William H. Heinrich
One of the best-known aspects of the Triumphal Entry is the peoples’ use of palm branches. Yet, while all four Gospels mention the story, only one mentions palm branches. Although not prominent in the text, their deployment that day had great significance.—Ed.
The Palm Sunday presentation of palm branches is an annual ritual in many churches, honoring Jesus’ Triumphal Entry into Jerusalem at the beginning of Passion Week. Interestingly, while the Triumphal Entry is recorded in all four gospels (Mt 21:7–9, Mk 11:7–10, Lk 19:35–40, Jn 12:12–15), palm branches are mentioned only once—in John 12:13.
The next day the great crowd that had come for the Feast heard that Jesus was on His way to Jerusalem. They took palm branches and went out to meet Him, shouting, “Hosanna! Blessed is He who comes in the name of the Lord! Blessed is the King of Israel!” (Jn 12:12–13).
The use of palm branches was not merely incidental that day. Plentiful in the Jerusalem region, they were not waved just because they were available. Their presentation at Jesus’ coming had special meaning to all present.
A popular symbol in the ancient world, the palm was associated with sacred things (Trever 1962:464). It also symbolized victory, whether in military conflict or athletic events (Moldenke and Moldenke 1952:170; Avi-Yonah and Kraeling 1962:366). This is probably behind the presentation of golden crowns and palms to Syrian kings after their victories (1 Mc 13:37, 2 Mc 14:4; cf. Goldstein 1976:477; 1983:485). When an ancient monarch traveled, heralds often went ahead to announce his coming. Upon the royal arrival, often with a military procession before and behind, people came to see the monarch and even lay palm branches on the road before him. Eventually, such a procession became known as a parade.
Because the palm was so plentiful in ancient Palestine, it became symbolic of the region. Some scholars believe the term “Phoenicia” for the northern Israel and Lebanon coast comes from the Greek word phoenix for date palm (Moldenke and Moldenke 1952:170). Consequently, the Roman Emperor Vespasian commemorated the conquest of the Jews and the destruction of Jerusalem in AD 70 by issuing a coin showing a weeping woman sitting beneath a palm tree with a Roman soldier standing over her (Trever 1962:66; Moldenke and Moldenke 1952:171). Palm branches were also prominent on coins minted locally by the Roman Prefect under Tiberius, Valerius Gratus (AD 15–26). This included two issued in AD 18 and AD 24 which employed palm branches on the reverse side.
Two bronze prutah coins of Valerius Gratus, Prefect of Judea AD 15–26. Obverse (left): Greek inscription TIB KAI CAP (Tiberius Caesar), emperor of Rome AD 14–37, in a wreath tied at the base with an X. Reverse (right): upright palm branch flanked by the Greek name ΙΟΥ ΛΙΑ (Julia), referring to Julia Livia, mother of Tiberius. Below the name on the reverse is, left, the date LE (year 5=AD 18) and, right, the date LIA (year 11=AD 24).
The Jewish use of palm branches in processions seems to have originated at the time the Maccabees recaptured the Temple from the Syrians in 164 BC (the Hannukah story—see Moldenke and Moldenke 1952:171). In a scene similar to the Triumphal Entry, they proclaimed their victory and national independence.
They celebrated it for eight days with rejoicing:
Therefore, carrying ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place (2 Me 10:6a, 7).
Again, in 141 BC, the Jews celebrated Simon’s capture of Jerusalem’s Akra from the Syrian garrison:
Simon’s men entered the citadel on the 23rd day of the second month, in the year 171, with utterances of praise and palm branches and to the music of lyres and cymbals and lutes and hymns and songs, because a great enemy had been smashed and driven out of Israel (1 Mc 13:51).
BSpade 14:2 (Spring 2001) p. 56
Bronze lepton coin of Alexander Jannaeus, Hasmonean ruler of Judea 103–76 BC. Obverse (left): upright palm branch surrounded by the name “Yehonatan the King” in Hebrew, with a border of dots. Reverse (right): lily with dots below.
After the successful Maccabean Revolt, the Jews enjoyed nearly a century of political independence. The Hasmonean ruler Alexander Jannaeus (103–76 BC) minted coins featuring the palm branch and the words “‘Yehonatan the king” on the obverse. Apparently Jannaeus was using the palm’s symbolism to proclaim himself both military victor and royalty.
The Second Jewish Revolt against Roman control was led by Simon Bar Kochba (AD 132–135). Considered by many of his contemporaries as the Messiah, Bar Kochba minted a coin with a vertical palm branch within a wreath on the obverse. The surrounding inscription read, “For the freedom of Jerusalem.” His message was unmistakable to the Romans.
The Romans responded to Bar Kochba’s Revolt with might, power and fury. Hadrian celebrated his victory over the Jews (AD 135) by minting several coins. Signifying Rome’s defeat of Judea, two featured his bust on one side, while the reverse of one of them features Hadrian standing with his right hand of authority extended toward an enslaved woman (symbolic of Judea). Her two children are honoring Hadrian with palm branches. Also shown is a bull beside an altar (Judea’s sacrifice to him). Another coin again shows Hadrian standing with his authoritative right hand facing Judea. There are two children facing him with palm branches while another child stands behind the enslaved woman (Judea).
Although presentation of palm branches was mentioned by only one Gospel writer, I suggest their use at the Triumphal Entry was a deliberate act, full of symbolism. The people were proclaiming nationalistic pride and their desire to be free of Roman rule. As Jesus rode by the crowd they shouted “Blessed is the king of Israel.” The message was clear. They were looking for deliverance from Roman tyranny and they tied that hope to Jesus, whose miraculous powers made Him a powerful foe to the Romans. By presenting the palm branches to Him, the people were declaring their loyalty to Him as a victorious general or king might expect.
Then the crowd shouted “Hosanna,” a Biblical term of praise to God. But since the Maccabean Revolt it had been redefined with a nationalistic meaning—”deliver us,” “save us,” “give us our freedom.” The religious leaders feared such shouting would bring the Roman guards, and they told Jesus to keep his disciples quiet. They would not have requested silence if the people were merely praising God.
Bronze coin of Bar Kochba, leader of the second Jewish revolt AD 132–135. Obverse (left): upright palm branch within wreath, surrounded by the inscription “For the freedom of Jerusalem” in Hebrew. Reverse (right): five-stringed broad lyre surrounded by the inscription “Year 2 of the freedom of Israel” in Hebrew.
Looking for a political savior, palm-bearers at the Triumphal Entry must have been greatly disappointed with the news Jesus had been crucified. Again, their hope of freedom was utterly destroyed. If they could only understand that the news three days later proclaimed even greater victory and deliverance than they could ever imagine.
We also read that someday, another multitude too massive to count will again present palm branches before the Lord Jesus. In heaven, they will proclaim their victory and freedom, shouting “Salvation belongs to our God” (Rv 7:9–10). To first century Jews, the meaning of the palm branch was clear. They employed it to symbolize their national pride, independence and hope in Jesus’ leadership. Those in heaven understood Jesus literally and eternally fulfilled the palm branch’s symbolism. For us, the palm branch symbolizes the mystery, the promise and the reality of our salvation and our victory in Jesus.
Two bronze sestertius coins of the emperor Hadrian, AD 117–138. Left coin, obverse (left): bareheaded bust of Hadrian surrounded by the Greek inscription HADRIANUS AUG. COS.III.PP (Hadrian Augustus, third consulship, Pater Patriae [father of his country]). Left coin, reverse (center): Hadrian faces Judea and raises his right hand. Judea holds a box in her left hand and in her right hand, extended over an altar, is a patera, a bowl containing incense. Judea is flanked by two children facing left and holding palm branches. The figures are surrounded by the Greek inscription ADUENTUI. AUG. IUDAEAE (Arrival of the emperor in Judea). At the bottom are the Greek letters SC, Senatus Consulto (by decree of the Senate). Right coin, obverse (not shown): same as left coin. Right coin, reverse (right): Hadrian faces Judea and raises his right hand. Judea holds a box in her left hand and in her right hand, extended over an altar, is a patera. A sacrificial bull stands in front of the altar. A child stands behind Judea, while two children holding palm branches advance toward Hadrian. At the bottom is the Greek inscription IUDAEA (Judea) and in the field left and right are the Greek letters SC.
BSpade 14:2 (Spring 2001) p. 57
Statue of a victorious Roman charioteer holding a palm branch.
Bibliography
Avi-Yonah, M. and Kraeling, E.G.
1962 Our Living Bible. Jerusalem: International.
Goldstein, J.A.
1976 1 Maccabees, The Anchor Bible 41. Garden City NY: Doubleday.
1983 2 Maccabees, The Anchor Bible 41A. Garden City NY: Doubleday.
Hendin, D.
2000 Guide to Biblical Coins, fourth ed. New York: Amphora.
Madded, F.W.
1881 Coins of the Jews. Boston: James Osgood.
Moldenke, H. and A.
1952 Plants of the Bible. New York: Dover.
Trever, J.C.
1962 Palm Tree. P. 646 in The Interpreter’s Dictionary of the Bible, vol 3, ed. G.A.Buttrick. Nashville: Abingdon
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