The Meaning of Matthew 21:1 Explained

Matthew 21:1

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

YLT: And when they came nigh to Jerusalem, and came to Bethphage, unto the mount of the Olives, then Jesus sent two disciples,

Darby: And when they drew near to Jerusalem and came to Bethphage, at the mount of Olives, then Jesus sent two disciples,

ASV: And when they drew nigh unto Jerusalem, and came unto Bethphage, unto the mount of Olives, then Jesus sent two disciples,

What is the context of Matthew 21:1?

KJV Reverse Interlinear

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

What does Matthew 21:1 Mean?

Study Notes

nigh unto Jerusalem
Matthew 21:1-9 ; Zechariah 9:9 ; Zechariah 14:4-9 . The two advents are in striking contrast.

Context Summary

Matthew 21:1-7 - The Great Healer And The Lowly King
The Lord is always saying: What will ye that I shall do? Let us not ask small things. We honor Him by making great demands. Our greatest requests come far short of His generosity and resources. It seems as though we are always giving Him pain by the meagerness of our expectation. Whatever people say, cry out so much the more! But remember it is not the outcry, but your need and your faith which will arrest His steps.
Our Lord entered the city in fulfillment of prophetic vision, but in great lowliness, along the road carpeted by the loving enthusiasm of the crowds. It was largely a Galilean and popular outburst. The upper classes kept aloof. Remember that ancient prediction quoted here, Isaiah 62:11, and especially Zechariah 9:9. The King comes having salvation. That is the divine order! We shall never know the full power of Christ's salvation until we have welcomed Him to our hearts as King. [source]

Chapter Summary: Matthew 21

1  Jesus rides into Jerusalem upon a donkey
12  drives the buyers and sellers out of the temple;
17  curses the fig tree;
23  puts to silence the priests and elders,
28  and rebukes them by the parable of the two sons,
33  and the husbandmen who slew such as were sent to them

Greek Commentary for 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]
Unto the Mount of Olives [εις το ορος των Ελαιων]
Matthew has thus three instances of εις — eis with Jerusalem, Mount of Olives. Mark and Luke use προς — pros with Mount of Olives, the Mount of Olive trees (ελαιων — elaiōn from ελαια — elaia olive tree), the mountain covered with olive trees. [source]
Bethphage []
House of figs. [source]

Reverse Greek Commentary Search for Matthew 21:1

Matthew 11:20 Most of his mighty works [αι πλεισται δυναμεις αυτου]
Literally, “His very many mighty works” if elative as usual in the papyri (Moulton, Prolegomena, p. 79; Robertson, Grammar, p. 670). But the usual superlative makes sense here as the Canterbury translation has it. This word δυναμις — dunamis for miracle presents the notion of power like our dynamite. The word τερας — teras is wonder, portent, miraculum (miracle) as in Acts 2:19. It occurs only in the plural and always with σημεια — sēmeia The word σημειον — sēmeion means sign (Matthew 12:38) and is very common in John‘s Gospel as well as the word εργον — ergon (work) as in John 5:36. Other words used are παραδοχον — paradoxon our word paradox, strange (Luke 5:26), ενδοχον — endoxon glorious (Luke 13:17), ταυμασιον — thaumasion wonderful (Matthew 21:15). [source]
Mark 11:17 Of all nations []
Which rendering implies, shall be called by all nations. But render with Rev., a house of prayer for all the nations ( πᾶσιν τοῖς ἔθνεσιν )Thieves ( λῃστῶν )Rev., correctly, robbers. See on Matthew 21:13; and Matthew 26:55; and John 10:1, John 10:8. From ληίς or λεία , booty. In classical usage mostly of cattle. The robber, conducting his operations on a large and systematic scale, and with the aid of bands, is thus to be distinguished from the κλέπτης , or thief who purloins or pilfers whatever comes to hand. A den would be appropriate to a band of robbers, not to thieves. Thus the traveller to Jericho, in Christ's parable (Luke 10:30), fell among robbers, not thieves. [source]
Mark 11:17 Which rendering implies, shall be called by all nations. But render with Rev., a house of prayer for all the nations [λῃστῶν]
Rev., correctly, robbers. See on Matthew 21:13; and Matthew 26:55; and John 10:1, John 10:8. From ληίς or λεία , booty. In classical usage mostly of cattle. The robber, conducting his operations on a large and systematic scale, and with the aid of bands, is thus to be distinguished from the κλέπτης , or thief who purloins or pilfers whatever comes to hand. A den would be appropriate to a band of robbers, not to thieves. Thus the traveller to Jericho, in Christ's parable (Luke 10:30), fell among robbers, not thieves. [source]
Mark 11:15 Money-changers [κολλυβιστῶν]
Another unclassical word, but used also by Matthew. “Such words as these might naturally find their place in the mongrel Greek of the slaves and freedmen who formed the first congregations of the church in Rome” (Ezra Abbott, Art. “Gospels,” in Encyc. Britannica). See on Matthew 21:12. [source]
Mark 10:14 He was moved with indignation [ηγανακτησεν]
In Mark alone. The word is ingressive aorist, became indignant, and is a strong word of deep emotion (from αγαν — agan and αχτομαι — achthomai to feel pain). Already in Matthew 21:15; Matthew 26:8. Old and common word. [source]
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]
Mark 11:11 When he had looked round about upon all things [περιβλεπσαμενος παντα]
Another Markan detail in this aorist middle participle. Mark does not give what Luke 19:39-46 has nor what Matthew 21:10-17 does. But it is all implied in this swift glance at the temple before he went out to Bethany with the Twelve, it being now eventide Genitive absolute, the hour being already late. What a day it had been! What did the apostles think now? [source]
Mark 11:12 On the morrow [τηι επαυριον]
Matthew 21:18 has “early” (πρωι — prōi), often of the fourth watch before six a.m. This was Monday morning. The Triumphal Entry had taken place on our Sunday, the first day of the week. [source]
Mark 11:14 No man eat fruit from thee henceforward forever [Μηκετι εις τον αιωνα εκ σου μηδεις καρπον παγοι]
The verb παγοι — phagoi is in the second aorist active optative. It is a wish for the future that in its negative form constitutes a curse upon the tree. Matthew 21:19 has the aorist subjunctive with double negative ου μηκετι γενηται — ou mēketi genētai a very strong negative prediction that amounts to a prohibition. See Matthew. Jesus probably spoke in the Aramaic on this occasion. [source]
Mark 11:15 Began to cast out [ηρχατο εκβαλλειν]
Mark is fond of “began.” See note on Matthew 21:12. for discussion of this second cleansing of the temple in its bearing on that in John 2:14. [source]
Mark 11:15 Money-changers [kollubistōn)]
This same late word in Matthew 21:12 which see for discussion. It occurs in papyri. [source]
Luke 21:37 Abode [ηὐλίζετο]
Only here and Matthew 21:17. [source]
Luke 19:29 Bethphage []
See on Matthew 21:1. [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 19:45 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 5:3 To put out a little [επαναγαγειν ολιγον]
Second aorist infinitive of the double compound verb επαναγω — ep-εδικασκεν — an-agō found in Xenophon and late Greek writers generally. Only twice in the N.T. In Matthew 21:18 in the sense of leading back or returning and here in the sense of leading a ship up upon the sea, to put out to sea, a nautical term. [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 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 11:38 Again groaning in himself [παλιν εμβριμωμενος εν εαυτωι]
Direct reference to the use of this same word (present middle participle here) in John 11:33, only with εν εαυτωι — en heautōi (in himself) rather than τωι πνευματι — tōi pneumati (in his spirit), practically the same idea. The speculation concerning his power stirred the depths of his nature again. Cometh to the tomb Vivid historical present. A cave Old word (from σπεος — speos cavern). Cf. Matthew 21:13. Lay against it Imperfect middle of επικειμαι — epikeimai old verb to lie upon as in John 21:9 and figuratively (1 Corinthians 9:16). Note repetition of επι — epi with locative case. The use of a cave for burial was common (Genesis 23:19). Either the body was let down through a horizontal opening (hardly so here) or put in a tomb cut in the face of the rock (if so, επι — epi can mean “against”). The stones were used to keep away wild animals from the bodies. [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 4:8 For [γαρ]
Explanation of the reason for asking her. Were gone away Past perfect of απερχομαι — aperchomai to go off. They had already gone before she came. To Sychar (John 4:5 and John 4:39). To buy food ινα — Hina in purpose clause with first aorist active subjunctive of αγοραζω — agorazō old verb from αγορα — agora (marketplace). See Matthew 21:12. Τροπη — Trophē (nourishment) is old word from τρεπω — trephō to nourish (Matthew 3:4). “Victuals” (plural). [source]
Romans 9:22 Fitted [κατηρτισμένα]
Lit., adjusted. See on mending, Matthew 4:21; perfect, see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Not fitted by God for destruction, but in an adjectival sense, ready, ripe for destruction, the participle denoting a present state previously formed, but giving no hint of how it has been formed. An agency of some kind must be assumed. That the objects of final wrath had themselves a hand in the matter may be seen from 1 Thessalonians 2:15, 1 Thessalonians 2:16. That the hand of God is also operative may be inferred from the whole drift of the chapter. “The apostle has probably chosen this form because the being ready certainly arises from a continual reciprocal action between human sin and the divine judgment of blindness and hardness. Every development of sin is a net-work of human offenses and divine judgments” (Lange). [source]
1 Corinthians 1:10 Perfectly joined together [κατηρτισμένοι]
Rev., perfected together. See on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Carrying on the metaphor in divisions. Not of individual and absolute perfection, but of perfection in the unity of the Church. [source]
2 Corinthians 9:5 Make up beforehand [προκαταρτίσωσιν]
Adjust. See on Matthew 4:21; see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. [source]
Galatians 6:1 Restore [καταρτίζετε]
See on Matthew 4:21; see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. The word is used of reconciling factions, as Hdt. v. 28; of setting bones; of mending nets, Mark 1:19; of equipping or preparing, Romans 9:22, Hebrews 10:5; Hebrews 11:3; of manning a fleet, or supplying an army with provisions. Usually by Paul metaphorically as here. The idea of amendment is prominent: set him to rights: bring him into line. Comp. 2 Corinthians 13:11; 1 Corinthians 1:10. [source]
Ephesians 4:12 For the perfecting [πρὸς τὸν καταρτισμὸν]
Only here in the New Testament. In classical Greek of refitting a ship or setting a bone. The preposition for denotes the ultimate purpose. Ministering and building are means to this end. Hence its emphatic position in the sentence. For perfecting, see on mending, Matthew 4:21; see on perfected, Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Compare 1 Corinthians 1:10; Hebrews 13:21. The radical idea of adjustment is brought out in Ephesians 4:13. [source]
1 Thessalonians 3:10 Perfect [καταρτίσαι]
Primarily, to adjust, fit together; so mend, Matthew 4:21. Of the creation of the world, Hebrews 11:3. See on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10; see on Romans 9:22. [source]
2 Thessalonians 1:9 Glory of his power [δόξης τῆς ἰσχύος αὐτοῦ]
For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER-
-DIVIDER-
The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER-
In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER-
-DIVIDER-
The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER-
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Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER-
-DIVIDER-
There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER-
-DIVIDER-
Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47, John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER-
-DIVIDER-
Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER-
Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER-
-DIVIDER-
In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6, Luke 15:9, Luke 15:32. -DIVIDER-
-DIVIDER-
In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [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 11:3 Were framed [κατηρτίσθαι]
Put together; adjusted; the parts fitted to each other. See on Galatians 6:1; see on Matthew 21:16; see on Luke 6:40. Of the preparing and fixing in heaven of the sun and moon, lxx, 88:37; of building a wall, 2Esdr. 4:12,13, 16. See also Psalm href="/desk/?q=ps+39:6&sr=1">Psalm 39:6. Rend. have been framed. The A.V. gives the impression of one giving his assent to an account of creation; but the perfect tense exhibits the faith of one who is actually contemplating creation itself. [source]
Hebrews 11:38 Of whom the world was not worthy [ων ουκ ην αχιος ο κοσμος]
Graphic picture in a short parenthetical relative clause Present middle participle of πλαναω — planaō like lost sheep, hunted by wolves. Caves Old word from σπεος — speos (cavern) as in Matthew 21:13. Holes Old word, perhaps from οπς — ops (root of οραω — horaō to see), opening, in N.T. only here and James 3:11. Cf. 1 Kings 18:4; 2Macc 5:27; 10:6 (about Judas Maccabeus and others). [source]
Hebrews 12:26 Then shook [εσαλευσεν τοτε]
Old verb as in Matthew 11:7. He hath promised Perfect middle indicative of επαγγελλω — epaggellō and it still holds. He quotes Haggai 2:6. Will I make to tremble Old and strong verb (here future active) σειω — seiō to agitate, to cause to tremble as in Matthew 21:10. The author applies this “yet once more” (ετι απαχ — eti hapax) and the reference to heaven (τον ουρανον — ton ouranon) to the second and final “shaking” at the Second Coming of Jesus Christ for judgment (Hebrews 9:28). [source]
James 3:12 Fig-tree [συκη]
Old and common word (Matthew 21:19.).Figs (συκα — suka). Ripe fruit of η συκη — hē sukē (ελαιας — elaias). Elsewhere in the N.T. for olive-trees as Matthew 21:1.Vine Old word (Matthew 26:29).Salt water (αλυκον — halukon). Old adjective from αλς — hals (αλας — halas salt), here only in N.T. [source]
James 3:12 Figs [συκα]
Ripe fruit of η συκη — hē sukē Elsewhere in the N.T. for olive-trees as Matthew 21:1. [source]
1 Peter 5:10 Shall himself perfect [αὐτὸς καταρτίσει]
The A. V. overlooks the αὐτὸς , himself, which is very significant as indicating God's personal interest and energy in the work of confirming his children. Shall perfect. Rev. reads restore, in margin. The root of this word appears in ἄρω or ἀραρίσκω , to fit or join together. So ἄρθρον means a joint. The radical notion of the verb is, therefore, adjustment - the-DIVIDER-
putting of all the parts into right relation and connection. We find it used of mending the nets (Matthew 4:21), and of restoring an erring brother (Galatians 6:1); of framing the body and the worlds (Hebrews 10:5; Hebrews 11:3); of the union of members in the church (1 Corinthians 1:10; 2 Corinthians 13:11). Out of this comes the general sense of perfecting (Matthew 21:16; Luke 6:40; 1 Thessalonians 3:10). [source]

1 John 3:1 We should be called [κληθῶμεν]
Or, named. As Matthew 2:23; Matthew 21:13; Luke 1:13, Luke 1:31, etc. The verb is never used by John of the divine call. In John 10:3, for καλεῖ callethread φωνεῖ . [source]
Revelation 6:15 The strong [οι ισχυροι]
Who usually scoff at fear. See the list in Revelation 13:16; Revelation 19:18. Cf. Luke 21:26.Every bondman (πας δουλος — pās doulos) and freeman (και ελευτερος — kai eleutheros). The two extremes of society.Hid themselves in the caves and in the rocks of the mountains Based on Isaiah 2:10, Isaiah 2:18. First aorist active indicative of κρυπτω — kruptō with the reflexive pronoun. For the old word σπηλαιον — spēlaion see Matthew 21:13; Hebrews 11:38. Ορεων — Oreōn is the uncontracted Ionic form (for ορων — orōn) of the genitive plural of ορος — oros (mountain). [source]
Revelation 6:15 Hid themselves in the caves and in the rocks of the mountains [εκρυπσαν εαυτους εις τα σπηλαια και εις τας πετρας των ορεων]
Based on Isaiah 2:10, Isaiah 2:18. First aorist active indicative of κρυπτω — kruptō with the reflexive pronoun. For the old word σπηλαιον — spēlaion see Matthew 21:13; Hebrews 11:38. Ορεων — Oreōn is the uncontracted Ionic form (for ορων — orōn) of the genitive plural of ορος — oros (mountain). [source]
Revelation 6:15 The chief captains [οι χιλιαρχοι]
The commanders of thousands, the military tribunes (Mark 6:21; Revelation 19:18).The rich (οι πλουσιοι — hoi plousioi). Not merely those in civil and military authority will be terror-stricken, but the self-satisfied and complacent rich (James 5:4.).The strong Who usually scoff at fear. See the list in Revelation 13:16; Revelation 19:18. Cf. Luke 21:26.Every bondman (πας δουλος — pās doulos) and freeman (και ελευτερος — kai eleutheros). The two extremes of society.Hid themselves in the caves and in the rocks of the mountains Based on Isaiah 2:10, Isaiah 2:18. First aorist active indicative of κρυπτω — kruptō with the reflexive pronoun. For the old word σπηλαιον — spēlaion see Matthew 21:13; Hebrews 11:38. Ορεων — Oreōn is the uncontracted Ionic form (for ορων — orōn) of the genitive plural of ορος — oros (mountain). [source]

What do the individual words in Matthew 21:1 mean?

And when they drew near to Jerusalem came Bethphage on the Mount - of Olives then Jesus sent two disciples
Καὶ ὅτε ἤγγισαν εἰς Ἱεροσόλυμα ἦλθον Βηθφαγὴ εἰς τὸ ὄρος τῶν Ἐλαιῶν τότε Ἰησοῦς ἀπέστειλεν δύο μαθητὰς

ἤγγισαν  they  drew  near 
Parse: Verb, Aorist 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.
ἦλθον  came 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ἔρχομαι  
Sense: to come.
Βηθφαγὴ  Bethphage 
Parse: Noun, Accusative Feminine Singular
Root: Βηθφαγή  
Sense: the name of a hamlet between Jericho and Jerusalem, close to Bethany.
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.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
ἀπέστειλεν  sent 
Parse: Verb, Aorist 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.
μαθητὰς  disciples 
Parse: Noun, Accusative Masculine Plural
Root: μαθητής  
Sense: a learner, pupil, disciple.