Mark 11:10

The Christological Reinterpretation of Psalm 118:26 (LXX 117:26): An Exegetical Study of ὁ ἐρχόμενος in Liturgy and Gospel Narratives

This exegetical study of The Christological Reinterpretation of Psalm 118:26 (LXX 117:26): An Exegetical Study of ὁ ἐρχόμενος in Liturgy and Gospel Narratives is based on a b-greek discussion from October 19, 1999.

The initial discussion highlights the liturgical use of Psalm 118:26 (LXX 117:26), particularly the phrase ‘Blessed is He who comes in the name of the Lord,’ in the Orthodox Liturgy of St. John Chrysostom during communion and its presence in Anglican liturgy, deriving from the Latin Mass’s Sanctus and Benedictus. The Psalm’s original context is explored as a Pilgrim Psalm, where temple priests would welcome entering pilgrims with the blessing “Blessed in the name of YHWH be he that enters.”

The main exegetical issue under examination is the transformation of the phrase ὁ ἐρχόμενος (‘the one who comes’) from its original Old Testament context, where it referred to a generic pilgrim entering the Temple, to its New Testament and liturgical application as a specific messianic title for Jesus Christ. This study will explore how the blessing, originally pronounced upon the pilgrim, becomes ascribed to the Lord Himself in the Gospels and subsequent Christian tradition, thereby signifying a profound Christological reinterpretation of the psalm’s original meaning and its implications for understanding the Triumphal Entry narratives and eucharistic theology. The discussion also touches upon related Old Testament passages that employ the phrase “in the name of the Lord” and considers the reinterpretation of Ὡσαννά from an earnest prayer for salvation to a shout of acclamation.

Greek text (Nestle 1904)

Psalm 118:26 (LXX 117:26): Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου.

Matthew 21:9: Ὡσαννὰ τῷ Υἱῷ Δαυίδ· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· ὡσαννὰ ἐν τοῖς ὑψίστοις.

Luke 19:38: λέγοντες, Εὐλογημένος ὁ ἐρχόμενος, ὁ βασιλεύς, ἐν ὀνόματι Κυρίου· ἐν οὐρανῷ εἰρήνη καὶ δόξα ἐν ὑψίστοις.

Mark 11:10: Εὐλογημένη ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν Δαυίδ· Ὡσαννά ἐν τοῖς ὑψίστοις.

Key differences with SBLGNT (2010):

• For the primary phrase εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου in Matthew 21:9, the SBLGNT (2010) text is identical to Nestle 1904.
• In Luke 19:38, the SBLGNT (2010) text of Εὐλογημένος ὁ ἐρχόμενος, ὁ βασιλεύς, ἐν ὀνόματι Κυρίου is identical to Nestle 1904.
• Similarly, for Mark 11:10, the SBLGNT (2010) text of Εὐλογημένη ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν Δαυίδ is identical to Nestle 1904.
• No significant textual variants affecting the core meaning of the phrase “Blessed is the one who comes in the name of the Lord” are noted between Nestle 1904 and SBLGNT (2010) for these passages.

Textual Criticism (NA28) and Lexical Notes

The phrase εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, as quoted in Matthew 21:9, Luke 19:38, and Mark 11:10 (with modifications), is consistently attested across major textual traditions. The critical apparatus of NA28 shows no significant variants for Matthew 21:9 that alter the fundamental meaning of this acclamation. Minor variants in word order or surrounding context exist in parallel passages but do not impact the interpretation of the core phrase.

Lexical insights illuminate the theological depth of the phrase:

• εὐλογέω (eulogeō): This verb means ‘to bless, praise, speak well of.’ In the passive participle εὐλογημένος (‘blessed’), it indicates divine favor or approval. KITTEL notes its wide range from thanksgiving to invocation of divine blessing (Kittel, G. TDNT 2:754–763). BDAG defines it as ‘to praise, extol’ or ‘to ask God to grant blessing to someone’ (BDAG 406-407).
• ἔρχομαι (erchomai): ‘to come, go.’ The present participle ὁ ἐρχόμενος (‘the one who is coming’ or ‘the coming one’) functions substantivally. While initially a general reference to any visitor, it acquired distinct messianic overtones in intertestamental and New Testament Judaism (cf. Matt 11:3). KITTEL discusses its use as a technical term for the Messiah, “he that is to come” (Kittel, G. TDNT 2:666–670). BDAG highlights its frequent use in contexts of movement and its specialized theological meaning of the one who is expected (BDAG 390-391).
• ὄνομα (onoma): ‘name.’ The phrase ἐν ὀνόματι Κυρίου (‘in the name of the Lord’) is a Semitic idiom signifying acting under the authority, power, or presence of the one named. It indicates divine commission and authentication. KITTEL details the theological significance of “the Name” as representing the divine presence and power (Kittel, G. TDNT 5:242–283). BDAG notes that ‘in the name of’ implies ‘by authority of, by the power of’ (BDAG 717-718).
• Κύριος (Kyrios): ‘Lord, master.’ In the Septuagint (LXX), this term primarily translates the divine tetragrammaton YHWH. In the New Testament, it refers to God the Father and, increasingly, to Jesus Christ, denoting His divine authority and sovereignty. KITTEL provides an extensive treatment of κύριος, especially its use for God in the LXX and for Christ in the NT (Kittel, G. TDNT 3:1039–1058). BDAG lists its various meanings from ‘owner’ to ‘Lord God’ (BDAG 576-578).

Translation Variants with Grammatical & Rhetorical Analysis

The phrase εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου is a declarative statement of blessedness. Grammatically, εὐλογημένος is a perfect passive participle, functioning adjectivally to describe ὁ ἐρχόμενος, which is a substantival present participle. This construction emphasizes both the enduring state of being blessed and the continuous action of coming. The prepositional phrase ἐν ὀνόματι Κυρίου specifies the sphere of this “coming” and the authority by which it occurs, not merely indicating a greeting “in the name of the Lord,” but rather a coming that is *commissioned by* or *represents* the Lord.

Rhetorically, the reapplication of this Psalm verse in the New Testament represents a crucial Christological shift. In Psalm 118, ὁ ἐρχόμενος refers to any pilgrim blessed upon entry into the Temple. However, in the Gospel narratives of the Triumphal Entry (Matthew 21:9, Mark 11:9, Luke 19:38), this phrase is unequivocally applied to Jesus, transforming a general acclamation into a specific messianic title. Jesus is identified as “the one who comes” in an eschatological sense, embodying the divine authority of the Lord. The synoptic variations further amplify this:

• Matthew 21:9 maintains the Psalm’s phrase, linking Jesus directly to this prophetic expectation.
• Luke 19:38 adds ὁ βασιλεύς (‘the King’), explicitly declaring Jesus’ royal messianic identity. This grammatical apposition clarifies that “the one who comes” is indeed “the King.”
• Mark 11:10 significantly shifts the blessing to ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν Δαυίδ (‘the coming kingdom of our father David’), suggesting that Jesus’ arrival inaugurates a blessed, messianic reign. This rhetorical move highlights the kingdom inaugurated by the Messiah rather than solely the Messiah himself.

This recontextualization demonstrates how early Christians understood Jesus as the fulfillment of Old Testament prophecy, with the blessing now ascribed directly to Him as the divine representative, rather than merely pronounced upon pilgrims.

Conclusions and Translation Suggestions

The phrase εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου is central to understanding the Christological claims of the New Testament. It signifies the transition from a general liturgical blessing of pilgrims to a specific messianic acclamation of Jesus as the one divinely appointed and authorized by God. The “coming one” becomes the ultimate manifestation of God’s presence and redemptive plan, culminating in the sacrificial act hinted at by the original post’s reference to the “horns of the altar” and its reinterpretation as the cross. This profound theological development underscores the continuity and transformation of Old Testament prophecy within the Christian tradition.

Here are three suggested translations, emphasizing different nuances:

1. “Blessed is the one who comes in the name of the Lord.”
   This translation prioritizes a literal and widely recognized rendering, maintaining the directness of the original Greek while preserving its messianic undertones.
2. “Praised be the One who comes with the Lord’s authority.”
   This emphasizes the active authority implied by ἐν ὀνόματι Κυρίου and uses “Praised be” to reflect a more active acclamation, fitting the Triumphal Entry context.
3. “God’s blessing rests upon the One who arrives by divine commission.”
   This dynamic equivalent highlights the source of the blessing (“God’s blessing rests upon”), the specificity of Jesus’ messianic role (“the One who arrives”), and the ultimate divine agency behind His coming (“by divine commission”).