Hosanna Sunday: The Bridegroom, the Wheat, the Veil

John 12.1-33:
Six days before the Passover, Jesus went to Bethany, where Lazarus was, whom he had raised from the dead. They gave a dinner for him there; Martha waited on them and Lazarus was among those at table. Mary brought in a pound of very costly ointment, pure nard, and with it anointed the feet of Jesus, wiping them with her hair; the house was filled with the scent of the ointment. . .

note how the passage concludes, 12.20-33:

Among those who went up to worship at the festival were some Greeks. These approached Philip, who came from Bethsaida in Galilee, and put this request to him, 'Sir, we should like to see Jesus.' Philip went to tell Andrew, and Andrew and Philip together went to tell Jesus. Jesus replied to them: Now the hour has come for the Son of man to be glorified. In all truth I tell you, unless a wheat grain falls into the earth and dies, it remains only a single grain; but if it dies it yields a rich harvest. Anyone who loves his life loses it; anyone who hates his life in this world will keep it for eternal life.

Icon of Christ offering wheat to the Theotokos

Whoever serves me, must follow me, and my servant will be with me wherever I am. If anyone serves me, my Father will honor him. Now my soul is troubled. What shall I say: Father, save me from this hour? But it is for this very reason that I have come to this hour. Father, glorify your name! A voice came from heaven, 'I have glorified it, and I will again glorify it.' The crowd standing by, who heard this, said it was a clap of thunder; others said, 'It was an angel speaking to him.' Jesus answered, 'It was not for my sake that this voice came, but for yours. 'Now sentence is being passed on this world; now the prince of this world is to be driven out. And when I am lifted up from the earth, I shall draw all people to myself.' By these words he indicated the kind of death he would die.

Note the symbols of the Faith in the Gospel Witness:

Bethsaida in Gallilee, ie the "House of Fishing" in Galilee as a typos of the Church also named in John 21 with the "153 fish in the net" (153 symbolizes the whole of the then known species that live in the waters -- ie, live in the created cosmos).
From Andrew to Philip of Bethsaida to Jesus : Greek names symbolizing "man” moving to “brotherly love" and from the "first called apostle" through the brothers to Jesus, "the God who saves."
Now the hour first named in the Wedding at Cana becomes the hour of Glory named in the grain of wheat that falls and dies. . .

The Icon of the Theotokos (of the Yaroslav typos) reveals this very "Johannine Word" of the Bridegroom and the Lamb: in the gift of wheat that the Son offers His mother she of the Wedding Feast encounters the hour of the sacrificial Qurban in the Cross.

Christ "in this hour turns to name his dying anew" as a "lifting up" -- ie, a "qurban" -- as that precise consummation of The Single Hour that holds also The Mystery of Holy Saturday and "the Descent unto Hades" as well as the Jordan's Theophany and the Light of Tabor's Transfiguration, typologically connected here to the Johannine Resurrection Appearance to the Apostles at the Sea of Galilee, and the eschatological Judgment at The Second Coming in Glory.

Regarding the Veil that is rent in the Temple:
On the Passion of the Saviour
by Our Venerable Father Ephrem the Syrian, with the comment:
"One of the most interesting passages in the poem is that which describes the Holy Spirit as having come forth in the form of a dove and rent the veil of the Temple at the moment of the Lord‘s death":

Likewise the Holy Spirit,
who is in the Father,
when he saw
the beloved Son
on the tree of the Cross,
rending the veil,
the temple’s adornment,
suddenly came forth
in the form of a dove.

More texts by St. Ephrem

Church, Bible, Liturgy: The Veil in the Temple of the New Jerusalem
"In every Syriac Church there is a ‘veil’ drawn across the sanctuary, representing the veil in the temple of Jerusalem, and the sanctuary itself is held to be the ‘Holy of Holies’: the place where God Himself [is encountered] in the New Covenant with his people. This scene is recalled at the beginning and the end of every office of prayer and the sense of wonder and mystery which inspires it fills the whole liturgy...and reference to ‘our father Adam and our mother Eve’, takes the Mystery of Salvation back to the first man and woman, and sees Christ descending to Sheol...to proclaim the message of salvation to all the dead and to raise up Adam and Eve.


See Also on
Biblical Typology, Syriac Liturgy, Ephrem the Syrian :
Beggiani in Theological Studies, 2003
Typological Approach of Syriac Sacramental Theology

Sebastian Brock's in Hugoye Journal of Syriac Studies, 1999
St. Ephrem in the Eyes of Later Syriac Liturgical Tradition