rwp@Luke:19:28 @{Went on before} (\eporeueto emprosthen\). Imperfect middle. Jesus left the parable to do its work and slowly went on his way up the hill to Jerusalem.
rwp@Luke:19:29 @{Unto Bethphage and Bethany} (\eis Bthphag kai Bthania\). Both indeclinable forms of the Hebrew or Aramaic names. In kjv@Mark:11:1| "Bethany" is inflected regularly, which see. {Of Olives} (\Elain\). As in kjv@Mark:11:1; kjv@Matthew:21:1|, though some editors take it to be, not the genitive plural of \elaia\ (olive tree), but the name of the place Olivet. In the Greek it is just a matter of accent (circumflex or acute) Olivet is correct in kjv@Acts:1:12|. See on ¯Matthew:21:1ff.; kjv@Mark:11:1ff.| for details.
rwp@Luke:19:30 @{Whereon no man ever yet sat} (\eph' hon oudeis ppote anthrpn ekathisen\). Plummer holds that this fact indicated to the disciples a royal progress into the city of a piece with the Virgin Birth of Jesus and the burial in a new tomb.
rwp@Luke:19:32 @{As he had said unto them} (\kaths eipen autois\). Luke alone notes this item.
rwp@Luke:19:33 @{As they were loosing} (\luontn autn\). Genitive absolute. {The owners thereof} (\hoi kurioi autou\). The same word \kurios\ used of the Lord Jesus in verse 31| (and 34|) and which these "owners" would understand. See on ¯Matthew:21:3; kjv@Mark:11:3| for \kurios\ used by Jesus about himself with the expectation that these disciples would recognize him by that title as they did. The word in common use for the Roman emperor and in the LXX to translate the Hebrew _Elohim_ (God).
rwp@Luke:19:36 @{They spread} (\hupestrnnuon\). Imperfect active describing the continued spreading as they went on. \Hupostrnnu\ is a late form of the old verb \hupostorennumi\. Here only in the N.T.
rwp@Luke:19:37 @{At the descent} (\pros ti katabasei\). Epexegetic of "drawing nigh." They were going by the southern slope of the Mount of Olives. As they turned down to the city, the grand view stirred the crowd to rapturous enthusiasm. This was the first sight of the city on this route which is soon obscured in the descent. The second view bursts out again (verse 41|). It was a shout of triumph from the multitude with their long pent-up enthusiasm (verse 11|), restrained no longer by the parable of the pounds. {For all the mighty works which they had seen} (\peri pasn eidon dunamen\). Neat Greek idiom, incorporation of the antecedent (\dunamen\) into the relative clause and attraction of the case of the relative from the accusative \has\ to the genitive \hn\. And note "all." The climax had come, Lazarus, Bartimaeus, and the rest.
rwp@Luke:19:38 @{The king cometh} (\ho erchomenos, ho basileus\). The Messianic hopes of the people were now all ablaze with expectation of immediate realization. A year ago in Galilee he had frustrated their plans for a revolutionary movement "to take him by force to make him king" (John:6:15|). The phrase "the coming king" like "the coming prophet" (John:6:14; kjv@Deuteronomy:18:15|) expressed the hope of the long-looked-for Messiah. They are singing from the Hallel in their joy that Jesus at last is making public proclamation of his Messiahship. {Peace in heaven, and glory in the highest} (\en ourani eirn kai doxa en hupsistois\). This language reminds one strongly of the song of the angels at the birth of Jesus (Luke:2:14|). kjv@Mark:11:10; kjv@Matthew:21:9| have "Hosannah in the highest."
rwp@Luke:19:39 @{Some of the Pharisees} (\tines tn Pharisain\). Luke seems to imply by "from the multitude" (\apo tou ochlou\) that these Pharisees were in the procession, perhaps half-hearted followers of the mob. But kjv@John:12:19| speaks of Pharisees who stood off from the procession and blamed each other for their failure and the triumph of Jesus. These may represent the bolder spirits of their same group who dared to demand of Jesus that he rebuke his disciples.
rwp@Luke:19:40 @{If these shall hold their peace} (\ean houtoi sipsousin\). A condition of the first class, determined as fulfilled. The use of \ean\ rather than \ei\ cuts no figure in the case (see kjv@Acts:8:31; kjv@1Thessalonians:3:8; kjv@1John:5:15|). The kind of condition is determined by the mode which is here indicative. The future tense by its very nature does approximate the aorist subjunctive, but after all it is the indicative. {The stones will cry out} (\hoi lithoi kraxousin\). A proverb for the impossible happening.
rwp@Luke:19:41 @{Wept} (\eklausen\). Ingressive aorist active indicative, burst into tears. Probably audible weeping.
rwp@Luke:19:42 @{If thou hadst known} (\ei egns\). Second aorist active indicative of \ginsk\. Second-class condition, determined as unfulfilled. {Even thou} (\kai su\). Emphatic position of the subject. {But now} (\nun de\). Aposiopesis. The conclusion is not expressed and the sudden breaking off and change of structure is most impressive. {They are hid} (\ekrub\). Second aorist passive indicative of \krupt\, common verb, to hide.
rwp@Luke:19:43 @{Shall cast up a bank} (\parembalousin charaka\). Future active indicative of \paremball\, a double compound (\para, en, ball\) of long usage, finally in a military sense of line of battle or in camp. Here alone in the N.T. Songs:also the word \charaka\ (\charax\) for bank, stake, palisade, rampart, is here alone in the N.T., though common enough in the old Greek. {Compass thee round} (\perikuklsousin se\). Future active indicative. Another common compound to make a circle (\kuklos\) around (\peri\), though here only in the N.T. {Keep thee in} (\sunexousin se\). Shall hold thee together on every side (\pantothen\). See about \sunech\ on 4:38|.
rwp@Luke:19:44 @{Shall dash to the ground} (\edaphiousin\). Attic future of \edaphiz\, to beat level, to raze to the ground, a rare verb from \edaphos\, bottom, base, ground (Acts:22:7|), here alone in the N.T. {Because} (\anth' hn\). "In return for which things." {Thou knewest not} (\ouk egns\). Applying the very words of the lament in the condition in verse 42|. This vivid prophecy of the destruction of Jerusalem is used by those who deny predictive prophecy even for Jesus as proof that Luke wrote the Gospel after the destruction of Jerusalem. But it is no proof at all to those who concede to Jesus adequate knowledge of his mission and claims.