Psalms 118:26 · Bible study
Psalms 118:26 Commentary: Blessed Is He Who Comes
Hebrew · 11 what the commentators say
Meaning in one sentence
How a temple blessing for entering worshipers became the crowds' cry at Jesus' triumphal entry. Explore the original and messianic meanings of this verse.
Research Summary
- Meaning: A temple blessing for one entering God’s house, later used to hail the Messiah.
- Key words: “comes” (H0935, bô), a participle used as a title for the expected Messiah; “blessed” (H1288, bārak), to kneel, bless, praise.
- Main debate: Whether the verse originally prophesied the Messiah directly or was applied to him typologically by the New Testament.
- Theological theme: The convergence of liturgical worship and messianic fulfillment; the church as a people who welcome Christ.
- Best use: Study of the Hallel, Palm Sunday preaching, messianic prophecy, and the connection between Old Testament worship and Christ.
Translation Comparison
BSB Berean Standard Bible 2020
Blessed is he who comes in the name of the LORD. From the house of the LORD we bless you.
WEB World English Bible 2000
Blessed is he who comes in Yahweh’s name! We have blessed you out of Yahweh’s house.
KJV King James Version 1769
Blessed be he that cometh in the name of the Lord: we have blessed you out of the house of the Lord.
ASV American Standard Version 1901
Blessed be he that cometh in the name of Jehovah: We have blessed you out of the house of Jehovah.
YLT Young's Literal Translation 1898
Blessed is he who is coming In the name of Jehovah, We blessed you from the house of Jehovah,
Darby Darby Bible 1890
Blessed be he that cometh in the name of Jehovah. We have blessed you out of the house of Jehovah.
Douay-Rheims Douay-Rheims Bible 1899
I have declared my ways, and thou hast heard me: teach me thy justifications.
Translations in other languages (10 available)
Bendito el que viene en nombre de Jehová: desde la casa de Jehová os bendecimos.
Bendito aquele que vem no nome do SENHOR; nós vos bendizemos desde a casa do SENHOR.
Béni soit celui qui vient au nom de l’ Éternel!
Gelobt sei, der da kommt im Namen des HERRN! Wir segnen euch, die ihr vom Hause des HERRN seid.
Gezegend zij hij, die daar komt in den Naam des HEEREN! Wij zegenen ulieden uit het huis des HEEREN.
Benedetto colui che viene nel nome dell’Eterno! Noi vi benediciamo dalla casa dell’Eterno.
Błogosławiony, który przychodzi w imię Pańskie; błogosławimy wam z domu Pańskiego.
Объявил я пути мои, и Ты услышал меня; научи меня уставам Твоим.
奉耶和華 名 來的 是應當稱頌的！我們從耶和華 的殿 中為你們祝福！
A blessing be on him who comes in the name of the Lord; we give you blessing from the house of the Lord.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 118:26
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Psalm 118:26 was originally a liturgical blessing spoken from within the temple to welcome a king or worshiper entering the sanctuary. The Cambridge Bible notes that priests addressed the approaching procession, saying “Blessed in the name of Jehovah be he that entereth!” (Cambridge Bible for Schools and Colleges). Barnes explains that this was the assurance that the offerer’s gift would be accepted by God. Matthew Henry, Keil & Delitzsch, and Gill all see this as part of the temple liturgy, with the second line (“We have blessed you out of Yahweh’s house”) spoken by the priests as they pronounce a blessing on behalf of God (Numbers 6:23, 26). Yet the same commentators also emphasize that this language became profoundly important in the New Testament. When the crowds greeted Jesus entering Jerusalem, they shouted words directly from this verse (Matthew 21:9; Mark 11:9). Barnes notes that this application does not prove the verse originally referred to the Messiah, but it was providentially suited to him. Gill, however, sees the Messiah as the ultimate referent from the start. There is broad agreement that the verse invites reflection on how a specific liturgical moment in Israel’s worship came to be filled with new meaning through Christ.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Original temple blessing (non-messianic): Psalm 118 is a thanksgiving liturgy; the phrase 'he who comes' refers to a king or worshiper entering the sanctuary; the New Testament uses the language but does not claim the original author intended it as a prophecy (see Barnes, Calvin).
- Direct messianic prophecy: The verse is placed in the context of the rejected stone becoming the cornerstone (Psalm 118:22-23), explicitly applied to Christ in Acts 4:11; 'he who comes' was a known title for the Messiah (Matthew 11:3); the Gospels treat the casting as fulfillment (see Gill, Matthew Henry).
- Typological fulfillment: The original blessing—of a Davidic king entering God’s house—foreshadowed the greater Davidic king, Jesus. The language was providentially suited to him, so the New Testament use is legitimate even if not explicitly predictive (a position implied by the Cambridge Bible and many modern commentators).
What is clear: Regardless of how one views the original intent, the verse was used by the crowds at Jesus’ triumphal entry and by Jesus himself to point to his messianic identity, and it continues to be a text of welcome and hope for God’s salvation.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Original setting of the verse | The verse is a liturgical blessing from within the temple, spoken by priests (or Levites) to greet a king, worshiper, or procession entering the sanctuary. | Some see the original referent as the Davidic king or a returning pilgrim; others see it as a general blessing for any righteous worshiper. The psalm’s historical occasion (Davidic, post-exilic, or general) is also debated. |
| Nature of messianic prophecy | The New Testament applies the verse to Jesus, especially at the triumphal entry, and Jesus himself quotes it (Matthew 23:39). | Some commentators (e.g., Barnes) argue the original meaning was not predictive of the Messiah but was providentially suited to him. Others (e.g., Gill, Matthew Henry) see a direct prophecy of Christ. The question is whether Psalm 118:26 predicted the Messiah or was reinterpreted in light of him. |
| Role of the second line ('we have blessed you out of the house of the Lord') | This line is a response from those already in the temple, confirming the blessing of the one who enters. | Some see it as spoken by the priests (so Barnes, Gill, Numbers 6:23). Others see it as the congregation’s response to the king (so Calvin, Cambridge Bible). The identity of the speakers affects how the blessing is understood. |
| Connection to 'Hosanna' | Psalm 118:25, 26 together form the background for the crowds’ shout 'Hosanna! Blessed is he who comes in the name of the Lord' (Matthew 21:9; Mark 11:9). | There is debate over whether 'Hosanna' was a separate cry of deliverance or part of the same blessing. Some see it as a prayer ('Save now') that became an acclamation. The mixing of prayer and praise is not disputed. |
Historical & Cultural Context
This verse belongs to the Hallel (Psalms 113, 118), a collection of praise psalms sung at Israel’s major festivals, especially Passover. The setting of Psalm 118 is a temple procession. The first half of the verse is the shout of the congregation or priests as a king or worshiper approaches the gate: “Blessed is he who comes in Yahweh’s name.” The second half is the response from those already inside the temple: “We have blessed you out of Yahweh’s house.” This mirrors the liturgical interchange seen elsewhere (Psalm 129:8; Numbers 6:23, 26).
Keil & Delitzsch connect the psalm to the rebuilding of the temple after the Babylonian exile, specifically the laying of the foundation stone under Zerubbabel (Ezra 3:10, 11; Zechariah 4:7). The phrase “he who comes” may have originally referred to a king returning from battle or a pilgrim arriving for a feast. By Jesus’ day, this language had taken on messianic weight. The term “he who comes” was used as a title for the anticipated Messiah (Matthew 11:3). The crowds at Jesus’ triumphal entry, during Passover, took up this very verse to hail him as the long-awaited king (Matthew 21:9). The priests who originally spoke the blessing from God’s house were now replaced by the people, while the hostile religious leaders looked on (Matthew 21:15). The historical journey of this verse, from a temple rubric in ancient Israel to a cry of messianic hope, shows how Israel’s worship prepared for the coming of Christ.
Textual Notes
The Masoretic Text of Psalm 118:26 is stable, with no significant variants noted in the commentaries supplied. The Septuagint renders the verse closely, and the New Testament quotations (Matthew 21:9; 23:39; Mark 11:9) match the Hebrew wording. The main textual interest lies in the spelling of “Hosanna” in the Gospels, which derives from the Hebrew of verse 25, not from a variant in verse 26 itself.
Reception History
This verse has been central to both Jewish and Christian liturgy. In Judaism, it is part of the Hallel sung at Passover and other festivals, where it retains its original meaning of blessing the pilgrim or king entering the temple. In early Christianity, the verse was immediately connected to Jesus’ triumphal entry and the expectation of his messianic role. The church fathers, such as Cyril of Alexandria, saw it as a clear prophecy of Christ’s coming. By the fourth century, the words were incorporated into the liturgy of Palm Sunday, where congregations reenact the crowd’s welcome. The acclamation “Blessed is he who comes in the name of the Lord” is also used in the Sanctus of many Eucharistic liturgies (e.g., the Roman Missal and Eastern Divine Liturgy). Through the centuries, Christians have sung this verse as a cry of welcome for Christ’s presence in worship and as a plea for his return.
Preaching This Verse
Three-point outline
- The original blessing: a welcome into God’s presence. In its first setting, Psalm 118:26 was a priestly greeting for a king or worshiper entering the temple. The words assured the person that they came with God’s approval and that the community of faith blessed them in God’s name.
- The messianic cry: a shout of recognition for Jesus. When Jesus rode into Jerusalem, the crowds took these words and applied them to him. They recognized him as the one who came in the Lord’s name, the Messiah. This was not a misinterpretation but a fulfillment of the hope embedded in Israel’s liturgy.
- The future hope: a welcome we still extend. Jesus himself quoted this verse to the Pharisees, saying they would not see him again until they said “Blessed is he who comes in the name of the Lord” (Matthew 23:39). This points toward a future day when every knee will bow and welcome Christ as king.
Five-point outline
- The temple gateway: the place of blessing and entry (Psalm 118:19-20).
- The person blessed: one who comes in Yahweh’s name, whether king or pilgrim.
- The priestly response: blessing from “the house of the Lord” (Numbers 6:23).
- The Gospel surprise: crowds apply this to Jesus at Passover (Matthew 21:9).
- The ultimate coming: waiting for the final recognition of Christ (Matthew 23:39).
Illustration hooks
- Welcome home: Think of how a family gathers at the door to greet someone returning from a long journey. The words “welcome home” carry the warmth of belonging. Psalm 118:26 is the worship community’s “welcome” to the one God sends.
- The returning hero: Cities once lined the streets to cheer a victorious general. The crowds at Jesus’ entry used the highest praise they knew, words from the Hallel, to honor him as God’s chosen deliverer.
- Christmas carols: Many Christians sing “O come, O come, Emmanuel” during Advent, a song that looks forward to Christ’s coming with longing. The verse behind it echoes the same spirit of expectant welcome found in Psalm 118:26.
Questions your congregation is asking
- Was this verse originally about Jesus, or did people just borrow it?
- Why did the chief priests get angry when the children shouted this verse in the temple?
- Does “blessed is he who comes” mean we should still pray for Christ to come again?
Leading a Discussion
This verse appears in a psalm sung at Passover and is then quoted by the crowds when Jesus enters Jerusalem. When you read it, you are hearing both an ancient temple blessing and a first-century cry of messianic hope. The discussion below will help your group move from the original setting to the way Jesus fulfills the hopes of Israel.
Discussion questions
- Read Psalm 118:26 in your translation. Who do you think is speaking the first part (“Blessed is he who comes…”), and who speaks the second part (“We have blessed you out of the house of the Lord”)? What clues does the context of the psalm give you?
- Look up Numbers 6:23-26. How does the priestly blessing there connect to the blessing in Psalm 118:26? What does it mean to bless someone “in the name of the Lord”?
- Now read Matthew 21:9 and Mark 11:9. How did the crowds change the meaning of this verse when they applied it to Jesus? What did they understand about him that the original temple scene didn’t include?
- Some commentators (like Barnes) say that applying this verse to Jesus does not prove it was originally written about him. Others (like Gill) see direct messianic prophecy. How would you describe the relationship between the Old Testament original and the New Testament use? Does it matter?
- Jesus quotes Psalm 118:26 in Matthew 23:39, telling the Pharisees they will not see him again until they say these words. What does that suggest about a future recognition of Christ?
- The word “Hosanna” (from verse 25) and “blessed is he who comes” went together in the crowd’s shout. How does this phrase shape the way you pray for God’s help and Christ’s return?
- In what ways can our own worship today “bless” those who come in the name of the Lord? How can we be a community that recognizes and welcomes Christ in our midst?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 6:23 | “Speak to Aaron and to his sons, saying, ‘This is how you shall bless the children of Israel.’ You shall tell them, |
| Numbers 6:26 | Yahweh lift up his face toward you, and give you peace.’ |
| Psalms 129:8 | Neither do those who go by say, “The blessing of Yahweh be on you. We bless you in Yahweh’s name.” |
| Psalms 134:3 | May Yahweh bless you from Zion, even he who made heaven and earth. |
| Zechariah 4:7 | Who are you, great mountain? Before Zerubbabel you are a plain; and he will bring out the capstone with shouts of ‘Grace, grace, to it!’” |
| Matthew 21:9 | The multitudes who went in front of him, and those who followed, kept shouting, “Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” |
| Matthew 23:39 | For I tell you, you will not see me from now on, until you say, ‘Blessed is he who comes in the name of the Lord!’” |
| Mark 11:9 | Those who went in front and those who followed cried out, “Hosanna! Blessed is he who comes in the name of the Lord! |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke identifies the Levites as the speakers of the phrase "We have blessed you," noting that these words form their direct response to the king.
Barnes' Notes on the Bible Protestant 1832
Barnes distinguishes the original setting from how the words are later applied to the Messiah. In the psalm itself, priests welcome a worshiper bringing a thank-offering. The same language later fitting the Messiah does not prove the verse originally pointed to him; Old Testament phrases can be reused without being messianic predictions.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that David calls Israel to ponder how God alone gave him the throne, not human policy or force. He reads David's deliverances as proof of divine appointment. For Calvin, this earthly kingdom prefigures Christ's eternal spiritual kingdom, which David's reign represented.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator notes that when the crowd greeted Jesus, they used "Hosanna" (a contracted form of "save now") and called Him the one who "cometh in the name of the Lord," because that phrase was already understood as a title for the Messiah. The disciples later expanded it into "Blessed is the king that cometh."
Geneva Bible Notes Reformed 1599
The Geneva note presents this as a liturgical blessing spoken by the priests or congregation from the temple. The one who comes in the Lord's name is to be blessed, and that blessing flows out from the house of the Lord to the people.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that Christ entered Jerusalem not in his own authority but as the Father's servant, acting by commission and for the Father's glory. He notes that the blessing "out of the house of the Lord" comes not from the hostile chief priests but from Christ's disciples, who bless those who honor their King.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB sees this phrase as having a dual reference. It can apply to the visible leader of the Jewish church entering the sanctuary, but its fullest and typical meaning belongs to Christ, the one who comes in the Lord's name.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argue that the builders who rejected the cornerstone are Israel's own leaders and people, not the heathen. The despised stone represents Israel's own lowly beginnings and the nation's rise from humiliation. This history culminates in Christ, the rejected One who becomes the glorious cornerstone of the church.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry reads these verses
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley identifies the speakers as the Lord’s ministers, the priests, who pronounce this blessing on the one who comes. They pray for God to bless his person and government, and the one coming is the Messiah, known from prophecy as "him that cometh," acting by God’s authority.