Mark 11:9

11:9-10 Praise God! (Greek Hosanna): By the first century AD, Hosanna was no longer used literally as a cry for rescue from enemies but had become an idiomatic expression of joy and jubilation (cp. “Praise the Lord!” as used today). For the people, it was the exuberant welcome (Luke 19:38-40) of a famous pilgrim, the prophet from Galilee (Matt 21:11). The miracle of raising Lazarus from the dead might have contributed to the excitement of the day (John 12:9-11), but even the disciples did not truly understand this event until later (John 12:16). For Jesus, though, it was a fulfillment of prophecy. Jesus prepared for the occasion carefully and offered himself to the people of Israel as God’s Anointed, the Messiah.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 11:9 . οἱ ποοάυοντες , those going before; probably people who had gone out from the city to meet the procession.

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

Well be it to him that cometh to us from God, or that is sent of God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

9. they that went before] From St Joh_12:12 we gather that a second stream of people issuing from the Holy City came forth to meet the Saviour, and these joining the others coming from Bethany, turned round and swelled the long procession towards Jerusalem. See Stanley’s Sinai and Palestine, p. 191.

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 they that went before, and they that followed,.... They that came from Jerusalem to meet him, and they that followed him from Jericho and other parts; which two bodies, the one went before him, and the other followed after him: and

cried, saying, Hosanna, blessed is he that cometh in the name of the Lord; See Gill on Mat 21:9.

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

9 And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord:

Ver. 9. {See Trapp on "Mat 21:9"} {See Trapp on "Luk 19:35"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

They that went before, were the prophets; and they that come after, are the apostles. (St. Jerome) --- All these voluntary offerings were grateful to our divine Saviour; so are the like offerings made to him in the blessed sacrament. (Bristow)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The word Hosanna literally means "Oh, save!" It may have been originally the cry of captives or rebels for mercy; and thus have passed into a general acclamation, expressive of joy and deliverance.

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

9. [2530][2531][2532][2533][2534] omit λέγοντες.

[2530] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[2531] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2532] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[2533] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[2534] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

9. οἱ προάγοντες. This might include the Jerusalem contingent, which on meeting Christ turned round and headed the procession.

ἔκραζον. This cry continued; the “earliest hymn of Christian devotion” (Stanley, Sin. and Pal. pp. 190 f.; his description of the scene is famed).

Ὡσαννά. “Save, we pray”; but the word seems to have become an expression of praise rather than of prayer. Lk. in choosing an equivalent that would be intelligible to Gentile readers takes δόξα and not σῶσον δή. Contrast Acta Pilati i. It is remarkable that Mk gives no translation of Hosanna; contrast Mar 5:41, Mar 7:34, Mar 15:22; Mar 15:34. This may be either because, like Rabbi (Mar 9:5), the word was so familiar, or because he himself was in doubt about the meaning. Psalms 118, which perhaps celebrates the Dedication of the Second Temple, and is certainly processional, was sung at the [2620] of Tabernacles, and the palm branches, waved by the crowd from Jerusalem, would easily suggest the ceremonies of that Feast. In the post-communion prayer in the Didache (x. 6) “Hosanna to the God of David” occurs, and some texts have “Hosanna to the Son of David,” from Mat 21:9.

[2620] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mk 1–41; Mar 2:8-23; Mar 3:5 to Mar 11:6; Mar 11:27 to Mar 14:54; Mar 15:6-39; Mar 16:19-20.

εὐλογημένος ὁ ἐρχ. κ.τ.λ. In these words all four agree. Originally they were a welcome to the pilgrim who comes to the Feast; but here they imply that “He who cometh” has a mission from God.

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.

9.] On the interesting addition in Luke vv. 37-40, see notes there.

στιβ. = βαΐα τ. φοινίκων John ver. 13: but this word, by its derivation from στείβω, signifies not merely branches, but brunches cut for the purpose of being littered to walk on: and thus implies ἐστρώννυον εἰς τ. ὁδόν, which has been unskilfully supplied. Bp. Wordsw. complains of the introduction of τῶν ἀγρῶν into the text, adding “other instances, unhappily far too numerous, might be cited, where corrupt glosses and barbarisms have been recently received as improvements into the Sacred Text.” Surely a Commentator of Bp. W.’s learning and piety should know better than to write thus. He well knows, that it is not as improvements, that any such changes have been introduced as those to which he alludes, but simply and humbly in deference to the carefully weighed evidence of the best and oldest authorities, combined with that furnished by the existing phænomena of interpolation and adaptation of parallel places. The charge of attempting to “improve the Sacred Text” recoils on those, who in the face of such evidence, with such questions as “What writer would say, they cut branches off the fields?”, shelter their own rationalizing subjectivities under received readings which have been themselves glosses and “improvements” on the Sacred Text.

10.] εὐλ.… Δαυείδ, peculiar to Mark, clearly setting forth the idea of the people that the Messianic Kingdom, the restoration of the throne of David, was come.

See the additional particular of the weeping over the city, Luke vv. 41-44, and notes.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

9. ἔκραζον, Ὡσαννά—cried Hosanna.

Omit λέγοντες, saying, Tisch. Treg. WH. RV. אBCL Δ 115, mss. Lat. Vet. Egyptt.

Ὡσαννά—Hosanna.3 This cry is not an acclamation, but a prayer, meaning, save now, and it means either that Jehovah shall be propitious to some one else, conspicuous in the scene, or in connection with him, to the people uttering the cry. In the Psa 118:25, Psa 118:26 from which this invocation is taken, it is probably a prayer that Jehovah will be propitious to his people. While in Mat 21:9, where it reads, Ὡσαννὰ τ. υἱῷ Δαυείδ—be propitious now to the Son of David, the prayer is for the one whom the multitude recognize as the coming Messiah. Probably, here it is the prayer of the people that the expected salvation may be accomplished now. εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόμ. Κυρ.—Blessed is he that cometh in the name of the Lord. It is a question of feeling, whether ἐστί or ἔστω is to be supplied here; whether it invokes a blessing on the coming king and his kingdom, or pronounces him blessed. Either is grammatically allowable. On the whole, I incline to the latter view. See RV. Κυρίου is a translation of יהוה, Yahweh, in Psa 118:26, from which all this acclaim is taken. ἐν ὀνόμ. Κυρίου, in the name of the Lord, means that the kingdom of the Messiah is to be a vicegerency, in which the Messiah represents and takes the place of Jehovah.

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