The Triumphal Entry into Jerusalem
John 12:12-19
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John.12.12 - Details
Original Text
Morphology
- Τη: ART,dat,sg,f
- επαυριον: ADV
- ο: ART,nom,sg,m
- οχλος: NOUN,nom,sg,m
- πολυς: ADJ,nom,sg,m
- ο: ART,nom,sg,m
- ελθων: PART,aor,act,nom,sg,m
- εις: PREP
- την: ART,acc,sg,f
- εορτην: NOUN,dat,sg,f
- ακουσαντες: PTCP,aor,act,nom,pl,m
- οτι: CONJ
- ερχεται: VERB,pres,mid,ind,3,sg
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- εις: PREP
- Ιεροσολυμα: NOUN,acc,pl,n
Parallels
- Matthew 21:1-11 (structural): Triumphal entry narrative parallel: crowd of pilgrims at the festival greet Jesus as he comes into Jerusalem; parallels in setting, crowd reception, and public acclamation.
- Mark 11:1-11 (structural): Parallel account of the entry into Jerusalem with similar sequence (approach from Bethphage/Bethany, mounting the colt) and the crowd's acclamations upon Jesus' arrival.
- Luke 19:28-44 (structural): Luke's triumphal entry parallel emphasizes the crowd's hosannas and Messianic expectations as Jesus approaches Jerusalem for the festival.
- Zechariah 9:9 (quotation): Prophetic background cited elsewhere in John (12:15): the coming king riding humbly (on a donkey); provides the Old Testament expectation framing the crowd's reception.
- John 11:45-46 (thematic): Immediate Johannine context: many Jews believed after the raising of Lazarus, which explains why large numbers came to the festival and were attentive when they heard Jesus was coming to Jerusalem.
Alternative generated candidates
- The next day a large crowd that had come to the festival heard that Jesus was coming to Jerusalem.
- The next day a great crowd that had come to the feast, when they heard that Jesus was coming to Jerusalem,
John.12.13 - Details
Original Text
Morphology
- ελαβον: VERB,aor,act,ind,3,pl
- τα: ART,acc,pl,n
- βαια: NOUN,acc,pl,n
- των: ART,gen,pl,m
- φοινικων: NOUN,gen,pl,m
- και: CONJ
- εξηλθον: VERB,aor,act,ind,1,sg
- εις: PREP
- υπαντησιν: NOUN,acc,sg,f
- αυτω: PRON,dat,sg,m
- και: CONJ
- εκραυγαζον·Ωσαννα: VERB,impf,act,ind,3,pl
- ευλογημενος: PART,perf,pass,nom,sg,m
- ο: ART,nom,sg,m
- ερχομενος: PART,pres,mid,nom,sg,m
- εν: PREP
- ονοματι: NOUN,dat,sg,n
- κυριου: NOUN,gen,sg,m
- και: CONJ
- ο: ART,nom,sg,m
- βασιλευς: NOUN,nom,sg,m
- του: ART,gen,sg,n
- Ισραηλ: NOUN,voc,sg,m
Parallels
- Matthew 21:8-9 (verbal): Crowd spreads branches and shouts 'Hosanna! Blessed is he who comes in the name of the Lord,' a near-verbatim account of the Jerusalem entry.
- Mark 11:8-10 (verbal): Mark records people waving leafy branches and crying 'Hosanna; blessed is the coming kingdom of David,' closely paralleling John's crowd acclamation.
- Luke 19:36-38 (verbal): Luke describes the crowd praising God with shouts of 'Blessed is the king who comes in the name of the Lord' and 'Hosanna,' echoing the same liturgical acclamation.
- Psalm 118:25-26 (quotation): The crowd's cry 'Save us... Blessed is he who comes in the name of the Lord' is drawn from this Hallel psalm, the liturgical source of the 'Hosanna' acclamation.
- Zechariah 9:9 (allusion): The messianic expectation of a king coming to Zion (humble, on a donkey) underlies the triumphal entry and the crowd's designation of Jesus as 'the king of Israel.'
Alternative generated candidates
- They took palm branches and went out to meet him, crying, Hosanna! Blessed is he who comes in the name of the Lord—blessed is the King of Israel!
- took branches of the palm trees and went out to meet him, and they began to cry, "Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!"
John.12.14 - Details
Original Text
Morphology
- ευρων: VERB,aor,act,part,nom,sg,m
- δε: CONJ
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- οναριον: NOUN,acc,sg,n
- εκαθισεν: VERB,aor,act,ind,3,sg
- επ᾽αυτο: PREP+PRON,gen,sg,n
- καθως: CONJ
- εστιν: VERB,pres,act,ind,3,sg
- γεγραμμενον·: VERB,perf,pass,ptc,acc,sg,n
Parallels
- Zechariah 9:9 (quotation): The prophecy of the king coming humble and riding on a donkey — John explicitly cites this fulfillment (εστιν γεγραμμενον).
- Matthew 21:4-5 (quotation): Matthew recounts the triumphal entry and explicitly quotes Zechariah 9:9, paralleling John’s report that Jesus sat on a donkey as written.
- Mark 11:7-10 (structural): Mark narrates the same triumphal entry (people spreading cloaks, shouting blessings) and connects Jesus’ riding a colt with prophetic fulfillment.
- Luke 19:35-38 (structural): Luke gives a parallel account of the entry, describing the colt and the crowd’s acclamations and implying fulfillment of the prophetic word.
- John 12:15 (quotation): The immediately following verse continues the quotation from Zechariah (’Do not be afraid, daughter of Zion…’), tying Jesus’ riding the donkey directly to the prophecy.
Alternative generated candidates
- Jesus found a young donkey and sat upon it, as it is written,
- Jesus found a young donkey and sat upon it; as it is written,
John.12.15 - Details
Original Text
Morphology
- Μη: PART
- φοβου: VERB,pres,act,imp,2,sg
- θυγατηρ: NOUN,nom,sg,fem
- Σιων·ιδου: NOUN,gen,sg,f
- ο: ART,nom,sg,m
- βασιλευς: NOUN,nom,sg,m
- σου: PRON,gen,sg,2
- ερχεται: VERB,pres,mid,ind,3,sg
- καθημενος: PART,nom,sg,m
- επι: PREP
- πωλον: NOUN,acc,sg,m
- ονου: NOUN,gen,sg,m
Parallels
- Zechariah 9:9 (quotation): John 12:15 directly echoes and cites Zechariah's prophecy about the king coming humble, seated on a donkey/colt.
- Matthew 21:5 (quotation): Matthew explicitly cites Zech 9:9 in his triumphal-entry account; wording parallels John's description of Jesus' arrival on a donkey.
- Mark 11:7-10 (structural): Mark's triumphal-entry narrative (Jesus on a colt, crowd acclamations) parallels John's scene and the fulfillment motif, though Mark does not formally cite Zechariah here.
- Luke 19:35-38 (structural): Luke's account of the entry (Jesus riding a colt and the crowd's 'Blessed is the king' acclamation) parallels John's use of the Zecharian prophecy as fulfillment.
- Psalm 118:26 (allusion): The crowd's acclamation in the synoptic triumphal entries ('Blessed is he who comes...') quotes Psalm 118:26 and provides the messianic/royal background for John's Zechariah citation.
Alternative generated candidates
- “Do not be afraid, daughter of Zion; behold, your king is coming, sitting on a donkey’s colt.”
- "Fear not, daughter of Zion; behold, your king comes, sitting on a donkey's colt."
John.12.16 - Details
Original Text
Morphology
- ταυτα: PRON,acc,pl,n
- ουκ: PART,neg
- εγνωσαν: VERB,aor,act,ind,3,pl
- αυτου: PRON,gen,sg,m
- οι: ART,nom,pl,m
- μαθηται: NOUN,nom,pl,m
- το: ART,acc,sg,n
- πρωτον: ADV
- αλλ᾽οτε: CONJ
- εδοξασθη: VERB,aor,pass,ind,3,sg
- Ιησους: NOUN,nom,sg,m
- τοτε: ADV
- εμνησθησαν: VERB,aor,pass,ind,3,pl
- οτι: CONJ
- ταυτα: PRON,acc,pl,n
- ην: VERB,impf,act,ind,3,sg
- επ᾽αυτω: PREP+PRON,dat,sg,m
- γεγραμμενα: VERB,perf,pass,part,acc,pl,n
- και: CONJ
- ταυτα: PRON,acc,pl,n
- εποιησαν: VERB,aor,act,ind,3,pl
- αυτω: PRON,dat,sg,m
Parallels
- John 2:22 (verbal): After Jesus' resurrection the disciples remembered his words about the temple; both passages depict disciples recalling Jesus' sayings only after his glorification/resurrection.
- John 13:7 (thematic): Jesus tells Peter the disciples do not understand now but will understand later — echoes the theme of initial lack of understanding followed by later recollection/insight.
- Luke 24:8 (verbal): On discovering the empty tomb the women 'remembered his words'; like John 12:16 this links post-resurrection remembrance to prior sayings/events.
- Zechariah 9:9 (quotation): Prophecy of the king coming humble on a donkey — John 12 (the triumphal entry) cites this prophecy, and John 12:16 says the disciples remembered these written predictions about him.
- Psalm 118:25-26 (quotation): The crowd's acclamation at the entry ('Blessed is he who comes...') derives from Psalm 118; John 12:16 connects the disciples' later remembrance to such scriptural texts applied to Jesus.
Alternative generated candidates
- At first his disciples did not understand these things; but when Jesus was glorified they remembered that these things had been written about him and had been done to him.
- These things his disciples did not understand at first; but when Jesus was glorified, then they remembered that these things had been written about him and that they had done these things to him.
John.12.17 - Details
Original Text
Morphology
- εμαρτυρει: VERB,impf,act,ind,3,sg
- ουν: CONJ
- ο: ART,nom,sg,m
- οχλος: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- ων: PRON,gen,pl,m
- μετ᾽αυτου: PREP+PRON,gen,sg,m
- οτε: CONJ
- τον: ART,acc,sg,m
- Λαζαρον: NOUN,acc,sg,m
- εφωνησεν: VERB,aor,act,ind,3,sg
- εκ: PREP
- του: ART,gen,sg,n
- μνημειου: NOUN,gen,sg,n
- και: CONJ
- ηγειρεν: VERB,impf,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- εκ: PREP
- νεκρων: NOUN,gen,pl,m
Parallels
- John 11:43-44 (verbal): The same episode: Jesus calls Lazarus out of the tomb and raises him; John 12:17 explicitly references that earlier action.
- John 11:45 (thematic): Reports the reaction to Lazarus’s resurrection—many believed—which explains why a crowd that had been with Jesus was present (cf. 12:17).
- John 12:9-11 (structural): Describes the large crowd gathered because of Lazarus and the ensuing plot by the chief priests; provides the immediate narrative context for the crowd mentioned in 12:17.
- Luke 7:16 (thematic): When Jesus raises the widow’s son at Nain, the crowd responds with awe and praise; parallels the theme of public testimony following a resurrection miracle.
- Acts 4:33 (thematic): Speaks of powerful witness to a resurrection (of Jesus) by early witnesses; parallels the role of public testimony about a resurrection event as validating Jesus’ ministry.
Alternative generated candidates
- The crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead bore witness to this.
- Now the crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead bore witness concerning him.
John.12.18 - Details
Original Text
Morphology
- δια: PREP
- τουτο: PRON,nom,sg,n
- και: CONJ
- υπηντησεν: VERB,aor,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- ο: ART,nom,sg,m
- οχλος: NOUN,nom,sg,m
- οτι: CONJ
- ηκουσαν: VERB,aor,act,ind,3,pl
- τουτο: PRON,nom,sg,n
- αυτον: PRON,acc,sg,m
- πεποιηκεναι: VERB,perf,act,inf
- το: ART,acc,sg,n
- σημειον: NOUN,acc,sg,n
Parallels
- John 6:2 (verbal): Crowds follow Jesus “because they saw the signs he had done” — language and causal motif (crowd response to signs) closely parallels John 12:18.
- John 2:23 (thematic): Many believed when they saw the signs Jesus was doing in Jerusalem — similar theme of belief/attention arising from Jesus' signs.
- John 11:45 (structural): After the raising of Lazarus many of the Jews believed — the immediate narrative cause (the Lazarus ‘sign’) that draws popular response parallels the background to John 12:18.
- John 12:9 (verbal): A large crowd came to see Jesus and Lazarus because they had heard he raised him — same pericope and nearly identical causal explanation for the crowd’s coming.
- John 4:45 (thematic): Galileans welcomed Jesus because they had seen all that he had done in Jerusalem — another instance where popular reception is explicitly tied to his miraculous deeds.
Alternative generated candidates
- For this reason the crowd went out to meet him—because they had heard that he had performed this sign.
- For this reason the crowd went out to meet him, because they had heard that he had done this sign.
John.12.19 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- ουν: CONJ
- Φαρισαιοι: NOUN,nom,pl,m
- ειπαν: VERB,aor,act,ind,3,pl
- προς: PREP
- εαυτους·Θεωρειτε: PRON,acc,pl,m+VERB,pres,act,imp,2,pl
- οτι: CONJ
- ουκ: PART,neg
- ωφελειτε: VERB,pres,act,ind,2,pl
- ουδεν·ιδε: PRON,acc,sg,n+INTJ
- ο: ART,nom,sg,m
- κοσμος: NOUN,nom,sg,m
- οπισω: ADV
- αυτου: PRON,gen,sg,m
- απηλθεν: VERB,aor,act,ind,3,sg
Parallels
- John 12:17-18 (structural): Immediate context: these verses explain why crowds followed Jesus (witnesses to Lazarus' resurrection), directly underpinning the Pharisees' observation that 'the world has gone after him.'
- John 11:45-48 (thematic): After the raising of Lazarus many believed and the Jewish leaders fear the growing belief, saying if he continues 'everyone will believe in him'—parallel concern about Jesus' popular following.
- Mark 11:18 (thematic): The chief priests and scribes sought how to destroy Jesus because they feared the people—an analogous leaderly reaction to popular enthusiasm for Jesus.
- John 6:15 (thematic): Following the feeding of the 5000 the crowd intended to take Jesus by force to make him king—another instance of popular support that alarms authorities, similar to John 12:19.
Alternative generated candidates
- So the Pharisees said to one another, “You see that you gain nothing; look, the world has gone after him.”
- The Pharisees therefore said to one another, "You see that you gain nothing; behold, the world has gone after him."
The next day the great crowd that had come to the festival heard that Jesus was coming to Jerusalem.
They took palm branches and went out to meet him, crying, 'Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!'
Jesus found a young donkey and sat upon it, just as the Scripture says.
'Do not fear, daughter of Zion; behold, your king is coming, sitting on a young donkey.'
At first his disciples did not understand these things; but when Jesus was glorified, then they remembered that these things had been written about him and had been done to him.
The crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead bore witness.
For this reason the crowd also went to meet him, because they heard that he had done this sign. So the Pharisees said to one another, 'You see that you gain nothing; look, the world has gone after him.'