The passage
      v1-3. Jesus was on the pilgrim's road from Jericho, rising some 800 meters to Jerusalem. The road passed near to Bethany, over the Mount of Olives, down to the Kidron Valley and by the small village of Bethphage just outside Jerusalem (more a suburb). On the side road leading to Bethany, Jesus gets his disciples to go to the village and collect a colt. The fact that "no one has ever ridden" it, serves to highlight its sacred task, Num.19:2, Deut.21:3, and Jesus' mastery over it and by implication, over Israel. The detailed recording of this seemingly unimportant incident, serves to provide clues toward the fulfillment of messianic prophecy - the king who comes with a shout of acclamation, cf. The Oracle of Judah, Gen.49:8-12. So, by these signs we see Jesus as the "Coming One". It is unlikely there is anything miraculous in the incident, given that the whole event was obviously prearranged by Jesus.
      v4-6. The disciples follow Jesus' instructions to the letter - they go, they untie, and they say....
      v7. In place of a saddle the disciples place their outer garments on the colt.
      v8. The spontaneous reaction of some of the pilgrims demonstrates great respect toward Jesus. For similar expressions of respect see 2Kin.9:12f, 1Macc.13:51. Yet, their response is not necessarily a recognition of his messiahship. It could just be a salute to Jesus the prophet, entering Jerusalem to fulfill his prophetic mission. Of course, Mark writes with the eyes of faith and so for those who see this is indeed the coming of the Davidic king.
      v9-10. Unaware that the kingdom of God is already realized in the person of Jesus the "coming" messiah, the pilgrims sing/chant Psalm 118:25f, one of the Hallel Psalms (Ps.113-118) used liturgically during Passover and Tabernacles. They sing in honour of the coming king and his kingdom, unaware that the king is already in their presence. The word "hosanna" originally meant "save us", but was by now used as an acclamation, something like Hallelujah. The "he who comes" can mean the pilgrims, since they are the blessed ones, yet it is likely that Mark sees Jesus as the "coming one." The chant, "Blessed is he who comes", is not only an illusion to Psalm 118:25f, but also to Genesis 49:10.
      v11. Although this verse serves to round off the episode, it more rightly introduces Jesus' cleansing of the temple. Mark describes Jesus himself entering the temple and surveying the situation.

The subtlety of shadows
      The coming of Jesus to Jerusalem is a further self-revelation of Jesus the messiah. Yet, the subtlety of the revelation maintains the messianic secret. From our perspective, we see the king coming to receive his kingly crown, acclaimed by his people. His glorious enthronement, of course, is no glory from a human standpoint, for he comes to the cross. What is clear to us is anything but clear to the pilgrims. They at least recognize Jesus the prophet, but certainly not the messiah.
      The acted-out parable of Jesus' entry into Jerusalem is a further public disclosure of his messiahship, yet it is a disclosure for those with eyes to see. Few, other than the disciples (and even then we are not sure they read the signs), see the significance of the event, yet the event is recorded to draw the reader to faith. The reader is asked to respond in faith to Jesus the messiah, the king who rides toward his coronation, acclaimed by the pilgrim crowd. Even nature bends to his lordship - he rides on an unbroken colt.
      The subtlety of Jesus' self-revelation is still with us today. For us he remains the "coming one", coming to the Ancient of Days to claim his throne with us his saints. In a sense he is there and we are there with him. In another sense he is still coming, still journeying toward that day of glory. We can easily miss the signs, be transfixed by the energy of the moment, even diverted by religious enthusiasm, church business. Life is a journey to glory and we best not miss its eternal purpose.

v2
      katenanti + gen. "ahad of" - opposite, before, in the presence of, facing, over against. "God in the village opposite you", Barclay.
      eisporeuomenoi (eisporeuomai) pres. part. "enter" - entering, going, coming [into]. Given that Bethphage was on the Roman road to Jerusalem, it is most likely Jesus has told his disciples to leave the road and go to Bethany on the side road where they will find the colt.
      dedemenon (dew) perf. pas. part. "tied" - having been bound, tied. "Tethered", Moffatt.
      pwlon (oV) "colt" - the young of any animal, although often a horse's foal. Matthew and John say it is the foal of an ass. A Roman reader of the text would read it as a "young male horse", an appropriate animal for a king riding into his capital to claim a crown. Mark does not emphasize Jesus' humility. For Mark, Jesus is not the meek king of Zechariah 9:9.
      ekaqisen (kaqizw) aor. "ridden" - sit, set, place. Here of sitting upon the back of an animal and therefore "ride".

v3
      ean + subj. "if" - Conditional clause, 3rd class.
      eiph/ (legw) aor. subj. "asks" - may say. "Asks"
      oJ kurioV autou creian ecei "the Lord needs it" - The Lord of it need has. "Lord", possibly in the sense of the divine Jesus, but more likely "Master". Jesus is the master of the animal, he is the Lord of it, which status he must have organized sometime before by renting it or whatever. In accord with the arrangements, Jesus underlines his intention to return the animal to its owner when its task is completed.

v4
      aphlqon (apercomai) aor. "went out" - they left. Here probably "went away" is better.
      epi tou amfodou (on) "in the street" - usually of a village with a number of streets intersecting. The animal is tethered out in the street, "at the door", rather than in a stable or yard, ready to be picked up as arranged.
      luousin (luw) pres. "they untied" - they loosen, untie. The tense in this narrative is typically present expressing the action as it happened.

v5
      twn eJsthkotwn (iJsthmi) perf. part. "standing" - having been standing. The "anyone" of v3 becomes "some people standing there." They question the disciples actions. Presumably the owner is not at home, and given Jesus' instructions, he probably knew that the owner would not be at home. This is why the owner has tethered the animal out the front.
      luonteV (luw) pres. act. part. "untying" - [what are you doing] untying, releasing [the colt]. "What do you mean by untethering that colt?", Moffatt.

v6
      eipan (legw) aor. "answered" - they said, spoke. They, the disciples (plural), respond to the question of the bystanders.
      afhkan (afihmi) aor. "they let [them] go" - they allowed, let go, released, permited. The answer of the disciples, "the lord/master has need of it", satisfies the bystanders. Presumably they are aware of the arrangements, although Mark is possibly making a point about Jesus' authority.

v7
      ekballousin (ekballw) pres. "threw [their cloaks] over it" - throw upon, cast upon. They obviously did this in place of a saddle; "the put some of their clothes on its back", CEV.

v8
      estrwsan (strwnnimi) aor. "spread" - they spread out, strew ...... as for cushions on a bench or a bed. This seems to be a spontaneous action out of respect for Jesus.
      stibadaV (aV adoV) "branches" - bits of straw, rushes, leaves. The stuff of mattresses. Here probably foliage, but as it is from the "fields" it may well be just straw, or possibly olive branches. Palm fronds are very unlikely, although a nice thought (cf. John 12:13).
      koyanteV (koptw) aor. part. "cut" - cut .... having cut. "Others put down straw they had cut from the fields", Phillips.

v9
      oiJ proagonteV (proagw) part. "those who went ahead" - the ones going before, leading the way. The participle forming a substantive.
      akolouqounteV (akolouqew) part. "followed" - the ones following. Some commentators suggest that there are two groups of people, those who came up with Jesus and those who came out from Jerusalem to meet him. Mark is probably saying that Jesus was surrounded by people. "The whole crowd, both those who were in front and those who were behind", Phillips.
      wJsanna "Hosanna" - save us we pray, save us now. By this time the word is a common liturgical acclamation and so is not actually a prayer. By means of the acclamation and the pilgrims' blessing of Psalm 118:25-26, Jesus is acclaimed by the people as the coming messiah, although probably not knowingly proclaimed.
      euloghmenoV (eulogew) perf. pas. part. "blessed" - having been blessed.

v10
      hJ ercomenh (ercomai) pres. mid. part. "the coming [kingdom] - the coming. "The kingdom which is coming."
      tou patroV "[our] father [David]" - "Ancestor".
      en toiV uJyistoiV "[Hosanna] in the highest" - in the most hight. "Hosanna" is again best taken as a acclamation of praise. Possibly, the acclamation is made by the heavenly host, or by us toward the one who dwells in heaven, in which case, "praise be to God"; "hooray for God in heaven above", CEV. Possibly, but unlikely, this second "hosanna" may be intended as a prayer; "O send your salvation from the heights of heaven", Barclay.