John 12:12

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John 12:12 in Multiple Translations

Berean Standard Bible BSB

The next day the great crowd that had come to the feast heard that Jesus was coming to Jerusalem.

King James Version KJV

¶ On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,

American Standard Version ASV

On the morrow a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem,

Bible in Basic English BBE

The day after, a great number of people who were there for the feast, when they had the news that Jesus was coming to Jerusalem,

Free Bible Version FBV

The following day the crowds of people who had come for the Passover festival heard that Jesus was on his way to Jerusalem.

Geneva Bible 1599 GNV

On the morowe a great multitude that were come to the feast, when they heard that Iesus should come to Hierusalem,

Young's Literal Translation YLT

On the morrow, a great multitude that came to the feast, having heard that Jesus doth come to Jerusalem,

World English Bible WEB

On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem,

Noah Webster Bible WBS

On the next day, many people that had come to the feast, when they heard that Jesus was coming to Jerusalem,

Douay-Rheims 1899 DRV

And on the next day, a great multitude that was to come to the festival day, when they had heard that Jesus was coming to Jerusalem,

Translation for Translators T4T

The next day the huge crowd of people that had come to Jerusalem for the Passover celebration heard that Jesus was coming to Jerusalem.

Plain English Version PEV

The next day, Jesus left Bethany and went to Jerusalem. A big mob of people were there for the Jewish Passover ceremony, and they heard that Jesus was coming to Jerusalem.

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Berean Amplified Bible — John 12:12

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

John 12:12 Interlinear (Deep Study)

BIB

GRK τη επαυριον οχλος πολυς ο ελθων εις την εορτην ακουσαντες οτι ερχεται ιησους εις ιεροσολυμα

τη ho G3588 the/this/who Art-DSF

επαυριον epaurion G1887 the next day Adv

οχλος ochlos G3793 crowd Noun-NSM

πολυς polus G4183 much Adj-NSM

ο ho G3588 the/this/who Art-NSM

ελθων erchomai G2064 to come/go Verb-2AAP-NSM

εις eis G1519 toward Prep

την ho G3588 the/this/who Art-ASF

εορτην heortē G1859 festival Noun-ASF

ακουσαντες akouō G191 to hear Verb-AAP-NPM

οτι hoti G3754 that/since: that Conj

ερχεται erchomai G2064 to come/go Verb-PNI-3S

ιησους Iēsous G2424 Joshua Noun-NSM

εις eis G1519 toward Prep

ιεροσολυμα Hierosoluma G2414 Jerusalem Noun-APN

Greek Word Study

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Greek Word Reference — John 12:12

τη ho G3588 "the/this/who" Art-DSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

επαυριον epaurion G1887 "the next day" Adv

Means the next day or the day after, as in Matthew 27:62 and Mark 11:12. It refers to the following day.

Definition: ἐπ-αύριον, adv. [in LXX for מָחָר, Gen.30:33, elsewhere, Exo.9:6, al., for מׇחֳרָת ;] on the morrow: in NT, ἡ ἐ. (sc. ἡμέρα), Mat.27:62, Mrk.11:12, Jhn.1:29, Act.10:9, al (AS)

Usage: Occurs in 17 NT verses. KJV: day following, morrow, next day (after) See also: Acts 10:9; Acts 25:6; Matthew 27:62.

οχλος ochlos G3793 "crowd" Noun-NSM

A crowd is a large group of people, like in Matthew 5:1 where Jesus taught the crowd. It can also refer to a riot or a class of people.

Definition: ὄχλος, -ου, ὁ, [in LXX for הָמוֹן (chiefly in Da TH), קָהָל ,חַיִל, etc. ;] __1. a moving crowd or multitude of persons, a throng: Mat.9:23, Mrk.2:4, Luk.5:1, Jhn.5:13, al.; pl., Mat.5:1, Mrk.10:1, Luk.3:7, and freq.; ὄ. ἱκανός, Mrk.10:46, al.; τοσοῦτος, Mat.15:33; οὐ μετ᾽ ὄχλου, Act.24:18; ἄτερ ὄχλου, Luk.22:6; πᾶς ὁ ὄ., Mat.13:2, Mrk.2:13, al.; ὄ. πολύς, Mat.20:29, Mrk.5:21, al.; ὁ πολὺς ὄ. (ὄ. π.), the populace, the common people, Mrk.12:37 (Swete, in l.; Field, Notes, 37), Jhn.12:9 (Westc, in l.). __2. (As also cl., opposite to δῆμος, which see, and cf. Tr., Syn., §xcviii), the populace, the common people (cf. ὁ πολὺς ὄ., supr.), Mat.14:5 21:26, Mrk.12:12, Jhn.7:12b; so with contempt (cl.), Jhn.7:49. In a more general sense, a multitude: with genitive, ὀνομάτων (see: ὀ.), Act.1:15; μαθητῶν, Luk.6:17, al. (AS)

Usage: Occurs in 169 NT verses. KJV: company, multitude, number (of people), people, press See also: Acts 1:15; Mark 3:9; Revelation 7:9.

πολυς polus G4183 "much" Adj-NSM

This word means much or many, and is used to describe things like large crowds, as in Mark 5:24, or a great amount of time, as in Matthew 25:19. It emphasizes the magnitude of something.

Definition: πολύς, πολλή, πολύ, [in LXX chiefly for רַב and cognate forms ;] __1. as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Act.11:21; ὄχλος, Mrk.5:24; θερισμός, Mat.9:37; χόρτος, Jhn.6:10; χρόνος, Mat.25:19; γογγυσμός, Jhn.7:12; πόνος, Col.4:13; δόξα, Mat.24:30; σιγή, Act.21:40; pl., προφῆται, Mat.13:17; ὄχλοι, Mat.4:25; δαιμόνια, Mrk.1:34; δυνάμεις, Mat.7:22, __2. As subst., pl. masc, πολλοί, many (persons): Mat.7:22, Mrk.2:2, al.; with genitive partit., Mat.3:7, Luk.1:16, al.; before ἐκ, Jhn.7:31, Act.17:12; with art., οἱ π., the many, Mat.24:12, Rom.12:5, 1Co.10:17, 33 2Co.2:17; opposite to ὁ εἶς (Lft., Notes, 291), Rom.5:15, 19; neut. pl., πολλά: Mat.13:3, Mrk.5:26, al.; accusative with adverbial force, Mrk.1:45, Rom.16:6 (Deiss., LAE, 317), 1Co.16:12, Jas.3:2, al.; neut. sing., πολύ: Luk.12:48; adverbially, Mrk.12:27, al.; πολλοῦ (genitive pret.), Mat.26:9; with compar. (Bl., §44, 5), π. σπουδαιότερον, 2Co.8:22; πολλῷ πλείους, Jhn.4:41. Compar., πλείων, neut., πλεῖον and πλέον (see WH, App., 151), pl., πλείονες, -ας, -α, contr., πλείους, -ω (cf. Mayser, 69), more, greater; __1. as adj.: Jhn.15:2, Act.18:2o, Heb.3:3; before παρά, Heb.11:4 (cf. Westc, in l. Was ΠΛΙΟΝΑ here a primitive error for ΗΔΙΟΝΑ ?); pi., Act.13:31, al.; with genitive compar., Mat.21:36; with num. (ἤ of comp. omitted), Act.4:22 24:11, al. __2. As subst., οἱ π., the greater number: Act.10:32 27:12, 1Co.10:5 15:6; also (Bl., §44, 3) others, more, the more: 2Co.2:6 4:15, Php.1:14; πλείονα, Luk.11:53; πλειον, πλέον, Mat.20:10, 2Ti.3:9; with genitive comp., Mk 12:43, Luk.21:3; π. Ἰωνᾶ ὧδε, Mat.12:41; adverbially, Act.4:17 20:9 24:4. __3. As adv., πλεῖον: before ἤ, Luk.9:13; with genitive comp., Mat.5:20; πλείω: with num., Mat.26:53. Superl., πλεῖστος, -η, -ον, __(a) prop., most: Mat.11:20 21:8; adverbially, τὸ π., 1Co.14:27; __(b) elative (M, Pr., 79), very great: ὄχλος π., Mrk.4:1. (AS)

Usage: Occurs in 386 NT verses. KJV: abundant, + altogether, common, + far (passed, spent), (+ be of a) great (age, deal, -ly, while), long, many, much, oft(-en (-times)), plenteous, sore, straitly See also: 1 Corinthians 1:26; Acts 23:21; 1 Peter 1:3.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ελθων erchomai G2064 "to come/go" Verb-2AAP-NSM

To come or go is the meaning of this word, used in many applications, such as in Matthew 8:9 and Romans 9:9. The KJV translates it in various ways, including come, go, and enter.

Definition: ἔρχομαι, [in LXX very frequently for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;] __1. to come; __(a) of persons, either as arriving or returning from elsewhere: Mat.8:9, Mrk.6:31, Luk.7:8, Jhn.4:27, Rom.9:9, al.; before ἀπό, Mrk.5:35 7:1, Jhn.3:2, al.; ἐκ, Luk.5:17, Jhn.3:31, al.; εἰς, Mrk.1:29, al.; διά before εἰς, Mrk.7:31; ἐν (Cremer, 263f., but see: ἐν), Rom.15:29, 1Co.4:21; ἐπί, with accusative, Mrk.6:53 11:13, Jhn.19:33, al.; κατά, with accusative, Luk.10:33 Act.16:7; παρά, with genitive, Luk.8:49; with accusative, Mat.15:29, Mrk.9:14, al.; with dative comm., incomm. (M, Pr., 75, 245), Mat.21:5, Rev.2:5, 16; with adverbs: πόθεν, Jhn.3:8, al.; ἄνωθεν, Jhn.3:31; ὄπισθεν, Mrk.5:27; ὧδε, Mat.8:29; ἐκεῖ, Jhn.18:3; ποῦ, Heb.11:8; before ἕως, Luk.4:42; ἄχρι, Act.11:5; with purpose expressed by inf., Mrk.5:14, Luk.1:59, al.; by fut. ptcp., Mat.27:49; ἵνα, Jhn.12:9; εἰς τοῦτο, ἵνα, Act.9:21; διά, with accusative, Jhn.12:9; before verbs of action, ἔρχεται καί, ἦλθε καί, etc.: Mrk.2:18, Jhn.6:15, al.; ἔρχου καὶ ἴδε, Jhn.1:47 11:34; ἐλθών (redundant; Dalman, Words, 20 f.), Mat.2:8 8:7, Mrk.7:25, Act.16:39, al.; similarly ἐρχόμενος, Luk.15:25, al.; of coming into public view: esp. of the Messiah (ὁ ἐρχόμενος, Mat.11:3, al.; see Cremer, 264), Luk.3:16, Jhn.4:25; hence, of Jesus, Mat.11:19, Luk.7:34, Jhn.5:43, al.; of the second coming, Mat.10:23, Act.1:11, 1Co.4:5, 1Th.5:2, al.; __(b) of time: ἔρξονται ἡμέραι (present for fut.: Bl., §56, 8), Luk.23:29, Heb.8:8" (LXX) ; fut., Mat.9:15, Mrk.2:20, al.; ἔρξεται ὥρα, ὅτε, Jhn.4:21, 23. al.; ἦλθεν, ἐλήλυθε ἡ ὥρα, Jhn.13:1 16:32 17:1; ἡ ἡμέρα τ. κυρίου, 1Th.5:2; καιροί, Act.3:19; __(with) of things and events: κατακλυσμός, Luk.17:27; λιμός, Act.7:11; ἡ ὀργή, 1Th.1:10; ὁ λύχνος, Mrk.4:21 (see Swete, in l.). Metaphorical, τ. ἀγαθά, Rom.3:8; τ. τέλειον, 1Co.13:10; ἡ πίστις, Gal.3:23, 25; ἡ ἐντολή, Rom.7:9; with prepositions: ἐκ τ. θλίψεως, Rev.7:14; ἐις τ. χεῖρον, Mrk.5:26; εἰς πειρασμόν, ib. 14:38, al. __2. to go: ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), Mat.16:24, Mrk.8:34, Luk.9:23; σύν, Jhn.21:3; ὁδόν, Luk.2:44. (Cf. ἀν-, ἐπ-αν-, ἀπ-, δι-, εἰς, ἐπ-εἰσ-, συν-εἰσ-, ἐξ-, δι-εξ-, ἐπ-, κατ-, παρ-, ἀντι-παρ-, περι-, προ-, προσ-, συν-έρχομαι.) SYN.: πορεύομαι, χωρέω (v, Thayer, see word ἔρξομαι). (AS)

Usage: Occurs in 603 NT verses. KJV: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set See also: 1 Corinthians 2:1; Acts 22:11; Hebrews 6:7.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εορτην heortē G1859 "festival" Noun-ASF

A festival is a special celebration, like a holiday. In the Bible, it refers to Jewish festivals like Passover. Jesus attended these festivals, as seen in Luke 2:42 and John 7:37.

Definition: ἑορτή, -ῆς, ἡ [in LXX for חַג (chiefly), מוֹעֵד ;] a feast, festival: Luk.2:42, Jhn.5:1, Jhn.6:4 Jhn.7:37, Col.2:10; ἡ ἑ. τοῦ πάσχα, Luk.2:41, Jhn.13:1; τ. ἀζύμων, Luk.22:1; ἡ σκηνοπηγία, Jhn.7:2 (Deiss., LAE, 116); ἐν τ. ἑ., Mat.26:5, Mrk.14:2, Jhn.4:45 7:11 12:20 (εἶναι ἐν ἑ.), Jhn.2:23; εἰς τ. ἑ. (for the feast), Jhn.13:29; ἀναβαίνειν, ἔρχεσθαι εἰς τ. ἑ., Jhn.4:45 7:8-10 11:56 12:12; τῆς ἐ μεσούσης, Jhn.7:14; κατὰ ἑ. (at each feast), Mat.27:15, Mrk.15:6, Luk.23:17, R, mg.; τ. ἑ. ποιεῖν, Act.18:21; κατὰ τὸ ἔθος τῆς ἑ., Luk.2:42.† (AS)

Usage: Occurs in 25 NT verses. KJV: feast, holyday See also: Acts 18:21; John 11:56; Matthew 27:15.

ακουσαντες akouō G191 "to hear" Verb-AAP-NPM

To hear or listen, not just with our ears but also to understand and obey, as Jesus says in Mark 4:3 and Matthew 11:15. It involves paying attention to what is being said and responding accordingly.

Definition: ἀκούω, [in LXX chiefly for שׁמע ] to hear, listen, attend, perceive by hearing, comprehend by hearing. __1. Intrans.: Mrk.4:3 7:37, Jas.2:5, Rev.2:7, al.; τ. ὠσίν, Mat.13:15 (LXX); with cogn. dative, ακοῇ ἀ. (see: ἀκοή), Mat.13:14, Act.28:26" (LXX) ; ὁ ἔχων ὦτα (οὖς) ἀκούειν, ἀκουσάτω, Mat.11:15, Mrk.4:23, Rev.2:7, al. __2. Trans., prop. with accusative of thing(s), of thing heard, genitive of person(s), from whom heard (LS, see word): Act.1:4; with accusative of thing(s), Mat.12:19, Jhn.3:8 (Abbott, JG, 76), Act.22:9, al.; with dupl. accusative, Jhn.12:18, 1Co.11:18; with genitive of thing(s), Jhn.7:40 (Abbott, JV, 116); τ. φωνῆς (cf. Heb. שָׁמַע בְּקוֹל, Exo.18:19), Jhn.5:25, 28 Act.9:7 (on the distinction bet. this and ἀ. φωνήν, ib. 4, see M, Pr., 66; Field, Notes, 117; Abbott, Essays, 93f.); of God answering prayer, Jhn.9:31, 1Jn.5:14, 15; with accusative of thing(s), before παρά, Jhn.8:26, 40 Act.10:22, 2Ti.2:2; id. before ἀπό, 1Jn.1:5; with genitive pars. before ptcp., Mrk.14:58, Luk.18:36, al. (On NT usage generally, see Bl., §36, 5; Cremer, 82.) (AS)

Usage: Occurs in 401 NT verses. KJV: give (in the) audience (of), come (to the ears), (shall) hear(-er, -ken), be noised, be reported, understand See also: 1 Corinthians 2:9; Acts 23:16; Hebrews 2:1.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

ερχεται erchomai G2064 "to come/go" Verb-PNI-3S

To come or go is the meaning of this word, used in many applications, such as in Matthew 8:9 and Romans 9:9. The KJV translates it in various ways, including come, go, and enter.

Usage: Occurs in 603 NT verses. KJV: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set See also: 1 Corinthians 2:1; Acts 22:11; Hebrews 6:7.

ιησους Iēsous G2424 "Joshua" Noun-NSM

Jesus is the Greek name for Joshua, which means God is salvation. It is used to refer to Jesus Christ, the son of God, as well as other Israelites with the same name. The name Jesus appears over 900 times in the New Testament.

Definition: Ἰωσή, see: Ἰωσῆς - -ῆ (Rec. -ή Luk.3:29; AV, Jose; see: Ἰησοῦς, 3), and -ῆτος (Mk, ll with), ὁ, Joses; __1. brother of our Lord: Mrk.6:3, Mat.13:55 (Rec., see: Ἰωσήφ). __2. Son of Mary: Mat.27:56 (-σήφ), WH, txt), Mrk.15:40, 47 __3. see: Βαρνάβας.† (AS)

Usage: Occurs in 932 NT verses. KJV: Jesus See also: 1 Corinthians 1:1; 2 Thessalonians 1:1; 1 Peter 1:1.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

ιεροσολυμα Hierosoluma G2414 "Jerusalem" Noun-APN

Hierosolyma is the Greek name for Jerusalem, the capital of Palestine. It appears in Matthew 2:3 and other Bible verses, referring to the city.

Definition: Ἱεροσόλυμα (WH, Ἰερ-, see Intr., § 408), -ων, τά (on πᾶσα Ἱ., Mat.2:3, see WM, 794; M, Pr., 48, 244; Thayer, see word), and Ἱερουσαλήμ (WH, Ἰερ-), ἡ., indecl., as always in LXX exc. some parts of Apocr.. (Heb. יְרוּשָׁלִַם), the former always in FlJ, Mk, Jo EV. and Mt (except. Mat.27:37), and most frequently in Lk, the latter always in He, Re, and by St. Paul (except. Gal.1:17-18 2:1), Jerusalem: Mat.2:1, Mrk.3:8, Jhn.1:19, al.; its inhabitants, Mat.2:3 3:5 23:37, Luk.13:34, Symbolically, ἡ- ἄνω Ἱ., Gal.4:26, contrasted with ἡ νῦν Ἱ., Gal.4:25; Ἱ. ἐπουράνιος, Heb.12:22; ἡ καινὴ Ἱ., Rev.3:12 21:2, 10 (AS)

Usage: Occurs in 59 NT verses. KJV: Jerusalem See also: Acts 1:4; John 5:2; Matthew 21:10.

Study Notes — John 12:12

Show Verse Quote Highlights

Context
Cross References
John 12:12 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on John 12:12
Jamieson-Fausset-Brown on John 12:12
Matthew Poole's Commentary on John 12:12
Trapp's Commentary on John 12:12
Ellicott's Commentary on John 12:12
Adam Clarke's Commentary on John 12:12
Cambridge Bible on John 12:12
Barnes' Notes on John 12:12
Whedon's Commentary on John 12:12
Sermons on John 12:12

Context — The Triumphal Entry

10So the chief priests made plans to kill Lazarus as well, 11for on account of him many of the Jews were deserting them and believing in Jesus.

12The next day the great crowd that had come to the feast heard that Jesus was coming to Jerusalem.

13They took palm branches and went out to meet Him, shouting: “Hosanna!” “Blessed is He who comes in the name of the Lord!” “Blessed is the King of Israel!” 14Finding a young donkey, Jesus sat on it, as it is written:

Cross References

	Reference	Text (BSB)
1	Mark 11:7–10	Then they led the colt to Jesus and threw their cloaks over it, and He sat on it. Many in the crowd spread their cloaks on the road, while others spread branches they had cut from the fields. The ones who went ahead and those who followed were shouting: “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!”
2	Matthew 21:4–9	This took place to fulfill what was spoken through the prophet: “Say to the Daughter of Zion, ‘See, your King comes to you, gentle and riding on a donkey, on a colt, the foal of a donkey.’” So the disciples went and did as Jesus had directed them. They brought the donkey and the colt and laid their cloaks on them, and Jesus sat on them. A massive crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. The crowds that went ahead of Him and those that followed were shouting: “Hosanna to the Son of David!” “Blessed is He who comes in the name of the Lord!” “Hosanna in the highest!”
3	Luke 19:35–38	Then they led the colt to Jesus, threw their cloaks over it, and put Jesus on it. As He rode along, the people spread their cloaks on the road. And as He approached the descent from the Mount of Olives, the whole multitude of disciples began to praise God joyfully in a loud voice for all the miracles they had seen: “Blessed is the King who comes in the name of the Lord!” “Peace in heaven and glory in the highest!”
4	John 11:55–56	Now the Jewish Passover was near, and many people went up from the country to Jerusalem to purify themselves before the Passover. They kept looking for Jesus and asking one another as they stood in the temple courts, “What do you think? Will He come to the feast at all?”

John 12:12 Summary

[This verse tells us that a large crowd of people heard Jesus was coming to Jerusalem and they went out to meet Him, showing their excitement and anticipation. This event was a significant moment in Jesus' ministry, as it marked the beginning of the events that would lead to His crucifixion and resurrection, as prophesied in Zechariah 9:9 and fulfilled in Matthew 21:1-11. The crowd's enthusiasm is a reminder that Jesus is worthy of our praise and adoration, as seen in Psalm 100:1-5 and Revelation 4:8-11. As we reflect on this verse, we can ask ourselves how we can prepare our hearts to meet Jesus and share the news of His love with others, just as the crowd did.]

Frequently Asked Questions

Why did the great crowd go to meet Jesus in Jerusalem?

The crowd was likely drawn to Jesus because of the miracle of raising Lazarus from the dead, as mentioned in John 11:1-44, which sparked widespread interest and faith in Jesus, as seen in John 12:11.

What feast is being referred to in this verse?

The feast being referred to is likely the Passover, as mentioned in John 11:55 and John 12:1, which was a significant event in the Jewish calendar, similar to the ones mentioned in Leviticus 23:4-5 and Deuteronomy 16:1-8.

How did the crowd know Jesus was coming to Jerusalem?

The crowd may have heard about Jesus' plans through word of mouth or messengers, as news of His miracles and teachings often spread quickly, as seen in Matthew 4:24 and Luke 4:14.

What was the significance of Jesus coming to Jerusalem at this time?

Jesus' entry into Jerusalem marked the beginning of the events that would lead to His crucifixion and resurrection, as prophesied in Zechariah 9:9 and fulfilled in Matthew 21:1-11 and Mark 11:1-11.

Reflection Questions

What role does faith and curiosity play in my own life, and how can I seek Jesus with the same eagerness as the crowd in this verse?
In what ways can I prepare my heart to meet Jesus, just as the crowd prepared to meet Him by taking palm branches and shouting 'Hosanna'?
How can I balance my desire for spiritual excitement and experience with a deeper understanding of Jesus' teachings and mission, as seen in Matthew 5:1-48 and Luke 6:20-49?
What are some ways I can share the news of Jesus with others, just as the crowd spread the word about His coming to Jerusalem?

Gill's Exposition on John 12:12

On the next day, much people that were come to the feast,.... Of the passover; and they were much people indeed, that came yearly to this feast, from all parts of the nation; for all the males in

Jamieson-Fausset-Brown on John 12:12

On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, For the exposition, see the notes at Luke 19:29-40.

Matthew Poole's Commentary on John 12:12

Ver. 12-15. This whole history is much more largely reported by the other evangelists; See Poole on "", and following verses to . See Poole on "", and following verses to . See Poole on "", and following verses to .

Trapp's Commentary on John 12:12

12 On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, Ver. 12. On the next day much people] The envious Pharisees feeding the while upon their own hearts. Israel never increased so fast as when Pharaoh most oppressed them. Plures efficimur quoties metimur, saith Tertullian.

Ellicott's Commentary on John 12:12

(12) In the section which follows (John 12:12-19), we again meet with matter which is common to St. John and the earlier Gospels. The Entry into Jerusalem is described by each of the evangelists, and the outer incidents are told more briefly by St. John than by any one of the others. (Comp. Notes on Matthew 21:1-11; Mark 11:1-11; Luke 19:29-44.) On the next day.—See Note on John 12:1. St. John only gives us this definite note of time, connecting the Entry with the previous sojourn at Bethany. The Synoptic narrative is more general, describing the approach from Jericho, and naming Bethphage (Matt. and Luke) and Bethany (Mark and Luke) as stages in the journey, but not connecting the Supper at Bethany with the Entry. When they heard that Jesus was coming.—They heard probably from those of the Jews (John 12:9) who had gone to Bethany. Note that these multitudes are not called Jews, though, of course, in the ordinary sense they were so. They were not “Jews” in the sense in which St. John uses the word, and he describes them as “much people that were come to the feast.” (Comp. John 11:54.)

Adam Clarke's Commentary on John 12:12

Verse 12. On the next day] On what we call Monday.

Cambridge Bible on John 12:12

12–18. The Enthusiasm of the People12. On the next day] From the date given John 12:1, consequently Nisan 9, from Saturday evening to Sunday evening, if the chronology given on John 12:1 is correct. S. John seems distinctly to assert that the Triumphal Entry followed the supper at Bethany: S. Matthew and S. Mark both place the supper after the entry, S. Matthew without any date and probably neglecting (as often) the chronological order, S. Mark also without date, yet apparently implying (John 14:1) that the supper took place two days before the Passover. But the date in Mark 14:1 covers only two verses and must not be carried further in contradiction to S. John’s precise and consistent arrangement. S. John omits all details respecting the procuring of the young ass.much people] Not ‘Jews’, as in John 12:9, but pilgrims without any bias against Christ. Here and in John 12:9 the true reading perhaps is, the common people.

Barnes' Notes on John 12:12

See this passage explained in the notes at Mat. 21:1-16. Also Mark 11:1-11; Luke 19:29-44. John 12:16 Was glorified - Was raised from the dead, and had ascended to heaven.

Whedon's Commentary on John 12:12

§ 111.— ENTRY INTO , vv. AND 1ONS THERE, John 12:12-50.See notes on Matthew 21:1-17; Mark 11:1-11; Luke 19:29-44.

Sermons on John 12:12

	Sermon	Description
	Marching to Glory by Warren Wiersbe	In this sermon, the preacher discusses the three views of the glory of God. He emphasizes that the glory of God can bring deliverance and solve problems in our lives. The preacher
	(John) the Triumphal Entry Into Jerusalem by Willie Mullan	In this sermon, the preacher discusses the triumphant entry of Jesus into Jerusalem and the timid inquiry of the Greeks. He emphasizes the precious picture of the potentate that is
	How Far Will God Go by Dennis Kinlaw	In this sermon, the speaker discusses how Jesus came in a way that was unexpected and different from what people were anticipating. He gives four examples from the Gospel of John a
	A Form of Godliness by Welcome Detweiler	In this sermon, the preacher emphasizes the incredible accomplishments of Jesus Christ in just three and a half years of ministry. He highlights that Jesus is coming to Jerusalem t
	King on a Donkey by Mariano Di Gangi	Mariano Di Gangi delivers a powerful sermon titled 'King on a Donkey,' reflecting on Jesus' triumphal entry into Jerusalem as described in John 12. He emphasizes the significance o
	Jesus' Triumphal Entry Into Jerusalem Luke 19:29-44 by R.A. Torrey	R.A. Torrey explores Jesus' triumphant entry into Jerusalem, emphasizing the obedience of the disciples who followed His instructions to fetch a colt, symbolizing their commitment
	John 11:53 to End. Christ Retires to Ephraim. by Favell Lee Mortimer	Favell Lee Mortimer preaches about the wicked suggestion of Caiaphas leading to the plot to put Jesus to death, emphasizing the guilt of those who propose evil schemes and the cons