. We daily ask from God that his kingdom may come, (Mat 6:10,) but scarcely one man in a hundred earnestly desires it. Justly, therefore, are we deprived of the blessing of God, which we are weary of asking.
We are also taught by this expression, that it is God alone who preserves and defends the Church; for He does not claim for himself, or command us to give him, anything but what is his own. Since, therefore, while He guides our tongues, we pray that he may preserve the kingdom of Christ, we acknowledge that, in order that this kingdom may remain in a proper state, God himself is the only bestower of salvation. He employs, indeed, the labors of men for this purpose, but of men whom his own hand has prepared for the work. Besides, while he makes use of men for advancing, or maintaining the kingdom of Christ, still every thing is begun and completed, through their agency, by God alone through the power of his Spirit.
Who cometh in the name of the Lord. We must first understand what is meant by this phrase, to come in the name of the Lord. He who does not rashly put himself forward, or falsely assume the honor, but, being duly called, has the direction and authority of God for his actions, cometh in the name of God This title belongs to all the true servants of God. A Prophet who guided by the Holy Spirit, honestly delivers to men the doctrine which he has received from heaven, — cometh in the name of God. A King, by whose hand God governs his people cometh in the same name. But as the Spirit of the Lord rested on Christ, and he is the Head of all things, (Eph 1:22,) and all who have ever been ordained to rule over the Church are subject to his say, or rather, are streams flowing from him as the fountain, he is justly said to have come in the name of God. Nor is it only by the high rank of his authority that he surpasses others, but because God manifests himself to us fully in him; for in him dwelleth the fullness of the Godhead bodily, as Paul says, (Col 2:9,) and he is the lively image of God, (Heb 1:3,) and, in short, is the true lmmanuel, (Mat 1:23.) It is therefore by a special right that he is said to have come in the name of the Lord, because by him God has manifested himself fully, and not partially, as he had formerly done by the Prophets. We ought therefore to begin with him as the Head, when we wish to bless the servants of God.
Now since the false prophets arrogantly boast of the name of God, and shelter themselves under this false pretense, we ought to supply an opposite clause in the prayer, that the Lord may scatter and utterly destroy them. Thus we cannot bless Christ without cursing the Pope and that sacrilegious tyranny which he has raised up against the Son of God. (10) He huffs his excommunications against us, indeed, with great violence, as if they were thunderbolts, but they are mere air-bladders, (11) and therefore we ought boldly to despise them. On the contrary, the Holy Spirit here dictates to us an awful curse, that it may sink the Pope to the lowest hell, with all his pomp and splendor. Nor is it necessary that there should be any Bishop or Pontiff (12) to pronounce the curse against him, since Christ at one time bestowed this authority on children, when he approved of their crying in the temple, and saying, Hosanna to the Son of David, as the other Evangelists relate, (Mat 21:15.)
(5) “ Et pourtant le Sainct Esprit mettoit les mots en la bouche des hommes, quand ils ont ainsi souhaitte heureuse venue au Seigneur Jesus.”
(6) See Harmony of the Evangelists, vol. 2, p. 451.
(7) “ Le royaume du Messias.”
(8) “ De jetter leurs yeux ailleurs qu’a David.”
(9) “ Endormis et oisifs.”
(10) “ Contre le Fils de Dieu.”
(11) “ Vessies pleines de vent.”
(12) “ Evesque ou Pontiffe.”
Fuente: Calvin’s Complete Commentary
(13) Took branches of palm trees.Better, took branches of the palm trees. Literally, the Greek means the palm branches of the palm trees. They were branches of the palms growing on the spot, or possibly such as were in general use at festivities. For the word rendered branches, comp. 1Ma. 13:51 (branches of palm trees), and for that rendered palm trees, comp. Rev. 7:9. Neither word occurs elsewhere in the New Testament. Again, the fuller Synoptic narrative includes but does not state this particular.
Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.The better reading is, Blessed is He that cometh in the name of the Lord, and the King of Israel. These words of their cry are peculiar to St. John. The fullest report is St. Matthews (see Note on Joh. 12:9). That all the accounts differ is natural, and they have all preserved to us some distinctive acclamation with which the crowds welcomed Him whom they received as the Messiah. The 118th Psalm, from which these acclamations are taken (see Joh. 12:25-26), was currently interpreted as Messianic, and formed part of the Hallel chanted at Tabernacles and Passover. (Comp. Note on Joh. 7:37.)
It is important to observe that St. John, like St. Matthew, does not follow the Greek of the LXX. in translating the Hebrew word Hosanna, but preserves the Hebrew sound in Greek letters. Comp. Rev. 19:6, where the word Alleluia is transliterated in the same way.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13 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.
Ver. 13. Took branches of palm trees ] Plutarch writeth that the Babylonians make 360 benefits of the palm tree, and therefore do highly honour it. Pintus upon Daniel telleth us, that the palm tree will not grow in a rich ground, but in a light and sandy; and if the soil be rich and fertile, they must cast salt and ashes at the root, to diminish the strength of the ground. Sure it is, that if prosperity be not seasoned with the salt of grace it will be unfruitful and unprofitable.
Hosanna, Blessed is the King, &c. ] This shows they were well seen in David’s psalms, which are, saith Chrysostom, a rich storehouse of all good doctrines: . And they are so penned, saith Athanasius, that every man may think they speak de se, in re sun, of himself, and for his particular purpose; which of other parts of Scripture cannot be affirmed.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13. . . . ] The articles shew that the palm-trees were on the spot: the branches of the palm-trees: or perhaps (Lcke) that the custom was usual at such festivities.
] The classical word is , from the Coptic bai .
Fuente: Henry Alford’s Greek Testament
Joh 12:13 . . “Substantives derived from verbs which govern a dative are sometimes followed by this case, instead of the ordinary genitive.” Winer, 264. They left no doubt as to the meaning of the demonstration, . These words are taken from Psa 118:25-26 ; written as the Dedication Psalm of the second Temple. is the Hebrew , “save now”. The words were originally addressed to approaching worshippers; here they designate the Messiah; but that no mistake might be possible as to the present reference, the people add, .
Fuente: The Expositors Greek Testament by Robertson
to meet for (Greek. eis. App-104.) meeting. cried. Greek. Imperative mood of krazo. Same word as in Joh 12:44, but LT Tr. A WH R read imperative mood of krazo = were shouting out; used once of the Lord, Joh 11:43 Other occurances: Joh 18:40; Joh 19:6, Joh 19:15. Mat 12:19; Mat 15:22. Act 22:23. In the Septuagint, only in Ezr 3:13.
Hosanna, &c. See note on Mat 21:9.
in. Greek en. App-104.
Lord. App-98
Fuente: Companion Bible Notes, Appendices and Graphics
13. . . .] The articles shew that the palm-trees were on the spot: the branches of the palm-trees: or perhaps (Lcke) that the custom was usual at such festivities.
] The classical word is , from the Coptic bai.
Fuente: The Greek Testament
Joh 12:13. , took) not caring for that commandment, as to which ch. Joh 11:57 speaks, The chief priests and Pharisees had given a commandment, that if any man knew where He was, he should show it, that they might take Him.- , branches of palms) The use of the palm was frequent in Judea. Lev 23:40, Ye shall take you on the first day-of the feast of tabernacles, on the fifteenth day of the seventh month, when for seven days they dwelt in booths-branches of palm trees.
Fuente: Gnomon of the New Testament
Joh 12:13
Joh 12:13
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.-It had been the expectation of the Jews that a king would arise to deliver them from their bondage to the Roman Empire. The miracles and wonders wrought by Jesus drew their minds to him as the deliverer, so they work themselves into a state of enthusiasm over him as their king. They came out to Bethany to meet him, and they treated him as their coming king. They cast their garments in the way and when these did not suffice they cut the branches off the palm trees and cast them in the way that the king and even the ass on which he rode might not be defiled by walking upon the earth. [They literally carpeted the Masters pathway with leaves of the palm trees. He is not seeking privacy now. He is now publicly forcing the issue.]
Fuente: Old and New Testaments Restoration Commentary
branches: Lev 23:40, Rev 7:9
Hosanna: Psa 72:17-19, Psa 118:25, Psa 118:26, Mat 21:9-11, Mat 23:39, Mar 11:8-10, Luk 19:35-38
the King: Joh 12:15, Joh 1:49, Joh 19:15, Joh 19:19-22, Isa 44:6, Hos 3:5, Zep 3:15, Rev 15:3, Rev 19:16
Reciprocal: Neh 8:15 – palm Isa 40:10 – the Lord God Zec 9:9 – behold Mat 2:2 – born Mat 11:3 – he that Mat 21:8 – others Mat 25:34 – the King Mar 11:9 – Hosanna Mar 15:32 – Christ Luk 13:35 – Blessed Luk 19:37 – the whole Joh 6:15 – take Joh 18:33 – the king Act 28:15 – when
Fuente: The Treasury of Scripture Knowledge
3
It was an ancient custom to honor an approaching dignitary by making a carpet of garments and the foliage of trees on which he might proceed. The season of the Passover was at hand, and great numbers of Jews from all over the world were at Jerusalem to attend it. That is why the preceding verse mentions much people. Hosanna is a Greek word and Robinson defines it, “Save now, succor now, be now propitious.” He says further that it is from a Hebrew word that means “a joyful acclamation.” Thayer’s definition agrees with this but is more condensed. The passage denotes an expression of good will to Him who is able to save others because he is coming in the Lord’s name.
Fuente: Combined Bible Commentary
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.
[Took branches of palm trees.] We have made our notes upon this part of the story in Matthew_21; but because here is mention of branches of palm trees; let us add only in this place, what is discoursed by the Rabbins concerning the ‘ivy of the palm trees,’ much used in the Passover. “I have heard from him that they perform their service by Arkablin. But what is Arkablin? Resh Lachish saith, A twig twined about.” Gloss: “A thick sprig that grows up about the palm tree, folds about it, and runs upon it.” I could not tell better how to render this than by the ‘ivy of the palm tree.’ They used, as it should seem, the leaves of that frequently amongst, or instead of, the bitter herbs which they were to eat with the paschal lamb. So far they had to do with the palm tree in all other Passovers, viz. to crop the ivy off of them: but here they use the palm branches themselves, as in the feast of Tabernacles. A matter not to be passed over without wonder, and cannot but bring to mind Zec 14:16; and Joh 7:8.
Fuente: Lightfoot Commentary Gospels
Joh 12:13. Took the branches of the palm trees. The word rendered branches occurs only here in the New Testament. It is the top of a palm tree where the fruit is produced. We are to understand by the word, therefore, not branches only, but fruit-bearing branches, those from which in due season the fruit would hang. Hence it is not palms of victory that we have before us, but the palm branches of the feast of Tabernacles, the most characteristic feature of that greatest festival of the year, when the last fruits, the wine and the oil as well as the corn, were ripe, and when the Messiah was expected to come to His temple. Hence also the articles before branches and palm trees, not to mark palm trees growing by the wayside, but the well-known palm branches so closely connected with the feast. With the idea of this feast the Jews had been accustomed to associate the highest blessings of Messianic times, and at the moment, therefore, when they hail Jesus as the long expected Messiah and King, the thoughts of it naturally fill their minds.
And went forth to meet him, and they cried out, Hosanna: Blessed is he that cometh in the name of the Lord, and, The King of Israel. The words, thus uttered with loud shouts of joy, correspond to the action of which we have spoken. Those in the first clause of the quotation are taken from Psa 118:26, and are words which were undoubtedly used at the feast of Tabernacles. Whether we consider them in connection with their place in the psalm or with the typical meaning of the feast, they were peculiarly appropriate to the present moment. The psalm was acknowledged to be Messianic, and both psalm and feast celebrate the triumphant coming of Messiah to His house and people, when the gates of righteousness are opened and Israel goes in and praises the Lord (Psa 118:19). The Lord, too, appears in the psalm in precisely the same character as that in which we have Him here before us, that of one who has suffered and overcome (Joh 12:22). The appellation given to Jesus in the second clause, and probably to be regarded as a second cry, points onward to the prophecy of Zechariah (chap. Joh 9:9) quoted in Joh 12:15. Hosanna is a rendering into Greek letters of the Hebrew words, Save, we pray (Psa 118:25).
Fuente: A Popular Commentary on the New Testament
Verse 13
Branches of palm-trees. The palm-tree was a tall tree, with a single stem, which was surmounted with a tuft of feathery ramifications, six or eight feet long, and called sometimes branches and sometimes leaves. They were used in marches and processions as the emblems of rejoicing and victory.
Fuente: Abbott’s Illustrated New Testament
The waving of date palm fronds (i.e., branches) had become a common practice at national celebrations in Israel (Lev 23:40). Palm fronds had become a national symbol (cf. 1Ma 13:51; 2Ma 10:7). They appear on the coins that the Jewish nationalists produced during the war with the Romans in A.D. 66-70. [Note: Carson, The Gospel . . ., p. 432.] Used on this occasion they probably signaled popular belief that Israel’s Messiah had appeared (cf. Rev 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 (Psalms 113-118) that the temple choir sang at these feasts (Psa 118:25). [Note: Ibid.] "Blessed is He . . ." is the very next statement in Psalms 118 (Psa 118:26). The Jews of Jesus’ day regarded the phrase "He who comes in the name of the Lord" as referring to Messiah (cf. Joh 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 Psalms 118. It was the people’s identification of Jesus as the Messiah (cf. Luk 19:38; Joh 1:49; Joh 18:37; Joh 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 least 5,000 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." [Note: Wiersbe, 1:340.]