Luke 19:38Meaning & Commentary from the Church Fathers

Just as certain passages cannot be understood in Greek or Latin—such as the prophecy regarding the Nazarene (Matthew 2:23) and the calling of God's Son from Egypt (Matthew 2:15)—we must examine the Jewish texts to uncover the true meaning of hosanna. It is crucial to understand why the crowds, particularly the joyful chorus of children, proclaimed this term as described in Matthew: "The multitudes who went before Him and those who followed Him cried out, saying, 'Hosanna to the son of David! Blessed is He who comes in the name of the Lord! Hosanna in the highest!'" (Matthew 21:9). Mark records it similarly: "They cried out, saying, 'Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the coming kingdom of our father David! Hosanna in the highest!'" (Mark 11:9-10). John echoes the words: "They cried, 'Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!'" (John 12:13). Luke, however, omits hosanna but shares a similar phrase: "Blessed is he who comes in the name of the Lord! Peace in heaven and glory in the highest!" (Luke 19:38). Therefore, Hebrew terms should be examined, along with interpretations from scholars, enabling the reader to arrive at their own understanding.

In Psalm 117, we read, "O Lord, save! O Lord, make haste! Blessed is he who comes in the name of the Lord!" (Psalms 117:25-26). The Hebrew phrase is anna Adonai, osianna, anna Adonai oslianna; baruch abba basem Adonai. The translations by Aquila, Simmachus, Theodotion, and the Fifth Edition render it as: "O Lord, save! O Lord, prosper!" Blessed is he who comes in the name of the Lord—this text reflects the joy of the people as they recognized Christ's fulfillment of the prophecy. The consensus among the Evangelists confirms that the Pharisees and scribes were indignant when they observed the children crying out hosanna to the son of David, as recorded in the Gospels (Matthew 21:15-16; Luke 19:38-40; John 12:13). The expression "blessed is he who comes in the name of the Lord" is uniformly recorded.

Concerning the interpretation of osianna, it is worth noting that, since translating it into Greek posed challenges, it was retained in Hebrew. This is similar to how other terms like Hallelujah and Amen are preserved. Luke, being well-versed in Greek with his background as a physician, chose to exclude the word rather than risk misrepresenting its Hebrew nuances. In Hebrew, the request typically includes an interjection for prayer, expressed through the phrase 'anna-Gospod,' which the Seventy translated as 'O Lord.' In this instance, 'osi' translates to 'save,' while 'anna' serves as an intercessory prayer expression. Thus, one could combine these to form 'osianna' or 'hosanna,' similar to linguistic contractions found in classical literature.

Reflecting back on the original inquiry, the Latin phrasing translates to 'O Lord, save me; O Lord, prosper me; blessed is he who comes in the name of the Lord,' which can be reinterpreted to reflect the Hebrew's intent as 'I pray, O Lord, save me; I pray, O Lord, prosper me; I pray: blessed is he who comes in the name of the Lord.' This supplication can extend to encompass 'thy people Israel' or, more broadly, 'World.' Ultimately, Matthew, who penned the Gospel in Hebrew, declared: 'Osianna barrama,' or 'hosanna in the highest,' indicating that salvation has also reached the heavens with the birth of the Savior, establishing peace not just on earth but also in heaven. This fulfills the prophesy regarding the cornerstone rejected by builders, becoming extraordinary in our eyes (Psalm 117:22ff.).

In presenting these reflections, may the reader not find weariness in these meditations; for despite our inclination to seek quick resolutions, delving into the depths of truth and engaging with diverse perspectives ultimately enriches understanding.

The Lord's response is unmistakable: If they hold their peace, the stones will cry out (Luke 19:40). It is not altogether unexpected that the stones would, in defiance of their nature, proclaim the Lord’s glory if those bent on His crucifixion—their hearts hardened like rock—were to preach Him. After the suffering endured by the Lord, silence would not be fitting among the Jews, as those whom Peter referred to as living stones were meant to proclaim His praise (1 Pet. 2:5). Thus, we observe that, despite their conflicting emotions, the crowd follows God to His temple in shouts of joy.

Yet now that God has arrived on earth, there is true peace in heaven, and thus glory on high, as the angels also exalt in the unity and reconciliation ushered in by the King-God, who rides humbly on a donkey. At that time, Jerusalem was alive with a multitude of Jews gathered to observe the Passover celebration. Among them were witnesses to Lazarus’s resurrection, who, awestruck by this miracle, could not help but share their testimony. They publicly declared that Jesus had brought Lazarus forth from the tomb, restoring him to life. The news rapidly circulated throughout the city, and when the people glimpsed Jesus descending from the mountain, they rushed forth to greet Him bearing palm branches. With firm conviction that their longed-for salvation and liberation had finally arrived, and that the Son of David was presenting Himself as King of Israel to free them from Roman oppression, they jubilantly shouted, “Salvation! Salvation! Blessed is our King who comes in the name of the Lord, the King of Israel! Blessed is the coming kingdom of our father David! Hosanna in the highest!” The term "hosanna" conveys the essence of salvation. The Jews employed it as an expression of joy during significant events, akin to our cheer of hurrah; thus, the phrase "Hosanna in the highest" (Matthew 21:9) reflects the hope that their exclamations of joy and celebration resonate not just on earth but also ascend to the heights of heaven, where God dwells.

In the clear sky, rising from the depths of the surrounding valleys, the city known for its rich history stood before Him. The morning sun sparkled on the marble towers and gilded roofs of the temple structures, creating a brilliant display that compelled onlookers to shield their eyes in awe. This breathtaking vista of the renowned city was truly remarkable, causing many Jewish and Gentile travelers to halt and marvel at the extraordinary sight in speechless wonder. At that time, Jerusalem, adorned with a series of majestic towers, was deemed one of the wonders of the world and showcased a splendor that modern Jerusalem cannot compare to. And now, in all its glory, this city was revealed to Christ, its rightful Sovereign!

The depiction of the crowd's excitement in Luke is particularly vivid. They glorified God with exultation, focusing their praise on the "miracles" they had witnessed, most notably the significant miracles performed recently, like the healing of the blind man from Jericho and the resurrection of Lazarus (see Jn. 12:17-18). The phrase "Peace in heaven" should be interpreted not in the conventional sense of tranquility—since peace always exists in heaven—but rather as a declaration of triumph, joy, or gladness.