Matthew Chapter 21 verse 5 Holy Bible

ASV Matthew 21:5

Tell ye the daughter of Zion, Behold, thy King cometh unto thee, Meek, and riding upon an ass, And upon a colt the foal of an ass.
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BBE Matthew 21:5

Say to the daughter of Zion, See, your King comes to you, gentle and seated on an ass, and on a young ass.
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DARBY Matthew 21:5

Say to the daughter of Zion, Behold thy King cometh to thee, meek, and mounted upon an ass, and upon a colt the foal of an ass.
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KJV Matthew 21:5

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.
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WBT Matthew 21:5


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WEB Matthew 21:5

"Tell the daughter of Zion, Behold, your King comes to you, Humble, and riding on a donkey, On a colt, the foal of a donkey."
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YLT Matthew 21:5

`Tell ye the daughter of Zion, Lo, thy king doth come to thee, meek, and mounted on an ass, and a colt, a foal of a beast of burden.'
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Matthew 21 : 5 Bible Verse Songs

Pulpit Commentary

Pulpit CommentaryVerse 5. - Tell ye the daughter of Zion. This is from Isaiah (comp. Zephaniah 3:14). The passage in Zechariah begins, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem." The "daughter of Zion" is Jerusalem herself, named from the chief of the hills on which the city was built. Of course, the term includes all the inhabitants. Behold; marking the suddenness and unexpected nature of the event. Thy King. A King of thine own race, no stranger, one predestined for thee, foretold by all the prophets, who was to occupy the throne of David and to reign forever. Unto thee. For thy special good, to make his abode with thee (comp. Isaiah 9:6). Meek. As Christ himself says, "I am meek and lowly in heart" (Matthew 11:29), far removed from pomp and warlike greatness; and yet, according to his own Beatitude, the meek shall inherit the earth (Matthew 5:5), win victories which material forces can never obtain, triumph through humiliation. The original in Zechariah gives other characteristics of Messiah: "He is just, and having salvation;" i.e. endowed with salvation, either as being protected by God, or victorious and so able to save his people. Sitting upon an ass. Coming as King, he could not walk undistinguished among the crowd; he must ride. But to mount a war horse would denote that he was leader of an army or a worldly potentate; so he rides upon an ass, an animal used by the judges of Israel, and chieftains on peaceful errands (Judges 5:10; Judges 10:4); one, too, greatly valued, and often of stately appearance in Palestine. And (καὶ) a colt the foal of an ass; such as she asses bear, and one not trained. It is questioned whether the conjunction here expresses addition, implying that Christ mounted both animals in succession, or is merely explanatory, equivalent to videlicet, an ass, yea, even the foal of an ass. It seems unlikely that, in accomplishing the short distance between Bethphage and Jerusalem (only a mile or two), our Lord should have changed from one beast to the other; and the other three evangelists say expressly that Christ rode the colt, omitting all mention of the mother. The she ass doubtless kept close to its foal, so the prophecy was exactly fulfilled, but the animal that bore the Saviour was the colt. If the two animals represent respectively the Jews and Gentiles (see on ver. 2), it seems hardly necessary for typical reasons that Jesus should thus symbolize his triumph over the disciplined Jews, while it is obvious that the lesson of his supremacy over the untaught Gentiles needed exemplification. The prophet certainly contemplates the two animals in the procession. "The old theocracy runs idly and instinctively by the side of the young Church, which has become the true bearer of the Divinity of Christ" (Lange). No king had ever thus come to Jerusalem; such a circumstance was predicted of Messiah alone, and Christ alone fulfilled it to the letter, showing of what nature his kingdom was.

Ellicott's Commentary

Ellicott's Commentary for English Readers(5) Tell ye the daughter of Sion.--The words seem to have been cited from memory, the Hebrew text of Zechariah 9:9 beginning, "Rejoice greatly, O daughter of Sion; shout O daughter of Jerusalem," and inserting "just, and having salvation" in the description of the King. As the words stand in Zechariah (we need not here discuss the question as to the authorship or composition of that book) they paint the ideal King coming, not with "chariot" and "horse" and "battle bow," like the conquerors of earthly kingdoms, but as a prince of peace, reviving the lowlier pageantry of the days of the Judges (Judges 5:10; Judges 10:4; Judges 12:14), and yet exercising a wider dominion than David or Solomon had done, "from sea to sea, and from the river (Euphrates) to the ends of the earth" (Zechariah 9:10). That ideal our Lord claimed to fulfil. Thus interpreted, His act was in part an apparent concession to the fevered expectations of His disciples and the multitude; in part also a protest, the meaning of which they would afterwards understand, against the character of those expectations and the self-seeking spirit which mingled with them. Here, as before, we trace the grave, sad accommodation to thoughts other than His own to which the Teacher of new truths must often have recourse when He finds Himself misinterpreted by those who stand altogether on a lower level. They wished Him to claim the kingdom, that they might sit on His right hand and on His left. Well, He would do so, but it would be a kingdom "not of this world" (John 18:36), utterly unlike all that they were looking for. . . .