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Matthew 21:9
Verse
Context
The Triumphal Entry
8A massive crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. 9The 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!”
Sermons






Summary
Commentary
- John Gill
John Gill Bible Commentary
And the multitudes that went before,.... That is, that went before Christ; accordingly the Syriac, Arabic, Persic, and Ethiopic versions, and Munster's Hebrew Gospel, read, "that went before him": these seem to be the much people that met him from Jerusalem, and that followed him; which were perhaps those that came from Jericho, and other parts; cried, saying, Hosanna to the Son of David: by calling Jesus the Son of David, they owned and proclaimed him to be the Messiah; this being the usual title by which the Messiah was known among the Jews; see the note on Mat 1:1 and by crying and saying Hosanna to him, which was done with loud acclamations, and the united shouts of both companies, before and behind; they ascribe all praise, honour, glory, and blessing to him, and wish him all prosperity, happiness, and safety. The word is an Hebrew word, and is compounded of and which signifies, "save I beseech"; and which words stand in Psa 118:25 to which the multitude had reference, as appears from what follows; and are formed into one word, "Hosana", or "Hosanna", in which form it frequently appears in the Jewish writings; and because of the often use of it at the feast of tabernacles, that feast was called "Hosanna", and the seventh day of it was called "the great Hosanna" (d). Moreover, the "Lulabs", or the bundles made of branches of palm trees, and boughs of willow and myrtle, which they carried in their hands at the feast of tabernacles, often go by this name: it is said (e), "the Egyptian myrtle is right or fit "for the Hosanna".'' That is, to be put into the "Lulab", or bundle of boughs and branches, which was carried about, and shaken at the above feast. Again (f), "it is a tradition of R. Meir, that it was the practice of the honourable men of Jerusalem, to bind their "Lulabs" with golden threads says Rabbah, these are they , "that bind the Hosanna": the gloss on it is, "that bind the Lulabs", of the house of the head of the captivity; for in binding the Hosanna of the house of the head of the captivity, they leave in it an hand's breadth and says the same Rabbah, a man may not hold an Hosanna in a linen cloth.'' Once more (g), "says R. Zera, a man may not prepare "an Hosanna" for a child, on a good day.'' Sometimes the Hosanna seems to be distinguished from the "Lulab", and then by the "Lulab" is meant, only the branches of palm tree; and by the Hosanna, the boughs of willow and myrtle; as when (h), "Rabbah says, a man may not fix the "Lulab", "in the Hosanna".'' And a little after says the same, "a man may not bind the "Lulab" with the "Hosanna".'' Now these bundles might be so called, because they were lifted up and shaken, when the above words out of Psa 118:25 were recited: for thus it is said (i), "when do they shake, that is, their "Lulabs", or "Hosannas?" At those words, "O give thanks unto the Lord", Psa 118:1 the beginning and end; and at those words, "Save now I beseech thee", Psa 118:25. The house of Hillell, and the house of Shammai say also at those words, "O Lord I beseech thee, send now prosperity": says R. Akiba, I have observed Rabban Gamaliel and Rabbi Joshua, that all the people shook their Lulabs, but they did not shake, only at those words, Save now I beseech thee, O Lord.'' Hence some have thought, that these are meant by the Hosanna in this text; and that the sense is, that the multitude cried, saying, These branches of palm trees we carry in our hands, and strow by the way side, are in honour to the Son of David, the true Messiah, Jesus of Nazareth: but then this sense will not agree with the following clause, "Hosanna in the highest": it may therefore be further observed, that certain prayers and songs of praise, were called "Hosannas": hence we read (k) of , "the Hosannas of the sabbath"; which consisted of various sentences in praise of the sabbath, and thanksgiving to God for it, and are concluded with this word "Hosanna"; and of various petitions that God would save them, as he had done others; and at the end of each petition, is this word. As also of (l) , "the Hosannas of the great Hosanna"; which are certain words of prayer and praise, used on the seventh day of the feast of tabernacles: and whereas at that feast the "Hallell", or hymn, was sung, which concluded with the 118th Psalm where the words, "Save now I beseech thee, O Lord", stand, from whence this word is formed; the true sense and meaning of it here appears to be this; that the multitude that attended Christ to Jerusalem, as they went along, sung songs of praise to him, as the true Messiah; particularly, applying the above passage to him, and earnestly wished him all success and prosperity; and importunately prayed for salvation by him; adding, Blessed is he that cometh in the name of the Lord: which words are taken also out of Psa 118:26 and is an ascription of blessing and praise to Jesus, the Messiah; who being sent by God, came from him with his authority, as his apostle, and as representing him; and contains another petition for him, that he might be crowned with the blessings of divine goodness, for his people; and be blessed and praised by them, for all the spiritual blessings they are blessed with in him. And very properly and pertinently were those words used and applied to Christ, since the Psalm from whence they are taken belongs to him: the whole of it is, by some Jewish interpreters (m), said to be spoken concerning him; and particularly, he is designed in Psa 118:22 by the stone the builders refused, as is clear from Mat 21:42 of this chapter, and from Act 4:11 and Pe1 2:7 and which is allowed by some Jewish writers, ancient and modern (n); and Psa 118:27 the words following these, are by them interpreted of the days of the Messiah, the times of Gog and Magog, and the future age (o). And others of them said, as Mark observes, Mar 11:10. "Blessed be the kingdom of our father David, that cometh in the name of the Lord"; See Gill on Mar 11:10. Moreover, as it may be thought others of the people said, as Luke relates, Luk 19:38. Blessed be the king that cometh in the name of the Lord; See Gill on Luk 19:38. To which is added, Hosanna in the highest; that is, let songs of praise be sung to God, who is in the highest heavens, for all his grace and goodness vouchsafed to the sons of men, through Christ his beloved Son; or let not only all salvation, happiness, and prosperity attend the Messiah, David's son, here on earth, but all glory and felicity in the highest heavens, above which he will be exalted. (d) Seder Tephillot. fol. 298. 2. (e) T. Bab. Succa, fol. 33. 1. (f) Ib. fol. 37. 1. (g) Ib. fol. 45. 2. Vid. Maimon. Hilch. Lulab, c. 8. sect. 10. (h) Maimon. Hilch, Lulab, fol. 37. 2. (i) Misn. Succ, c. 3. sect. 9. (k) Seder Tephillot, fol. 297. 1. (l) Ib. fol. 298. 2. (m) Vid. Kimchi in Psal. cxviii. 1. (n) Zohar in Exod. fol. 93. 3. Jarchi in Mic. v. 2. (o) T. Hicros. Megilla, fol. 73. 1.
Matthew 21:9
The Triumphal Entry
8A massive crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. 9The 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!”
- Scripture
- Sermons
- Commentary
(Dangers in the Way Series): Dangers of Arrogance and Defeat
By A.W. Tozer9.0K22:58ArrogancePSA 18:2MAT 21:9MAT 27:22PHP 3:13HEB 12:6In this sermon, the preacher encourages listeners to take the defeat and discouragement out of their spirits and hearts. He emphasizes that failure, whether in business or any other aspect of life, does not make a person any less dear to God. The preacher advises against accepting the judgment of one's own discouraged heart and instead reminds listeners of God's love and the importance of accepting His judgment. He also urges listeners not to make important decisions while feeling discouraged and to remember the promises of God by reading the Bible. The sermon concludes with the reminder that God is everything, not success or victory, and that both success and failure do not affect God's love or promises.
God's Covenant With Man
By Leonard Ravenhill4.3K57:51CovenantGEN 17:1GEN 49:10ISA 54:7ISA 54:9MAT 21:9HEB 12:6In this sermon, the preacher discusses the events described in the book of Revelation, specifically focusing on the sounding of the trumpets. He describes the darkening of the sun, moon, and stars, as well as the opening of the bottomless pit by a fallen star. The preacher also mentions the release of four angels from the Euphrates River, who are prepared to kill a third of mankind. He then goes on to talk about the destruction caused by hail, fire, and blood, as well as the poisoning of the waters by a star called Wormwood. Throughout the sermon, the preacher emphasizes the importance of seeking righteousness and warns against the folly of modern man.
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
Go Ye
By Paul Ravenhill1.3K1:04:09MAT 3:16MAT 6:33MAT 21:9MAT 28:18LUK 19:40JHN 5:19ACT 1:8In this sermon, the speaker focuses on the last words of Jesus to his disciples in Matthew 28:16-20. He emphasizes that Jesus' words were not just for the eleven disciples, but for all who would hear the word of God through them and throughout the ages. The speaker highlights the importance of identifying with the Spirit of God and living a life of freedom. He also discusses the concept of leaving behind one's own thoughts, desires, and laziness in order to fulfill God's purpose. The sermon encourages listeners to embrace the call to go and teach all nations, baptizing them in the name of the Father, Son, and Holy Spirit.
Flip-Flopping Christians 1 - Part 2
By Joshua Daniel1.2K08:44PSA 30:2PSA 77:11PSA 107:1MAT 21:9LUK 17:15This sermon reflects on the profound impact of God's touch in one's life, leading to miraculous healing and extended years of active service. It emphasizes the gratitude and praise due to God for His saving power and the importance of remembering His works. The speaker shares personal experiences of God's touch and the challenge of witnessing ingratitude despite pouring love and care into others' lives. The sermon also delves into the contrasting responses towards Jesus, from triumphant praise to the eventual cries for His crucifixion, highlighting the fickleness and silence of the crowd in the face of adversity.
Flip-Flopping Christians 2 - Part 1
By Joshua Daniel1.1K09:52MAT 21:9MRK 14:50LUK 22:61This sermon by Joshua Daniel emphasizes the importance of remaining faithful to Jesus even in the face of challenges and betrayals. It reflects on the fickleness of human nature, where people who once praised Jesus can quickly turn against Him. Joshua Daniel highlights the need for true commitment to Jesus, not just during times of success and celebration, but especially during trials and hardships.
(Luke) 48 - Palm Sunday-Luke19
By Ed Miller1.1K52:06MAT 21:1MAT 21:9MAT 27:25LUK 19:30LUK 19:41JHN 12:16In this sermon, the speaker discusses a photographer who won a prestigious award for his black and white photos but decided to use color film to capture the misery of a particular family. The speaker then transitions to discussing the concept of God's ownership of everything in the world, emphasizing that humans are merely stewards. The speaker shares a personal experience of losing a granddaughter and reflects on how Jesus is the ultimate owner and has come to be the salvation of the earth. The sermon focuses on the events of the last week of Jesus' life, particularly the triumphal entry into Jerusalem, highlighting Jesus as the Lord of the universe.
Overcoming Suffering: Patience and Prayer
By Koshy Mathew73100:00Suffering1SA 16:7PSA 149:2MAT 18:3MAT 21:9MAT 23:12MRK 10:14LUK 18:17In this sermon, the speaker emphasizes the importance of becoming like a little child in order to enter the kingdom of God. They stress the need to be humble and have a childlike faith. The speaker encourages the children to come and praises their innocence and simplicity. They also mention that even the broken and the greatest ones should come to the kingdom with a childlike heart. The sermon concludes with the repeated exclamation of "Hosanna" to the kingdom of kings.
Sir, We Wish to See Jesus
By Noel Gibbard55553:17JesusNUM 21:9MAT 6:33MAT 21:9JHN 3:14JHN 9:25JHN 12:20In this sermon, the preacher emphasizes the power and influence of the world and its desire to hide its sin. He highlights the significance of Jesus Christ coming into the world and being crucified on the cross, which serves as a judgment on the world's evil. The preacher contrasts the characteristics of the world, such as power and authority, with the selfless act of God giving His Son to die for others. The sermon also mentions the role of Satan as the ruler of the world in rebellion against God, and how the death of Christ on the cross serves as a judgment and casting out of the Prince of this world.
Why Are the Nations on the Rampage?
By Basilea Schlink51504:35Radio ShowPSA 2:1PSA 2:6MAT 6:33MAT 21:9REV 19:11REV 19:16In this sermon, the speaker addresses the growing problems and tensions in the world, causing people to live in fear. The speaker highlights the hatred and conspiracies of nations against God, as described in the second Psalm. However, the speaker finds comfort in the words "in vain," knowing that Jesus will appear and destroy the nations with his breath, establishing his eternal kingdom. The speaker encourages listeners to sing and praise Jesus as the coming King, as this brings a sense of victory and protection against the powers of hatred. The sermon emphasizes that despite the increasing anti-Christian sentiment in the world, people will come to recognize who Jesus truly is, and God's help will be closest in times of great need and persecution.
Palm Sunday (The Stones Sing Out)
By Thaddeus Barnum45027:41Palm SundayGEN 3:23EXO 14:21JOS 4:22PSA 23:4PSA 118:22PSA 118:25MAT 21:9MAT 21:42In this sermon, the speaker focuses on the story of Joshua chapter 4 in the Bible. The passage describes the Israelites' journey from captivity in Egypt to the promised land. The speaker emphasizes the significance of the stones that were set up as a memorial for future generations. These stones were a reminder of God's faithfulness and the miraculous crossing of the Jordan River. The sermon highlights the importance of recognizing and proclaiming God's work in our lives, even if it means that inanimate objects like stones would sing His praises.
Luke 19:42
By Chuck Smith0Acceptance of JesusDivine TimingLEV 26:31PSA 118:26JER 29:10DAN 9:24ZEC 9:9MAT 16:20MAT 21:9LUK 19:42JHN 6:15JHN 7:3Chuck Smith emphasizes the significance of 'this day' as Jesus enters Jerusalem, fulfilling the prophecy of Zechariah. He explains how Jesus had previously avoided public acknowledgment as the Messiah until this appointed time, highlighting the importance of recognizing divine timing. Smith reflects on the joy of the disciples and the crowd as they proclaim Jesus as King, while also noting the lament of Jesus over Jerusalem's rejection of Him. The sermon underscores the urgency of accepting Jesus as the Messiah, as failure to do so can lead to dire consequences. Ultimately, it is a call to recognize and embrace the peace that comes from acknowledging Jesus in our lives.
The Hallel -- Psalm 118
By A.B. Simpson0PraiseVictory in ChristPSA 118:1MAT 21:9JHN 12:13ACT 4:11REV 22:12A.B. Simpson explores Psalm 118, highlighting its significance as Luther's favorite psalm and its role in the Hebrew Hallel. He emphasizes the themes of praise, faith, conflict, and victory, illustrating how the psalm reflects the life and suffering of Christ, as well as the hope of redemption. Simpson draws attention to the call for all to praise the Lord for His enduring mercy and goodness, the desperate conflicts faced by believers, and the ultimate victory through Christ's resurrection. He concludes with a vision of the Church's future and the importance of consecration and union with God, encouraging believers to dwell in His presence and offer their lives as living sacrifices. The sermon encapsulates the essence of faith and the joy of salvation found in the Lord.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
The Failure of Christ
By Paris Reidhead0God's LoveRejection of ChristGEN 21:12PSA 91:4EZK 18:20EZK 33:11MAT 5:13MAT 21:9MAT 23:37LUK 13:34JUD 1:24REV 22:17Paris Reidhead's sermon 'The Failure of Christ' reflects on Jesus' lament over Jerusalem, emphasizing His desire to gather His people under His wings, yet they refused. He illustrates how Jerusalem, a symbol of God's presence and peace, became a place of rejection, leading to desolation. Reidhead connects the historical significance of Jerusalem with the sacrificial love of Christ, who died for the sins of humanity, and stresses that the only barrier to salvation is the unwillingness of individuals to accept His invitation. The sermon serves as a poignant reminder of God's longing for reconciliation with sinners and the tragic consequences of rejecting His grace.
Luke 19:35
By Chuck Smith0Acceptance of ChristThe Coming KingPSA 118:22ISA 9:6DAN 9:25ZEC 9:9MAT 21:9MRK 11:9LUK 19:38LUK 19:41JHN 12:13JHN 19:15Chuck Smith emphasizes the significance of Jesus' entry into Jerusalem as the fulfillment of God's promise for a King. He reflects on the historical context of Israel's longing for deliverance and the rejection of Jesus by the religious leaders and the people. Despite the joyous cries of His disciples, Smith highlights the tragic consequences of rejecting the Messiah, as Jesus weeps over the city, foreseeing its destruction. The sermon calls listeners to recognize the importance of accepting Jesus as their King and the implications of their choices.
Daniel 9:22
By Chuck Smith0ProphecyThe Coming of the MessiahNEH 2:1DAN 9:24ZEC 9:9MAT 21:9JHN 12:1Chuck Smith emphasizes the prophetic significance of Daniel 9:22, detailing the necessity of a Messiah for the Jewish people who were in captivity due to their sins and rebellion against God. He explains the promise of the Messiah, highlighting the timeline of 70 sevens leading to the coming of the 'Messiah the Prince' and the fulfillment of this prophecy with Jesus' entry into Jerusalem. Smith illustrates how the precise timing of these events, including the 173,880 days from the decree to rebuild Jerusalem to Jesus' triumphal entry, underscores God's divine plan and the importance of recognizing Jesus as the promised Savior.
Hosanna to the Royal Son
By Isaac Watts0MAT 21:9LUK 19:40JHN 1:1PHP 2:6Isaac Watts preaches about the royal son of David, emphasizing the dual nature and divine essence of Jesus Christ. He highlights the unity of eternity and time in the name of Immanuel, the root and offspring of David. Watts encourages the congregation to welcome Christ with praises and hosannas, warning against refusing to acknowledge Him to avoid even nature itself praising Him.
The Kingdom Now
By Anton Bosch0MAT 1:21MAT 21:9LUK 19:10JHN 6:14JHN 18:36ACT 1:8ACT 9:5ROM 8:29ROM 11:36Anton Bosch discusses the people's desire for material provision and political reform during Jesus' time, highlighting the danger of appealing to people's felt needs and imposing our agenda on God. He emphasizes that God's timing and intentions are sovereign, and any attempt to rush His plan is rebellion. Jesus' Kingdom is not physical but spiritual, and salvation is from sins, not political or material. Bosch urges the church to align with God's purposes and stop trying to manipulate God for selfish gain.
- John Gill
John Gill Bible Commentary
And the multitudes that went before,.... That is, that went before Christ; accordingly the Syriac, Arabic, Persic, and Ethiopic versions, and Munster's Hebrew Gospel, read, "that went before him": these seem to be the much people that met him from Jerusalem, and that followed him; which were perhaps those that came from Jericho, and other parts; cried, saying, Hosanna to the Son of David: by calling Jesus the Son of David, they owned and proclaimed him to be the Messiah; this being the usual title by which the Messiah was known among the Jews; see the note on Mat 1:1 and by crying and saying Hosanna to him, which was done with loud acclamations, and the united shouts of both companies, before and behind; they ascribe all praise, honour, glory, and blessing to him, and wish him all prosperity, happiness, and safety. The word is an Hebrew word, and is compounded of and which signifies, "save I beseech"; and which words stand in Psa 118:25 to which the multitude had reference, as appears from what follows; and are formed into one word, "Hosana", or "Hosanna", in which form it frequently appears in the Jewish writings; and because of the often use of it at the feast of tabernacles, that feast was called "Hosanna", and the seventh day of it was called "the great Hosanna" (d). Moreover, the "Lulabs", or the bundles made of branches of palm trees, and boughs of willow and myrtle, which they carried in their hands at the feast of tabernacles, often go by this name: it is said (e), "the Egyptian myrtle is right or fit "for the Hosanna".'' That is, to be put into the "Lulab", or bundle of boughs and branches, which was carried about, and shaken at the above feast. Again (f), "it is a tradition of R. Meir, that it was the practice of the honourable men of Jerusalem, to bind their "Lulabs" with golden threads says Rabbah, these are they , "that bind the Hosanna": the gloss on it is, "that bind the Lulabs", of the house of the head of the captivity; for in binding the Hosanna of the house of the head of the captivity, they leave in it an hand's breadth and says the same Rabbah, a man may not hold an Hosanna in a linen cloth.'' Once more (g), "says R. Zera, a man may not prepare "an Hosanna" for a child, on a good day.'' Sometimes the Hosanna seems to be distinguished from the "Lulab", and then by the "Lulab" is meant, only the branches of palm tree; and by the Hosanna, the boughs of willow and myrtle; as when (h), "Rabbah says, a man may not fix the "Lulab", "in the Hosanna".'' And a little after says the same, "a man may not bind the "Lulab" with the "Hosanna".'' Now these bundles might be so called, because they were lifted up and shaken, when the above words out of Psa 118:25 were recited: for thus it is said (i), "when do they shake, that is, their "Lulabs", or "Hosannas?" At those words, "O give thanks unto the Lord", Psa 118:1 the beginning and end; and at those words, "Save now I beseech thee", Psa 118:25. The house of Hillell, and the house of Shammai say also at those words, "O Lord I beseech thee, send now prosperity": says R. Akiba, I have observed Rabban Gamaliel and Rabbi Joshua, that all the people shook their Lulabs, but they did not shake, only at those words, Save now I beseech thee, O Lord.'' Hence some have thought, that these are meant by the Hosanna in this text; and that the sense is, that the multitude cried, saying, These branches of palm trees we carry in our hands, and strow by the way side, are in honour to the Son of David, the true Messiah, Jesus of Nazareth: but then this sense will not agree with the following clause, "Hosanna in the highest": it may therefore be further observed, that certain prayers and songs of praise, were called "Hosannas": hence we read (k) of , "the Hosannas of the sabbath"; which consisted of various sentences in praise of the sabbath, and thanksgiving to God for it, and are concluded with this word "Hosanna"; and of various petitions that God would save them, as he had done others; and at the end of each petition, is this word. As also of (l) , "the Hosannas of the great Hosanna"; which are certain words of prayer and praise, used on the seventh day of the feast of tabernacles: and whereas at that feast the "Hallell", or hymn, was sung, which concluded with the 118th Psalm where the words, "Save now I beseech thee, O Lord", stand, from whence this word is formed; the true sense and meaning of it here appears to be this; that the multitude that attended Christ to Jerusalem, as they went along, sung songs of praise to him, as the true Messiah; particularly, applying the above passage to him, and earnestly wished him all success and prosperity; and importunately prayed for salvation by him; adding, Blessed is he that cometh in the name of the Lord: which words are taken also out of Psa 118:26 and is an ascription of blessing and praise to Jesus, the Messiah; who being sent by God, came from him with his authority, as his apostle, and as representing him; and contains another petition for him, that he might be crowned with the blessings of divine goodness, for his people; and be blessed and praised by them, for all the spiritual blessings they are blessed with in him. And very properly and pertinently were those words used and applied to Christ, since the Psalm from whence they are taken belongs to him: the whole of it is, by some Jewish interpreters (m), said to be spoken concerning him; and particularly, he is designed in Psa 118:22 by the stone the builders refused, as is clear from Mat 21:42 of this chapter, and from Act 4:11 and Pe1 2:7 and which is allowed by some Jewish writers, ancient and modern (n); and Psa 118:27 the words following these, are by them interpreted of the days of the Messiah, the times of Gog and Magog, and the future age (o). And others of them said, as Mark observes, Mar 11:10. "Blessed be the kingdom of our father David, that cometh in the name of the Lord"; See Gill on Mar 11:10. Moreover, as it may be thought others of the people said, as Luke relates, Luk 19:38. Blessed be the king that cometh in the name of the Lord; See Gill on Luk 19:38. To which is added, Hosanna in the highest; that is, let songs of praise be sung to God, who is in the highest heavens, for all his grace and goodness vouchsafed to the sons of men, through Christ his beloved Son; or let not only all salvation, happiness, and prosperity attend the Messiah, David's son, here on earth, but all glory and felicity in the highest heavens, above which he will be exalted. (d) Seder Tephillot. fol. 298. 2. (e) T. Bab. Succa, fol. 33. 1. (f) Ib. fol. 37. 1. (g) Ib. fol. 45. 2. Vid. Maimon. Hilch. Lulab, c. 8. sect. 10. (h) Maimon. Hilch, Lulab, fol. 37. 2. (i) Misn. Succ, c. 3. sect. 9. (k) Seder Tephillot, fol. 297. 1. (l) Ib. fol. 298. 2. (m) Vid. Kimchi in Psal. cxviii. 1. (n) Zohar in Exod. fol. 93. 3. Jarchi in Mic. v. 2. (o) T. Hicros. Megilla, fol. 73. 1.