Hosanna
VIEW:34 DATA:01-04-2020
save I pray thee; keep; preserve
Hitchcock's Bible Names Dictionary
HOSANNA (=O save!).An acclamation used by the people on Palm Sunday in greeting Jesus on His last entry into Jerusalem, and afterwards by the children in the Temple (Mat_21:9; Mat_21:15). It occurs six times in the Gospels (all in the connexion above noted).
The expression, which has preserved its Hebrew form (like Amen and Hallelujah), was originally (in Hebrew) a cry addressed to God Save now! used as an invocation of blessing. When the word passed over (transliterated into Greek) into the early Church it was misunderstood as a shout of homage or greeting = Hail or Glory to.
The simplest form of the Palm Sunday greeting occurs in Mar_11:9 and Joh_12:13 Hosanna! Blessed is he that cometh in the name of the Lord, which really was the cry of the people. The additions that occur in the other passages (Hosanna to the son of David, Mat_21:9; Mat_21:15, and Hosanna in the highest, Mat_21:9, Mar_11:10) seem really to be later amplifications due to misunderstanding of the real meaning of Hosanna. The Hosanna cry (cf. Psa_118:25 f.) and the palm branches naturally suggest the Feast of Tabernacles, when the people used to raise the cry of Hosanna, while marching in procession and waving branches of palm, myrtle, and willow. The great occasion for this was especially the 7th day of the Feast, when the Hosanna processions were most frequent. Hence this day was early designated Day of Hoshana [Hosanna], and the lulab branches then used also received the same name. It was the greatest of popular holidays, probably the lineal descendant of an old Canaanitish festival, and still retains its joyous character in the Jewish Festival calendar (Hoshana Rabba).
It is not necessary, however, to suppose, with Wünsche (Erläuterungen der Evangelien aus Talmud und Midrash, p. 241), that a confusion has arisen in the Gospel accounts of Palm Sunday between Tabernacles and Passover. Such processions were not peculiar to Tabernacles. They might be extemporized for other occasions of a joyous character (cf. 1Ma_13:51, 2Ma_10:7), and this was the case in the scene described in the Gospels.
In its transliterated form the word Hosanna passed over into early liturgical (esp. doxological) use (cf. e.g. Didache 10:6 Hosanna to the God of David), as an interjection of praise and joy, and was developed on these lines. The early misunderstanding of its real meaning was perpetuated. But the history of this development lies outside the range of purely Biblical archaeology.
G. H. Box.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
"Save we pray": the multitude's cry at Christ's triumphal entry into Jerusalem (Mat_21:9; Mat_21:15; Mar_11:9-10; Joh_12:18). Taken from Psalm 118, which they were wont to recite at the feast of tabernacles in "the great Hallel" (Psalm 113-118), in responses with the priest, while they waved willow and palm branches with rejoicings. The seventh or last day of the feast was called "the Great Hosanna." The boughs too were called hosannas. They often transferred the joyous usages of this feast to other occasions of gladness, as that of our Lord's approach in triumph to His capital. Feasts, on the prophetic significance of the Hosanna cry and the feast of tabernacles which is especially associated with consummated salvation). Heb_9:28; Rev_7:9-10; Israel shall join the Hosanna cry and say, "Blessed be the King that cometh in the name of the Lord" (Luk_19:38; Luk_13:35; Psa_118:25-26; Isa_12:1-3). (See FEASTS.)
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Hosanna. (save now). "Save, we pray!", the cry of the multitudes, as they thronged in our Lord's triumphal procession into Jerusalem. Mat_21:9; Mat_21:15; Mar_11:9-10; Joh_12:13.
The Psalm from which it was taken, Psalms 118, was one with which they were familia, r from being accustomed to recite the 25th and 26th verses, Psa_118:25-26, at the Feast of Tabernacles, forming a part of the great hallel. Psalms 113-118.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
Save, I beseech thee, or, Give salvation, a well known form of blessing, Mat_21:9; Mat_21:15; Mar_11:9-10; Joh_12:13.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
Originally the word Hosanna was a combination of parts of two Hebrew words that meant save and pray. When the word was joined to the name of God, Yahweh, the expression became both a prayer and an exclamation of praise: Save us, O Lord.
The Hebrew form of the word occurs only once in the Old Testament, in Psalms 118. The scene is one of triumph, as Israels king enters the temple for a public ceremony of praise to God for a recent victory in battle. His entrance is followed by a shout of Hosanna! Blessed is he who comes in the name of the Lord, accompanied by the waving of palm branches, as the people welcome their victorious king (Psa_118:25-27). Hosanna later became an expression of praise in expectation of the great Saviour-Messiah.
In the New Testament the word is used in a setting similar to that of Psalms 118. When people in Jerusalem welcomed Jesus as their Saviour-Messiah, they shouted praises of Hosanna and waved palm branches. By going direct to the temple, Jesus showed that his messiahship was concerned chiefly with spiritual issues, not political. In the temple also he was greeted with shouts of Hosanna, and again Jesus accepted the praise. He was indeed the promised Messiah (Mat_21:1-17; Joh_12:12-15; see MESSIAH).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
hō̇-zan?a (ὡσαννά, hōsanná): This Greek transliteration of a Hebrew word occurs 6 times in the Gospels as the cry of the people when our Lord entered Jerusalem as the Messiah represented by Zec (Pro_9:9), and of ?the children? when He cleansed the temple (Mat_21:9 bis, 15; Mar_11:9 f; Joh_12:13). In Mat_21:9 it is ?Hosanna to the son of David!? followed by ?Blessed is he that cometh in the name of the Lord; Hosanna in the highest!?; in Mat_21:15 it is also ?Hosanna to the Son of David!?; in Mar_11:9 f it is ?Hosanna; Blessed is he that cometh in the name of the Lord; Blessed is the kingdom that cometh, the kingdom of our father David: Hosanna in the highest?; and in Joh_12:13 it is ?Hosanna: Blessed is he that cometh in the name of the Lord, even the King of Israel.? Thus in all the evangelists it is an acclamation or ascription of praise. This has raised the question whether the supposed derivation from Psa_118:25, beginning with 'ānnāh YHWH hōshı̄‛āh nnā', ?Save now, pray? (which is followed (Psa_118:26) by ?Blessed be he that cometh (the Revised Version margin ?or entereth?) in the name of Yahweh?) is correct. (See Thayer, HDB; Cheyne, EB; Dalman, Words of Jesus.) Various other explanations have been suggested. Thayer remarks, ?It is most natural to regard the word Hosanna, as respects its form, as neither syncopated nor contracted, but the shorter Hiphil imperative with the appended enclitic? ‛hōsha‛nā'; compare Psa_86:2; Jer_31:7), for which there is Talmudic warrant. ?As respects its force, we must for ... contextual reasons, assume that it had already lost its primary supplicatory sense and become an ejaculation of joy or shout of welcome.? It is said to have been so used in this sense at the joyous Feast of Tabernacles, the 7th day of which came to be called ?the Great Hosanna,? or ?Hosanna Day.? But, while the word is certainly an ejaculation of praise and not one of supplication, the idea of salvation need not be excluded. As in Rev_7:10 (compare Rev_19:1), we have the acclamation, ?Salvation unto God ... and unto the Lamb,? so we might have the cry, ?Salvation to the son of David?; and ?Hosanna in the Highest,? might be the equivalent of ?Salvation unto our God!? He who was ?coming in the name of the Lord? was the king who was bringing salvation from God to the people.
International Standard Bible Encyclopedia
PRINTER 1915.
Hosan?na a form of acclamatory blessing or wishing well, which signifies, Save now! Succor now! Be now propitious! It occurs in Mat_21:9 (also Mar_11:9-10; Joh_12:13)?'Hosanna to the Son of David; Blessed is he that cometh in the name of the Lord; Hosanna in the highest!' This was on the occasion of our Savior's public entry into Jerusalem, and, fairly construed, would mean, 'Lord, preserve this Son of David; heap favors and blessings on Him!' It is further to be observed that Hosanna was a customary form of acclamation at the Feast of Tabernacles. This feast was celebrated in September, just before the commencement of the civil year; on which occasion the people carried in their hands bundles of boughs of palms, myrtles, etc. They then repeated Psa_118:25-26, which commence with the word Hosanna; and from this circumstance they gave the boughs, and the prayers, and the feast itself, the name of Hosanna. They observed the same forms also at the Encaenia (2Ma_10:6-7; 1Ma_13:51; Rev_7:9) and the Passover. And as they celebrated the Feast of Tabernacles with great joy and gladness, in like manner, on this occasion, did they hail the coming of the Messiah, whose advent they believed to be represented in all the feasts.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Hosanna
(ὡσαννά, from the Heb. הוֹשַׁיעָהאּנָּא, as in Psa_118:25; Isa_59:1; Isa_45:20), a form of acclamatory blessing or wishing well, which signifies Save now! i.e. succor now! be now propitious! It occurs in Mat_21:9 (also Mar_11:9-10; Joh_12:13), Hosanna to the Son of David; Blessed is he that cometh in the name of the Lord! Hosanna in the highest. This was on the occasion of our Savior's public entry into Jerusalem, and, fairly construed, would mean, Lord, preserve this Son of David; heap favors and blessings on him! It is further to be observed that Hosanna was a customary form of acclamation at the Feast of Tabernacles. This feast was celebrated in September, just before the commencement of the civil year, on which occasion the people carried in their hands bundles of boughs of palms, myrtles, etc. (Josephus, Ant. 13, 13, 6; 3:10, 4). They then repeated the 25th and 26th verses of Psalms 118, which commence with the word Hosanna; and from this circumstance they gave the boughs and the prayers, and the feast itself the name of Hosanna. They observed the same forms, also, at the Encaenia, or Festival of Dedication (1Ma_10:6-7; 2 Macc. 13:51; Rev_7:9), and the Passover. Kitto. The psalm from which it was taken, the 118th, was one with which they were familiar, from being accustomed to recite the 25th and 26th verses at the Feast of Tabernacles.
On that occasion the Great Hallel, consisting of Psalms 113-118, was chanted by one of the priests, and at certain intervals the multitudes joined in the responses, waving their branches of willow and palm, and shouting as they waved them Hallelujah, or Hosanna, or O Lord, I beseech thee, send now prosperity (Psa_118:25). This was done at the recitation of the first and last verses of Psalms 118, but, according to the school of Hillel, at the words Save now, we beseech thee (Psa_118:25). The school of Shammai, on the contrary, say it was at the words Send now prosperity of the same verse. Rabban Gamaliel and R. Joshua were observed by R. Akiba to wave their branches only at the words Save now, we beseech thee (Mishna, Succah, 3, 9). On each of the seven days during which the feast lasted the people thronged in the court of the Temple, and went in procession about the altar, setting their boughs bending towards it, the trumpets sounding as they shouted Hosanna. But on the seventh day they marched seven times round the altar, shouting meanwhile the great Hosanna to the sound of the trumpets of the Levites (Lightfoot, Temple Service, 16, 2). The very children who could wave the palm branches were expected to take part in. the solemnity (Mishna, Succah, 3, 15; Mat_21:15). From the custom of waving the boughs of myrtle and willow during the service the name Hosanna was ultimately transferred to the boughs themselves so that, according to Elias Levita (Thisbi, s.v.), the bundles of the willows of the brook which they carry at the Feast of Tabernacles are called Hosannas. The term is frequently applied by Jewish writers to denote the Feast of Tabernacles, the seventh day of the feast being distinguished as the great Hosanna (Buxtorf, Lex. Talm. s.5. ישׁע). Monographs on this ejaculation have been written in Latin by Bindrim (Ros. 1671), Nothdurfft (Bruisw. 1713), Pfaff (Tübingen, 1789), Winzer (Lips. 1677-78,1703), Bucher (Zittav. 1728), Wernsdorf (Viteb. 1765), Zopf (Lips. 1703). SEE HALLEL.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hitchcock's Bible Names Dictionary
HOSANNA (=O save!).An acclamation used by the people on Palm Sunday in greeting Jesus on His last entry into Jerusalem, and afterwards by the children in the Temple (Mat_21:9; Mat_21:15). It occurs six times in the Gospels (all in the connexion above noted).
The expression, which has preserved its Hebrew form (like Amen and Hallelujah), was originally (in Hebrew) a cry addressed to God Save now! used as an invocation of blessing. When the word passed over (transliterated into Greek) into the early Church it was misunderstood as a shout of homage or greeting = Hail or Glory to.
The simplest form of the Palm Sunday greeting occurs in Mar_11:9 and Joh_12:13 Hosanna! Blessed is he that cometh in the name of the Lord, which really was the cry of the people. The additions that occur in the other passages (Hosanna to the son of David, Mat_21:9; Mat_21:15, and Hosanna in the highest, Mat_21:9, Mar_11:10) seem really to be later amplifications due to misunderstanding of the real meaning of Hosanna. The Hosanna cry (cf. Psa_118:25 f.) and the palm branches naturally suggest the Feast of Tabernacles, when the people used to raise the cry of Hosanna, while marching in procession and waving branches of palm, myrtle, and willow. The great occasion for this was especially the 7th day of the Feast, when the Hosanna processions were most frequent. Hence this day was early designated Day of Hoshana [Hosanna], and the lulab branches then used also received the same name. It was the greatest of popular holidays, probably the lineal descendant of an old Canaanitish festival, and still retains its joyous character in the Jewish Festival calendar (Hoshana Rabba).
It is not necessary, however, to suppose, with Wünsche (Erläuterungen der Evangelien aus Talmud und Midrash, p. 241), that a confusion has arisen in the Gospel accounts of Palm Sunday between Tabernacles and Passover. Such processions were not peculiar to Tabernacles. They might be extemporized for other occasions of a joyous character (cf. 1Ma_13:51, 2Ma_10:7), and this was the case in the scene described in the Gospels.
In its transliterated form the word Hosanna passed over into early liturgical (esp. doxological) use (cf. e.g. Didache 10:6 Hosanna to the God of David), as an interjection of praise and joy, and was developed on these lines. The early misunderstanding of its real meaning was perpetuated. But the history of this development lies outside the range of purely Biblical archaeology.
G. H. Box.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
"Save we pray": the multitude's cry at Christ's triumphal entry into Jerusalem (Mat_21:9; Mat_21:15; Mar_11:9-10; Joh_12:18). Taken from Psalm 118, which they were wont to recite at the feast of tabernacles in "the great Hallel" (Psalm 113-118), in responses with the priest, while they waved willow and palm branches with rejoicings. The seventh or last day of the feast was called "the Great Hosanna." The boughs too were called hosannas. They often transferred the joyous usages of this feast to other occasions of gladness, as that of our Lord's approach in triumph to His capital. Feasts, on the prophetic significance of the Hosanna cry and the feast of tabernacles which is especially associated with consummated salvation). Heb_9:28; Rev_7:9-10; Israel shall join the Hosanna cry and say, "Blessed be the King that cometh in the name of the Lord" (Luk_19:38; Luk_13:35; Psa_118:25-26; Isa_12:1-3). (See FEASTS.)
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Hosanna. (save now). "Save, we pray!", the cry of the multitudes, as they thronged in our Lord's triumphal procession into Jerusalem. Mat_21:9; Mat_21:15; Mar_11:9-10; Joh_12:13.
The Psalm from which it was taken, Psalms 118, was one with which they were familia, r from being accustomed to recite the 25th and 26th verses, Psa_118:25-26, at the Feast of Tabernacles, forming a part of the great hallel. Psalms 113-118.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
Save, I beseech thee, or, Give salvation, a well known form of blessing, Mat_21:9; Mat_21:15; Mar_11:9-10; Joh_12:13.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
Originally the word Hosanna was a combination of parts of two Hebrew words that meant save and pray. When the word was joined to the name of God, Yahweh, the expression became both a prayer and an exclamation of praise: Save us, O Lord.
The Hebrew form of the word occurs only once in the Old Testament, in Psalms 118. The scene is one of triumph, as Israels king enters the temple for a public ceremony of praise to God for a recent victory in battle. His entrance is followed by a shout of Hosanna! Blessed is he who comes in the name of the Lord, accompanied by the waving of palm branches, as the people welcome their victorious king (Psa_118:25-27). Hosanna later became an expression of praise in expectation of the great Saviour-Messiah.
In the New Testament the word is used in a setting similar to that of Psalms 118. When people in Jerusalem welcomed Jesus as their Saviour-Messiah, they shouted praises of Hosanna and waved palm branches. By going direct to the temple, Jesus showed that his messiahship was concerned chiefly with spiritual issues, not political. In the temple also he was greeted with shouts of Hosanna, and again Jesus accepted the praise. He was indeed the promised Messiah (Mat_21:1-17; Joh_12:12-15; see MESSIAH).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
hō̇-zan?a (ὡσαννά, hōsanná): This Greek transliteration of a Hebrew word occurs 6 times in the Gospels as the cry of the people when our Lord entered Jerusalem as the Messiah represented by Zec (Pro_9:9), and of ?the children? when He cleansed the temple (Mat_21:9 bis, 15; Mar_11:9 f; Joh_12:13). In Mat_21:9 it is ?Hosanna to the son of David!? followed by ?Blessed is he that cometh in the name of the Lord; Hosanna in the highest!?; in Mat_21:15 it is also ?Hosanna to the Son of David!?; in Mar_11:9 f it is ?Hosanna; Blessed is he that cometh in the name of the Lord; Blessed is the kingdom that cometh, the kingdom of our father David: Hosanna in the highest?; and in Joh_12:13 it is ?Hosanna: Blessed is he that cometh in the name of the Lord, even the King of Israel.? Thus in all the evangelists it is an acclamation or ascription of praise. This has raised the question whether the supposed derivation from Psa_118:25, beginning with 'ānnāh YHWH hōshı̄‛āh nnā', ?Save now, pray? (which is followed (Psa_118:26) by ?Blessed be he that cometh (the Revised Version margin ?or entereth?) in the name of Yahweh?) is correct. (See Thayer, HDB; Cheyne, EB; Dalman, Words of Jesus.) Various other explanations have been suggested. Thayer remarks, ?It is most natural to regard the word Hosanna, as respects its form, as neither syncopated nor contracted, but the shorter Hiphil imperative with the appended enclitic? ‛hōsha‛nā'; compare Psa_86:2; Jer_31:7), for which there is Talmudic warrant. ?As respects its force, we must for ... contextual reasons, assume that it had already lost its primary supplicatory sense and become an ejaculation of joy or shout of welcome.? It is said to have been so used in this sense at the joyous Feast of Tabernacles, the 7th day of which came to be called ?the Great Hosanna,? or ?Hosanna Day.? But, while the word is certainly an ejaculation of praise and not one of supplication, the idea of salvation need not be excluded. As in Rev_7:10 (compare Rev_19:1), we have the acclamation, ?Salvation unto God ... and unto the Lamb,? so we might have the cry, ?Salvation to the son of David?; and ?Hosanna in the Highest,? might be the equivalent of ?Salvation unto our God!? He who was ?coming in the name of the Lord? was the king who was bringing salvation from God to the people.
International Standard Bible Encyclopedia
PRINTER 1915.
Hosan?na a form of acclamatory blessing or wishing well, which signifies, Save now! Succor now! Be now propitious! It occurs in Mat_21:9 (also Mar_11:9-10; Joh_12:13)?'Hosanna to the Son of David; Blessed is he that cometh in the name of the Lord; Hosanna in the highest!' This was on the occasion of our Savior's public entry into Jerusalem, and, fairly construed, would mean, 'Lord, preserve this Son of David; heap favors and blessings on Him!' It is further to be observed that Hosanna was a customary form of acclamation at the Feast of Tabernacles. This feast was celebrated in September, just before the commencement of the civil year; on which occasion the people carried in their hands bundles of boughs of palms, myrtles, etc. They then repeated Psa_118:25-26, which commence with the word Hosanna; and from this circumstance they gave the boughs, and the prayers, and the feast itself, the name of Hosanna. They observed the same forms also at the Encaenia (2Ma_10:6-7; 1Ma_13:51; Rev_7:9) and the Passover. And as they celebrated the Feast of Tabernacles with great joy and gladness, in like manner, on this occasion, did they hail the coming of the Messiah, whose advent they believed to be represented in all the feasts.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Hosanna
(ὡσαννά, from the Heb. הוֹשַׁיעָהאּנָּא, as in Psa_118:25; Isa_59:1; Isa_45:20), a form of acclamatory blessing or wishing well, which signifies Save now! i.e. succor now! be now propitious! It occurs in Mat_21:9 (also Mar_11:9-10; Joh_12:13), Hosanna to the Son of David; Blessed is he that cometh in the name of the Lord! Hosanna in the highest. This was on the occasion of our Savior's public entry into Jerusalem, and, fairly construed, would mean, Lord, preserve this Son of David; heap favors and blessings on him! It is further to be observed that Hosanna was a customary form of acclamation at the Feast of Tabernacles. This feast was celebrated in September, just before the commencement of the civil year, on which occasion the people carried in their hands bundles of boughs of palms, myrtles, etc. (Josephus, Ant. 13, 13, 6; 3:10, 4). They then repeated the 25th and 26th verses of Psalms 118, which commence with the word Hosanna; and from this circumstance they gave the boughs and the prayers, and the feast itself the name of Hosanna. They observed the same forms, also, at the Encaenia, or Festival of Dedication (1Ma_10:6-7; 2 Macc. 13:51; Rev_7:9), and the Passover. Kitto. The psalm from which it was taken, the 118th, was one with which they were familiar, from being accustomed to recite the 25th and 26th verses at the Feast of Tabernacles.
On that occasion the Great Hallel, consisting of Psalms 113-118, was chanted by one of the priests, and at certain intervals the multitudes joined in the responses, waving their branches of willow and palm, and shouting as they waved them Hallelujah, or Hosanna, or O Lord, I beseech thee, send now prosperity (Psa_118:25). This was done at the recitation of the first and last verses of Psalms 118, but, according to the school of Hillel, at the words Save now, we beseech thee (Psa_118:25). The school of Shammai, on the contrary, say it was at the words Send now prosperity of the same verse. Rabban Gamaliel and R. Joshua were observed by R. Akiba to wave their branches only at the words Save now, we beseech thee (Mishna, Succah, 3, 9). On each of the seven days during which the feast lasted the people thronged in the court of the Temple, and went in procession about the altar, setting their boughs bending towards it, the trumpets sounding as they shouted Hosanna. But on the seventh day they marched seven times round the altar, shouting meanwhile the great Hosanna to the sound of the trumpets of the Levites (Lightfoot, Temple Service, 16, 2). The very children who could wave the palm branches were expected to take part in. the solemnity (Mishna, Succah, 3, 15; Mat_21:15). From the custom of waving the boughs of myrtle and willow during the service the name Hosanna was ultimately transferred to the boughs themselves so that, according to Elias Levita (Thisbi, s.v.), the bundles of the willows of the brook which they carry at the Feast of Tabernacles are called Hosannas. The term is frequently applied by Jewish writers to denote the Feast of Tabernacles, the seventh day of the feast being distinguished as the great Hosanna (Buxtorf, Lex. Talm. s.5. ישׁע). Monographs on this ejaculation have been written in Latin by Bindrim (Ros. 1671), Nothdurfft (Bruisw. 1713), Pfaff (Tübingen, 1789), Winzer (Lips. 1677-78,1703), Bucher (Zittav. 1728), Wernsdorf (Viteb. 1765), Zopf (Lips. 1703). SEE HALLEL.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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