This individual study guide draws directly from Christian Fellowship Church🔹Pastor Scott Cheramie's sermon “Follow-Up Materials - Initial Analysis” so you can keep engaging with the message all week. Read, reflect, and share it with your small group or friends.
From Hosanna to Crucify: The Anatomy of Lasting Praise
A Comprehensive Bible Study Guide — Palm Sunday
Based on a Palm Sunday Sermon | Matthew 21:1-11; John 6:60-66; Acts 16:25-26
"True worshipers will worship the Father in spirit and in truth, for they are the kind of worshipers the Father seeks." — John 4:23
SECTION 1: INTRODUCTION & OVERVIEW
Sermon Summary
On the Sunday before Easter, crowds lined the streets of Jerusalem shouting Hosanna — a word meaning "save us now." Within seventy-two hours, many of those same voices were crying "Crucify him." This Palm Sunday sermon wrestles with one of Scripture's most haunting contrasts: the gap between emotional enthusiasm and enduring loyalty. The pastor argues that the crowd's praise was genuine but fundamentally misdirected — they wanted a political deliverer, not a crucified Savior. Using the Triumphal Entry, the feeding of the five thousand, Paul and Silas in prison, and Job's response to catastrophic loss, the sermon builds a compelling case: emotional praise without revelation will not last, but true, Spirit-anchored worship endures through suffering, disappointment, and delay.
Study Objectives
By the end of this study, participants will be able to:
- Understand the first-century Jewish messianic expectations that shaped the crowd's response on Palm Sunday
- Distinguish between emotionally-driven praise and covenant-rooted worship
- Trace the biblical theme of "tested faithfulness" from the Exodus through the New Testament
- Identify practical patterns of loyal, enduring praise in their own spiritual lives
Estimated Study Time
2–3 hours (individual or group). Sections 4–6 reward the deepest attention for those who want word-study depth.
SECTION 2: EXEGETICAL ANALYSIS
Literary Structure of the Core Passage (Matthew 21:1-11)
Matthew's account of the Triumphal Entry is carefully crafted as fulfillment narrative — the entire scene is framed around Zechariah 9:9, which Matthew quotes explicitly in verses 4-5. This is not incidental: Matthew is making a theological argument that Jesus is the promised king, but he enters on a donkey, not a warhorse. The contrast is intentional and theologically loaded.
The passage unfolds in three movements:
- Preparation (vv. 1-7): Jesus orchestrates the entry with sovereign intentionality — he arranges the donkey, fulfilling prophecy deliberately
- Acclamation (vv. 8-9): The crowd responds with royal honor — garments on the road, palm branches, Davidic messianic titles
- Confusion (vv. 10-11): Jerusalem is "shaken" (eseisthē — the same word used for earthquakes), and the crowd can only identify Jesus as "the prophet from Nazareth"
Genre
This is historical narrative with typological significance. Matthew is not merely recording what happened; he is showing how it happened in fulfillment of Scripture, and why the crowd's response was tragically incomplete.
The Author's Intent
Matthew writes to a predominantly Jewish audience. His point in including the crowd's confusion in verse 10-11 is deliberate: the city asks "Who is this?" — and the crowd's answer ("the prophet") falls short of the truth. They have the right enthusiasm but the wrong theology. Matthew is warning his readers: do not repeat this mistake.
Verse-by-Verse Highlights
Matthew 21:9 — "Hosanna to the Son of David" is a messianic acclamation drawn from Psalm 118:25-26, a Hallel psalm sung at Passover. The crowd is quoting liturgy they know — but they are applying it to a mission they have misunderstood.
John 6:66 — "From this time many of his disciples turned back and no longer followed him." Note the Johannine irony: this verse falls at chapter 6, verse 66 — a detail John likely preserved deliberately as a literary marker of spiritual apostasy.
Acts 16:25 — "About midnight Paul and Silas were praying and singing hymns to God." The Greek word for "singing hymns" (hymnoun) is an imperfect active verb, suggesting continuous action — they were not singing one song; they were in sustained, ongoing worship.
Hebrews 13:15 — "Through him let us continually offer to God a sacrifice of praise." The word "continually" (dia pantos) means "through everything, at all times" — not just in favorable circumstances.
SECTION 3: HISTORICAL & CULTURAL CONTEXT
The Political Powder Keg of Jerusalem, 30 AD
To understand Palm Sunday, you must understand what Jerusalem felt like in the spring of 30 AD. The city was under Roman occupation — a military, economic, and cultural subjugation that had lasted nearly a century. The Roman governor (at this time, Pontius Pilate) held ultimate authority, including the power of capital punishment, which Jewish courts did not possess (John 18:31).
The Jewish people were not merely politically frustrated — they were theologically expectant. The Passover festival, which drew hundreds of thousands of pilgrims to Jerusalem, was a celebration of God's deliverance from Egypt. Every Passover renewed the hope: God delivered us once; he will deliver us again. The atmosphere was electric with messianic anticipation.
The Messianic Expectation Problem
First-century Judaism was not monolithic in its messianic hopes, but several streams were dominant:
- The Davidic Warrior King: Based on texts like 2 Samuel 7 and Psalm 2, many expected a military messiah who would overthrow Rome as David had overthrown the Philistines
- The Priestly Messiah: The Qumran community (Dead Sea Scrolls) expected two messiahs — a priestly one and a royal one
- The Suffering Servant: Isaiah 52-53 painted a very different picture — a messiah who would suffer vicariously — but this was rarely the dominant expectation
When Jesus rode in on a donkey, the crowd could have read this as humility (Zechariah 9:9 explicitly says "gentle and riding on a donkey"). But they chose to read it as the beginning of a political uprising. The palm branches themselves were a nationalist symbol — palm branches had appeared on coins minted during the Maccabean revolt, representing Jewish independence. The crowd was not just worshiping; they were staging a political demonstration.
Why They Could Not Execute Jesus Themselves
The sermon correctly notes that Jewish authorities had to bring Jesus before Pilate because they lacked the jus gladii (right of the sword) — Roman law reserved capital punishment for the imperial government. This is confirmed by John 18:31 and corroborated by Roman historian Tacitus and Jewish historian Josephus.
The Passover Context
Jesus entered Jerusalem on the 10th of Nisan — the very day Passover lambs were selected and set apart for sacrifice (Exodus 12:3). This is not coincidental. John's Gospel frames Jesus as "the Lamb of God who takes away the sin of the world" (John 1:29). The crowd was cheering a king; God was presenting a lamb.
SECTION 4: WORD STUDIES
**"Hosanna" (Greek, hōsanna; Hebrew, hôšîa'-nā'):** From the Hebrew yasha (to save, deliver) plus nā' (a particle of entreaty — "please" or "now"). It appears in Psalm 118:25 as a desperate cry: "Save us, we pray, O LORD!" By the first century, it had evolved from a petition into an acclamation of praise — similar to how "Hallelujah" (literally "praise Yah") functions today. The crowd's use of it is deeply ironic: they are crying "Save us!" to the very One who came to do exactly that — but not in the way they imagined. They wanted salvation from Rome; Jesus came to offer salvation from sin and death. The word captures the entire tension of Palm Sunday in four syllables.
"Disciples" (Greek, mathētēs, mah-thay-TACE): From manthanō, "to learn." A mathētēs was not merely a student who attended lectures; in the ancient world, a disciple was someone who attached themselves to a teacher's entire way of life — traveling with them, imitating them, adopting their worldview. This makes John 6:66 all the more devastating: these were not casual observers who walked away. They were mathētai — people who had made a commitment to follow — and they turned back. The sermon's point is reinforced by the word itself: discipleship requires more than emotional enthusiasm; it requires sustained attachment.
"Sacrifice of praise" (Greek, thysian aineseōs, Hebrews 13:15): Thysia is the standard Greek word for a formal religious sacrifice — an offering that costs something. Ainesis means praise or commendation. The phrase is drawn directly from the Septuagint (Greek Old Testament) translation of Leviticus and the Psalms, where "thank offerings" (todah in Hebrew) were brought to God. The author of Hebrews is making a profound point: praise in the new covenant is not free. It is a sacrifice — it costs something, especially when offered in suffering. This directly addresses the sermon's theme: true praise is not the effortless overflow of good circumstances; it is a deliberate, costly offering.
"True worshippers" (Greek, alēthinoi proskunētai, John 4:23): Alēthinos means "genuine, real, corresponding to the ideal" — it is the opposite of counterfeit or superficial. Proskunētēs (worshipper) comes from proskuneō, literally "to kiss toward," describing the act of prostrating oneself before royalty. The combination is striking: Jesus is not looking for dramatic worshippers or numerous worshippers, but genuine ones — those whose inner reality matches their outward expression. This is exactly what the Palm Sunday crowd lacked: their external praise was spectacular, but their inner commitment was conditional.
"Turned back" (Greek, apēlthon eis ta opisō, John 6:66): The phrase eis ta opisō literally means "into the things behind" — a vivid spatial metaphor for regression and retreat. The same phrase appears in John 18:6, when the soldiers who come to arrest Jesus "drew back" (apēlthon eis ta opisō) and fell to the ground. John may be using this verbal echo intentionally: the same motion of retreat that characterized those who abandoned Jesus in chapter 6 echoes in those who came to arrest him in chapter 18. Retreat from Jesus is always a movement backward — away from life, light, and truth.
SECTION 5: CROSS-REFERENCES & BIBLICAL THEOLOGY
The sermon's core theme — the contrast between superficial, conditional praise and enduring, covenant-faithful worship — runs like a golden thread through the entire biblical narrative.
| Scripture | Connection |
|---|---|
| Psalm 118:25-26 | The Hallel psalm the crowd was quoting — originally a thanksgiving for deliverance, now applied to the Messiah |
| Zechariah 9:9 | The prophecy Jesus deliberately fulfilled: a king "gentle and riding on a donkey" — not a warhorse |
| Isaiah 53:3 | "He was despised and rejected" — the suffering servant trajectory the crowd refused to accept |
| Exodus 14:10-12 | Israel at the Red Sea: "Was it because there were no graves in Egypt that you brought us to the desert to die?" — praise collapsing under pressure |
| Numbers 11:4-6 | Israel in the wilderness longing for Egypt's food — forgetting redemption when comfort is lacking |
| Job 1:21 | "The LORD gave and the LORD has taken away; may the name of the LORD be praised" — the gold standard of unconditional worship |
| Psalm 22:1-3 | "My God, my God, why have you forsaken me?" — Jesus himself cries out in desolation, yet the psalm ends in praise; suffering and praise are not mutually exclusive |
| Luke 8:13 | The rocky soil: "They receive the word with joy, but they have no root; they believe for a while, and in time of testing fall away" |
| Romans 5:3-5 | "We also glory in our sufferings" — Paul's theology of suffering producing tested, proven character |
| Philippians 4:11-13 | "I have learned, in whatever state I am, to be content" — contentment and praise are learned, not innate |
| 1 Peter 1:6-7 | "Trials have come so that the proven genuineness of your faith — of greater worth than gold — may result in praise, glory and honor" |
| Revelation 5:9-14 | The ultimate scene of lasting praise: every creature in creation offering unceasing worship to the Lamb who was slain |
Progressive Revelation & Thematic Development
The Bible traces a clear arc from conditional covenant loyalty to unconditional, Spirit-enabled faithfulness:
- Old Testament Pattern: Israel repeatedly cycles through praise → testing → complaint → rebellion → restoration (Judges cycle, Wilderness narratives)
- Psalms of Lament: The Psalter models honest praise through suffering — lament is not the opposite of worship; it is a form of it (see Psalms 22, 42, 88)
- Prophetic Vision: Jeremiah 31:33 promises a new covenant where God's law is written on hearts — suggesting an internalized, not merely external, faithfulness
- New Testament Fulfillment: The Holy Spirit (John 14:16-17) enables the kind of enduring, Spirit-rooted worship that the Palm Sunday crowd lacked
- Eschatological Completion: Revelation pictures the redeemed offering eternal praise — the ultimate answer to the question "Will your praise last?"
SECTION 6: INTERPRETIVE CONSIDERATIONS
The Question of Crowd Identity
Scholars debate whether the Palm Sunday crowd was composed primarily of:
- Galilean pilgrims who had followed Jesus from the north and knew his miracles (the majority view, supported by Mark 11:9 and Luke 19:37)
- Jerusalem residents who came out to meet him based on reports
- A mixed crowd of both, with different motivations
This matters because if the crowd was largely Galilean disciples, the "Hosanna → Crucify" shift becomes even more theologically significant — these were people with extended exposure to Jesus's teaching, not just casual bystanders. Most scholars (including R.T. France and N.T. Wright) favor the mixed-crowd reading, but the sermon's point stands regardless: proximity to Jesus does not guarantee loyalty to Jesus.
Were the Palm Sunday Crowd and the "Crucify" Crowd the Same People?
Some scholars (notably Joel Green and Darrell Bock) suggest that the crowds calling for crucifixion in Matthew 27 may have been a different group — Jerusalem elites and those mobilized by the chief priests — rather than the same Galilean pilgrims who shouted Hosanna. This is a legitimate interpretive nuance.
However, the sermon's theological point does not depend on strict crowd identity. Whether or not the exact same individuals made both cries, the narrative presents a stark contrast between the adulation of Sunday and the condemnation of Friday. The broader point — that human loyalty is fickle and praise must be rooted in something deeper than circumstance — is unambiguously supported by the biblical text.
Why the Sermon's Interpretation Works
The sermon reads Palm Sunday through the lens of discipleship theology, connecting it to John 6:66 and the "making of a true disciple" series. This is exegetically sound: John's Gospel consistently presents a pattern of initial enthusiasm followed by testing and falling away (see also John 2:23-25, where Jesus "did not entrust himself to the crowd because he knew all people"). The sermon's interpretation is strengthened by:
- The explicit parallel in Luke 8:13 (rocky soil receiving the word with joy but falling away in testing)
- Jesus's own warning in John 6:26 that the crowd followed him "not because you saw signs, but because you ate the loaves and were filled"
- The Hebrews 13:15 call to continual sacrifice of praise
SECTION 7: THEOLOGICAL IMPLICATIONS
The Sovereignty of God vs. Human Expectation
The sermon surfaces a profound theological tension: God's plans and human plans frequently collide. The crowd had a theology of the Messiah; God had a different one. This raises the doctrine of divine sovereignty (Deus gubernat — God governs). The Westminster Confession states that God "from all eternity did, by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass." The cross was not Plan B. Isaiah 53:10 states explicitly: "Yet it was the LORD's will to crush him." The crowd's rejection of the cross-shaped mission was a rejection of God's eternal decree — not because God was wrong, but because they were.
The Doctrine of Human Fickleness (Total Depravity)
The Palm Sunday crowd illustrates what theologians call the noetic effects of sin — the way sin distorts not just our behavior but our perception. They could see Jesus clearly enough to quote messianic psalms, but they could not see his mission clearly enough to follow him to the cross. This is not unique to them; it is the human condition. Romans 1:21 describes humanity as "knowing God but not honoring him as God." The crowd knew something true about Jesus (Son of David, blessed One) but distorted it through the filter of self-interest.
The Nature of Worship
John 4:23-24 presents what may be the most theologically dense statement about worship in the New Testament. Jesus says true worship is:
- In Spirit (en pneumati): Animated by the Holy Spirit, not merely human emotion or religious performance
- In Truth (en alētheia): Aligned with revealed reality — who God actually is and what Christ actually accomplished
This is the antidote to Palm Sunday's failure. The crowd worshiped in emotion but not in truth (they had a false picture of Christ's mission). True worship requires both dimensions simultaneously.
The Theology of Suffering and Praise
The sermon's treatment of Paul and Silas (Acts 16) and Job (1:21) touches on what theologians call theodicy — the question of God's goodness in the face of suffering. The biblical answer is not primarily intellectual but doxological: Job does not receive a philosophical explanation; he receives a theophany (God appearing to him directly, Job 38-41). The response God honors is not "I understand" but "I trust." This is the theological foundation of enduring praise.
God's Character as the Basis of Praise
The sermon's most theologically mature moment is the pastor's personal testimony: "Whether my dad lives or dies today isn't going to affect my worship to you." This reflects what theologians call aseity — God's self-existence and self-sufficiency. God's worthiness of praise is not contingent on his gifts to us; it is rooted in who he is. Psalm 50:12 captures this: "If I were hungry I would not tell you, for the world is mine, and all that is in it." We do not praise God because he needs our praise or because he has earned it by performing for us; we praise him because he is intrinsically, eternally worthy.
SECTION 8: PRACTICAL APPLICATION
How This Scholarship Informs Living
Understanding the first-century messianic context transforms Palm Sunday from a feel-good parade story into a searching mirror. The crowd's error was not ignorance — it was selective knowledge. They knew the Scriptures well enough to quote Psalm 118; they simply filtered those Scriptures through their desires. The application is uncomfortable: we do the same thing. We embrace the texts about blessing, healing, and provision while mentally footnoting the texts about cross-carrying, suffering, and surrender.
Specific Applications
1. Audit Your Praise Conditions The sermon suggests checking your calendar and checkbook to see where your treasure lies. Add a third audit: What are the conditions I have placed on my praise? Write them down honestly. "I will praise God as long as ___." The goal is to identify and dismantle those conditions through prayer and Scripture.
2. Develop a Theology of Lament Many Christians have no category for honest, painful prayer — they feel that expressing doubt or grief is a failure of faith. The Psalms of Lament (22, 42, 88, etc.) model something different: bringing the full weight of suffering to God, not away from him. Practice praying a lament psalm this week as an act of worship.
3. Cultivate "Midnight Praise" The sermon distinguishes between corporate Sunday praise and private midnight praise. This week, set an intentional time — not when you feel like it, but when you don't — to worship God privately. This is the spiritual discipline of what the Puritans called mortification of the flesh: choosing obedience over emotion.
4. Study the Suffering Servant Passages If the crowd's failure was not understanding Jesus's mission, the remedy is deeper engagement with Isaiah 52-53, Psalm 22, and Zechariah 12-13. Read these passages slowly, noting how they reframe suffering as purposeful rather than punitive.
5. Build a "Job Vocabulary" Job 1:21 gives us language for catastrophic loss: "The LORD gave and the LORD has taken away; blessed be the name of the LORD." Before crisis hits, memorize and internalize this kind of language. Grief is not the enemy of praise; it is often the crucible in which the most authentic praise is forged.
6. Reconnect Praise to Theology, Not Feeling The next time you worship — in church or privately — ask yourself: What specific truth about God am I affirming right now? Move from vague emotional uplift to specific theological declaration. "I praise you because you are faithful even when I cannot see it" is more durable than "I praise you because I feel good."
SECTION 9: DISCUSSION QUESTIONS
Observational Questions (What does the text say?)
In Matthew 21:9, the crowd shouts "Hosanna to the Son of David." What is the significance of the title "Son of David," and what would a first-century Jewish listener have understood by it? (See 2 Samuel 7:12-16)
Read John 6:2 alongside John 6:66. What specifically was the crowd following Jesus for in verse 2, and what specifically caused them to leave in verse 66? What changed?
In Acts 16:25, what two activities were Paul and Silas engaged in at midnight? What is significant about the timing and their circumstances?
Interpretive Questions (What does the text mean?)
The sermon argues that "emotional praise without revelation will not last." How does the parable of the four soils (Luke 8:4-15) support or complicate this claim? What does "revelation" mean in this context — is it a feeling, a doctrinal understanding, or something else?
The crowd wanted a "conquering king" but Jesus came as a "suffering king." How does Zechariah 9:9 actually contain both of these images (look at the broader context of Zechariah 9-10)? What does this suggest about how we read prophecy?
The sermon notes that Peter had a "partial revelation" — he knew Jesus was the Messiah (Matthew 16:16) but did not understand the cross. How is it possible to have correct theology and still fundamentally misunderstand God's purposes? What does this suggest about the limits of intellectual faith?
Theological Questions (What does this mean for our understanding of God?)
If God knew the crowd would reject Jesus within days, why did he allow — or even orchestrate — the triumphant entry with all its praise? What does this tell us about how God relates to imperfect, conditional human worship?
Job 1:21 and Acts 16:25 both present praise in the context of devastating loss and unjust suffering. Is this kind of praise psychologically healthy? How do we distinguish between genuine Spirit-enabled praise through suffering and a toxic suppression of legitimate grief?
John 4:24 says worshipers must worship "in spirit and in truth." What happens to worship that has truth without spirit (cold orthodoxy)? What happens to worship that has spirit without truth (emotional enthusiasm without theological grounding)? Which failure do you think is more common in the contemporary church?
Applicational Questions (How does this change how we live?)
The sermon uses the analogy of a firework (emotional praise) versus an ember (enduring praise). Think of a specific season in your life when your faith resembled a firework. What caused it to flare up, and what caused it to fade? What would have been needed for it to become an ember?
The pastor shares a deeply personal story about his father's heart attack and God asking him: "Will you still love me and worship me if I don't answer your prayer the way you want?" Have you ever faced a moment like this? How did you respond, and what did it reveal about the conditions you had placed on your worship?
The sermon concludes with three questions: Will your praise last in disappointment? In delay? In suffering? Which of these three is most difficult for you personally, and why? What specific Scripture or spiritual practice might help you grow in that area?
SECTION 10: RECOMMENDED RESOURCES
Commentaries
On Matthew (Triumphal Entry):
- R.T. France, The Gospel of Matthew (NICNT) (Advanced) — Widely considered the gold standard evangelical commentary on Matthew; exceptional treatment of the fulfillment of Zechariah 9:9 and the crowd's messianic expectations
- D.A. Carson, Matthew (Expositor's Bible Commentary) (Intermediate) — Accessible yet scholarly; excellent on the Jewish background of "Son of David" and Hosanna
On John:
- D.A. Carson, The Gospel According to John (Pillar Commentary) (Intermediate-Advanced) — Superb on John 6:66 and John 4:23-24; Carson's treatment of "worship in spirit and truth" is definitive
On Acts:
- F.F. Bruce, The Book of Acts (NICNT) (Intermediate) — Classic evangelical commentary; excellent historical and cultural context for Paul and Silas in Philippi
Books on the Sermon's Themes
- N.T. Wright, The Day the Revolution Began (Accessible-Intermediate) — A landmark work on the meaning of the cross that directly addresses why first-century Jews misunderstood Jesus's mission; highly readable and transformative
- Paul Tripp, Suffering: Gospel Hope When Life Doesn't Make Sense (Accessible) — Pastoral and theologically grounded; directly addresses the sermon's theme of praise through suffering; excellent for small groups
- Timothy Keller, Walking with God through Pain and Suffering (Intermediate) — Keller surveys philosophical, cultural, and biblical approaches to suffering before offering a robustly Christian response; connects well to the Job and Acts 16 passages
Online Resources
- The Bible Project (bibleproject.com) — Free animated videos on "Lament," "Worship," and the "Messiah" theme; excellent visual introduction to the biblical theology underlying this sermon; appropriate for all levels
- BlueLetterBible.org — Free access to Greek/Hebrew lexicons (Strong's, Thayer's, BDAG); allows you to look up every word study in this guide yourself; essential tool for motivated lay learners
- The Gospel Coalition (thegospelcoalition.org) — Search "Palm Sunday," "Hosanna," and "worship in spirit and truth" for numerous scholarly-accessible articles
CLOSING DEVOTIONAL REFLECTION
The Palm Sunday crowd was not a collection of villains. They were ordinary people with real hopes, real suffering, and real longing for deliverance. Their praise was loud because their need was genuine. And yet, within a week, their voices joined the chorus demanding crucifixion — not because they were uniquely wicked, but because their worship was built on what they wanted Jesus to do rather than on who Jesus is.
The uncomfortable truth is that we are the Palm Sunday crowd. We come to God with our Egypts and our Roman Empires — our financial pressures, our broken relationships, our diagnoses, our disappointments — and we cry Hosanna: "Save us, and save us now, and save us this way." There is nothing wrong with that cry. It is honest. It is human. It is even biblical.
But the question the sermon presses upon us — and that the whole of Scripture presses upon us — is whether our praise has roots deep enough to survive the moments when God's answer looks like a cross instead of a crown. Job found those roots in the ash heap. Paul and Silas found them in chains. The women at the tomb found them in the silence of Saturday.
And the Risen Christ, who emerged from that silence on Sunday morning, is the ultimate answer to the question: Will your praise last? Because his did. "Into your hands I commit my spirit" (Luke 23:46) — spoken from the cross — is the most enduring act of worship in human history. He praised the Father through the ultimate suffering, the ultimate abandonment, the ultimate delay.
And because he did, we can.
"Through him, then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that confess his name." — Hebrews 13:15 (NRSV)
Guide prepared for congregational use. All Scripture quotations from the NIV unless otherwise noted. Greek and Hebrew references verified against BDAG (Bauer-Danker-Arndt-Gingrich) and BDB (Brown-Driver-Briggs) lexicons.