And they that went before and they that followed cried, saying: Hosanna: Blessed is he that cometh in the name of the Lord.
και οι προαγοντες και οι ακολουθουντες εκραζον λεγοντες ωσαννα ευλογημενος ο ερχομενος εν ονοματι κυριου
6 Church Fathers comment on this verse · 7 commentaries
As long as the masses remain uncorrupted, they will acquire valuable knowledge. This is the reason they honored Jesus, each in their own capacity. However, what were their expressions of praise? They drew from the psalm of David, and the term ‘hosanna’ is understood by some as ‘salvation’ and by others as ‘song.’ The former interpretation holds greater significance, as indicated in Psalm 117:25, which states, ‘O Lord, save,’ where the Hebrew term is ‘hosanna.’
“Hosanna!” is a cry from those versed in Hebrew, embodying a plea that conveys emotion rather than representing a defined concept. Similarly, in Latin, we have expressions known as interjections. In times of sorrow, for instance, we might express, “Alas!” In moments of joy, we exclaim “Oh!” and in surprise, we say “Oh, how wonderful!” Here, the “Oh” serves solely to communicate the depth of our astonishment.
This psalm speaks of the Lord, as indicated by the Gospel, which recounts how the Savior, upon entering Jerusalem, is greeted by young men waving palm branches who proclaim, ‘Hosanna in the highest! Blessed is He who comes in the name of the Lord, Hosanna in the highest!’ These lines can be found in Psalm 117 (Psalms 117:26). The term ‘Hosanna,’ derived from Hebrew, translates to “Lord, save me!”
Various interpretations have emerged concerning the term in question. Among them, Gilarius, in his commentary on Matthew (Matthew 21:9), proposes that hosanna in Hebrew connotes 'the deliverance of the house of David.' However, it is evident that 'deliverance' in Hebrew is pheduth, while 'house' translates to beth. Additionally, the absence of 'David' in this context is apparent. Some believe hosanna signifies 'glory,' yet the term 'glory' in Hebrew is chabod, and others associate it with 'grace,' which in Hebrew is termed thoda or anna. Thus, it is essential to return to the original source from which the evangelists derived their understanding.
Just as we struggle to comprehend certain passages in Greek or Latin—such as those that fulfill what the prophets declared, including 'He will be called a Nazorean' (Matt. 2:23) and 'I have called My Son out of Egypt' (Matt. 2:15)—we must investigate the true significance of hosanna in Jewish texts to grasp why the people, particularly the innocent chorus of children, proclaimed this term. According to Matthew, the crowds before and after Him cried, '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 narrates it as follows: 'They shouted, 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). Similarly, John records, 'They shouted, Hosanna! Blessed is He who comes in the name of the Lord, the King of Israel!' (John 12:13). Only Luke omits hosanna but aligns with the rest of the declaration: 'Blessed is He who comes in the name of the Lord! Peace in heaven and glory in the highest!' (Luke 19:38).
Hence, we must present the Hebrew terms and the views of interpreters, allowing readers to arrive at a common understanding. In Psalm 117, we encounter the plea: 'O Lord, save me; O Lord, make haste; blessed is He who comes in the name of the Lord' (Psalms 117:25-26). The Hebrew text states, 'anna Adonai, osianna, anna Adonai oslianna; baruch abba basem Adonai.' Aquila, Simmachus, Theodotion, and the so-called 'Fifth Edition' translate it thus: 'O Lord, save, O Lord, prosper; blessed is He who comes in the name of the Lord.' We refrain from translating further to preserve the integrity of the Latin text. Only the sixth edition aligns with the seventy interpreters, using a simple 'O' where others apply 'O indeed.' It is noteworthy that osianna, which we mistakenly verbalize as hosanna, universally signifies 'save,' articulated through the phrase salvum fac. Thus, we must explore the standalone meaning of the word anna, detached from the concept of salvation. Notably, in this context, anna appears three times; the first two instances are rendered with the same letters: aleph, nun, he, while the third is written differently: hei, nun, he. Simmachus, consistent with the common translation in the 117th Psalm, translates Psalm 114:4—'O Lord, deliver my soul'—as 'I plead, O Lord, deliver my soul.' Where he translates 'I plead,' the Seventy use 'O,' while Aquila and others say 'O indeed,' which reflects the Hebrew use of anna beginning with aleph instead of hei. Thus, if anna starts with aleph, it translates to 'I plead'; if it begins with hei, it functions as an interjection, expressed in Greek as 'indeed,' similarly as in the expression 'save' there.
Given that such minor details and the complexities arising from language can hinder comprehension, I will summarize that the verses discussed derive from the 117th Psalm, which prophetically pertains to Christ and is frequently recited in Jewish synagogues, making it familiar to the populace. The descendant of David was sent to rescue Israel, as stated: 'The stone which the builders rejected is the cornerstone; this was the work of the Lord, and it is marvelous in our sight' (Psalm 117:22). 'This is the day that the Lord has made; let us rejoice and be glad in it. O Lord, save us; O Lord, hasten to our aid! Blessed is He who comes in the name of the Lord; we bless you from the house of the Lord' (Psalms 117:24-26). Hence, when the Pharisees and scribes observed that the crowd recognized the Psalm's prophecy fulfilled in Christ as the children cried hosanna to the son of David, they were filled with rage and asked Him, 'Do you hear what they are saying?' To which Jesus replied, 'Have you never read, Out of the mouth of infants and nursing babies you have prepared praise?' (Matt. 21:15-16; Luke 19:38-40; John 12:13), affirming the 117th Psalm with testimony from the eighth Psalm.
Regarding the phrase 'blessed is He who comes in the name of the Lord,' all the Gospel writers are in agreement. For the term osianna, as they couldn't translate it into Greek, they retained the Hebrew term, similar to how terms like Hallelujah and Amen are preserved. However, Luke, the most proficient in Greek among the evangelists, recognized that he couldn't capture the nuances of Hebrew language and preferred to omit rather than create confusion for his readers. Similar to how we use interjections in Latin—for instance, expressing mocking disbelief with 'vah,' amazement with 'raree,' sorrow with 'heu,' or silence with a hissing sound of clenched teeth—Jews incorporate an interjection into their speech, especially in prayer. The familiar phrase 'anna-Gospod,' translated by the Seventy as 'oh Lord,' illustrates this. Thus, 'osi' implies 'save,' while 'anna' serves as a prayerful interjection. If we choose to combine these two, we form 'osianna,' or as adapted, 'hosanna,' adjusting the vowel sound in the middle just as we frequently encounter in Virgil's verses.
Ultimately, returning to the main point, where we find in Latin the words 'O Lord, save me; O Lord, prosper me; blessed is He who comes in the name of the Lord,' we can interpret it through a Hebrew lens as 'I plead, O Lord, save me; I plead, O Lord, prosper me; I plead: blessed is He who comes in the name of the Lord.' These terms can signify 'your people, Israel,' or more broadly, 'the world.' Finally, Matthew, who authored the Gospel in Hebrew, recorded 'osanna barrama,' meaning hosanna in the highest, indicating that with the birth of the Savior, salvation was extended even to the heavens and peace was established there, aligning with the prophetic declaration: 'My sword shall remain in heaven' (Isaiah 34:5). All of this has been shared concisely to the best of my understanding. However, I encourage your blessedness to regard the reading of these matters with patience and diligence; while we could easily settle for simplistic answers, it is far more fitting to earnestly seek the truth and pay attention to the original nuances rather than relying solely on pre-packaged interpretations.
In essence, this entire act by the Savior served as a response for many to the inquiry, ‘Is He the Messiah?’ There could no longer be any uncertainty that He intended to reveal Himself in this manner to the people. However, He aimed to fulfill the role of the Messiah in a manner distinct from popular expectation. Thus, He graciously accepted all the expressions of joy, despite His modest appearance serving to temper the fervor of their eager enthusiasm. When the crowd observed the Lord riding on a donkey, they interpreted it as a sign of a triumphant entry into Jerusalem. The air was filled with jubilant cries: Hosanna, which means salvation to Him, the Son of David. Blessed is the King who comes in the name of the Lord. Peace in heaven and glory in the highest (from Psalm 117:25, traditionally recited during the Passover and referencing the era of the Messiah).
As the procession neared the descent from the mountain, with the splendor of Jerusalem coming into view, a wave of enthusiasm surged through the throngs accompanying Jesus. The anticipation of the moment when the long-awaited Redeemer would enter Zion as the King of Israel inspired the multitude of thousands to offer a heartfelt thanksgiving to God for the many miracles of Jesus: “Blessed is the King who comes in the name of the Lord, peace in heaven and glory in the highest!” (Lk. 19:38). Archbishop Theophylact explained that these words signify the end of the prior hostility we had with God, as there had been no King-God on earth.
Now, with God present among us, true peace reigns in heaven and glory is bestowed from on high, for the angels also honor the unity and reconciliation brought by the King-God who rides in humility on a donkey.
At that moment, Jerusalem was bustling with throngs of Jews gathered to celebrate the Passover. Among them were witnesses to Lazarus's resurrection, who, struck by the miracle, could not refrain from sharing their testimony. They proclaimed publicly that Jesus had called Lazarus forth from the grave, reviving him from death. The news spread swiftly throughout the city, and when the people observed Jesus descending the mountain, they rushed to greet him, waving palm branches. Filled with certainty that the long-promised salvation and liberation of the Jewish nation had come, they recognized that the Son of David, approaching as their King, would rescue them from Roman oppression. With fervor, they cried out, “Salvation! Salvation! Blessed is our King coming 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, used by the Hebrews as a joyful exclamation on significant occasions, akin to our “hurrah.” Consequently, the expression “Hosanna in the highest” (Matthew 21:9) reflects a desire for these joyful praises to resonate not only on earth but also in the heavenly realms, where God resides.
As the procession commenced, the apostles and the surrounding crowd were filled with overwhelming excitement. In a surge of joyous exultation for their Master, the disciples exclaimed, “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord!” (Psalm 117:25). Hosanna translates as “Save us.” They joyfully proclaimed, “Hosanna in the highest!” Word circulated among the people regarding how He had raised Lazarus from the dead.
The path gradually ascended the Mount of Olives, winding through verdant fields and beneath shady trees, culminating in a steep turn to the north. At this turn, the view of Jerusalem, previously concealed behind a ridge of the mountain, was revealed for the first time. In the clear atmosphere, the city renowned for its historical significance stood before Him, with the morning sun shining brightly on the marble towers and gilded roofs of the temple, radiating a dazzling brilliance that compelled viewers to squint. The breathtaking sight of Jerusalem, adorned with magnificent towers, was considered one of the wonders of the world, offering a spectacular view that modern Jerusalem cannot compare with. And now, this glorious city was unveiled before Christ, its rightful King!
While others marveled at this extravagant scene, the true King looked beyond the city's external glory to the inner condition of its people, perceiving an unsettling void of disbelief and sin, ripe for the gravest wrongdoing. This sight pierced the compassionate heart of Christ with profound sorrow. He had previously wept over human apathy and sinful nature but now mourned loudly. The shame of mockery and the intolerable agony of His impending sufferings had not drawn a single groan or tear from Him; yet, here, His deep mourning overwhelmed His spirit, causing Him to weep fervently, so intensely that His voice trembled as He uttered the words, “Oh, if only you too!” The crowd looked on in astonishment, uncertain of how to respond, as He continued, “Oh, if only you too had known, even on this day, what would bring you peace!” His words were interrupted by sorrow, and when His voice steadied enough to continue, He added: “But now it is hidden from your eyes; for the days will come upon you when your enemies will surround you and lay you siege from every side. They will level you to the ground and your children within you, and they will not leave one stone upon another, because you did not recognize the time of your visitation.” This was the final plea from the Messiah to the rebellious city, known for rejecting the prophets, to repent. Yet, refusing this call, it destined itself for the prophesied consequences. Indeed, forty years later, Christ's prophecy was fulfilled to the letter.
As Jesus lamented over the city and pronounced His prophecy, the procession paused. Meanwhile, those in the Kidron valley and near the walls of Jerusalem, along with the worshippers who had set up shelters on the green slopes below, noticed the gathering crowd and the echoes of jubilant cries, grasping the significance of the moment. Seizing green branches from the trees, they hurried to the mountain to greet the approaching Prophet. When these two waves of people converged—one from Bethany accompanying Him and the other coming from Jerusalem—He found Himself amid a throng of people, who walked both in front and behind Him, shouting “Hosanna” and waving branches all the way to the gates of Jerusalem. Among the crowd were several Pharisees, whose discontent sharpened with the people's enthusiasm. They questioned the meaning of these Messianic shouts and royal accolades, fearing their implications. “Master, rebuke your disciples!” they urged. But He would not silence them. “If they keep quiet,” He responded, “the stones will cry out.” Despite their bitterness, the Pharisees sensed their inability to halt the surge of public fervor.
As the procession neared the city walls, the atmosphere of excitement and anxiety enveloped Jerusalem. “Who is this?” inquired the inhabitants, peering from behind lattices and rooftops, gathering in the marketplaces and streets through which He passed. The people answered joyfully and simply, “This is Jesus, the prophet from Nazareth of Galilee.” Within the city, they dispersed, and Christ proceeded toward the temple. The jubilant cries of the crowd resonated even here. Children, likely from the temple choir, shouted to Him, “Hosanna to the Son of David.” When the scribes and Pharisees, concealing their malice, pointed this out to Him, He replied, “Have you never read, ‘Out of the mouths of babes and infants you have ordained praise?’” Toward evening, the Saviour returned to Bethany.
Passages read together with this verse.
Greek text, 14 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS