As Jesus enters Jerusalem on the colt of a donkey, he is greeted with shouts of adoration and acclamation.  With one voice expressing common agreement, here at last was the Messiah from the line of David who would save the people of Israel; but, as it became obvious that his aims were not temporal and immediate, and that he would not rouse a rebellion against Rome, support withered and the plotters succeeded in sending Jesus to his death.  Little did any realise that this was the plan and eternal salvation the goal.  Matthew, an eye witness, records those cries:

‘Hosanna to the Son of David!’

 ‘Blessed is he who comes in the name of the Lord!’

 ‘Hosanna in the highest heaven!’  (Matthew 21:9)

The NIV spaces the proclamations to emphasize their variety .

The Greek : Ὡσαννὰ – hosanna (Strong’s 5614) is a transliteration of the Hebrew word hosha’na, which is thought to have been taken from Psalm 118.

In the psalm, verse 25 has the phrase הוֹשִׁ֘יעָ֥ה יְהֹוָה אָנָּא, yasha Yahweh anna (Strong’s 3467, 3086 and 577) meaning: ‘Save O LORD I beseech you’ or ‘Lord save us!’  The context of the phrase is important, for it lies within a Messianic hymn:

The stone the builders rejected
has become the cornerstone;
the Lord has done this,
and it is marvellous in our eyes.
The Lord has done it this very day;
let us rejoice today and be glad.

Lord, save us!
Lord, grant us success!  (Psalm 118:22-25)

Peter and John quote this psalm in their prayers on their release after being seized by the Sanhedrin (Acts 4:10-12).

Why then did Matthew (or John and Mark in their own accounts of the triumphal entry) choose to transliterate rather than translate this expression? Occurring within speech marks, it seems that the evangelist seeks to record the fervor of the moment, but also the Messianic allusion that would be so quickly contrasted in their dereliction and reversal of loyalty as that crowd bays for Barabbas to be pardoned at Jesus’ expense.

Of course, whether the two crowds had any individuals in common, none can say; nor is it known if any in the crowd were there fifty-five days later when at the feast of Pentecost, Peter, filled by the Spirit, brought so many to repentance:

‘Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.’

 When the people heard this, they were cut to the heart and said to Peter and the other apostles, ‘Brothers, what shall we do?’

Peter replied, ‘Repent and be baptised, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off – for all whom the Lord our God will call.’  (Acts 2:36-38)

If any were participant to all three acts, the cry of ‘Hosanna’, the chant of ‘Barabbas’ or the agonised question asked of Peter, all were offered immediate redemption.

Thus, for any of those that cried ‘Save us, we beseech you’, their cry was answered, even though their Saviour had been crucified, salvation was assured.   Peter’s reply was personal to those individuals present but note he also addresses those ‘who are far off – for all whom the Lord our God will call.’

Today if any cry ‘Hosanna’, now as then, Christ saves.