John 12:12
New International Version
The next day the great crowd that had come for the festival heard that Jesus was on his way to Jerusalem.

New Living Translation
The next day, the news that Jesus was on the way to Jerusalem swept through the city. A large crowd of Passover visitors

English Standard Version
The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem.

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

Berean Literal Bible
On the next day the great crowd having come to the feast, having heard that Jesus is coming into Jerusalem,

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

New King James Version
The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem,

New American Standard Bible
On the next day, when the large crowd that had come to the feast heard that Jesus was coming to Jerusalem,

NASB 1995
On the next day the large crowd who had come to the feast, when they heard that Jesus was coming to Jerusalem,

NASB 1977
On the next day the great multitude who had come to the feast, when they heard that Jesus was coming to Jerusalem,

Legacy Standard Bible
On the next day the large crowd who had come to the feast, when they heard that Jesus was coming to Jerusalem,

Amplified Bible
The next day, when the large crowd who had come to the Passover feast heard that Jesus was coming to Jerusalem,

Christian Standard Bible
The next day, when the large crowd that had come to the festival heard that Jesus was coming to Jerusalem,

Holman Christian Standard Bible
The next day, when the large crowd that had come to the festival heard that Jesus was coming to Jerusalem,

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

Aramaic Bible in Plain English
And the next day a great crowd which had come to the feast, when they heard that Yeshua had come to Jerusalem,

Contemporary English Version
The next day a large crowd was in Jerusalem for Passover. When they heard that Jesus was coming for the festival,

Douay-Rheims Bible
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,

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

GOD'S WORD® Translation
On the next day the large crowd that had come to the Passover festival heard that Jesus was coming to Jerusalem.

Good News Translation
The next day the large crowd that had come to the Passover Festival heard that Jesus was coming to Jerusalem.

International Standard Version
The next day, the large crowd that had come to the festival heard that Jesus was coming into Jerusalem.

Literal Standard Version
On the next day, a great multitude that came to the celebration, having heard that Jesus comes to Jerusalem,

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

New American Bible
On the next day, when the great crowd that had come to the feast heard that Jesus was coming to Jerusalem,

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

New Revised Standard Version
The next day the great crowd that had come to the festival heard that Jesus was coming to Jerusalem.

New Heart English Bible
On the next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem,

Webster's Bible Translation
On the next day, many people that had come to the feast, when they heard that Jesus was coming to Jerusalem,

Weymouth New Testament
The next day a great crowd of those who had come to the Festival, hearing that Jesus was coming to Jerusalem,

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

Young's Literal Translation
On the morrow, a great multitude that came to the feast, having heard that Jesus doth come to Jerusalem,

Additional Translations ...
Audio Bible



Context
The Triumphal Entry
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!”…

Cross References
Matthew 21:4
This took place to fulfill what was spoken through the prophet:

Mark 11:7
Then they led the colt to Jesus and threw their cloaks over it, and He sat on it.

Luke 19:35
Then they led the colt to Jesus, threw their cloaks over it, and put Jesus on it.

John 12:1
Six days before the Passover, Jesus came to Bethany, the hometown of Lazarus, whom He had raised from the dead.

John 12:9
Meanwhile a large crowd of Jews learned that Jesus was there. And they came not only because of Him, but also to see Lazarus, whom He had raised from the dead.

John 12:18
That is also why the crowd went out to meet Him, because they heard that He had performed this sign.


Treasury of Scripture

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

much.

Matthew 21:8
And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way.

come.

John 11:55,56
And the Jews' passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves…

Jump to Previous
Crowd Feast Festival Great Heard Hearing Jerusalem Jesus Large Morrow Multitude News Way
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Crowd Feast Festival Great Heard Hearing Jerusalem Jesus Large Morrow Multitude News Way
John 12
1. Jesus excuses Mary anointing his feet.
9. The people flock to see Lazarus.
10. The chief priests consult to kill him.
12. Jesus rides into Jerusalem.
20. Greeks desire to see Jesus.
23. He foretells his death.
37. The people are generally blinded;
42. yet many chief rulers believe, but do not confess him;
44. therefore Jesus calls earnestly for confession of faith.














(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. . . .

Verses 12-19. -

3. The triumphal entry into Jerusalem. Christ's challenge of the authorities, and its results. (On the differences between John's account of this transaction and that of the synoptic narrative, cf. commentaries, Matthew 21:1-11; Mark 11:1-10; Luke 19:29-44.) On the precise order of events it is difficult to speak with absolute decision. The main difference between the synoptists and John is in the break at Bethany of the journey from Jericho to Jerusalem, to introduce a feast, which is related afterwards by the synoptists, though not limited by them to any later chronological position. It should be observed, moreover, that the synoptic narrative contains numerous references to the residence in Bethany during several days of the week (cf. Mark 11:12; Matthew 21:17) which followed. John adds important details, and while he omits the great discussions in the temple, the withering of the fig tree, the cleansing of the temple, the parables of the judgments on scribes and Pharisees, and the prophecy of the future, he portrays the inner life of the Lord, and records his most gracious esoteric teaching and sublime prayer. The current tradition of the Church, the distinct note of time for Christ's arrival at Bethany (six days before the Passover), make the triumphal entry take place on Sunday afternoon (cf. ver. 1) of Passion week. Verses 12, 13. - The next day (on the morrow) must be the day after the feast. We have seen that that feast probably took place on the evening of the sabbath. The events that happened are far more abundantly described in Matthew, Mark, and Luke - the excitement in Jerusalem, the method in which the triumph was carried through, the mode adopted to secure "the young ass," the weeping ever Jerusalem from the summit of the hill; none of these circumstances are inconsistent with this account. Brief, however, as our narrative is, it adds some features which are peculiar and highly historic. A vast crowd that had come to the feast, when they heard that Jesus was coming to Jerusalem. These that had come from the country, and had already encamped near or in Jerusalem, came group after group to Bethany to escort him into the city. The synoptists, not mentioning the pause of the sabbath at Bethany, and not clearly indicating where and when the feast at Bethany took place, naturally connect the journey from Jericho with the entrance into Jerusalem. John explains, in addition, that there were of the Jerusalemites themselves certain who had been led to go to Bethany and throw in their lot with the Lord. The early pilgrims mentioned in John 11:55, 56, also came forth from the city to hail and welcome his approach. Took branches of the palm trees, and went forth to meet him. The synoptists had mentioned that the triumphant host had cut "branches," κλάδους (Matthew 21:8), from the trees, and Mark (Mark 11:8) had said στιβάδας, fragments of trees, grass, small branches, that could be strewn in the way. Luke (Luke 19:35) simply mentions the garments thus strewn - a fact mentioned also by Mark and Matthew. Our narrative gives greater definiteness, and even adds a new feature, by speaking of τὰ βαία τῶν φοινίκων, "the palm branches of the palm trees," which they waved probably in triumph, as they had been accustomed to do in token of the approach of a conqueror (cf. 1 Macc. 13:51, where Simon's return to the city was celebrated with "thanksgiving and βαι'´ων and with harps and cymbals," etc.). The use to which the branches of the well-known palm trees were put, differs from, but does not exclude, the use to which κλάδοι and στοιβάδες were also put. Bethany (see note, John 11:1) was "the house of dates," and the palm branches for the Feast of Tabernacles, on its first celebration after the Captivity (cf. Leviticus 23:40), Were fetched from the mount (Nehemiah 8:15). The palm tree was a sacred symbol for Israel "Tamar," a palm tree, was a favorite name for a woman. The Maccabaean coins were decorated with the palm and vine. The medal struck by Titus represented a captive sitting under a palm. Throughout their history, in their gorgeous temple ritual, it continually reappears, and at the last the Apocalypse represents the victorious songs of triumphant elders accompanied by the waving of the palm. If we compare the four accounts of the demonstration, we shall see again how in combination they vividly represent the whole scene. The multitude cry, according to - Matthew 21:9: "Hosanna to the Son of David: Blessed be he that cometh in the Name of the Lord; Hosanna in the highest." Mark 11:9, 10: "Hosanna; Blessed be he that cometh in the Name of the Lord: Blessed be the coming kingdom of our father David: Hosanna in the highest." Luke 19:38, remembering the angel's song: "They praised God with a loud voice.... Blessed be the King that cometh in the Name of the Lord: in heaven peace, and glory in the highest." John says they went forth to meet him, palm branch in hand, and cried, Hosanna: Blessed be he that cometh in the Name of the Lord, and (blessed be) (even) the King of Israel. These differences show how various groups used with freedom the tones and sentiment of the hundred and eighteenth psalm, adopting the welcome with which the priests were accustomed to greet the pilgrims to the festival. But each account demonstrates that, on this occasion, there was a general ascription to our Lord of Messianic honor. He is hailed by the people as King of Israel, as the Head of the coming kingdom of their father David, and as giving glory to God. The Name of the Lord is the manifestation and compendium of all the perfections of the Lord. For centuries the gracious hope had rung forth in the sacred liturgy, and now the people see that the hope is on the point of realization.

Parallel Commentaries ...


Greek
The
Τῇ (Tē)
Article - Dative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

next day
ἐπαύριον (epaurion)
Adverb
Strong's 1887: Tomorrow. From epi and aurion; occurring on the succeeding day, i.e. to-morrow.

the
(ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

great
πολὺς (polys)
Adjective - Nominative Masculine Singular
Strong's 4183: Much, many; often.

crowd
ὄχλος (ochlos)
Noun - Nominative Masculine Singular
Strong's 3793: From a derivative of echo; a throng; by implication, the rabble; by extension, a class of people; figuratively, a riot.

that
(ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

had come
ἐλθὼν (elthōn)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 2064: To come, go.

to
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

feast
ἑορτήν (heortēn)
Noun - Accusative Feminine Singular
Strong's 1859: A festival, feast, periodically recurring. Of uncertain affinity; a festival.

heard
ἀκούσαντες (akousantes)
Verb - Aorist Participle Active - Nominative Masculine Plural
Strong's 191: To hear, listen, comprehend by hearing; pass: is heard, reported. A primary verb; to hear.

that
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

Jesus
Ἰησοῦς (Iēsous)
Noun - Nominative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

was coming
ἔρχεται (erchetai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 2064: To come, go.

to
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

Jerusalem.
Ἱεροσόλυμα (Hierosolyma)
Noun - Accusative Neuter Plural
Strong's 2414: The Greek form of the Hebrew name: Jerusalem. Of Hebrew origin; Hierosolyma


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