KJV: On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,
YLT: On the morrow, a great multitude that came to the feast, having heard that Jesus doth come to Jerusalem,
Darby: On the morrow a great crowd who came to the feast, having heard that Jesus is coming into Jerusalem,
ASV: On the morrow a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem,
| Τῇ | On the |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐπαύριον | next day |
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Parse: Adverb Root: ἐπαύριον Sense: on the morrow, the next day. |
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| ὄχλος | crowd |
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Parse: Noun, Nominative Masculine Singular Root: ὄχλος Sense: a crowd. |
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| πολὺς | great |
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Parse: Adjective, Nominative Masculine Singular Root: πολύς Sense: many, much, large. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐλθὼν | having come |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἔρχομαι Sense: to come. |
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| ἑορτήν | feast |
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Parse: Noun, Accusative Feminine Singular Root: ἑορτή Sense: a feast day, festival. |
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| ἀκούσαντες | having heard |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ἔρχεται | is coming |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| ‹ὁ› | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| Ἱεροσόλυμα | Jerusalem |
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Parse: Noun, Accusative Neuter Plural Root: Ἱεροσόλυμα Sense: denotes either the city itself or the inhabitants. |
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Greek Commentary for John 12:12
Locative case. Supply ημεραι hēmerāi (day) after the adverb επαυριον epaurion (“on the tomorrow day”). That is on our Sunday, Palm Sunday. A great multitude Same idiom rendered “the common people” in John 12:9 and should be so translated here. That had come Second aorist active participle, masculine singular of ερχομαι erchomai agreeing with οχλος ochlos “that came.” When they heard First aorist active masculine plural participle of ακουω akouō construction according to sense (plural, though οχλος ochlos singular). Was coming Present middle indicative of ερχομαι erchomai retained in indirect discourse after a secondary tense. It is a vivid picture. What they heard was: “Jesus is coming into Jerusalem.” He is defying the Sanhedrin with all their public advertisement for him. [source]
Some editors add the article and render, the common people. [source]
Reverse Greek Commentary Search for John 12:12
Here again ουν oun is not inferential, but merely transitional. This supper is given by Mark (Mark 14:3-9) and Matthew (Matthew 26:6-13) just two days (Mark 14:1) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (John 12:2-9) it immediately after the arrival of Jesus in Bethany (John 12:1). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John “is here more probably accurate.” It all turns on John‘s purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12John closes his record of the public ministry of the Lord relative to the disciples at this feast (John 12:1-11), to the multitude in the triumphal entry (John 12:12-19), to the world outside in the visit of the Greeks (verses 20-36a), and with two summary judgments (John 12:36-50). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luke 7:36-50). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details. And Martha served Imperfect active of διακονεω diakoneō picturing Martha true to the account of her in Luke 10:40 But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark (Mark 14:3) and Matthew (Matthew 26:6) who mention the name of the host. It is not Simon the Pharisee (Luke 7:36), but Simon the leper (Mark 14:3; Matthew 26:6) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him. That sat at meat “That lay back,” reclined as they did, articular participle (ablative case after εκ ek) of the common verb ανακειμαι anakeimai Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (John 12:9). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus. [source]
This is the right reading with the article ο ho literally, “the people much or in large numbers.” One is reminded of the French idiom. Gildersleeve (Syntax, p. 284) gives a few rare examples of the idiom ο ανηρ αγατος ho anēr agathos Westcott suggests that οχλος πολυς ochlos polus came to be regarded as a compound noun. This is the usual order in the N.T. rather than πολυς οχλος polus ochlos (Robertson, Grammar, p. 774). Mark 12:37 has ο πολυς οχλος ho polus ochlos Moulton (Proleg., p. 84) terms ο οχλος πολυς ho ochlos polus here and in John 12:12 “a curious misplacement of the article.” John‘s use of οχλος ochlos is usually the common crowd as “riff-raff.” That he was Present active indicative retained in indirect discourse after the secondary tense These “Jews” are not all hostile to Jesus as in John 5:10; John 6:41, etc., but included some who were friendly (John 12:11). But that they might see Lazarus also Purpose clause with ινα hina and second aorist active subjunctive of οραω horaō Motive enough to gather a great crowd, to see one raised from the dead (cf. John 12:1 for the same phrase, “whom he had raised from the dead”). Some of the very witnesses of the raising of Lazarus will bear witness later (John 12:17). It was a tense situation. [source]