Translation & Sermon by Nate Wilson for Christ The Redeemer Church Manhattan, KS, 28 Apr 2013
21:1 Now when they got close to Jerusalem and came to Bethphage, toward the Mount of Olives,
then Jesus commissioned two disciples,
21:2 saying to them, “Proceed to the village beyond you,
and immediately y’all will see a donkey which has been tethered – and a colt with her.
After you untie them, start leading them to me.
21:3 And if someone happens to say something to you,
you shall say that the Lord has a need for them, and he will immediately commission them.
21:4 Now, this all happened in order that the word through the prophet might be fulfilled saying,
21:5 “Y’all start telling the daughter of Zion, ‘Look, your king comes to you
meek and having been mounted upon a donkey and a colt, the foal of a donkey.’”
21:6 So the disciples proceeded and did just as Jesus had pre-arranged for them.
21:7 They brought the donkey and its colt, and they laid their coats upon them, and He sat upon them.
21:8 Then the most numerous crowd spread their own coats on the road,
but others were chopping fronds off the trees and were spreading [them] on the road,
21:9 and the crowds – those leading and those following – cried out saying,
“Hosanna to the Son of David! The one who comes in the name of the Lord has been blessed! Hosanna in the highest!”
21:10 So as He came into Jerusalem, all of the city was shaken up, saying, “Who is this?”
21:11 And the crowds were saying, “This is Jesus the prophet who is from Nazareth of Galilee.”
We all love it in the stories when the hero’s bumbling sidekick finally gets it right.
For instance, In the Tintin comics and movie, there is a ship-captain character, Captain Haddock, who is hopelessly given to alcohol, and throughout the story, he is constantly making it worse for the hero Tintin by getting drunk at the worst possible times and not being able to help him fight the bad guys. Well, at the end of the story, there is a scene where Captain Haddock is walking through a shipyard and he sees a crate of whiskey, and you can see on his face that his first impulse is to help himself to a drink, but for the first time, he resists the urge and remembers that he is there to stop the bad guys, so instead, he smashes a bottles over the bad guy’s head, and, after an epic fight, the good guys win the day.
Well, in the opening of Matthew 21, day one of the Passion week, we have a similar story. Jesus’ followers, who have been doing their share of sticking their feet in their mouths, not having enough faith, preventing children from getting Jesus’ blessing, and bickering over who is the greatest, finally get it right when Jesus enters Jerusalem on that climactic week of His death and resurrection! Jesus pulls out all the stops, calling Himself “the Lord” in v.3 and letting people openly proclaim Him as King and Messiah. In the attitudes and words and actions of Jesus’ followers during the triumphal entry, we have a delightful example of the way Christians should be. Let’s look at their example:
21:1 Now when they got close to Jerusalem and came to Bethphage, toward the Mount of Olives, then Jesus commissioned two disciples,
Και ‘οτε ηγγισαν εις ‘Ιεροσολυμα και ηλθον εις Βηθφαγη[1] προς[2] το ορος των ελαιων τοτε ‘ο[3] Ιησους απεστειλεν δυο μαθητας
21:2 saying to them, “Proceed to the village beyond you and immediately y’all will see a donkey which has been tethered – and a colt with her. After you untie them, start leading them to me.
λεγων αυτοις πορευεσθε[6] εις την κωμην την κατεναντι[7] ‘υμων και ευθεως ‘ευρησετε ονον δεδεμενην και πωλον μετ’ αυτης λυσαντες αγαγετε[8] μοι
21:3 And if someone happens to say something to you, you shall say that the Lord has a need for them, and he will immediately commission them.”
και εαν τις ‘υμιν ειπῃ τι ερειτε ‘οτι ‘ο κυριος αυτων[9] χρειαν εχει Ευθεως[10] δε αποστελλει[11] αυτους
21:4 Now, this all happened in order that the word through the prophet might be fulfilled saying,
Τουτο δε ‘ολον[12] γεγονεν ‘ινα πληρωθῃ το ‘ρηθεν δια[13] του προφητου λεγοντος
21:5 “Y’all start telling the daughter of Zion, ‘Look, your king comes to you meek and having been mounted upon a donkey and a colt, the foal of a donkey [beast of burden].’”
Ειπατε τῃ θυγατρι Σιων Ιδου ‘ο βασιλευς σου ερχεται σοι πραυς και επιβεβηκως[14] επι ονον και [15] πωλον ‘υιον[16] ‘υποζυγιου
1. In Genesis 22:3, Abraham travels on the same kind of animal to the same hill of Jerusalem to sacrifice his only son, only to have a lamb substituted at the last moment. Maybe this is a little bit of historical recapitulation as a donkey carries the son of God to be sacrificed upon the same hill as a substitute for mankind.
2. The other event is the prophecy of Jacob over his son Judah in Genesis 49:10-11 “A ruler shall not fail from Judah, nor a prince from his loins, until there come the things stored up for him; and he is the expectation of nations. Binding his foal to the vine, and the foal of his ass to the branch of it, he shall wash his robe in wine...” (Brenton) This prophecy may have other meanings, but I see a fulfillment in it of Jesus, who was descended from Judah and who rode the foal of a donkey into Jerusalem while being hailed as the messianic ruler, and then stained his garments with His own blood as He saved His people by dying on the cross for their sins.
21:6 So the disciples proceeded and did just as Jesus had pre-arranged for [commandedKJV/ instructedNAS,NIV/ directedESV] them.
Πορευθεντες δε ‘οι μαθηται και ποιησαντες καθως προσεταξεν[22] αυτοις ‘ο Ιησους
21:7 They brought the donkey and its colt, and they laid their coats upon them, and He sat upon them.
Ηγαγον την ονον και τον πωλον και επεθηκαν επ[ανω[24]] αυτων τα ‘ιματια αυτων[25] και επεκαθισεν[26] επανω αυτων.
21:8 Then the most numerous crowd spread their own coats on the road, but others were chopping fronds off the trees and were spreading [them] on the road,
‘Ο δε πλειστος οχλος εστρωσαν ‘εαυτων[28] τα ‘ιματια εν τῃ ‘οδῷ αλλοι δε εκοπτον κλαδους απο των δενδρων και εστρωννυον[29] εν τῃ ‘οδῷ
21:9 and the crowds – those leading and those following – cried out [shouted] saying, “Hosanna to the son of David! The one who comes in the name of the Lord has been blessed! Hosanna in the highest!”
‘οι δε οχλοι ‘οι προαγοντες [31] και ‘οι ακολουθουντες εκραζον λεγοντες ‘Ωσαννα τῷ ‘υιῷ Δαυιδ ευλογημενος ‘ο ερχομενος εν ονοματι κυριου ‘ωσαννα εν τοις ‘υψιστοις
21:10 So as He came into Jerusalem, all of the city was shaken up, saying, “Who is this?”
Και εισελθοντος αυτου εις ‘Ιεροσολυμα εσεισθη πασα ‘η πολις λεγουσα Τίς εστιν οὗτος
21:11 And the crowds were saying, “This is Jesus the prophet who is from Nazareth of Galilee.”
‘Οι δε οχλοι ελεγον Οὗτος εστιν Ιησους ‘ο προφητης ‘ο απο Ναζαρετ[34] της Γαλιλαιας
[1] A slight majority of the Greek manuscripts add an “s” to the middle of the name βηθσφαγη, thus some editions of the Byzantine text have it spelled that way, but variations in spelling proper names across more than one language is to be expected.
[2] On nothing more than the strength of B and C (and 33), the Critical editions opt for a different preposition εις “into,” which is the usual Greek term for climbing up a mountain. The very unusual-ness of the preposition pros with the word “mountain” in the vast majority of Greek manuscripts is a tip-off to me that it is more likely to be original, and the idea of “nearness to” fits the context of stopping on the east side of the mountain, then going around the foot of the mountain to reconnoiter with the Bethany-ites on the way to Jerusalem. This variant, however, doesn’t mess up the story.
[3] Once again, on the basis of nothing more than B & D (and 700 & 1241), the Critical editions deviate from the vast majority of Greek manuscripts by removing the definite article before “Jesus.” It doesn’t make a difference though, since “Jesus” is a proper noun.
[4]http://maps.google.com/maps?q=Mount+of+Olives,+Jerusalem&hl=en&ll=31.778179,35.241458&spn=0.007752,0.015278&sll=38.498779,-98.320078&sspn=3.653873,7.822266&oq=Mount+of+Olives,+&t=h&hnear=Mt+of+Olives,+Jerusalem&z=16
[5] According to Hammond’s Atlas of Bible Lands, p.B-29, and corroborated with a street named Bethphage in that location on Google Maps.
[6] I could go either way on this, but I used the Present Imperative spelling of the verb found in the Critical editions because it makes the most sense and it has a good bit of support from the older Greek manuscripts (א, B, D, L, Z, Θ, f13, 33). The majority reading found in the Byzantine and Textus Receptus is Aorist Subjunctive (Πορευθητε), but both can be translated with the same English word “go/proceede.”
[7] The majority of Greek manuscripts (and the Byzantine and T.R. editions) spell this word απεναντι, but the spelling above is in the Critical editions and is well-supported by all the oldest uncials (א, B, C, D, L, Z, Θ, f13). The difference in connotation is “down the road” (kata-) vs. “away from here” (apo-), which isn’t significant. You can’t even tell from the English translations which came from which: againstKJV, oppositeNAS,NKJ, in front ofESV, and aheadNIV
[8] B & D spell this verb in the Present Indicative (“y’all are leading”) instead of Aorist Imperative, but the former doesn’t make sense.
[9] א & Θ spell this preposition singular, perhaps mistakenly to match Luke & Mark’s accounts which only mention the colt.
[10] Critical texts have a variant spelling of this word which makes no difference in meaning. The variant spelling ευθυς is only found in manuscripts א, Β, L, and Θ.
[11] On the basis of only three of the oldest Greek manuscripts (א, B, D), Critical editions – and, surprisingly, the T.R. – read future tense αποστελει. The Majority reading, on the other hand, has a double “l” in the middle, which makes it Present tense, which doesn’t work in English because it is talking about a Future event, however in Greek, the tense given is that which the speaker actually says at the time, so it works in Greek.
[12] Critical editions, following א, C, D, L, Z, & Θ, omit this word. While unexpected, it is attested by the majority of Greek manuscripts, and also the Vaticanus.
[13] Several Greek manuscripts (L, Z, Γ, Θ, f13) have a slightly different preposition here: hupo “under.” Dia paints a better picture of the Lord speaking “through” the prophet.
[14] epibebekws: from epi (upon) + bainw (“to go”) – sittingKJV/ mountedNAS,ESV/ ridingNIV
[15] On the basis of א, Β, L, N, and f1, Critical editions add the word επι “upon.” It’s not in the Vulgate or pre-Vulgate Latin versions. Since, however, the same preposition already occurs earlier in the phrase, it is not necessary to repeat it, so the meaning is not changed with the addition.
[16] A couple of Greek manuscripts omit this word (L, Z).
[17] The word onos appears to be a synonym with hupozugia (which is a compound of hupo=under + zygos=yoke). The only difference is that of connotation where the former focuses more on the kind of animal (thus the KJV “ass” & the NIV “donkey”), whereas the latter focuses more on what the animal was used for (thus the NAS & ESV “beast of burden”). Some books of the Bible use them interchangeably (e.g. Exodus, Deut., Joshua, Judges), whereas some prefer to use only the word onos (Genesis, Numbers, Kings, and Isaiah). What clinches it for me is that when 2 Peter 2:16 recounts the story of Baalam’s donkey from Numbers 22, Peter uses the word hupozugia even through Moses only used the word onos to refer to the animal. Similarly, in this passage, Matthew uses hupozugiu where Zechariah uses onou. Chrysostom sees in the colt a symbol of the Gentiles: hallowed by Christ’s presence and released through the ministry of the apostles to follow the Jews (the mother donkey) in faith. Calvin ridicules this more harshly than I think is meet.
[18] Judges 10:3-4 …Jair of Galaad… judged Israel twenty-two years. And he had 32 sons riding on 32 colts... (Brenton)
Judges 12:13-14 And after him Abdon the son of Ellel, the Pharathonite, judged Israel. And he had 40 sons, and 30 grandsons, that rode upon 70 colts: and he judged Israel eight years. (Brenton)
Also see LXX of Judges 5:10 Ye that mount a hupazugiu at noon-day, ye that sit on the judgment-seat…
[19] Contrast the end of Zech 9:9 in the LXX … καὶ πῶλον νέον with M.T. ועל עיר בן אתנות and Matthew’s και επι πωλον ‘υιον ‘υποζυγιου to see that Matthew departs from the LXX and follows a word-for-word translation of the M.T.
[20] Isa. 62:11 LXX: …Εἴπατε τῇ θυγατρὶ Σιων Ἰδού σοι ὁ σωτὴρ παραγίνεται ἔχων τὸν ἑαυτοῦ μισθὸν καὶ τὸ ἔργον πρὸ προσώπου αὐτοῦ.
[21] Zech. 9:9 Χαῖρε σφόδρα, θύγατερ Σιων· κήρυσσε, θύγατερ Ιερουσαλημ· ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι, δίκαιος καὶ σῴζων αὐτός, πραῢς καὶ ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον.
[22] Critical editions, following a mere three manuscripts (B, C, D) opt for a slightly different compound of the same Greek root, συνεταξεν (Common in LXX but not in NT except for 2 other passages in Mt without variants: 26:19 – prearrangement for Passover, and 27:10 – quoting the MT, not the LXX of Zech. 11:13 about the 30 pieces of silver). The Majority reading , προσεταξεν, has more connotation of command and is used frequently in Mark, Luke, and Acts. It doesn’t change the story.
[23] Unlike Matthew, Mark, and Luke, the Apostle John doesn’t mention the whole business with the donkeys in his gospel, so I suspect he wasn’t one of the two that was sent.
[24] Ancient Greek manuscripts א, B, D, L, Z, and Θ do not have the bracketed part of this word which means “up,” thus newer Critical editions do not include that part of the word. It is found in the Majority of manuscripts (including C, W, and f1), and in the Patriarchal and T.R. editions, as well as the 1881 Westcott & Hort Critical edition. Homoteleuteon with the ensuing epanw autwn could be an explanation, but it doesn’t change the meaning at all.
[25] Critical editions omit “them” because it is missing in 4 early Greek manuscripts (א, B, D, Θ), but there is early support for its inclusion in the majority of Greek manuscripts (א1, C, L, W, f1, f13, and pre-Vulgate Latin versions). Although the reading is awkward without an object for the last preposition, the object would naturally be supplied by ellipsis from the previous autwn, so the omission in the Critical texts doesn’t change the meaning.
[26] Luke’s parallel account (19:35) also uses a 3rd plural, although from a different root (επεβιβασαν “they caused to go up upon”). Scrivner’s edition of the Textus Receptus, published in 1894, reads 3rd plural (επεκαθισαν) here in Matt. 21:7. This is reflected in the KJV “they sat,” although the Stephens edition of the Textus Receptus, published in 1550, reads 3rd singular (“he sat”) along with the Byzantine/Majority and Critical editions of the Greek New Testament.
[27] This was disputed by Calvin, Hendricksen, and Robertson, and I admit the text can be interpreted as Jesus sitting on the “garments” not the “colt and donkey,” although it would break the parallelism in Greek. Likewise, the Hebrew prophecy’s “donkey and the foal of a donkey” could be interpreted as synonymous parallelism referring to the same animal or an additive clause referring to two different animals. I see no harm in either interpretation.
[28] Several early Greek manuscripts (D, L, W, Δ, Θ, f13) omit the reflexive epsilon prefix on this word. It doesn’t change the meaning significantly (maybe changing “their own” to “their”). Surprisingly, not even the Critical editors accepted this variation from the Majority.
[29] א, & D go with a more straightforward Aorist spelling (“spread”) instead of the Imperfect (“were spreading”).
[30] Laying coats on the road apparently continued to be a tradition of showing honor to an important person. See Vincent’s citation of this happening for a British consul in Bethlehem in 1834.
[31] Critical texts insert αυτον here, but it’s not in the majority of manuscripts, and neither the UBS 4th Edition Greek New Testament nor Nestle-Aland’s 4th edition cite manuscript basis for the insertion.
[32] I don’t think Matthew is quoting the Septuagint here either. The words of the Septuagint are the same as Matthew’s for “Blessed is He who comes in the name of the Lord,” but then again, it would be hard to come up with different words in Greek for such a simple phrase. The Septuagint renders the Hebrew הושׁיעהנא as σῶσον δή “save us now” rather than the transliteration that Matthew gives (‘ωσαννα)
[33] Calvin commented, “He is said to come in the name of the Lord who does not intrude himself but takes up the Kingdom at God’s command and appointment.”
[34] Critical editions (as well as the Scrivner editions of the Textus Receptus) spell this with a theta instead of a tau on the end, but the tau is in the majority of manuscripts, so I went with it. It is just a variation in spelling a proper noun borrowed from Aramaic, no difference in meaning.