Matthew / Chapter 21

Matthew 21

46 verses • SBL Greek New Testament 1 tradition available

Translator's Introduction

What This Chapter Is About

Matthew 21 marks the beginning of Jesus's final week in Jerusalem. He enters the city riding on a donkey in fulfillment of Zechariah 9:9, acclaimed by crowds shouting 'Hosanna to the Son of David.' He then drives the merchants and money changers from the temple, declaring it should be a house of prayer. After cursing a barren fig tree -- which withers immediately -- Jesus teaches about faith and prayer. The chief priests and elders challenge his authority, and Jesus responds with three confrontational parables: the two sons, the wicked tenants, and (beginning in chapter 22) the wedding feast. The chapter escalates the conflict between Jesus and the Jerusalem religious establishment that will culminate in his arrest and crucifixion.

What Makes This Chapter Remarkable

Matthew's account of the entry uniquely mentions two animals -- a donkey and a colt -- following the parallelism of the Zechariah quotation literally. The temple action is presented not merely as reform but as prophetic judgment: Jesus quotes both Isaiah 56:7 and Jeremiah 7:11, framing the temple establishment as having betrayed its purpose. The fig tree episode functions as an enacted parable of Israel's spiritual barrenness. The parable of the wicked tenants is an allegory transparent enough that the chief priests recognize themselves in it (v. 45), yet its Old Testament foundation in Isaiah 5 gives it prophetic weight beyond mere polemic.

Translation Friction

The two-donkey detail in verses 2-7 has puzzled interpreters. Matthew appears to read Zechariah 9:9's Hebrew parallelism ('a donkey, even a colt, the foal of a donkey') as referring to two separate animals, while Mark and Luke mention only one. We render Matthew's text as written. The immediate withering of the fig tree (v. 19) differs from Mark's two-day sequence. Matthew has compressed the timeline, presenting the miracle and its lesson as a single dramatic unit. The stone quotation in verse 42 (Psalm 118:22-23) was a key text in early Christian apologetics and appears across multiple New Testament books.

Connections

The triumphal entry fulfills Zechariah 9:9 and echoes Solomon's royal procession on David's mule (1 Kings 1:33-40). 'Hosanna' comes from Psalm 118:25-26, a Hallel psalm sung at Passover and Tabernacles. The temple cleansing connects to Malachi 3:1-3 ('the Lord whom you seek will suddenly come to his temple'). The fig tree echoes Jeremiah 8:13 and Hosea 9:10. The parable of the wicked tenants draws on Isaiah 5:1-7 (the Song of the Vineyard). The rejected cornerstone (Psalm 118:22-23) ties the entry psalm to the passion narrative. **Tradition comparisons:** The JST modifies this chapter (Matthew 21:47): Chief priests and Pharisees' perception of the Parable of the Wicked Husbandmen expanded See the [JST notes](/jst/matthew).

Matthew 21:1

Καὶ ὅτε ἤγγισαν εἰς Ἱεροσόλυμα καὶ ἦλθον εἰς Βηθφαγὴ εἰς τὸ Ὄρος τῶν Ἐλαιῶν, τότε Ἰησοῦς ἀπέστειλεν δύο μαθητὰς

When they drew near to Jerusalem and came to Bethphage, to the Mount of Olives, Jesus sent two disciples,

KJV And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,

Notes & Key Terms

Translator Notes

  1. Bethphage ('house of unripe figs') was a village on the eastern slope of the Mount of Olives, near Bethany. The Mount of Olives carried eschatological significance from Zechariah 14:4, where the LORD would stand on it in the day of final deliverance. Jesus's approach from the east mirrors Ezekiel's vision of God's glory returning to the temple from the east (Ezekiel 43:1-4).
  2. [TCR Cross-Reference] Quotes Zechariah 14:4. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
  3. [TCR Cross-Reference] Quotes Ezekiel 43:1-4. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Matthew 21:2

λέγων αὐτοῖς· Πορεύεσθε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθέως εὑρήσετε ὄνον δεδεμένην καὶ πῶλον μετ' αὐτῆς· λύσαντες ἀγάγετέ μοι.

Declaring to them, Go into the village over opposed to you, and right away you will find an ass tied, and a colt with her — loose them, and bring them to me.

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.

Notes & Key Terms

Translator Notes

  1. Matthew uniquely mentions both the mother donkey (onon) and the colt (polon), reading Zechariah 9:9 as referring to two animals. Jesus's foreknowledge of the donkeys' exact location demonstrates prophetic authority. The untying of a tethered animal without the owner's prior consent required the explanation given in the next verse.
  2. [TCR Cross-Reference] Draws on Zechariah 9:9. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Matthew 21:3

καὶ ἐάν τις ὑμῖν εἴπῃ τι, ἐρεῖτε ὅτι Ὁ κύριος αὐτῶν χρείαν ἔχει· εὐθὺς δὲ ἀποστελεῖ αὐτούς.

If anyone says anything to you, say, 'The Lord needs them,' and he will send them at once."

KJV And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.

Notes & Key Terms

Translator Notes

  1. The title ho kyrios ('the Lord') here may function as either 'the master/owner' or with the fuller theological sense of 'the Lord.' The ambiguity may be deliberate -- Jesus claims sovereign right over the animals while the owner hears a reasonable request. The immediate compliance anticipated suggests prior arrangement or divine authority recognized.
Matthew 21:4

Τοῦτο δὲ γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος·

This took place to fulfill what was spoken through the prophet:

KJV All this was done, that it might be fulfilled which was spoken by the prophet, saying,

Notes & Key Terms

Translator Notes

  1. This is Matthew's characteristic fulfillment formula (cf. 1:22, 2:15, 4:14, 8:17, 12:17, 13:35). The prophet is Zechariah, though Matthew does not name him. The passive plerothē ('might be fulfilled') indicates divine intentionality -- these events were orchestrated by God, not coincidence.
Matthew 21:5

Εἴπατε τῇ θυγατρὶ Σιών· Ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι πραΰς καὶ ἐπιβεβηκὼς ἐπὶ ὄνον καὶ ἐπὶ πῶλον υἱὸν ὑποζυγίου.

"Say to the daughter of Zion, 'Look, your king is coming to you, humble and mounted on a donkey, and on a colt, the foal of a donkey.'"

KJV Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.

Notes & Key Terms 1 term

Key Terms

πραΰς praus
"humble" — gentle, meek, humble, mild

The same word used in the Beatitudes (5:5, 'Blessed are the meek') and in Jesus's self-description (11:29). It denotes not weakness but strength under control -- a king who comes in peace rather than conquest.

Translator Notes

  1. The quotation combines Isaiah 62:11 ('Say to the daughter of Zion') with Zechariah 9:9. The key word praus ('humble, gentle, meek') is the same word Jesus used of himself in 11:29 ('I am gentle and humble in heart'). In Zechariah's context, this king comes in peace, not on a warhorse. The Hebrew parallelism in Zechariah ('a donkey / a colt, the foal of a donkey') describes one animal in two ways, but Matthew's narrative presents two animals.
  2. [TCR Cross-Reference] This verse quotes Zechariah 9:9 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  3. [TCR Cross-Reference] This verse quotes Isaiah 62:11 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Matthew 21:6

πορευθέντες δὲ οἱ μαθηταὶ καὶ ποιήσαντες καθὼς συνέταξεν αὐτοῖς ὁ Ἰησοῦς

The disciples went and did as Jesus had directed them.

KJV And the disciples went, and did as Jesus commanded them,

Notes & Key Terms

Translator Notes

  1. The verb synetaxen ('directed, instructed, commanded') emphasizes the deliberate nature of the entry -- this was not spontaneous but a planned prophetic enactment. The disciples' obedience mirrors the pattern seen throughout Matthew.
Matthew 21:7

ἤγαγον τὴν ὄνον καὶ τὸν πῶλον, καὶ ἐπέθηκαν ἐπ' αὐτῶν τὰ ἱμάτια, καὶ ἐπεκάθισεν ἐπάνω αὐτῶν.

They brought the donkey and the colt and placed their cloaks on them, and he sat on them.

KJV And brought the ass, and the colt, and put on them their clothes, and they set him thereon.

Notes & Key Terms

Translator Notes

  1. The pronoun auton ('them') in 'he sat on them' most naturally refers to the cloaks, not both animals. The cloaks serve as an improvised saddle -- a mark of honor. The act of spreading garments echoes Jehu's anointing as king (2 Kings 9:13).
  2. [TCR Cross-Reference] Draws on 2 Kings 9:13. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Matthew 21:8

ὁ δὲ πλεῖστος ὄχλος ἔστρωσαν ἑαυτῶν τὰ ἱμάτια ἐν τῇ ὁδῷ, ἄλλοι δὲ ἔκοπτον κλάδους ἀπὸ τῶν δένδρων καὶ ἐστρώννυον ἐν τῇ ὁδῷ.

A very large crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road.

KJV And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way.

Notes & Key Terms

Translator Notes

  1. Spreading garments on the road was a gesture of royal homage (cf. 2 Kings 9:13). The cutting of branches recalls the Feast of Tabernacles (Leviticus 23:40) and the rededication of the temple under Judas Maccabeus (1 Maccabees 13:51, 2 Maccabees 10:7). The crowd instinctively treats Jesus's entry as a royal and liturgical event.
  2. [TCR Cross-Reference] References 2 Kings 9:13 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
  3. [TCR Cross-Reference] References Leviticus 23:40 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Matthew 21:9

οἱ δὲ ὄχλοι οἱ προάγοντες αὐτὸν καὶ οἱ ἀκολουθοῦντες ἔκραζον λέγοντες· Ὡσαννὰ τῷ υἱῷ Δαυίδ· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου· Ὡσαννὰ ἐν τοῖς ὑψίστοις.

The crowds going ahead of him and those following were shouting, "Hosanna to the Son of David! Blessed is the one who comes in the name of the Lord! Hosanna in the highest!"

KJV And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.

Notes & Key Terms 1 term

Key Terms

Ὡσαννά Hosanna
"Hosanna" — save now, save please; a shout of praise and acclamation

Originally a Hebrew prayer for deliverance (Psalm 118:25), by Jesus's time it had become a liturgical exclamation of praise, much as 'hallelujah' functions in English.

Translator Notes

  1. The acclamation quotes Psalm 118:25-26, a Hallel psalm sung during Passover. 'Hosanna' (from Hebrew hoshi'a na, 'save now, please') had evolved from a plea into a shout of praise. 'Son of David' is an explicitly messianic title. 'The one who comes' (ho erchomenos) may echo Malachi 3:1 and the messianic expectation of 'the coming one' (cf. 11:3). 'In the highest' (en tois hypsistois) directs the praise heavenward.
  2. [TCR Cross-Reference] Echoes Psalms 118:26. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
  3. [TCR Cross-Reference] Echoes Malachi 3:1. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Matthew 21:10

καὶ εἰσελθόντος αὐτοῦ εἰς Ἱεροσόλυμα ἐσείσθη πᾶσα ἡ πόλις λέγουσα· Τίς ἐστιν οὗτος;

When he entered Jerusalem, the whole city was stirred up, saying, "Who is this?"

KJV And when he was come into Jerusalem, all the city was moved, saying, Who is this?

Notes & Key Terms

Translator Notes

  1. The verb eseisthe ('was shaken, stirred') is related to seismos ('earthquake') -- the same root used for the earthquake at Jesus's death (27:51) and resurrection (28:2). Matthew uses seismic language for moments of divine disruption. The city's question 'Who is this?' sets up the christological tension that dominates the rest of the Gospel.
Matthew 21:11

οἱ δὲ ὄχλοι ἔλεγον· Οὗτός ἐστιν ὁ προφήτης Ἰησοῦς ὁ ἀπὸ Ναζαρὲθ τῆς Γαλιλαίας.

The crowds said, "This is the prophet Jesus, from Nazareth of Galilee."

KJV And the multitude said, This is Jesus the prophet of Nazareth of Galilee.

Notes & Key Terms

Translator Notes

  1. The crowd identifies Jesus as 'the prophet' (ho prophetēs), possibly the eschatological prophet like Moses promised in Deuteronomy 18:15. The geographical identification 'from Nazareth of Galilee' is both factual and slightly deflating -- Galilee was considered peripheral, and Nazareth insignificant (cf. John 1:46). The crowd's answer falls short of the full confession 'Son of David' from verse 9.
  2. [TCR Cross-Reference] Quotes Deuteronomy 18:15. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Matthew 21:12

Καὶ εἰσῆλθεν Ἰησοῦς εἰς τὸ ἱερὸν καὶ ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψεν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς,

Jesus entered the temple and drove out all who were selling and buying in the temple, and he overturned the tables of the money changers and the seats of those selling doves.

KJV And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,

Notes & Key Terms

Translator Notes

  1. The Greek hieron refers to the broader temple complex, specifically the Court of the Gentiles where commercial activity took place. Money changers (kollybiston) converted Roman and Greek currency into the Tyrian shekel required for the temple tax. Doves were the offering prescribed for the poor (Leviticus 5:7, 12:8). Jesus's action targets a system that profited from worship and excluded Gentiles from their designated prayer space.
  2. [TCR Cross-Reference] Draws on Leviticus 5:7. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Matthew 21:13

καὶ λέγει αὐτοῖς· Γέγραπται· Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται, ὑμεῖς δὲ αὐτὸν ποιεῖτε σπήλαιον λῃστῶν.

He said to them, "It is written, 'My house will be called a house of prayer,' but you are making it a den of robbers."

KJV And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.

Notes & Key Terms

Translator Notes

  1. Jesus combines Isaiah 56:7 ('my house shall be called a house of prayer for all nations') with Jeremiah 7:11 ('has this house become a den of robbers in your eyes?'). The Jeremiah reference is especially pointed: in Jeremiah 7, God threatens to destroy the temple because the people treat it as a safe hideout while practicing injustice. The Greek leston ('robbers, bandits') is stronger than 'thieves' -- these are violent exploiters, not petty criminals.
  2. [TCR Cross-Reference] References Isaiah 56:7 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
  3. [TCR Cross-Reference] References Jeremiah 7:11 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Matthew 21:14

Καὶ προσῆλθον αὐτῷ τυφλοὶ καὶ χωλοὶ ἐν τῷ ἱερῷ, καὶ ἐθεράπευσεν αὐτούς.

The blind and the lame went to him in the temple. And he healed them.

KJV And the blind and the lame came to him in the temple; and he healed them.

Notes & Key Terms

Translator Notes

  1. This detail is unique to Matthew. The blind and lame were traditionally excluded from the temple (cf. 2 Samuel 5:8, though the interpretation of that passage is debated). By healing them in the temple, Jesus enacts the restoration and inclusion that the prophets envisioned. The temple becomes what it was meant to be -- a place of divine healing and access.
  2. [TCR Cross-Reference] Echoes 2 Samuel 5:8. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Matthew 21:15

ἰδόντες δὲ οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὰ θαυμάσια ἃ ἐποίησεν καὶ τοὺς παῖδας τοὺς κράζοντας ἐν τῷ ἱερῷ καὶ λέγοντας· Ὡσαννὰ τῷ υἱῷ Δαυίδ, ἠγανάκτησαν

But when the chief priests and the scribes saw the remarkable things he did, and the children shouting in the temple, "Hosanna to the Son of David!" they became indignant

KJV And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased,

Notes & Key Terms

Translator Notes

  1. The word thaumasia ('remarkable things, wonders') is used only here in the New Testament. The chief priests and scribes are angered not by the healings alone but by the children's messianic acclamation -- 'Hosanna to the Son of David' -- spoken in the temple itself. The Davidic title in the temple carries political and theological weight they cannot ignore.
Matthew 21:16

καὶ εἶπαν αὐτῷ· Ἀκούεις τί οὗτοι λέγουσιν; ὁ δὲ Ἰησοῦς λέγει αὐτοῖς· Ναί· οὐδέποτε ἀνέγνωτε ὅτι Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον;

Stated to him, Hearest you what these say? And Jesus says to them, Yea. Have you never read, Out of the mouth of babes and sucklings you have perfected praise?

KJV And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?

Notes & Key Terms

Translator Notes

  1. Jesus quotes Psalm 8:2 (LXX), where God ordains praise from the youngest and most vulnerable. The quotation implies that the children perceive what the religious experts cannot -- or will not -- acknowledge. The verb katertiso ('you have prepared, perfected, established') suggests that God has deliberately arranged for this praise.
  2. [TCR Cross-Reference] Quotes Psalms 8:2. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Matthew 21:17

Καὶ καταλιπὼν αὐτοὺς ἐξῆλθεν ἔξω τῆς πόλεως εἰς Βηθανίαν, καὶ ηὐλίσθη ἐκεῖ.

And leaving them, he went out of the city to Bethany and spent the night there.

KJV And he left them, and went out of the city into Bethany; and he lodged there.

Notes & Key Terms

Translator Notes

  1. Bethany ('house of affliction' or 'house of dates') was a village about two miles east of Jerusalem on the southeastern slope of the Mount of Olives. It was the home of Mary, Martha, and Lazarus (John 11:1). Jesus's nightly withdrawal from Jerusalem during Passion Week was both practical (avoiding arrest) and symbolic (departing from the city that rejects its prophets).
Matthew 21:18

Πρωΐ δὲ ἐπαναγαγὼν εἰς τὴν πόλιν ἐπείνασεν.

In the morning, as he was returning to the city, he was hungry.

KJV Now in the morning as he returned into the city, he hungered.

Notes & Key Terms

Translator Notes

  1. Jesus's hunger is a reminder of his full humanity. The detail also sets up the fig tree episode as a prophetic sign-act rather than a fit of frustration -- the hunger provides the occasion, but the meaning goes far deeper.
Matthew 21:19

καὶ ἰδὼν συκῆν μίαν ἐπὶ τῆς ὁδοῦ ἦλθεν ἐπ' αὐτήν, καὶ οὐδὲν εὗρεν ἐν αὐτῇ εἰ μὴ φύλλα μόνον, καὶ λέγει αὐτῇ· Μηκέτι ἐκ σοῦ καρπὸς γένηται εἰς τὸν αἰῶνα· καὶ ἐξηράνθη παραχρῆμα ἡ συκῆ.

Seeing a fig tree by the road, he went to it and found nothing on it except leaves only. He said to it, "May no fruit ever come from you again." And the fig tree withered at once.

KJV And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.

Notes & Key Terms

Translator Notes

  1. The fig tree is a well-established prophetic symbol for Israel (Jeremiah 8:13, Hosea 9:10, Micah 7:1). A tree with leaves but no fruit advertises productivity it cannot deliver -- like a temple full of commerce but empty of justice. In Matthew's compressed timeline, the tree withers parachrema ('at once, immediately'), making the prophetic point unmistakable. Mark's account spreads this over two days.
  2. [TCR Cross-Reference] Echoes Jeremiah 8:13. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
  3. [TCR Cross-Reference] Echoes Hosea 9:10. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
  4. [TCR Cross-Reference] Echoes Micah 7:1. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Matthew 21:20

καὶ ἰδόντες οἱ μαθηταὶ ἐθαύμασαν λέγοντες· Πῶς παραχρῆμα ἐξηράνθη ἡ συκῆ;

When the disciples saw it, they marveled, saying, "How did the fig tree wither so quickly?"

KJV And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away!

Notes & Key Terms

Translator Notes

  1. The disciples focus on the speed of the miracle rather than its symbolic meaning. Their amazement (ethaumasan) opens the door for Jesus's teaching on faith and prayer in the following verses.
Matthew 21:21

ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς· Ἀμὴν λέγω ὑμῖν, ἐὰν ἔχητε πίστιν καὶ μὴ διακριθῆτε, οὐ μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ κἂν τῷ ὄρει τούτῳ εἴπητε· Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, γενήσεται·

Jesus answered them, "Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, 'Be lifted up and thrown into the sea,' it will happen.

KJV Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.

Notes & Key Terms

Translator Notes

  1. The phrase amen lego hymin ('truly I say to you') is Jesus's characteristic formula for solemn pronouncement. 'This mountain' (to orei touto) likely refers to the Mount of Olives, visible from where they stood. Moving mountains was a Jewish metaphor for accomplishing the seemingly impossible. The verb diakritete ('doubt, waver') is related to the word used for Peter's doubt on the water (14:31).
Matthew 21:22

καὶ πάντα ὅσα ἂν αἰτήσητε ἐν τῇ προσευχῇ πιστεύοντες λήμψεσθε.

And whatever you ask in prayer with faith, you will receive."

KJV And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

Notes & Key Terms

Translator Notes

  1. This promise is conditioned by two factors: prayer (en te proseuche) and faith (pisteuontes). It is not a blank check for material desires but a statement about the power of God channeled through trusting prayer. The present participle pisteuontes ('believing, having faith') indicates an ongoing disposition, not momentary confidence.
Matthew 21:23

Καὶ ἐλθόντος αὐτοῦ εἰς τὸ ἱερὸν προσῆλθον αὐτῷ διδάσκοντι οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ λέγοντες· Ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; καὶ τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην;

When he entered the temple, the chief priests and the elders of the people came up to him as he was teaching and said, "By what authority are you doing these things, and who gave you this authority?"

KJV And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?

Notes & Key Terms 1 term

Key Terms

ἐξουσία exousia
"authority" — authority, power, right, jurisdiction, freedom

Denotes delegated power or inherent right. The leaders demand to know who authorized Jesus -- a question he will answer indirectly by exposing their own failure to recognize divine authority.

Translator Notes

  1. The double question about authority (exousia) targets both the nature and the source of Jesus's power. 'These things' (tauta) refers to the temple cleansing, the healings, and the teaching -- all of which bypass the established religious hierarchy. The chief priests and elders represent the Sanhedrin, the recognized governing body. Their challenge is both theological and jurisdictional.
Matthew 21:24

ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς· Ἐρωτήσω ὑμᾶς κἀγὼ λόγον ἕνα, ὃν ἐὰν εἴπητέ μοι κἀγὼ ὑμῖν ἐρῶ ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ·

Jesus answered them, "I also will ask you one question, and if you answer me, I will tell you by what authority I do these things.

KJV And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.

Notes & Key Terms

Translator Notes

  1. Jesus's counter-question is a standard rabbinic debate technique -- not evasion but a method of exposing the real issue. By linking his answer to their answer, he forces them to confront the very authority they are trying to deny.
Matthew 21:25

τὸ βάπτισμα τὸ Ἰωάννου πόθεν ἦν; ἐξ οὐρανοῦ ἢ ἐξ ἀνθρώπων; οἱ δὲ διελογίζοντο ἐν ἑαυτοῖς λέγοντες· Ἐὰν εἴπωμεν· Ἐξ οὐρανοῦ, ἐρεῖ ἡμῖν· Διὰ τί οὖν οὐκ ἐπιστεύσατε αὐτῷ;

The baptism of John -- where was it from? From heaven or from men?" They discussed it among themselves, saying, "If we say, 'From heaven,' he will say to us, 'Why then did you not believe him?'

KJV The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?

Notes & Key Terms

Translator Notes

  1. The question 'from heaven or from men' (ex ouranou e ex anthropon) presents the only two options: divine origin or human origin. 'Heaven' is a Jewish circumlocution for God. The leaders' private calculation reveals that their concern is not truth but political advantage -- they reason from consequences rather than convictions.
Matthew 21:26

ἐὰν δὲ εἴπωμεν· Ἐξ ἀνθρώπων, φοβούμεθα τὸν ὄχλον, πάντες γὰρ ὡς προφήτην ἔχουσιν τὸν Ἰωάννην.

But if we say, 'From men,' we are afraid of the crowd, for they all regard John as a prophet."

KJV But if we shall say, Of men; we fear the people; for all hold John as a prophet.

Notes & Key Terms

Translator Notes

  1. The leaders' fear of the crowd (phoboumetha ton ochlon) mirrors Herod's fear of the people regarding John (14:5). In both cases, political calculation overrides honest engagement with prophetic authority. Their inability to answer exposes their bad faith.
Matthew 21:27

καὶ ἀποκριθέντες τῷ Ἰησοῦ εἶπαν· Οὐκ οἴδαμεν. ἔφη αὐτοῖς καὶ αὐτός· Οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ.

So they answered Jesus, "We do not know." He said to them, "Neither will I tell you by what authority I do these things.

KJV And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.

Notes & Key Terms

Translator Notes

  1. Their answer 'We do not know' (ouk oidamen) is technically a lie -- they have a private opinion but refuse to state it. Jesus's refusal to answer is not evasion but justice: those who will not engage honestly with the evidence they already have do not deserve further revelation. The implicit answer is clear -- Jesus's authority, like John's, comes from heaven.
Matthew 21:28

Τί δὲ ὑμῖν δοκεῖ; ἄνθρωπος εἶχεν τέκνα δύο. προσελθὼν τῷ πρώτῳ εἶπεν· Τέκνον, ὕπαγε σήμερον ἐργάζου ἐν τῷ ἀμπελῶνι.

"What do you think? A man had two sons. He went to the first and said, 'Son, go and work in the vineyard today.'

KJV But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.

Notes & Key Terms

Translator Notes

  1. The parable of the two sons is unique to Matthew. The opening 'What do you think?' (ti hymin dokei) draws the leaders into rendering judgment on themselves -- the same technique Nathan used against David (2 Samuel 12:1-7). The vineyard (ampelon) is a standard Old Testament symbol for Israel (Isaiah 5:1-7).
  2. [TCR Cross-Reference] References 2 Samuel 12:1-7 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
  3. [TCR Cross-Reference] References Isaiah 5:1-7 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Matthew 21:29

ὁ δὲ ἀποκριθεὶς εἶπεν· Οὐ θέλω, ὕστερον δὲ μεταμεληθεὶς ἀπῆλθεν.

He answered, 'I will not,' but afterward he changed his mind and went.

KJV He answered and said, I will not: but afterward he repented, and went.

Notes & Key Terms

Translator Notes

  1. The verb metameletheis ('changed his mind, felt regret') is distinct from metanoeo ('repent' in the fuller sense). This son's initial refusal followed by obedience represents those who initially rejected God's call but later responded -- the tax collectors and prostitutes mentioned in verse 31.
Matthew 21:30

προσελθὼν δὲ τῷ ἑτέρῳ εἶπεν ὡσαύτως. ὁ δὲ ἀποκριθεὶς εἶπεν· Ἐγώ, κύριε· καὶ οὐκ ἀπῆλθεν.

He went to the other and said the same thing. He answered, 'I will, sir,' but did not go.

KJV And he came to the second, and said likewise. And he answered and said, I go, sir; and went not.

Notes & Key Terms

Translator Notes

  1. The second son addresses his father with the respectful kyrie ('sir, lord') and gives immediate verbal assent, but his actions contradict his words. He represents the religious leaders who profess obedience to God but fail to respond to John's (and now Jesus's) message. Words without corresponding action is a theme throughout Matthew (cf. 7:21-23).
Matthew 21:31

τίς ἐκ τῶν δύο ἐποίησεν τὸ θέλημα τοῦ πατρός; λέγουσιν· Ὁ πρῶτος. λέγει αὐτοῖς ὁ Ἰησοῦς· Ἀμὴν λέγω ὑμῖν ὅτι οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ θεοῦ.

Which of the two did the will of his father?" They said, "The first." Jesus said to them, "Truly I say to you, the tax collectors and the prostitutes are entering the kingdom of God ahead of you.

KJV Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.

Notes & Key Terms

Translator Notes

  1. The leaders pronounce their own verdict. Jesus's application is devastating: the social outcasts (telonai, 'tax collectors'; pornai, 'prostitutes') who initially lived in rebellion but responded to John's call are entering the kingdom ahead of the religious establishment. The present tense proagousin ('are going ahead, are entering') indicates this is happening now, not merely in the future.
Matthew 21:32

ἦλθεν γὰρ Ἰωάννης πρὸς ὑμᾶς ἐν ὁδῷ δικαιοσύνης, καὶ οὐκ ἐπιστεύσατε αὐτῷ· οἱ δὲ τελῶναι καὶ αἱ πόρναι ἐπίστευσαν αὐτῷ· ὑμεῖς δὲ ἰδόντες οὐδὲ μετεμελήθητε ὕστερον τοῦ πιστεῦσαι αὐτῷ.

For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him. And even when you saw this, you did not afterward change your minds and believe him.

KJV For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

Notes & Key Terms

Translator Notes

  1. The phrase 'in the way of righteousness' (en hodo dikaiosynes) may mean John came living righteously, or came teaching the way of righteousness, or both. The double indictment is severe: they rejected John's message, and even after seeing others respond, they refused to reconsider. The verb metemeletete ('change your minds') echoes the first son's change of heart in verse 29.
Matthew 21:33

Ἄλλην παραβολὴν ἀκούσατε. Ἄνθρωπος ἦν οἰκοδεσπότης ὅστις ἐφύτευσεν ἀμπελῶνα καὶ φραγμὸν αὐτῷ περιέθηκεν καὶ ὤρυξεν ἐν αὐτῷ ληνὸν καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν.

"Listen to another parable. There was a landowner who planted a vineyard and put a fence around it, dug a winepress in it, and built a watchtower. Then he leased it to tenants and went to another country.

KJV Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:

Notes & Key Terms

Translator Notes

  1. The parable's opening deliberately echoes Isaiah 5:1-2, the Song of the Vineyard, where God plants and cares for Israel as his vineyard. Every detail -- the fence, the winepress, the tower -- comes from Isaiah's text. The oikodespotes ('master of the house, landowner') represents God. The georgoi ('tenant farmers') represent Israel's leaders. The audience would have recognized the allusion immediately.
  2. [TCR Cross-Reference] References Isaiah 5:1-2 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Matthew 21:34

ὅτε δὲ ἤγγισεν ὁ καιρὸς τῶν καρπῶν, ἀπέστειλεν τοὺς δούλους αὐτοῦ πρὸς τοὺς γεωργοὺς λαβεῖν τοὺς καρποὺς αὐτοῦ.

When the season of fruit drew near, he sent his servants to the tenants to collect his produce.

KJV And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.

Notes & Key Terms

Translator Notes

  1. The servants (doulous, 'slaves') represent the prophets sent to Israel throughout its history. The 'season of fruit' (kairos ton karpon) indicates the time when God expected a return on his investment in Israel -- justice, righteousness, and faithfulness.
Matthew 21:35

καὶ λαβόντες οἱ γεωργοὶ τοὺς δούλους αὐτοῦ ὃν μὲν ἔδειραν, ὃν δὲ ἀπέκτειναν, ὃν δὲ ἐλιθοβόλησαν.

But the tenants seized his servants, beat one, killed another, and stoned another.

KJV And the husbandmen took his servants, and beat one, and killed another, and stoned another.

Notes & Key Terms

Translator Notes

  1. The three-fold violence -- beating, killing, stoning -- summarizes Israel's treatment of the prophets, a theme running through the Old Testament (cf. 2 Chronicles 24:21, Jeremiah 26:20-23, Nehemiah 9:26) and explicit in Jesus's lament over Jerusalem (23:37). Stoning (elithobolisan) was the traditional punishment for blasphemy and false prophecy, ironically used against true prophets.
  2. [TCR Cross-Reference] This verse quotes 2 Chronicles 24:21 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  3. [TCR Cross-Reference] This verse quotes Jeremiah 26:20-23 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  4. [TCR Cross-Reference] This verse quotes Nehemiah 9:26 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Matthew 21:36

πάλιν ἀπέστειλεν ἄλλους δούλους πλείονας τῶν πρώτων, καὶ ἐποίησαν αὐτοῖς ὡσαύτως.

Again he sent other servants, more than the first, and they treated them the same way.

KJV Again, he sent other servants more than the first: and they did unto them likewise.

Notes & Key Terms

Translator Notes

  1. The landowner's persistence in sending more servants (pleionas ton proton, 'more than the first group') reflects God's patience and repeated appeals through successive generations of prophets. The tenants' unchanging response reveals the depth of their rebellion.
Matthew 21:37

ὕστερον δὲ ἀπέστειλεν πρὸς αὐτοὺς τὸν υἱὸν αὐτοῦ λέγων· Ἐντραπήσονται τὸν υἱόν μου.

Finally he sent his son to them, saying, 'They will respect my son.'

KJV But last of all he sent unto them his son, saying, They will reverence my son.

Notes & Key Terms

Translator Notes

  1. The shift from 'servants' to 'his son' (ton huion autou) marks the climax of the parable and its transparent christological claim. The sending of the son is qualitatively different from the sending of servants -- this is the final appeal, the last and greatest envoy. The verb entrapesontai ('will respect, will be put to shame before') expresses the owner's reasonable expectation.
Matthew 21:38

οἱ δὲ γεωργοὶ ἰδόντες τὸν υἱὸν εἶπον ἐν ἑαυτοῖς· Οὗτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτὸν καὶ σχῶμεν τὴν κληρονομίαν αὐτοῦ·

But when the tenants saw the son, they said to one another, 'This is the heir. Come, let us kill him and take his inheritance.'

KJV But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.

Notes & Key Terms

Translator Notes

  1. The tenants recognize the son as the heir (kleronomos) -- their crime is not ignorance but deliberate rebellion. They calculate that killing the heir will give them ownership of the vineyard, a legal assumption in certain ancient property arrangements. The parallel to the Jerusalem leaders' conspiracy against Jesus is unmistakable.
Matthew 21:39

καὶ λαβόντες αὐτὸν ἐξέβαλον ἔξω τοῦ ἀμπελῶνος καὶ ἀπέκτειναν.

They seized him, threw him out of the vineyard, and killed him.

KJV And they caught him, and cast him out of the vineyard, and slew him.

Notes & Key Terms

Translator Notes

  1. The detail that they threw him 'out of the vineyard' before killing him prefigures Jesus's crucifixion outside the walls of Jerusalem (cf. Hebrews 13:12). The sequence -- seizure, expulsion, death -- will be enacted literally in chapters 26-27.
Matthew 21:40

ὅταν οὖν ἔλθῃ ὁ κύριος τοῦ ἀμπελῶνος, τί ποιήσει τοῖς γεωργοῖς ἐκείνοις;

When the owner of the vineyard comes, what will he do to those tenants?"

KJV When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?

Notes & Key Terms

Translator Notes

  1. Jesus forces the leaders to pronounce judgment again -- the same technique used in the parable of the two sons (v. 31). The question assumes the owner's return is certain; only the timing is unknown. The phrase kyrios tou ampelonos ('lord/owner of the vineyard') carries both literal and theological weight.
Matthew 21:41

λέγουσιν αὐτῷ· Κακοὺς κακῶς ἀπολέσει αὐτοὺς καὶ τὸν ἀμπελῶνα ἐκδώσεται ἄλλοις γεωργοῖς, οἵτινες ἀποδώσουσιν αὐτῷ τοὺς καρποὺς ἐν τοῖς καιροῖς αὐτῶν.

They said to him, "He will bring those wretches to a wretched end and lease the vineyard to other tenants who will give him the fruits in their seasons."

KJV They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.

Notes & Key Terms

Translator Notes

  1. The Greek kakous kakos ('wretches wretchedly' or 'evil ones evilly') is a wordplay -- the punishment fits the crime. The leaders unwittingly pronounce their own doom. The transfer of the vineyard to 'other tenants' (allois georgois) foreshadows the inclusion of the Gentiles and the reconstitution of God's people around Jesus.
Matthew 21:42

λέγει αὐτοῖς ὁ Ἰησοῦς· Οὐδέποτε ἀνέγνωτε ἐν ταῖς γραφαῖς· Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας· παρὰ κυρίου ἐγένετο αὕτη καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν;

Jesus said to them, "Have you never read in the Scriptures: 'The stone that the builders rejected has become the cornerstone; this was the Lord's doing, and it is marvelous in our eyes'?

KJV Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?

Notes & Key Terms 1 term

Key Terms

κεφαλὴ γωνίας kephale gonias
"cornerstone" — head of the corner, cornerstone, capstone, keystone

The stone that anchors and aligns the entire structure. Whether this refers to a foundation cornerstone or a capstone at the top of an arch is debated, but the point is the same: what the builders discarded becomes the most important element.

Translator Notes

  1. Jesus quotes Psalm 118:22-23, the same Hallel psalm from which the crowds shouted 'Hosanna' at the entry (v. 9). The rejected stone becoming the cornerstone (kephalen gonias, literally 'head of the corner') was a key early Christian testimony text (cf. Acts 4:11, 1 Peter 2:7). The 'builders' who reject the stone are the leaders standing before Jesus.
  2. [TCR Cross-Reference] Draws on Psalms 118:22-23. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Matthew 21:43

διὰ τοῦτο λέγω ὑμῖν ὅτι ἀρθήσεται ἀφ' ὑμῶν ἡ βασιλεία τοῦ θεοῦ καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς.

Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits.

KJV Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.

Notes & Key Terms

Translator Notes

  1. This is one of the rare instances where Matthew uses 'kingdom of God' (basileia tou theou) rather than his preferred 'kingdom of heaven.' The word ethnei ('nation, people') is singular and does not necessarily mean 'Gentiles' (though that reading is possible); it may refer to a reconstituted people of God that includes both Jews and Gentiles who bear fruit. The emphasis is on fruit-bearing (karpos), connecting back to the fig tree (v. 19) and the vineyard's expected produce.
Matthew 21:44

καὶ ὁ πεσὼν ἐπὶ τὸν λίθον τοῦτον συνθλασθήσεται· ἐφ' ὃν δ' ἂν πέσῃ λικμήσει αὐτόν.

The one who falls on this stone will be broken to pieces, and it will crush anyone on whom it falls."

KJV And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.

Notes & Key Terms

Translator Notes

  1. This verse draws on Isaiah 8:14-15 (the stone of stumbling) and Daniel 2:34-35, 44-45 (the stone that crushes the statue). The two scenarios -- falling on the stone and the stone falling on someone -- represent two ways of encountering Jesus: stumbling over him in offense, or being crushed by his judgment. Some scholars question this verse's originality, but it is present in the SBLGNT.
  2. [TCR Cross-Reference] Echoes Isaiah 8:14-15. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
  3. [TCR Cross-Reference] Echoes Daniel 2:34-35. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Matthew 21:45

Καὶ ἀκούσαντες οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι τὰς παραβολὰς αὐτοῦ ἔγνωσαν ὅτι περὶ αὐτῶν λέγει·

When the chief priests and the Pharisees heard his parables, they knew he was speaking about them.

KJV And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.

Notes & Key Terms

Translator Notes

  1. The verb egnosan ('knew, recognized, understood') confirms that the parables were not obscure -- the leaders understood them clearly. They are now named specifically: 'chief priests and Pharisees,' the two groups who will drive the passion narrative. Their comprehension without repentance fulfills the pattern of the second son in verse 30.
Matthew 21:46

καὶ ζητοῦντες αὐτὸν κρατῆσαι ἐφοβήθησαν τοὺς ὄχλους, ἐπεὶ εἰς προφήτην αὐτὸν εἶχον.

Although they wanted to arrest him, they feared the crowds, because they regarded him as a prophet.

KJV But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.

Notes & Key Terms

Translator Notes

  1. The chapter ends with the same dynamic that opened the John the Baptist flashback (14:5) -- the leaders want to act against God's messenger but fear the people. The crowd's recognition of Jesus as a prophet, while falling short of the full messianic confession, nevertheless provides temporary protection. The arrest is deferred but not abandoned; it will come in 26:47-56.
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