The Meaning of Mark 11:1 Explained

Mark 11:1

KJV: And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples,

YLT: And when they come nigh to Jerusalem, to Bethphage, and Bethany, unto the mount of the Olives, he sendeth forth two of his disciples,

Darby: And when they draw near to Jerusalem, to Bethphage and Bethany, at the mount of Olives, he sends two of his disciples,

ASV: And when they draw nigh unto Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth two of his disciples,

What is the context of Mark 11:1?

KJV Reverse Interlinear

And  when  they came nigh  to  Jerusalem,  unto  Bethphage  and  Bethany,  at  the mount  of Olives,  he sendeth forth  two  of his  disciples, 

What does Mark 11:1 Mean?

Study Notes

Bethphage
Meaning, house of unripe figs, see Mark 11:12 ; Mark 11:20 . probably so called after the fig tree was cursed.

Verse Meaning

Mark described Jesus" approach from Jericho generally. He would have come to Bethany ("place of unripe figs") and then Bethphage ("place of young figs") traveling from the east. These villages stood on the southeastern slope of Mt. Olivet, approximately two miles east of Jerusalem. The Mount of Olives stands about2 ,600 feet above sea level just east of Jerusalem. The Kidron Valley separates it from the city. The heights of Mt. Olivet provide a splendid view of the temple area.

Context Summary

Mark 11:1-19 - Praise And Fear Greet Jesus' Approach
On the first day of Passion Week a gleam of light fell athwart the Master's path as He rode into Jerusalem. It was a lowly triumph. The humble ass was escorted by poor men, Galilean pilgrims, and children, who excited the haughty criticism of the metropolis. May a similar procession enter your heart and mine! "Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in."
With irresistible might the Lord drove forth the buyers and sellers from the Temple. According to the ancient prediction, He sat as a refiner and purifier of silver, to purify the sons of Levi. And whenever He enters the heart, He performs a similar work. He drives out bestial forms of sin, and mere traffic, so that the whole nature-spirit, soul, and body-may be surrendered to God. What our Lord said of the Temple should be true of each church of the living God. It should be His residence, where men of all nationalities should come to a unity, as they worship, confess sin, and intercede. Certainly God's house must not be a place of merchandise and traffic. [source]

Chapter Summary: Mark 11

1  Jesus rides with triumph into Jerusalem;
12  curses the fruitless fig tree;
15  purges the temple;
20  exhorts his disciples to steadfastness of faith, and to forgive their enemies;
27  and defends his actions by the witness of John, who was a man sent of God

Greek Commentary for Mark 11:1

Unto Bethphage and Bethany [εις ητπαγη και ητανιαν]
Both together as in Luke 19:29, though Matthew 21:1 mentions only Bethphage. See discussion in Matthew for this and the Mount of Olives. [source]

Reverse Greek Commentary Search for Mark 11:1

Matthew 12:29 Goods [σκεύη]
The word originally means a vessel, and so mostly in the New Testament. See Mark 11:16; John 19:29. But also the entire equipment of a house, collectively: chattels, house-gear. Also the baggage of an army. Here in the sense of house-gear. Compare Luke 17:31; Acts 27:17, of the gear or tackling of the ship. Rev., lowered the gear. [source]
Matthew 21:1 Unto Bethphage [εις ετπαγη]
An indeclinable Aramaic name here only in O.T. or N.T. (Mark 11:1; Luke 19:29). It means “house of unripe young figs.” It apparently lay on the eastern slope of Olivet or at the foot of the mountain, a little further from Jerusalem than Bethany. Both Mark and Luke speak of Christ‘s coming “unto Bethphage and Bethany” as if Bethphage was reached first. It is apparently larger than Bethany. [source]
Matthew 21:19 Let there be no fruit from thee henceforward for ever [ου μηκετι σου καρπος γενηται εις τον αιωνα]
Strictly speaking this is a prediction, not a prohibition or wish as in Mark 11:14 (optative παγοι — phagoi). “On you no fruit shall ever grow again” (Weymouth). The double negative ου μη — ou mē with the aorist subjunctive (or future indicative) is the strongest kind of negative prediction. It sometimes amounts to a prohibition like ου — ou and the future indicative (Robertson, Grammar, pp. 926f.). The early figs start in spring before the leaves and develop after the leaves. The main fig crop was early autumn (Mark 11:14). There should have been figs on the tree with the crop of leaves. It was a vivid object lesson. Matthew does not distinguish between the two mornings as Mark does (Mark 11:13, Mark 11:20), but says “immediately” This word is really παρα το χρημα — para to chrēma like our “on the spot” (Thayer). It occurs in the papyri in monetary transactions for immediate cash payment. [source]
Mark 3:27 His goods [τὰ σκεύη]
Lit., his vessels. So Wyc. Compare Mark 11:16; Acts 9:15; Acts 10:11; 2 Timothy 2:20. The special object of the robber may be precious vessels of gold or silver; but the word is probably used in its general sense of household gear. [source]
Mark 14:48 A thief []
Rev., better, robber. See on Matthew 26:55, and sa40" translation="">Mark 11:17.sa40 [source]
Mark 11:25 Whensoever ye stand [οταν στηκετε]
Late form of present indicative στηκω — stēkō from perfect stem εστηκα — hestēka In lxx. Note use of οταν — hotan as in Mark 11:19. Jesus does not mean by the use of “stand” here to teach that this is the only proper attitude in prayer. [source]
Mark 3:5 When he had looked round on them with anger [περιβλεπσαμενος αυτους μετ οργης]
Mark has a good deal to say about the looks of Jesus with this word (Mark 3:5, Mark 3:34; Mark 5:37; Mark 9:8; Mark 10:23; Mark 11:11) as here. So Luke only once, Luke 6:10. The eyes of Jesus swept the room all round and each rabbinical hypocrite felt the cut of that condemnatory glance. This indignant anger was not inconsistent with the love and pity of Jesus. Murder was in their hearts and Jesus knew it. Anger against wrong as wrong is a sign of moral health (Gould). [source]
Luke 22:52 Thief [λῃστὴν]
See on Matthew 26:55; and Luke 10:30; sa40" translation="">Mark 11:17.sa40 [source]
Luke 19:46 Thieves [λῃστῶν]
See on Matthew 26:55; Luke 10:30; Mark 11:17. [source]
Luke 19:29 Unto Bethphage and Bethany [εις ητπαγη και ητανια]
Both indeclinable forms of the Hebrew or Aramaic names. In Mark 11:1 “Bethany” is inflected regularly. [source]
Luke 19:29 Of Olives [Ελαιων]
As in Mark 11:1; Matthew 21:1, though some editors take it to be, not the genitive plural of ελαια — elaia (olive tree), but the name of the place Olivet. In the Greek it is just a matter of accent (circumflex or acute) Olivet is correct in Acts 1:12. See notes on Matthew 21:1 and notes on Mark 11:1 for details. [source]
Luke 19:38 Peace in heaven, and glory in the highest [en ouranōi eirēnē kai doxa en hupsistois)]
This language reminds one strongly of the song of the angels at the birth of Jesus (Luke 2:14). Mark 11:10; Matthew 21:9 have “Hosannah in the highest.” [source]
Luke 19:45 Began to cast out [ηρχατο εκβαλλειν]
So Mark 11:15 whereas Matthew 21:12 has simply “he cast out.” See Mark and Matthew for discussion of this second cleansing of the temple at the close of the public ministry in relation to the one at the beginning in John 2:14-22. There is nothing gained by accusing John or the Synoptics of a gross chronological blunder. There was abundant time in these three years for all the abuses to be revived. [source]
Luke 20:17 He looked upon them [εμβλεπσας αυτοις]
Not in Mark and Matthew. First aorist active participle of εμβλεπω — emblepō to look on. It was a piercing glance. The scripture quoted is from Psalm 118:22 and is in Mark 11:10; see Matthew 21:42 for the inverted attraction of the case λιτον — lithon (stone) to that of the relative ον — hon (which). [source]
Luke 3:12 Also publicans [και τελωναι]
We have had the word already in Matthew (Matthew 5:46; Matthew 9:10; Matthew 11:19; Matthew 18:17; Matthew 21:31.) and Mark (Mark 11:15.). It is sometimes coupled with harlots and other sinners, the outcasts of society. The word is made up from τελος — telos tax, and ωνεομαι — ōneomai to buy, and is an old one. The renter or collector of taxes was not popular anywhere, but least of all when a Jew collected taxes for the Romans and did it by terrible graft and extortions. [source]
Luke 13:7 These three years I come [τρια ετη απ ου ερχομαι]
Literally, “three years since (from which time) I come.” These three years, of course, have nothing to do with the three years of Christ‘s public ministry. The three years are counted from the time when the fig tree would normally be expected to bear, not from the time of planting. The Jewish nation is meant by this parable of the barren fig tree. In the withering of the barren fig tree later at Jerusalem we see parable changed to object lesson or fact (Mark 11:12-14; Matthew 21:18.).Cut it down (εκκοπσον — ekkopson). “Cut it out,” the Greek has it, out of the vineyard, perfective use of εκ — ek with the effective aorist active imperative of κοπτω — koptō where we prefer “down.”Why? Ellipsis here of γενηται — genētai of which τι — ti is subject (Robertson, Grammar, pp. 739, 916).Also (και — kai). Besides bearing no fruit.Doth cumber the ground Makes the ground completely idle, of no use Late verb, here only in the N.T. except in Paul‘s Epistles. [source]
Luke 19:23 Into the bank [επι τραπεζαν]
Literally, upon a table. This old word τραπεζα — trapeza from τετραπεζα — tetrapeza It means then any table (Mark 7:28), food on the table (Acts 16:34), feast or banquet (Romans 11:9), table of the money-changers (John 2:15; Mark 11:15; Matthew 21:12), or bank as here. Our word bank is from Old English bench.With interest (συν τοκωι — sun tokōi). Not usury, but proper and legal interest. Old word from τικτω — tiktō to bring forth. In the N.T. only here and Matthew 25:27.Should have required it Conclusion of second-class condition the condition or apodosis being implied in the participle “coming” (ελτων — elthōn), and the previous question. On this technical use of πρασσω — prassō (επραχα — epraxa) See note on Luke 3:13. [source]
Luke 19:23 upon a table []
. This old word τραπεζα — trapeza from τετραπεζα — tetrapeza It means then any table (Mark 7:28), food on the table (Acts 16:34), feast or banquet (Romans 11:9), table of the money-changers (John 2:15; Mark 11:15; Matthew 21:12), or bank as here. Our word bank is from Old English bench.With interest (συν τοκωι — sun tokōi). Not usury, but proper and legal interest. Old word from τικτω — tiktō to bring forth. In the N.T. only here and Matthew 25:27.Should have required it Conclusion of second-class condition the condition or apodosis being implied in the participle “coming” (ελτων — elthōn), and the previous question. On this technical use of πρασσω — prassō (επραχα — epraxa) See note on Luke 3:13. [source]
John 2:14 The temple [ἱερῷ]
The temple inclosure: not the sanctuary ( ναόξ ). See on Matthew 9:5; see on Mark 11:16. [source]
John 2:14 Changers of money [κερματιστὰς]
Only here in the New Testament. The kindred noun κέρμα , money, which occurs only in John 2:15, is from κείρω , to cut into bits, and means therefore small coin; “small change,” of which the money-changers would require a large supply. Hence changers of money means, strictly, dealers in small change. Matthew and Mark use λυβιστής (see John 2:15), of which the meaning is substantially the same so far as regards the dealing in small coin; but with the difference that κόλλυβος , the noun from which it is derived, and meaning a small coin, is also used to denote the rate of exchange. This latter word therefore gives a hint of the premium on exchange, which John's word here does not convey. The money-changers opened their stalls in the country towns a month before the feast. By the time of the first arrivals of passover-pilgrims at Jerusalem, the country stalls were closed, and the money-changers sat in the temple (see on Matthew 17:24; see on Matthew 21:12; see on Mark 11:15). John's picture of this incident is more graphic and detailed than those of the Synoptists, who merely state summarily the driving out of the traders and the overthrow of the tables. Compare Matthew 21:12, Matthew 21:13; Mark 11:15-17; Luke 19:45, Luke 19:46. [source]
John 18:40 Robber [λῃστής]
See on Matthew 26:55; see on Mark 11:17; see on Luke 10:30. Matthew calls him a “notable prisoner” (Matthew 27:16). Mark states that he had made insurrection, and had committed murder (Mark 15:7), speaking of the insurrection as a well-known event. Luke says, “for some insurrection ( στάσιν τινὰ ) that had arisen in the city, and for murder” (Luke 23:19). Writing for Gentiles, Luke would not refer to the event as something familiar. Bandits of this kind were numerous in the neighborhood of Jerusalem under the Roman dominion. Their leaders were well known. Josephus describes them by the same word which Matthew uses, ἐπίσημοι , notable. Their depredations were often committed under patriotic pretenses, so that Barabbas might have had influential friends among the people. [source]
John 10:1 Thief - robber [κλέπτης - λῃστής]
For the distinction see on Mark 11:17. There is a climax in the order of the words; one who will gain his end by craft, and, if that will not suffice, by violence. [source]
John 19:12 Sought [εζητει]
Imperfect active, “kept on seeking,” “made renewed efforts to release him.” He was afraid to act boldly against the will of the Jews. If thou release this man Condition of third class, a direct threat to Pilate. He knew all the time that the Sanhedrin might tell Caesar on him. Thou art not Caesar‘s friend Later to Vespasian this was an official title, here simply a daring threat to Pilate. Speaketh against Caesar Caesar brooks no rival. Jesus had allowed himself to be acclaimed king of Israel in the Triumphal Entry (John 12:13; Mark 11:10; Luke 19:38). The Sanhedrin have caught Pilate in their toils. [source]
John 2:14 Those that sold [τους πωλουντας]
Present active articular participle of πωλεω — pōleō to sell. They were in the Court of the Gentiles within the temple precinct Probably their very presence in his Father‘s house angered Jesus. The Synoptics (Mark 11:15-17; Matthew 21:12.; Luke 19:45.) record a similar incident the day after the Triumphal Entry. If there was only one, it would seem more natural at the close. But why could it not occur at the beginning also? Here it is an obvious protest by Christ at the beginning of his ministry as in the Synoptics it is an indignant outcry against the desecration. The cessation was only temporary in both instances. [source]
John 10:1 Verily, Verily [Αμην αμην]
Solemn prelude by repetition as in John 1:51. The words do not ever introduce a fresh topic (cf. John 8:34, John 8:51, John 8:58). So in John 10:7. The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people (John 9:24, John 9:29). So Jesus has a direct word for them. So Jesus begins this allegory in a characteristic way. John does not use the word παροιμια — parabolē but εις την αυλην των προβατων — paroimia (John 10:6), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in Luke 15. He first tells it in John 10:1-5 and then explains and expands it in John 10:7-18. Into the fold of the sheep (αυλη — eis tēn aulēn tōn probatōn). Originally αω — aulē (from αναβαινων — aō to blow) in Homer‘s time was just an uncovered space around the house enclosed by a wall, then a roofless enclosure in the country where flocks were herded as here and John 10:16. It later came to mean the house itself or palace (Matthew 26:3, Matthew 26:58, etc.). In the papyri it means the court attached to the house. Climbeth up (αναβαινω — anabainōn). Present active participle of αλλαχοτεν — anabainō to go up. One who goes up, not by the door, has to climb up over the wall. Some other way (αλλοτεν — allachothen). Rare word for old εκεινος — allothen but in 4Macc 1:7 and in a papyrus. Only here in N.T. The same (κλεπτης εστιν και ληιστης — ekeinos). “That one” just described. Is a thief and a robber (κλεπτω — kleptēs estin kai lēistēs). Both old and common words (from ληιζομαι — kleptō to steal, κλεπτης — lēizomai to plunder). The distinction is preserved in the N.T. as here. Judas was a kleptēs (John 12:6), Barabbas a robber (John 18:40) like the two robbers (Matthew 27:38, Matthew 27:44) crucified with Jesus erroneously termed thieves like “the thief on the cross” by most people. See Mark 11:17. Here the man jumping over the wall comes to steal and to do it by violence like a bandit. He is both thief and robber. [source]
John 12:13 Took [ελαβον]
Second aorist active indicative of λαμβανω — lambanō The branches of the palm trees Ποινιχ — Phoinix is an old word for palm tree (Revelation 7:9 for the branches) and in Acts 27:12 the name of a city. αιον — Baion is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and 1Macc 13:51. Here we have “the palm branches of the palm trees.” The use in 1Macc 13:51 (cf. 2Macc 10:7) is in the account of Simon‘s triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation 7:9). Palm trees grew on the Mount of Olives (Mark 11:8) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, Mark 11:9; Matthew 21:9; John 2:18) cut the branches as they came (Matthew 21:8). To meet him Literally, for a meeting It was a scene of growing excitement. And cried out Imperfect active of κραυγαζω — kraugazō old and rare verb (from κραυγη — kraugē) as in Matthew 12:19; John 19:15. Hosannah Transliteration of the Hebrew word meaning “Save now.” The lxx renders it by Σωσον δη — Sōson dē (Save now). Blessed is he that cometh in the name of the Lord Perfect passive participle of ευλογεω — eulogeō Quotation from Psalm 118:25., written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra 3:1.). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, “even the king of Israel” Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke 19:38-40), a thing that he prevented a year before in Galilee (John 6:14.). It is probable that “in the name of the Lord” should be taken with “blessed” as in Deuteronomy 21:5; 2 Samuel 6:18; 1 Kings 22:16; 2 Kings 2:24. The Messiah was recognized by Martha as the Coming One (John 11:27) and is so described by the Baptist (Matthew 11:3). Mark (Mark 11:10) adds “the kingdom that cometh” while Luke (John 19:38) has “the king that cometh.” “It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (John 18:33)” (Bernard). [source]
Acts 8:22 If perhaps [ει αρα]
Si forte. This idiom, though with the future indicative and so a condition of the first class (determined as fulfilled), yet minimizes the chance of forgiveness as in Mark 11:13. Peter may have thought that his sin was close to the unpardonable sin (Matthew 12:31), but he does not close the door of hope. The thought (η επινοια — hē epinoia). Old Greek word from επινοεω — epinoeō to think upon, and so purpose. Only here in the N.T. [source]
Romans 9:21 Lump [πυραματος]
Late word from πυραω — phuraō to mix (clay, dough, etc.). One part (ο μεν — ho men) - another (ο δε — ho de). Regular idiom for contrast (μενδε — meṅ̇de) with the old demonstrative ο — ho (this), “this vessel (σκευος — skeuos old word as in Mark 11:16) for honour, that for dishonour.” Paul thus claims clearly God‘s sovereign right (εχουσιαν — exousian power, right, authority, from εχεστι — exesti) to use men (already sinners) for his own purpose. [source]
Romans 9:21 One part [ο μεν]
Regular idiom for contrast (μενδε — meṅ̇de) with the old demonstrative ο — ho (this), “this vessel (σκευος — skeuos old word as in Mark 11:16) for honour, that for dishonour.” Paul thus claims clearly God‘s sovereign right (εχουσιαν — exousian power, right, authority, from εχεστι — exesti) to use men (already sinners) for his own purpose. [source]
1 Corinthians 3:11 Than that which is laid, which is Christ Jesus [παρα τον κειμενον ος εστιν Ιησους Χριστος]
Literally, “alongside Paul scouts the suggestion that one even in the interest of so-called “new thought” will dare to lay beside Jesus another foundation for religion. And yet I have seen an article by a professor in a theological seminary in which he advocates regarding Jesus as a landmark, not as a goal, not as a foundation. Clearly Paul means that on this one true foundation, Jesus Christ, one must build only what is in full harmony with the Foundation which is Jesus Christ. If one accuses Paul of narrowness, it can be replied that the architect has to be narrow in the sense of building here and not there. A broad foundation will be too thin and unstable for a solid and abiding structure. It can be said also that Paul is here merely repeating the claim of Jesus himself on this very subject when he quoted Psalm 118:22. to the members of the Sanhedrin who challenged his authority (Mark 11:10.; Matthew 21:42-45; Luke 20:17.). Apostles and prophets go into this temple of God, but Christ Jesus is the chief corner stone All believers are living stones in this temple (1 Peter 2:5). But there is only one foundation possible. [source]
2 Timothy 2:14 Lit. to nothing useful . Ἑπ ' οὐδὲν , oP. He uses εἰς κενόν to no purpose . See 2 Corinthians 6:1 ; Galatians 2:2 ; Philemon 2:16 ; 1 Thessalonians 3:5 . Χρήσιμος usefulN.T.o To the subverting [ἐπὶ καταστροφῇ]
Ἑπὶ does not mean here to or for (purpose or object). but indicates the ground on which the unprofitableness of the wordy strife rests. Unprofitable because it works subversion of the hearers. Καταστροφή subversiontransliterated into catastrophe, only here and 2 Peter 2:6. In lxx of the destruction or overthrow of men or cities. Καταστρέφειν tooverturn, Matthew 21:12; Mark 11:15; Acts 15:16, cit. Paul uses καθαίρεσις pullingdown, 2 Corinthians 10:4, 2 Corinthians 10:8; 2 Corinthians 13:10 [source]
2 Timothy 2:14 To no profit [ἐπ ' οὐδὲν χρήσιμον]
Lit. to nothing useful. Ἑπ ' οὐδὲν , oP. He uses εἰς κενόν tono purpose. See 2 Corinthians 6:1; Galatians 2:2; Philemon 2:16; 1 Thessalonians 3:5. Χρήσιμος usefulN.T.oTo the subverting ( ἐπὶ καταστροφῇ ) Ἑπὶ does not mean here to or for (purpose or object). but indicates the ground on which the unprofitableness of the wordy strife rests. Unprofitable because it works subversion of the hearers. Καταστροφή subversiontransliterated into catastrophe, only here and 2 Peter 2:6. In lxx of the destruction or overthrow of men or cities. Καταστρέφειν tooverturn, Matthew 21:12; Mark 11:15; Acts 15:16, cit. Paul uses καθαίρεσις pullingdown, 2 Corinthians 10:4, 2 Corinthians 10:8; 2 Corinthians 13:10 [source]
Hebrews 1:3 Sat down on the right hand of the majesty on high [ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς]
Comp. Psalm 110:1, Hebrews 8:1; Hebrews 10:12; Hebrews 12:2; Ephesians 1:20; Revelation 3:21. The verb denotes a solemn, formal act; the assumption of a position of dignity and authority The reference is to Christ's ascension. In his exalted state he will still be bearing on all things toward their consummation, still dealing with sin as the great high priest in the heavenly sanctuary. This is elaborated later. See Hebrews 8:1-13; Hebrews 9:12ff. Μεγαλωσύνη majestyonly here, Hebrews 8:1; Judges 1:25. Quite often in lxx. There is suggested, not a contrast with his humiliation, but his resumption of his original dignity, described in the former part of this verse. Ἐν ὑψηλοῖς , lit. in the high places. Const. with sat down, not with majesty. The phrase N.T.olxx, Psalm 92:4; Psalm 112:5. Ἐν τοῖς ὑψίστοις inthe highest (places ), in the Gospels, and only in doxologies. See Matthew 21:9; Mark 11:10; Luke 2:14. Ἐν τοῖς ἐπουρανίοις inthe heavenly (places ), only in Ephesians. See Ephesians 1:3, Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12. [source]
Revelation 8:1 When [ὅτε]
Read ὅταν , the indefinite particle with the indicative mood. For a similar construction, see Mark 11:19(correct reading). Alford observes that it occurs in the opening of this seal only, giving it an indefiniteness which does not belong to any of the rest. [source]
Revelation 11:18 The time of the dead to be judged [ο καιρος των νεκρων κριτηναι]
For this use of καιρος — kairos see Mark 11:13; Luke 21:24. By “the dead” John apparently means both good and bad (John 5:25; Acts 24:21), coincident with the resurrection and judgment (Mark 4:29; Revelation 14:15.; Revelation 20:1-15). The infinitive κριτηναι — krithēnai is the first aorist passive of κρινω — krinō epexegetic use with the preceding clause, as is true also of δουναι — dounai (second aorist active infinitive of διδωμι — didōmi), to give. [source]
Revelation 11:18 Thy wrath came [ηλτεν η οργη σου]
Second aorist active indicative of ερχομαι — erchomai the prophetic aorist again. The Dies Irae is conceived as already come.The time of the dead to be judged (ο καιρος των νεκρων κριτηναι — ho kairos tōn nekrōn krithēnai). For this use of καιρος — kairos see Mark 11:13; Luke 21:24. By “the dead” John apparently means both good and bad (John 5:25; Acts 24:21), coincident with the resurrection and judgment (Mark 4:29; Revelation 14:15.; Revelation 20:1-15). The infinitive κριτηναι — krithēnai is the first aorist passive of κρινω — krinō epexegetic use with the preceding clause, as is true also of δουναι — dounai (second aorist active infinitive of διδωμι — didōmi), to give.Their reward This will come in the end of the day (Matthew 20:8), from God (Matthew 6:1), at the Lord‘s return (Revelation 22:12), according to each one‘s work (1 Corinthians 3:8).The small and the great (τους μικρους και τους μεγαλους — tous mikrous kai tous megalous). The accusative here is an anacoluthon and fails to agree in case with the preceding datives after δουναι τον μιστον — dounai ton misthon though some MSS. have the dative τοις μικροις — tois mikrois etc. John is fond of this phrase “the small and the great” (Revelation 13:16; Revelation 19:5, Revelation 19:18; Revelation 20:12).To destroy First aorist active infinitive of διαπτειρω — diaphtheirō carrying on the construction with καιρος — kairos Note τους διαπτειροντας — tous diaphtheirontas “those destroying” the earth (corrupting the earth). There is a double sense in διαπτειρω — diaphtheirō that justifies this play on the word. See Revelation 19:2. In 1 Timothy 6:5 we have those “corrupted in mind” God will destroy the destroyers (1 Corinthians 3:16.). [source]
Revelation 8:1 And when he opened [και οταν ηνοιχεν]
Here modal αν — an is used with οτε — hote (used about the opening of the preceding six seals), but οταν — hotan is not here rendered more indefinite, as is sometimes true (Mark 3:11; Revelation 4:9), but here and possibly (can be repetition) in Mark 11:19 it is a particular instance, not a general rule (Robertson, Grammar, p. 973). [source]

What do the individual words in Mark 11:1 mean?

And when they drew near to Jerusalem Bethphage Bethany near the Mount - of Olives He sends two of the disciples of Him
Καὶ ὅτε ἐγγίζουσιν εἰς Ἱεροσόλυμα Βηθφαγὴ Βηθανίαν πρὸς τὸ ὄρος τῶν Ἐλαιῶν ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ

ἐγγίζουσιν  they  drew  near 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: ἐγγίζω  
Sense: to bring near, to join one thing to another.
Ἱεροσόλυμα  Jerusalem 
Parse: Noun, Accusative Neuter Plural
Root: Ἱεροσόλυμα  
Sense: denotes either the city itself or the inhabitants.
Βηθφαγὴ  Bethphage 
Parse: Noun, Accusative Feminine Singular
Root: Βηθφαγή  
Sense: the name of a hamlet between Jericho and Jerusalem, close to Bethany.
Βηθανίαν  Bethany 
Parse: Noun, Accusative Feminine Singular
Root: Βηθανία  
Sense: a village at the Mount of Olives, about two miles (3 km) from Jerusalem, on or near the normal road to Jericho.
πρὸς  near 
Parse: Preposition
Root: πρός  
Sense: to the advantage of.
ὄρος  Mount 
Parse: Noun, Accusative Neuter Singular
Root: ὄρος  
Sense: a mountain.
τῶν  - 
Parse: Article, Genitive Feminine Plural
Root:  
Sense: this, that, these, etc.
Ἐλαιῶν  of  Olives 
Parse: Noun, Genitive Feminine Plural
Root: ἐλαία  
Sense: an olive tree.
ἀποστέλλει  He  sends 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ἀποστέλλω 
Sense: to order (one) to go to a place appointed.
δύο  two 
Parse: Adjective, Accusative Masculine Plural
Root: δύο 
Sense: the two, the twain.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
μαθητῶν  disciples 
Parse: Noun, Genitive Masculine Plural
Root: μαθητής  
Sense: a learner, pupil, disciple.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.