Bethphage: The name of this village on the Mount of Olives comes from Hebrew, probably meaning “House of the Early Figs.” Tradition locates it between Jerusalem and Bethany on the SE slope of the Mount of Olives, near the peak, about 1 km (less than 1 mi) from Jerusalem.​—Mr 11:1; Lu 19:29; see App. A7, Map 6.

on a donkey, yes, on a colt: Although two animals are mentioned at Mt 21:2, 7, the prophecy at Zec 9:9 refers to the king as riding only one animal.​—See study note on Mt 21:2.

a donkey tied and a colt with her: Only Matthew’s account mentions both the donkey and its colt. (Mr 11:2-7; Lu 19:30-35; Joh 12:14, 15) Evidently, since Jesus rode only on the colt, Mark, Luke, and John mention only one animal.​—See study note on Mt 21:5.

to fulfill what was spoken through the prophet: The first part of the quote at Mt 21:5 is evidently taken from Isa 62:11 and the second part, from Zec 9:9.​—See study note on Mt 1:22.

to fulfill what was spoken by Jehovah through his prophet: This and similar expressions occur many times in Matthew’s Gospel, apparently to emphasize to the Jewish audience Jesus’ role as the promised Messiah.​—Mt 2:15, 23; 4:14; 8:17; 12:17; 13:35; 21:4; 26:56; 27:9.

mild-tempered: The inward quality of those who willingly submit to God’s will and guidance and who do not try to dominate others. The Greek term does not imply cowardice or weakness. In the Septuagint, the word was used as an equivalent for a Hebrew word that can be translated “meek” or “humble.” It was used with reference to Moses (Nu 12:3), those who are teachable (Ps 25:9), those who will possess the earth (Ps 37:11), and the Messiah (Zec 9:9; Mt 21:5). Jesus described himself as a mild-tempered, or meek, person.​—Mt 11:29.

a donkey tied and a colt with her: Only Matthew’s account mentions both the donkey and its colt. (Mr 11:2-7; Lu 19:30-35; Joh 12:14, 15) Evidently, since Jesus rode only on the colt, Mark, Luke, and John mention only one animal.​—See study note on Mt 21:5.

the daughter of Zion: Or “daughter Zion,” as some Bible translations say. In the Bible, cities are often personified as women or figuratively referred to using feminine terms. In this expression, “daughter” may refer to the city itself or to the people of the city. The name Zion was closely connected with the city of Jerusalem.

mild-tempered: Or “humble.”​—See study note on Mt 5:5.

on a donkey, yes, on a colt: Although two animals are mentioned at Mt 21:2, 7, the prophecy at Zec 9:9 refers to the king as riding only one animal.​—See study note on Mt 21:2.

a donkey tied and a colt with her: Only Matthew’s account mentions both the donkey and its colt. (Mr 11:2-7; Lu 19:30-35; Joh 12:14, 15) Evidently, since Jesus rode only on the colt, Mark, Luke, and John mention only one animal.​—See study note on Mt 21:5.

on a donkey, yes, on a colt: Although two animals are mentioned at Mt 21:2, 7, the prophecy at Zec 9:9 refers to the king as riding only one animal.​—See study note on Mt 21:2.

the donkey and its colt: See study notes on Mt 21:2, 5.

sat on them: That is, on the outer garments.

did obeisance to him: Or “bowed down to him; paid him homage.” By calling Jesus “Son of David” (Mt 15:22), this non-Jewish woman evidently recognizes him as the promised Messiah. She renders obeisance to him, not as to a god or a deity, but as to a representative of God.​—See study notes on Mt 2:2; 8:2; 14:33; 18:26.

son of David: Indicates that Jesus is the heir of the Kingdom covenant made with David that is to be fulfilled by someone in David’s line.​—2Sa 7:11-16; Ps 89:3, 4.

David the king: Although several kings are mentioned in this genealogy, David is the only one identified by the title “king.” Israel’s royal dynasty was referred to as “the house of David.” (1Ki 12:19, 20) By calling Jesus “son of David” in verse 1, Matthew emphasizes the Kingdom theme and identifies Jesus as the heir of the kingship promised in the Davidic covenant.​—2Sa 7:11-16.

Son of David: Addressing Jesus as “Son of David,” the two blind men openly acknowledge him as the Messiah.​—See study notes on Mt 1:1, 6; 15:25.

Save, we pray: Lit., “Hosanna.” That Greek term comes from a Hebrew expression that means “save, we pray” or “save, please.” Here the term is used as a plea to God for salvation or victory; it could be rendered “please, grant salvation to.” In time, it became an expression of both prayer and praise. The Hebrew expression is found at Ps 118:25, which was part of the Hallel Psalms sung regularly during Passover season. Therefore, these words readily came to mind on this occasion. One way God answered this prayer to save the Son of David was by resurrecting him from the dead. At Mt 21:42, Jesus himself quotes Ps 118:22, 23 and applies it to the Messiah.

Son of David: An expression here showing recognition of Jesus’ line of descent and his role as the promised Messiah.​—See study notes on Mt 1:1, 6; 15:25; 20:30.

Jehovah’s: In this quote from Ps 118:25, 26, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

was in an uproar: Or “was shaken (stirred up).” The agitation felt by the residents of the city is indicated by a Greek verb that in its literal sense is used to describe the effects of an earthquake or a storm. (Mt 27:51; Re 6:13) The related Greek noun sei·smosʹ is translated “storm” or “earthquake.”​—Mt 8:24; 24:7; 27:54; 28:2.

throw out those who were selling: On Nisan 10, 33 C.E., Jesus cleanses the temple a second time. This occasion is described in the Gospels of Matthew (21:12-17), Mark (11:15-18), and Luke. The first cleansing took place in connection with the Passover of 30 C.E. and is described at Joh 2:13-17.

temple: Probably referring to the part of the temple area known as the Court of the Gentiles.​—See App. B11.

threw out all those selling: See study note on Lu 19:45.

money changers: Many different types of coins were in use, but apparently only a certain type of coin could be used to pay the annual temple tax or to buy sacrificial animals. Therefore, Jews traveling to Jerusalem would have to exchange their currency for money that would be accepted at the temple. Jesus evidently felt that the fees charged by the money changers were exorbitant and that their actions amounted to extortion.

cave of robbers: Or “den of thieves.” Jesus here alludes to Jer 7:11. He likely called the merchants and money changers “robbers” because they made unjust profit from selling animals for sacrifice and charged exorbitant fees for exchanging currencies. Jesus was also indignant that Jehovah’s house of prayer, or place of worship, had been wrongly turned into a center for commercial activity.

temple: Probably referring to the Court of the Gentiles. (Compare study note on Mt 21:12.) Only Matthew’s account mentions that blind and lame people came to him in the temple and that he cured them, just as he had done on an earlier occasion. (Mt 15:30) Some claim that according to Jewish tradition, the blind and the lame were barred from access to certain parts of the temple, although the Hebrew Scriptures do not specifically mention such a prohibition. Either way, Matthew’s account may indicate that Jesus’ zeal during the last days of his earthly ministry was not limited to cleansing the temple but also involved curing the blind and the lame who approached him there.​—See App. A7.

temple: Probably referring to the part of the temple area known as the Court of the Gentiles.​—See App. B11.

Save, we pray, the Son of David: See study note on Mt 21:9.

Son of David: An expression here showing recognition of Jesus’ line of descent and his role as the promised Messiah.​—See study notes on Mt 1:1, 6; 15:25; 20:30.

Save, we pray: Lit., “Hosanna.” That Greek term comes from a Hebrew expression that means “save, we pray” or “save, please.” Here the term is used as a plea to God for salvation or victory; it could be rendered “please, grant salvation to.” In time, it became an expression of both prayer and praise. The Hebrew expression is found at Ps 118:25, which was part of the Hallel Psalms sung regularly during Passover season. Therefore, these words readily came to mind on this occasion. One way God answered this prayer to save the Son of David was by resurrecting him from the dead. At Mt 21:42, Jesus himself quotes Ps 118:22, 23 and applies it to the Messiah.

Bethany: A village on the ESE slope of the Mount of Olives at a distance of about 3 km (2 mi) from Jerusalem. (Joh 11:18) The home of Martha, Mary, and Lazarus, located in this village, appears to have been Jesus’ base in Judea. (Joh 11:1) Today the site is marked by a small village with an Arabic name meaning “The Place of Lazarus.”

he found nothing on it except leaves: Although it was unusual for a fig tree to bear fruit at that time of year, the tree had leaves​—normally a sign that it had produced an early crop of figs. Because the tree had borne only leaves, Jesus knew that it was not going to produce any crop and was therefore deceptive in its appearance. So he cursed it as unproductive, causing it to wither.

Truly: Greek, a·menʹ, a transliteration of the Hebrew ʼa·menʹ, meaning “so be it,” or “surely.” Jesus frequently uses this expression to preface a statement, a promise, or a prophecy, thereby emphasizing its absolute truthfulness and reliability. Jesus’ use of “truly,” or amen, in this way is said to be unique in sacred literature. When repeated in succession (a·menʹ a·menʹ), as is the case throughout the Gospel of John, Jesus’ expression is translated “most truly.”​—See study note on Joh 1:51.

Truly: See study note on Mt 5:18.

chief priests: The Greek term is rendered “high priest” when it is singular and refers to the chief representative of the people before God. Here the plural refers to principal men of the priesthood, including former high priests and, possibly, the heads of the 24 priestly divisions.

elders: Lit., “older men.” In the Bible, the Greek term pre·sbyʹte·ros refers primarily to those who hold a position of authority and responsibility in a community or a nation. Although the term sometimes refers to physical age (as at Lu 15:25; Ac 2:17), it is not limited to those who are elderly. Here it refers to the leaders of the Jewish nation who are often mentioned together with chief priests and scribes. The Sanhedrin was made up of men from these three groups.​—Mt 21:23; 26:3, 47, 57; 27:1, 41; 28:12; see Glossary, “Elder; Older man.”

chief priests: See study note on Mt 2:4.

elders: See study note on Mt 16:21.

this one said, ‘I will not’: In this parable (Mt 21:28-31), some Greek manuscripts present the two sons and their answers and actions in a different order. (See the rendering in previous editions of the New World Translation.) The overall idea is the same, but the manuscript support for the current reading is stronger.

tax collectors: Many Jews collected taxes for the Roman authorities. People hated such Jews because they not only collaborated with a resented foreign power but also extorted more than the official tax rate. Tax collectors were generally shunned by fellow Jews, who put them on the same level as sinners and prostitutes.​—Mt 11:19; 21:32.

tax collectors: See study note on Mt 5:46.

illustrations: Or “parables.” The Greek word pa·ra·bo·leʹ, which literally means “a placing beside (together),” may be in the form of a parable, a proverb, or an illustration. Jesus often explains a thing by ‘placing it beside,’ or comparing it with, another similar thing. (Mr 4:30) His illustrations were short and usually fictitious narratives from which a moral or spiritual truth could be drawn.

illustration: Or “parable.”​—See study note on Mt 13:3.

tower: Used as a vantage point to guard vineyards against thieves and animals.​—Isa 5:2.

leased: A common practice in first-century Israel. In this case, the owner did much preliminary work, making his expectation of a return all the more reasonable.

a terrible destruction: Or “an evil destruction.” Using a play on words, the Greek text repeats different forms of the same root word to intensify the judgment message: “Because they are evil, he will bring an evil destruction on them.”

in the Scriptures: Often used to refer to the inspired Hebrew writings as a whole.

the chief cornerstone: Or “the most important stone.” The Hebrew expression at Ps 118:22 and the Greek expression used here literally mean “the head of the corner.” Although it has been understood in different ways, it apparently refers to the stone that was installed atop the junction of two walls to hold them firmly together. Jesus quoted and applied this prophecy to himself as “the chief cornerstone.” Just as the topmost stone of a building is conspicuous, so Jesus Christ is the crowning stone of the Christian congregation of anointed ones, which is likened to a spiritual temple.

Jehovah: In this quote from Ps 118:22, 23, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.