The article suggests that the lexical shift from klaio ¯ to dakryo ¯ signals the reader to differentiate the weeping of Jesus in Jn 11:35 from the weeping of Mary and the Ioudaioi in Jn 11:33. This article will explore the significance of John's use of dakryo ¯ for the interpretation of Jn 11:35. None of these interpretations ventured into an in-depth analysis of the peculiar use of dakryo ¯ (a hapax legomenon) in Jn 11:35 within a narrative that uses klaio ¯ three times (Jn 11:31, 332), even though both dakryo ¯ and klaio ¯ belong to the same semantic domain. The shedding of tears of Jesus in Jn 11:35 has often been interpreted in four ways, namely: Jesus' grief over the death of a friend, Jesus' sadness over the reality of death in the world, Jesus' grief over his own impending death, or Jesus' anger because of the unbelief around him. Unique elements such as these cannot be understood by reading John's account with "synoptic lenses." A fresh reading within the larger context of the gospel is necessary for appreciating why John has chosen to tell the story in this way, and what he intends for his readers to understand through it (20:30-31). Jesus then responds to the crowd by finding a donkey and sitting upon it (12:14). Rather, the crowd comes out to meet him from Jerusalem waving palm fronds (12:12-13). There are no people marching in alongside Jesus, laying down garments and branches before him. It is not followed by the cleansing of the temple (2:13-22). John's account is brief (12:12-16), and lacks the preparatory work of the disciples dispatched to find the donkey. But there are few other similarities when comparing the Johannine version to the synoptic accounts. In every case, a crowd is there acclaiming him with words from Ps 118. All four canonical Gospels recount Jesus entering Jerusalem on a donkey in the days preceding his passion.
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