KJV: Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.
YLT: saying to them, 'Go on to the village over-against you, and immediately ye shall find an ass bound, and a colt with her -- having loosed, bring ye to me;
Darby: saying to them, Go into the village over against you, and immediately ye will find an ass tied, and a colt with it; loose them and lead them to me.
ASV: saying unto them, Go into the village that is over against you, and straightway ye shall find an ass tied, and a colt with her: loose them , and bring them unto me.
| λέγων | saying |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Πορεύεσθε | Go |
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Parse: Verb, Present Imperative Middle or Passive, 2nd Person Plural Root: πορεύομαι Sense: to lead over, carry over, transfer. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| κώμην | village |
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Parse: Noun, Accusative Feminine Singular Root: κώμη Sense: the common sleeping place to which labourers in the field return, a village. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| κατέναντι | in front |
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Parse: Preposition Root: κατέναντι Sense: over against, opposite before. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| εὐθέως | immediately |
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Parse: Adverb Root: εὐθέως Sense: straightway, immediately, forthwith. |
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| εὑρήσετε | you will find |
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Parse: Verb, Future Indicative Active, 2nd Person Plural Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
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| ὄνον | a donkey |
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Parse: Noun, Accusative Feminine Singular Root: ὄνος Sense: an ass. |
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| δεδεμένην | having been tied |
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Parse: Verb, Perfect Participle Middle or Passive, Accusative Feminine Singular Root: δέω Sense: to bind tie, fasten. |
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| πῶλον | a colt |
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Parse: Noun, Accusative Masculine Singular Root: πῶλος Sense: a colt, the young of a horse. |
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| αὐτῆς | her |
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Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| λύσαντες | having untied [them] |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: λύω Sense: to loose any person (or thing) tied or fastened. |
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| ἀγάγετέ | bring [them] |
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Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: ἄγω Sense: to lead, take with one. |
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| μοι | to Me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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Greek Commentary for Matthew 21:2
Another use of εις eis If it means “into” as translated, it could be Bethany right across the valley and this is probably the idea. [source]
The young of any animal. Here to come with the mother and the more readily so. [source]
The Lord does not separate the colt from its dam. [source]
Reverse Greek Commentary Search for Matthew 21:2
See on Matthew 21:29. [source]
Presently, in popular speech, has acquired something of a future force. I will do such a thing presently means, I will do it, not immediately, but soon. The rendering here was correct in the older English sense of instantly. So constantly in Shakspeare:“Prospero. Go, bring the rabble,O'er whom I gave thee pow'r, here, to this place.Ariel. Presently? Pros. Ay, with a twink. -DIVIDER- -DIVIDER- Ar. Before you can say 'come,' and 'go,'And breathe twice; and cry 'so so;' Each one tripping on his toe-DIVIDER- Will be here.”Temptest, iv., 1.Compare Matthew 21:20. “How did the fig-tree immediately wither away?” Rev. [source]
So many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the “I, sir” But the one who actually did the will of the father is the one who repented and went This word really means “repent,” to be sorry afterwards, and must be sharply distinguished from the word μετανοια metanoeō used 34 times in the N.T. as in Matthew 3:2 and μεταμελομαι metanoia used 24 times as in Matthew 3:8. The verb μετανοιαν metamelomai occurs in the N.T. only five times (Matthew 21:29, Matthew 21:32; Matthew 27:3; 2 Corinthians 7:8; Hebrews 7:21 from Psalm 109:4). Paul distinguishes sharply between mere sorrow and the act “repentance” which he calls μετανοιαν metanoian (2 Corinthians 7:9). In the case of Judas (Matthew 27:3) it was mere remorse. Here the boy got sorry for his stubborn refusal to obey his father and went and obeyed. Godly sorrow leads to repentance (metanoian), but mere sorrow is not repentance. [source]
Gulping or drinking down the camel. An oriental hyperbole like that in Matthew 19:24. See also Matthew 5:29, Matthew 5:30; Matthew 17:20; Matthew 21:21. Both insects and camels were ceremonially unclean (Leviticus 11:4, Leviticus 11:20, Leviticus 11:23, Leviticus 11:42). “He that kills a flea on the Sabbath is as guilty as if he killed a camel” (Jer. Shabb. 107). [source]
All the discourses since Matthew 21:23 have been in the temple courts But now Jesus leaves it for good after the powerful denunciation of the scribes and Pharisees in chapter 23. His public teaching is over. It was a tragic moment. As he was going out They were familiar to Jesus and the disciples, but beautiful like a snow mountain (Josephus, Wars V,5, 6), the monument that Herod the Great had begun and that was not yet complete (John 2:20). Great stones were there of polished marble. [source]
A meeting of the Sanhedrin as these two groups indicate (cf. Matthew 21:23). [source]
See on Matthew 3:2; and Matthew 21:29. Mark adds, and believe in the Gospel. [source]
So Luke 19:30. Matthew 21:2 speaks of the ass See Luke 19:30. [source]
Literally, passing by in the morning. The next morning. They went back by the lower road up the Mount of Olives and came down each morning by the steep and more direct way. Hence they saw it. Matthew 21:20 does not separate the two mornings as Mark does. [source]
Objective genitive τεου theou as in Galatians 3:26; Romans 3:22, Romans 3:26. That was the lesson for the disciples from the curse on the fig tree so promptly fulfilled. See this point explained by Jesus in Matthew 21:21 which see for “this mountain” also. [source]
Note the article with each separate group as in Luke 20:1 and Matthew 21:23. These three classes were in the Sanhedrin. Clearly a large committee of the Sanhedrin including both Sadducees and Pharisees here confront Jesus in a formal attack upon his authority for cleansing the temple and teaching in it. [source]
This question in all three Gospels was a perfectly legitimate one. See notes on Matthew 21:23-27 for discussion. Note present subjunctive here (hina tauta poiēis), that you keep on doing these things. [source]
Deliberative subjunctive with aorist active subjunctive again. It is possible to supply εαν ean from Mark 11:31 and treat it as a condition as there. So Matthew 21:26 and Luke 20:6. But in Mark the structure continues rugged after “from men” with anacoluthon or even aposiopesis - “they feared the people” Mark adds. Matthew has it: “We fear the multitude.” Luke puts it: “all the people will stone us.” All three Gospels state the popular view of John as a prophet. Mark‘s “verily” is οντως ontōs really, actually. They feared John though dead as much as Herod Antipas did. His martyrdom had deepened his power over the people and disrespect towards his memory now might raise a storm (Swete). [source]
Mark‘s common idiom again. He does not mean that this was the beginning of Christ‘s use of parables See note on Mark 4:2), but simply that his teaching on this occasion took the parabolic turn. “The circumstances called forth the parabolic mood, that of one whose heart is chilled, and whose spirit is saddened by a sense of loneliness, and who, retiring within himself, by a process of reflection, frames for his thoughts forms which half conceal, half reveal them” (Bruce). Mark does not give the Parable of the Two Sons (Matthew 21:28-32) nor that of the Marriage Feast of the King‘s Son (Matthew 22:1-14). He gives here the Parable of the Wicked Husbandmen. Also in Matthew 21:33-46 and Luke 20:9-19. See discussion in Matthew. Matthew 21:33 calls the man “a householder” (οικοδεσποτης oikodespotēs). [source]
Luke‘s favourite way of indicating time. It was the last day of the temple teaching (Tuesday). Luke 20:1-19 is to be compared with Mark 11:27-12:12; Matthew 21:23-46. [source]
Literally, word. So in Mark 11:29; Matthew 21:24. [source]
Or, as Rev., in margin, ask - question. To question is the primary meaning of the verb, from which it runs into the more general sense of request, beseech. So Mark 7:26; Luke 4:38; John 17:15, etc. Here the meaning is, ye shall ask me no question (compare John 16:19, where the same verb is used). Compare Matthew 16:13; Matthew 21:24; John 1:19. Ask, absolutely, Luke 22:68. Note, moreover, the selection of the word here as marking the asking on familiar terms. See on John 11:22. Another verb for ask occurs in the following sentence: “If ye shall ask ( αἰτήστητε ) anything,” etc. Here the sense is, if ye shall make any request. Compare Matthew 5:42; Matthew 7:7, Matthew 7:9, Matthew 7:10, etc. Note, also, that this word for asking the Father marks the asking of an inferior from a superior, and is the word which Christ never uses of His own requests to the Father. Compare 1 John 3:22. [source]
Second aorist active participle of ευρισκω heuriskō Through the disciples, of course, as in Mark 11:2-6 (Matthew 21:2-3, Matthew 21:6; Luke 19:30.). A young ass Late diminutive of ονος onos in Epictetus and the papyri (even the double diminitive, οναριδιον onaridion), only here in the N.T. See note on Matthew 21:5 where και kai has been wrongly rendered “and” instead of “even.” Rightly understood Matthew has Jesus riding only the colt like the rest. [source]
“That one” (John of John 5:33). Common demonstrative (that one) in John to point out the subject. Used in John 1:8 of the Baptist as here. John was now in prison and so Christ uses ην ēn (was). His active ministry is over. The lamp The lamp in the room (Mark 4:21). Old word for lamp or candle as in Matthew 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation 21:23). Λαμπας Lampas (Matthew 25:1, Matthew 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light “Non Lux iste, sed lucerna.” Jesus by his own claim is the Light of the World (John 8:12; John 9:5; John 12:46). And yet all believers are in a sense “the light of the world” (Matthew 5:14) since the world gets the Light of Christ through us. That burneth See Matthew 5:15 for this verb used with λυχνος luchnos (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of καιω kaiō and so is consumed). And shineth See John 1:4 for this verb used of the Logos shining in the darkness. Cf. 1 John 2:8. John was giving light as he burned for those in darkness like these Jews. And ye were willing “But ye became willing.” Ingressive aorist active indicative of τελω thelō Reference again to John 1:19. Cf. also for the temporary popularity of the Baptist Mark 1:5; Matthew 3:5; Matthew 11:7; Matthew 21:26. The Jews were attracted to John “like moths to a candle” (Bernard). To rejoice First aorist passive infinitive of αγαλλιαομαι agalliaomai late word for αγαλλομαι agallomai for which see Matthew 5:12. “They were attracted by his brightness, not by his warmth” (Bengel). Even so the brightness of John‘s shining did not really enlighten their minds. “The interest in the Baptist was a frivolous, superficial, and short-lived excitement” (Vincent). It was only “for an hour” (προς ωραν pros hōran) when they turned against him. [source]
The Rev. renders making no distinction, taking the verb in its original sense, which is to separate or distinguish. The rendering seems rather strained, doubting being a common rendering in the New Testament and giving a perfectly good sense here. See Matthew 21:21; Mark 11:23, and note on James 1:6. It was natural that Peter should hesitate. [source]
It is open to question if κυριε kurie should not here be translated “Sir” as in Acts 16:30 and in Matthew 21:29, Matthew 21:30; John 5:7; John 12:21; John 20:15; and should be so in John 9:36. It is hardly likely that at this stage Saul recognized Jesus as Lord, though he does so greet him in Acts 22:10 “What shall I do, Lord?” Saul may have recognized the vision as from God as Cornelius says “Lord” in Acts 10:4. Saul surrendered instantly as Thomas did (John 20:28) and as little Samuel (1 Samuel 3:9). This surrender of the will to Christ was the conversion of Saul. He saw a real Person, the Risen Christ, to whom he surrendered his life. On this point he never wavered for a moment to the end. [source]
See on Matthew 3:2; see on Matthew 21:29. [source]
Only here and 2 Corinthians 7:10. See on repented, Matthew 21:29. Not subject to recall. [source]
First aorist passive indicative of old and common verb διακρινω diakrinō to separate, to distinguish between, to decide between, to desert, to dispute, to be divided in one‘s own mind. This last sense occurs here as in Matthew 21:22; Mark 11:23; Romans 14:23; James 1:6. “He was not divided in his mind by unbelief” (instrumental case). [source]
For their own support. Ἑργάζεσθαι towork, is the regular word for manual labor. See Matthew 21:28; Acts 18:3. See on 3 John 1:5; and see on trade, Revelation 18:17. [source]
Not faith of surrender, saving faith, but wonder-working faith like that in 1 Corinthians 13:2 (Matthew 17:20; Matthew 21:21). Note here εν τωι αυτωι πνευματι en tōi autōi pneumati (in the same Spirit) in contrast with δια dia and κατα kata in 1 Corinthians 12:8. [source]
See on the kindred verb repent, Matthew 3:2, and compare note on Matthew 21:29. Repentance is different from regret of 2 Corinthians 7:8, indicating a moral change, as is shown by the next clause. [source]
See on Matthew 21:29. Rev., regret it. [source]
Construe with repentance. The Rev., in order to bring out this connection, amplifies the translation: a repentance which bringeth no regret. The oxymoron (see on Romans 1:20; Romans 4:18) is in the A.V. rather than in the Greek. It should be carefully observed that the two words, repentance, not to be repented of, represent different roots and different ideas: repentance ( μετάνοιαν ) denoting the moral change, and to be repented of denoting the sentiment of misgiving or regret (see on Matthew 21:29), and so answering to λύπη sorrowThe Rev. brings out the distinction by substituting regret for repentance. [source]
This verb really means “repent” (be sorry again) which meaning we have transferred to μετανοεω metanoeō to change one‘s mind (not to be sorry at all). See note on Matthew 21:29; note on Matthew 27:3 for the verb μεταμελομαι metamelomai to be sorry, to regret as here. Paul is now glad that he made them sorry. [source]
The one referred to in 2 Corinthians 2:3. I do not regret it (ου μεταμελομαι ou metamelomai). This verb really means “repent” (be sorry again) which meaning we have transferred to μετανοεω metanoeō to change one‘s mind (not to be sorry at all). See note on Matthew 21:29; note on Matthew 27:3 for the verb μεταμελομαι metamelomai to be sorry, to regret as here. Paul is now glad that he made them sorry. Though I did regret Imperfect indicative in the concessive clause. I was in a regretful mood at first. For I see (βλεπω γαρ blepō gar). A parenthetical explanation of his present joy in their sorrow. B D do not have γαρ gar The Latin Vulgate has videns (seeing) for βλεπων blepōn For a season Cf. 1 Thessalonians 2:17. It was only “for an hour.” [source]
See on Mark 7:21. It is doubtful whether disputings is a legitimate meaning. The kindred verb διαλογίζομαι is invariably used in the sense of to reason or discuss, either with another or in one's own mind, Matthew 16:7; Matthew 21:25; Mark 2:6; Luke 12:17. The noun is sometimes rendered thoughts, as Matthew 15:19; Mark 7:21; but with the same idea underlying it, of a suspicion or doubt, causing inward discussion. See 1 Timothy 2:8. Better here questionings or doubtings. See on Romans 14:1. The murmuring is the moral, the doubting the intellectual rebellion against God. [source]
First aorist passive indicative of μετατιτημι metatithēmi old verb to transpose, to change as in Hebrews 7:12; Acts 7:16. That he should not see death Here again του tou with the infinitive usually expresses purpose, but in this case result is the idea as in Matthew 21:23; Romans 1:24; Romans 7:3, etc. (Robertson, Grammar, p. 1002). He was not found Imperfect passive of ευρισκω heuriskō from Genesis 5:24. Was still not found. Translated First aorist active of same verb as μετετετη metetethē just before. Translation Substantive from the same verb μετατιτημι metatithēmi used already in Hebrews 7:12 for change. See also Hebrews 12:27. Our very word “metathesis.” He hath had witness borne him Perfect passive indicative of μαρτυρεω martureō stands on record still, “he has been testified to.” That he had been well-pleasing unto God Perfect active infinitive of ευαρεστεω euaresteō late compound from ευαρεστος euarestos (well-pleasing), in N.T. only in Hebrews 11:5.; Hebrews 13:16. With dative case τεωι theōi Quoted here from Genesis 5:22, Genesis 5:24. The word is common of a servant pleasing his master. [source]
Compare Matthew 21:21. Not equivalent to unbelief, but expressing the hesitation which balances between faith and unbelief, and inclines toward the latter. This idea is brought out in the next sentence. [source]
First aorist (gnomic) passive indicative of διακρινω diakrinō to separate, conclusion of the third-class condition (future) in a rhetorical question in the gnomic aorist (as if past) with ou expecting an affirmative answer. For this idiom (gnomic aorist) in a conclusion of the third-class condition see 1 Corinthians 7:28. “Were ye not divided in (among) yourselves?” Cf. James 1:6; Matthew 21:21. [source]
Or lit., according to the eymology, workest ( ἔργον work). See on James 2:9. The distinction between this verb and others signifying to do, such as ποιεῖν , πράσσειν , δρᾶν , which last does not occur in the New Testament, is not sharply maintained in Attic Greek. In certain connections the difference between them is great, in others, it is hardly perceptible. On ποιεῖν and πρα.σσειν , see on John 3:21. Ἐργάζομαι , like πράσσειν , contemplates the process rather than the end of action, carrying the ideas of continuity and repetition. It means to labor, to be active, to perform, with the idea of continued exertion, and therefore is used of servants, or of those who have an assigned business or office. See Matthew 21:28; Matthew 25:26; Luke 13:14; John 5:17; John 6:27; John 9:4; 1 Thessalonians 2:9. For the phrase ἐργάσῃ εἰς thoudoest toward (Rev.), see Matthew 26:10. [source]
Lit., “out of the works.” The preposition ἐκ outof with repent, denotes a moral change involving an abandonment of evil works. See on Matthew 3:2; see on Matthew 21:29. [source]
See on Matthew 3:2; see on Matthew 21:29. [source]
See on Matthew 3:2; see on Matthew 21:29. [source]