Luke 19:35

Luk 19:35 . ἐπιρρίψαντες : the participle is used to relieve the monotony of the paratactic construction ( καὶ , καὶ , καὶ in Mt. and Mk.); the word occurs here only and in 1Pe 5:7 , q.v. ἐπεβίβασαν , helped to mount, as in Luk 10:34 , Act 23:24 ; a technical term, possibly used here to add pomp to the scene.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

set Jesus on--He allowing this, as befitting the state He was for the first and only time assuming.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(35) They cast their garments upon the colt.—St. Luke agrees with St. Mark in speaking of the “colt” only, not of the “ass.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

35. cast their garments upon the colt] to do Jesus royal honour. Comp. 2Ki_9:13.

they set Jesus thereon] It is clear that He rode upon the unused foal, which was probably led by the bridle, while it is possible that the mother went by its side. St Matthew, however, alone (apparently) mentions two animals (Luk_21:2; Luk_21:7), and possibly this may have been due to some confusion arising out of the Hebrew parallelism (Zec_9:9, “riding upon an ass, even upon a colt, son of she-asses”) in the translation into Greek from an Aramaic document. The ass in the East is not a despised animal (Gen_49:14; Gen_22:3; Jdg_5:10), and it is only because it was despised by Gentiles that Josephus substitutes for it ‘horse’ or ‘beast of burden,’ and the Seventy (LXX.) soften it down into ‘foal,’ &c. The Gentile world abounded in sneers against this narrative, and had all sorts of absurd stories about the Jews and the ass, or ass’s head, which they were supposed to worship (Jos. e. Ap. ii. 10; Tac. Hist. v. 3. 4). The Christians were also called ass-worshippers (Tert. Apol. 16; Minuc. Fel. Oct. 9), and this calumny is alluded to in one of the hideously blasphemous wall caricatures (Graffiti). (See however King’s Gnostics, p. 90; Lundy, Monumental Christianity, p. 60.)

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when he was come nigh,.... To the city of Jerusalem, and which was then in sight,

even now at the descent of the Mount of Olives; being come to the foot of that mount, which lay to the east of Jerusalem, and was about five furlongs from it, or a little more than half a mile (o):

the whole multitude of the disciples: not only the twelve, but the large company that followed Christ out of Galilee, and were joined by more in Judea, as they came along, some going before him, and others behind him. The Arabic and Persic versions divide these words, and read, "the multitude, and the disciples"; not only the apostles, but the whole body of the people that were with Christ:

began to rejoice, and praise God, with a loud voice, for all the mighty works that they had seen; calling to mind the many miracles he had wrought in Galilee, at Cana, Capernaum, and other places, and now, as he passed through Judea, particularly about Jericho, where he had restored sight to two or three blind men; and especially the miracle he had lately wrought at Bethany, in raising Lazarus from the dead; from all which they might strongly conclude, that he must be the Messiah; and being filled with joy and gladness, at the remembrance of these things, and with thankfulness to God, that he had raised up the glorious Saviour and Redeemer, they lifted up their voices together, and exerted them to the uttermost, and made the air ring with their shouts, and acclamations of praise to God, on this occasion.

(o) Joseph. Antiqu l. 20. c. 6.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

See Poole on "Mat 21:7" and following verses to Mat 21:9. See Poole on "Mar 11:7" and following verses to Mar 11:10. Both which evangelists (Mark most fully) describe this great triumph.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

They cut their garments upon the colt. "An extemporized housing in default of the purple trappings. Doubtless the fittest of the proffered robes would be selected by the disciples" (Morrison).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

35. ἐπιρίψαντες … τὰ ἱμάτια. To do Jesus royal honour. Comp. 2Ki 9:13. Vulg[333] jactantes. The verb which is a ἅπαξ λεγόμενον in the N.T. implies hasty action.

[333] Vulg. Vulgate.

ἐπεβίβασαν. It is clear that He rode upon the unused foal, which was probably led by the bridle, while it is possible that the mother went by its side. St Matthew, however, alone (apparently) mentions two animals (Luk 21:2; Luk 21:7), and possibly this may have been due to some confusion arising out of the Hebrew parallelism (Zec 9:9, “riding upon an ass, even upon a colt, son of she-asses”) in the translation into Greek from an Aramaic document. The ass in the East is not a despised animal (Gen 22:3; Gen 49:14; Jdg 5:10), and it is only because it was despised by Gentiles that Josephus substitutes for it ‘horse’ or ‘beast of burden,’ and the Seventy (LXX[334]) soften it down into ‘foal,’ &c. The Gentile world abounded in sneers against this narrative, and had all sorts of absurd stories about the Jews and the ass, or ass’s head, which they were supposed to worship (Jos. c. Ap. II. 10; Tac. Hist. v. 3. 4). The Christians were also called ass-worshippers (Tert. Apol. 16; Minuc. Fel. Oct. 9), and this calumny is alluded to in one of the hideously blasphemous wall caricatures (Graffiti). (See however King’s Gnostics, p. 90; Lundy, Monumental Christianity, p. 60.)

[334] LXX. Septuagint.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

35. αὐτῶν τὰ ἱμάτια. The pronoun stands first with emphasis: they did not spare their own chief garments. Comp. ἑαυτῶν in ver. 36.

In both verses readings vary: here TR. with A R etc. has ἐαυτῶν, while א B D L, Orig. have αὐτῶν: there TR. with א D has αὐτῶν, while A B K have ἑαυτῶν. The best editors are unanimous for αὐτῶν here.

ἐπεβίβασαν. Lk. alone tells us of their placing Him on the colt. The other three merely state that He sat on it.1 Nowhere in O.T. do we find kings thus mounted. While there is much in this triumphal precession that tells of royally, there is also something which adds, “My Kingdom is not of this world” (Godet). Against carnal chiliastic notions of the Kingdom this entry on “a colt the foal of an ass” is an ironia realis ordained by the Lord Himself (Nösgen, Gesh. J. Chr. p. 506). For ἐπιβιβάζω comp. 10:34; Act 23:24: it is not rare in LXX.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Their garments. More strictly, their own garments [εαυτων] , in their reverence and love for their Lord. See on Mt 25:7.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.