2 Raja-raja 9:13

9:13 Each of them quickly took off his cloak and they spread them out at Jehu’s ¹  feet on the steps. ²  The trumpet was blown ³  and they shouted, “Jehu is ⁴  king!”

Matius 21:7-8

21:7 They brought the donkey and the colt and placed their cloaks ⁵  on them, and he sat on them. 21:8 A ⁶  very large crowd spread their cloaks on the road. Others cut branches from the trees and spread them on the road.

Lukas 19:36

19:36 As ⁷  he rode along, they ⁸  spread their cloaks on the road.

Yohanes 12:12-16

The Triumphal Entry

12:12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. ⁹  12:13 So they took branches of palm trees ¹⁰  and went out to meet him. They began to shout, ¹¹  “Hosanna! ¹²  Blessed is the one who comes in the name of the Lord! ¹³  Blessed is ¹⁴  the king of Israel!” 12:14 Jesus found a young donkey ¹⁵  and sat on it, just as it is written, 12:15 “Do not be afraid, people of Zion; ¹⁶  look, your king is coming, seated on a donkey’s colt!” ¹⁷  12:16 (His disciples did not understand these things when they first happened, ¹⁸  but when Jesus was glorified, ¹⁹  then they remembered that these things were written about him and that these things had happened ²⁰  to him.) ²¹ 

[9:13]  ¹ tn Heb “his”; the referent (Jehu) has been specified in the translation for clarity.

[9:13]  ² tn Heb “and they hurried and took, each one his garment, and they placed [them] beneath him on the bone [?] of the steps.” The precise nuance of גֶרֶם (gerem), “bone,” is unclear. Some suggest the nuance “bare” here; it may be a technical architectural term in this context.

[9:13]  ³ tn Heb “they blew the trumpet.” This has been translated as a passive to avoid the implication that the same ones who shouted had all blown trumpets.

[9:13]  ⁴ tn Or “has become.”

[21:7]  ⁵ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[21:8]  ⁶ tn Here δέ (de) has not been translated.

[19:36]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:36]  ⁸ tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”

[12:12]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:13]  ¹⁰ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ¹¹ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ¹² tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[12:13]  ¹³ sn A quotation from Ps 118:25-26.

[12:13]  ¹⁴ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).

[12:14]  ¹⁵ sn The author does not repeat the detailed accounts of the finding of the donkey recorded in the synoptic gospels. He does, however, see the event as a fulfillment of scripture, which he indicates by quoting Zech 9:9.

[12:15]  ¹⁶ tn Grk “Do not be afraid, daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.

[12:15]  ¹⁷ sn A quotation from Zech 9:9.

[12:16]  ¹⁸ tn Or “did not understand these things at first”; Grk “formerly.”

[12:16]  ¹⁹ sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.

[12:16]  ²⁰ tn Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).

[12:16]  ²¹ sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21).