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Mark 11

And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples,

And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him.

And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither.

And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him.

And certain of them that stood there said unto them, What do ye, loosing the colt?

And they said unto them even as Jesus had commanded: and they let them go.

And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.

And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way.

And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord:

Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.

And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.

And on the morrow, when they were come from Bethany, he was hungry:

And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet.

And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.

And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;

And would not suffer that any man should carry any vessel through the temple.

And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.

And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine.

And when even was come, he went out of the city.

And in the morning, as they passed by, they saw the fig tree dried up from the roots.

And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.

And Jesus answering saith unto them, Have faith in God.

For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.

Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.

And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.

But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.

And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders,

And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things?

And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things.

The baptism of John, was it from heaven, or of men? answer me.

And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him?

But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed.

And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things.

What does Mark 11:10 mean?

Explanation

Mark 11:10, "Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest," is part of the Christian New Testament and is taken from the episode of Jesus' triumphant entry into Jerusalem, which is celebrated in Christianity as Palm Sunday.

The crowds honor Jesus by laying palm branches and cloaks in his path and by shouting phrases, including this verse.

Literally, the verse proclaims blessings upon the Davidic kingdom, linking Jesus to the lineage and legacy of the ancient Israelite King David.

The phrase "in the name of the Lord" acknowledges divine authority, while "Hosanna in the highest" is an exclamation of praise and a plea for salvation, which means "Save, please!" or "Save now!"

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Historical Context

This verse is set during the last week of Jesus' life, commonly referred to as Passion Week or Holy Week. The historical backdrop is the Jewish expectation of a Messiah who would usher in the restoration of David's kingdom and liberate Israel from Roman occupation.

"Our father David" alludes to the longstanding Jewish belief in a promised heir to David's throne.

This entry into Jerusalem signifies Jesus' willingness to embrace his role in fulfilling these Messianic expectations, although his understanding of the Messiah diverges from the political liberator many Jews anticipated.

Theological Insights

There are diverse theological insights on this verse:

Messianic Fulfillment: Christians see this verse as attestable to the New Testament claim that Jesus is the prophesied Messiah, the heir to David's throne, fulfilling Old Testament prophecies. 2.

Divine Endorsement: The phrase "Blessed be the kingdom" can be understood as divine endorsement of Jesus' ministry and the in-breaking of God's kingdom through his actions. 3.

Eschatological Hope: The verse holds an eschatological component, looking forward to the ultimate establishment of God's kingdom as prophesied in Jewish scripture.

Practical Applications

In a practical sense, this verse can be applied to daily life in several ways:

Recognition of authority that is aligned with divine will.
The importance of praise and adoration in worship.
Remembering that personal deliverance and salvation are found in God through faith.

Cross-References

Psalm 118:25-26: "Save now, I beseech thee, O Lord: O Lord, I beseech thee, send now prosperity.

Blessed be he that cometh in the name of the Lord: we have blessed you out of the house of the Lord."

Isaiah 9:6-7: "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder...

Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even forever."

Language Study

The key phrases in the original Greek text from which this verse is translated include:

"Blessed" (εὐλογημένη, eulogemenē): This term is used to denote a form of praise or conferring of goodness.
"Kingdom" (βασιλεία, basileia): Can mean both a literal kingdom and a reign or rule, especially when referring to the Kingdom of God.
"David" (Δαυείδ, Dauīd): The name of the famed Israelite king, connecting Jesus' lineage to him.
"Hosanna" (ὡσαννά, hōsanná): Derived from Hebrew, a cry for help that became an expression of joy and praise.
"In the highest" (ἐν τοῖς ὑψίστοις, en tois hypsistois): A phrase expressing the utmost or supreme level of praise or exclamation.

Cultural and Religious Comparisons

The expectation of a Davidic Messiah has parallels in other cultures where a great, restorative figure is prophesied to arise. Similar to how some ancient myths speak of heroes who deliver their people from crisis.

However, Jewish Messianic expectation is unique in its attachment to a historical lineage and religious covenant.

Scientific Perspectives

The verse itself does not directly engage with scientific concepts, as it is inherently religious and poetic.

However, the historical analysis of ancient texts, such as the use of linguistics and archaeology to understand the context of the New Testament, is a field where science and the verse intersect.

Commentaries

Commentators have varied interpretations of this verse:

Traditional: Classic Christian commentary often sees this verse as reinforcing Jesus' messianic role and the realization of Jewish prophecy in a new, spiritual kingdom inaugurated by Christ.
Critical: Some scholars focus on the socio-political implications of the verse, arguing that it reflects early Christian communities' revolutionary hopes against Roman rule.
Literary: From a literary perspective, commentators see the use of the phrase "Hosanna in the highest" as a poetic expression of ultimate praise for the coming kingdom.

Mark 11

Mark 11

What does Mark 11:10 mean?

Explanation

Top Rated Mark Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Mark 11:10 mean?

Explanation

Top Rated Mark Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?