TRV
Translation
King James Version
And certain of them that stood there said unto them, What do ye, loosing the colt?
American Standard Version
And certain of them that stood there said unto them, What do ye, loosing the colt?
World English Bible Messianic
Some of those who stood there asked them, “What are you doing, untying the young donkey?”
Geneva Bible (1599)
Then certaine of them, that stoode there, sayd vnto them, What doe ye loosing the colt?
Young's Literal Translation
and certain of those standing there said to them, `What do ye--loosing the colt?'
See on the biblical-era map
In the KJVVerse 24,646 of 31,102
Study This Verse
Commentary on Mark 11 verses 1–11
1 ¶ And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples,
2 And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him.
3 And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither.
4 And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him.
5 And certain of them that stood there said unto them, What do ye, loosing the colt?
6 And they said unto them even as Jesus had commanded: and they let them go.
7 And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.
8 And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way.
9 And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord:
10 Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.
11 And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.
I. II. Main points(1.) (2.) Details
We have here the story of the public entry Christ made into Jerusalem, four or five days before his death. And he came into town thus remarkably, 1. To show that he was not afraid of the power and malice of his enemies in Jerusalem. He did not steal into the city incognito, as one that durst not show his face; no, they needed not send spies to search for him, he comes in with observation. This would be an encouragement to his disciples that were timorous, and cowed at the thought of their enemies' power and rage; let them see how bravely their Master sets them all at defiance. 2. To show that he was not cast down or disquieted at the thoughts of his approaching sufferings. He came, not only publicly, but cheerfully, and with acclamations of joy. Though he was now but taking the field, and girding on the harness, yet, being fully assured of a complete victory, he thus triumphs as though he had put it off.
I. The outside of this triumph was very mean; he rode upon an ass's colt, which being an ass, looked contemptible, and made no figure; and, being but a colt, whereon never man sat, we may suppose, was rough and untrimmed, and not only so, but rude and ungovernable, and would disturb and disgrace the solemnity. This colt was borrowed too. Christ went upon the water in a borrowed boat, ate the passover in a borrowed chamber, was buried in a borrowed sepulchre, and here rode on a borrowed ass. Let not Christians scorn to be beholden one to another, and, when need is, to go a borrowing, for our Master did not. He had no rich trappings; they threw their clothes upon the colt, and so he sat upon him, Mar 11:7. The persons that attended, were mean people; and all the show they could make, was, by spreading their garments in the way (Mar 11:8), as they used to do at the feast of tabernacles. All these were marks of his humiliation; even when he would be taken notice of, he would be taken notice of for his meanness; and they are instructions to us, not to mind high things, but to condescend to them of low estate. How ill doth it become Christians to take state, when Christ was so far from affecting it!
II. The inside of this triumph was very great; not only as it was the fulfilling of the scripture (which is not taken notice of here, as it as in Matthew), but as there were several rays of Christ's glory shining forth in the midst of all this meanness. 1. Christ showed his knowledge of things distant, and his power over the wills of men, when he sent his disciples for the colt, Mar 11:1-3. By this it appears that he can do every thing, and no thought can be withholden from him. 2. He showed his dominion over the creatures in riding on a colt that was never backed. The subjection of the inferior part of the creation to man is spoken of with application to Christ (Psa 8:5, Psa 8:6, compared with Heb 2:8); for to him it is owing, and to his mediation, that we have any remaining benefit by the grant God made to man, of a sovereignty in this lower world, Gen 1:28. And perhaps Christ, in riding the ass's colt, would give a shadow of his power over the spirit of man, who is born as the wild ass's colt, Job 11:12. 3. The colt was brought from a place where two ways met (Mar 11:4), as if Christ would show that he came to direct those into the right way, who had two ways before them, and were in danger of taking the wrong. 4. Christ received the joyful hosannas of the people; that is, both the welcome they gave him and their good wishes to the prosperity of his kingdom, Mar 11:9. It was God that put it into the hearts of these people to cry Hosanna, who were not by art and management brought to it, as those were who afterward cried, Crucify, crucify. Christ reckons himself honoured by the faith and praises of the multitude, and it is God that brings people to do him this honour beyond their own intentions.
(1.)They welcomed his person (Mar 11:9); Blessed is he that cometh, the ho erchomenos, he that should come, so often promised, so long expected; he comes in the name of the Lord, as God's Ambassador to the world; Blessed be he: let him have our applauses, and best affections; he is a blessed Saviour, and brings blessings to us, and blessed be he that sent him. Let him be blessed in the name of the Lord, and let all nations and ages call him Blessed, and think and speak highly and honourably of him.
(2.)They wished well to his intent, Mar 11:10. They believed that, mean a figure as he made, he had a kingdom, which should shortly be set up in the world, that it was the kingdom of their father David (that father of his country), the kingdom promised to him and his seed for ever; a kingdom that came in the name of the Lord, supported by a divine authority. Blessed be this kingdom; let it take place, let it get ground, let it come in the power of it, and let all opposing rule, principality, and power, be put down; let it go on conquering, and to conquer. Hosanna to this kingdom; prosperity be to it; all happiness attend it. The proper signification of hosanna is that which we find, Rev 7:10. Salvation to our God, that sitteth on the throne, and to the Lamb; success to religion, both natural and revealed, Hosanna in the highest. Praises be to our God, who is in the highest heavens over all, God blessed for ever; or, Let him be praised by his angels, that are in the highest heavens, let our hosannas be an echo to theirs.
Christ, thus attended, thus applauded, came into the city, and went directly to the temple. Here was no banquet of wine prepared for his entertainment, nor the least refreshment; but he immediately applied himself to his work, for that was his meat and drink. He went to the temple, that the scripture might be fulfilled; "The Lord whom ye seek, shall suddenly come to his temple, without sending any immediate notice before him; he shall surprise you with a day of visitation, for he shall be like a refiner's fire, and like fuller's soap," Mal 3:1-3. He came to the temple, and took a view of the present state of it, Mar 11:11. He looked round about upon all things, but as yet said nothing. He saw many disorders there, but kept silence, Psa 50:21. Though he intended to suppress them, he would not go about the doing of it all on a sudden, lest he should seem to have done it rashly; he let things be as they were for this night, intending the next morning to apply himself to the necessary reformation, and to take the day before him. We may be confident that God sees all the wickedness that is in the world, though he do not presently reckon for it, nor cast it out. Christ, having make his remarks upon what he saw in the temple, retired in the evening to a friend's house at Bethany, because there he would be more out of the noise of the town, and out of the way of being suspected, a designing to head a faction.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
Copy as
Pseudo-Jerome (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
They cry out Hosanna, that is save us, that men might be saved by Him who was blessed, and was a conqueror and came in the name of the Lord, that is, of His Father, since the Father is so called because of the Son, and the Son, because of the Father.
Or Hosanna, that is, save in the highest as well as in the lowest, that is, that the just be built on the ruin of Angels, and also that both those on the earth and those under the earth should be saved. In a mystical sense, also, the Lord approaches Jerusalem, which is 'the vision of peace,' in which happiness remains fixed and unmoved, being, as the Apostle says, the mother of all believers. (Gal. 4:26)
The disciples of Christ are called two by two, and sent two by two, since charity implies more than one, as it is written, Woe to him that is alone. (Eccl. 4:10) Two persons lead the Israelites out of Egypt: two bring down the bunch of grapes from the Holy Land, that men in authority might ever join together activity and knowledge, and bring forward two commandments from the Two Tables, and be washed from two fountains, and carry the ark of the Lord on two poles, and know the Lord between the two Cherubim, and sing to Him with both mind and spirit.
But they found the colt tied by the door without, because the Gentile people were bound by the chain of their sins before the door of faith, that is, without the Church.
Or, in a place where two roads meet, that is, in the freedom of will, hesitating between life and death.
But some said, What do ye? as if they would say, Who can remit sins?
Or else, they put upon it their garments, that is, they bring to them the first robe of immortality by the Sacrament of Baptism. And Jesus sat upon it, that is, began to reign in them, so that sin should not reign in their wanton flesh, but righteousness, and peace, and joy in the Holy Ghost. Again, many spread their garments in the way, under the feet of the foal of the ass. What are feet, but those who carry, and the least esteemed, whom the Apostle has set to judge? (v. 1 Cor. 6:4.) And these too, though they are not the back on which the Lord sat, yet are instructed by John with the soldiers.
For the righteous shall flourish as a palm tree, straitened in their roots, but spreading out wide with flowers and fruits; for they are a good odour unto Christ, and strew the way of the commandments of God with their good report. Those who went before are the prophets, and those who followed are the Apostles.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
(in Luc. 9, 6) Or else, they found it bound before the door, because whosoever is not in Christ is without, in the way; but he who is in Christ, is not without. He has added in the way, or in a place where two ways meet, where there is no certain possession for any man, nor stall, nor food, nor stable; miserable is his service, whose rights are unfixed; for he who has not the one Master, has many. Strangers bind him that they may possess him, Christ looses him in order to keep him, for He knows that gifts are stronger ties than bonds.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(ubi sup.) Now that the Lord had given sufficient proof of His virtue, and the cross was at hand, even at the door, He did those things which were about to excite them against Him with a greater openness; therefore although He had so often gone up to Jerusalem, He never however had done so in such a conspicuous manner as now.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(de Con. Ev. ii. 66) Matthew says, an ass and a colt, the rest however do not mention the ass. Where then both may be the case, there is no disagreement, though one Evangelist mentions one thing, and a second mentions another; how much less should a question be raised, when one mentions one, and another mentions that same one and another. It goes on: And certain of them that stood there said unto them, What do ye, loosing the colt? And they said unto them even as Jesus had commanded, and they let them take it, that is, the colt.
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
(Cat. in Marc. Oxon.) Not indeed that He was compelled by necessity to ride on a colt from the mount of Olives to Jerusalem, for He had gone over Judæa and all Galilee on foot, but this action of His is typical. It goes on: And many spread their garments in the way: that is, under the feet of the colt; and others cut down branches off the trees, and strawed them in the way. This, however, was rather done to honour Him, and as a Sacrament, than of necessity. It goes on: And they that went before, and they that followed, cried, saying, Hosanna; blessed is he that cometh in the name of the Lord. 2For the multitude, until it was corrupted, knew what was its duty, for which reason each honoured Jesus according to his own strength. Wherefore they praised Him, and took up the hymns of the Levites, saying, Hosanna, which according to some is the same as save me, but according to others means a hymn. I however suppose the former to be more probable, for there is in the 117th Psalm, (Ps. 118:25) Save now, I beseech thee, O Lord, which in the Hebrew is Hosanna.
(Cat. in Marc. Oxon.) Thus then they give glory to God, saying, Blessed is he that cometh in the name of the Lord. They also bless the kingdom of Christ, saying, Blessed be the kingdom of our father David, which cometh.
(Cat. in Marc. Oxon.) Wherefore also the prophets so often call Christ by the name of David, on account of the descent according to the flesh of Christ from David.
(Cat. in Marc. Oxon.) And further, they give glory to God, when they add Hosanna in the highest, that is, praise and glory be to the God of all, Who is in the highest.
BedeAD 735
On the Gospel of Mark
And some of those standing there said to them, "What are you doing untying the colt?" In the Gospel of Luke, it is written thus: "So those who were sent went and found it just as He had told them, a colt standing there. As they were untying the colt, its owners said to them, 'What are you untying the colt for?' " And quite appropriately. For it had many owners, since it was not given to one doctrine and superstition, but miserably carried off into various and diverse errors at the whim of unclean spirits, proceeding to mute idols as led. Hence, by a certain customary usage of Scripture, it is said to be common, which is unclean. Just as the voice from heaven says to Peter, "What God has cleansed, you must not call common" (Acts 10). Because he who is holy belongs to God alone and is shared with no one. But he who is a sinner and unclean belongs to many. For many demons possess him, and thus he is called common.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(in Marc. 3, 41) Bethany is a little village or town by the side of mount Olivet, where Lazarus was raised from the dead. But in what way He sent His disciples and for what purpose is shown in these words, And saith unto them, Go your way into the village over against you.
(ubi sup.) But Hosanna is a Hebrew word, made out of two, one imperfect the other perfect. For save, or preserve, is in their language, hosy; but anna is a supplicatory interjection, as in Latin heu is an exclamation of grief.
(ubi sup.) Now we read in the Gospel of John that He fled into a mountain, lest they should make him their king. Now, however, when He comes to Jerusalem to suffer, He does not shun those who call Him king, that He might openly teach them that He was King over an empire not temporal and earthly, but everlasting in the heavens, and that the path to this kingdom was through contempt of death. Observe also the agreement of the multitude with the saying of Gabriel, The Lord God will give him the throne of his father David; (Luke 1:32) that is, that He Himself may call by word and deed to a heavenly kingdom the nation to which David once furnished the government of a temporal rule.
(ubi sup.) Bethany again means the house of obedience, because by teaching many before His Passion, he made for Himself a house of obedience; and it is said to be placed on the mount of Olives, because He cherishes His Church with the unction of spiritual gifts, and with the light of piety and knowledge. But He sent His disciples to a hold1, which was over against them, that is, He appointed doctors to penetrate into the ignorant parts of the whole world, into, as it were, the walls of the hold placed against them.
(ubi sup.) For the colt of the ass, wanton and unshackled, denotes the people of the nations, on whom no man had yet sat, because no wise doctor had, by teaching them the things of salvation, put upon them the bridle of correction, to oblige them to restrain their tongues from evil, or to compel them into the narrow path of life.
(ubi sup.) Or else, fitly did the colt stand in a place where two ways meet, because the Gentile people did not hold on in any certain road of life and faith, but followed in its error many doubtful paths of various sects.
(ubi sup.) Or else, the masters of error, who resisted the teachers, when they came to save the Gentiles; but after that the power of the faith of the Lord appeared to believers, the faithful people were freed from the cavils of the adversaries, and were brought to the Lord, whom they bore in their hearts. But by the garments of the Apostles, which they put upon it, we may understand the teaching of virtues, or the interpretation of the Scriptures, or the various doctrines of the Church, by which they clothe the hearts of men, once naked and cold and fit them to become the seats of Christ.
(ubi sup.) Or else, many strew their garments in the way, because the holy martyrs put off from themselves the garment of their own flesh, and prepare a way for the more simple servants of God with their own blood. Many also strew their garments in the way, because they tame their bodies with abstinence, that they may prepare a way for God to the mount, or may give good examples to those who follow them. And they cut down branches from the trees, who in the teaching of the truth cull the sentences of the Fathers from their words, and by their lowly preaching scatter them in the path of God, when He comes into the soul of the hearer.
(ubi sup.) And because all the elect, whether those who were able to become such in Judæa, or those who now are such in the Church, believed and now believe on the Mediator between God and man, both those who go before and those who follow cried out Hosanna.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
That thus, if they were willing, they might recognise His glory, and by the prophecies, which were fulfilled concerning Him, know that He is very God; and that if they would not, they might receive a greater judgment, for not having believed so many wonderful miracles. Describing therefore this illustrious entrance, the Evangelist says, And when they came nigh unto Jerusalem, and Bethany, at the mount of Olives, he sendeth forth two of his disciples.
Now consider how many things the Lord foretold to His disciples, that they should find a colt; wherefore it goes on, And as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat, loose him, and bring him; and that they should be impeded in taking it, wherefore there follows, And if any man say unto you, Why do ye this? say ye, The Lord hath need of him; and that on saying this, they should be allowed to take him; wherefore there follows, And straightway he will send him hither; and as the Lord had said, so it was fulfilled. Thus it goes on: And they went their way, and found the colt tied by the door without, in a place where two ways meet; and they loose him.
But they would not have allowed this, if the Divine power had not been upon them, to compel them, especially, as they were country people and farmers, and yet allowed them to take away the colt. It goes on: And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.
But they called the kingdom of Christ, that of David, both because Christ was descended from the seed of David, and because David means a man of a strong hand. For whose hand is stronger than the Lord's, by which so many and so great miracles were wrought.
The colt, however, was not necessary to Him, but He sent for it to show that He would transfer Himself to the Gentiles.
Or else, in a place where two roads meet, that is, in this life, but it was loosed by the disciples, through faith and baptism.
Or else, those who prevent them are the devils, who were weaker than the Apostles.
Let us also strew the way of our life with branches which we cut from the trees, that is, imitate the saints, for these are holy trees, from which, he who imitates their virtues cuts down branches.
But both those of our deeds which go before and those which follow after must be done to the glory of God; for some in their past life make a good beginning, but their following life does not correspond with their former, neither does it end to the glory of God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Mark 11:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Mark 11:5 captures a pivotal moment during Jesus' approach to Jerusalem, revealing the immediate public reaction to His disciples' actions. As the disciples untie the colt Jesus instructed them to retrieve, bystanders question their unusual activity, setting the stage for the Triumphal Entry and underscoring the divine orchestration of even the seemingly mundane details leading up to this significant event. This brief exchange highlights the tension between human curiosity and divine purpose, demonstrating Jesus' foreknowledge and sovereign authority.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 11:5 employs several literary devices to enhance its narrative impact. Foreshadowing is evident as the questioning of the bystanders was explicitly predicted by Jesus in Mark 11:3, building anticipation and demonstrating Jesus' divine control over events. This also highlights Dramatic Irony, as the reader is aware of Jesus' foreknowledge and the divine purpose behind the disciples' actions, while the bystanders are not. Their question, "What do ye, loosing the colt?" serves as a form of Interrogation, directly engaging with the unfolding scene and inviting the pre-ordained response. The mundane act of untying an animal is imbued with Symbolism, as the colt, never ridden, represents something set apart for a divine purpose, much like the Messiah Himself. The entire scene functions as a Microcosm of the larger divine plan, where seemingly small, everyday actions are orchestrated by God to fulfill His grand redemptive purposes.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 11:5, though brief, is rich in theological implications, primarily highlighting God's meticulous sovereignty and Jesus' divine authority. It underscores that even seemingly insignificant details are part of God's overarching plan, orchestrated to fulfill His prophetic word. The immediate questioning by the bystanders, anticipated by Jesus, serves to validate His omniscience and demonstrates that His kingdom advances not through clandestine operations but through open, albeit divinely authorized, acts. This moment also subtly emphasizes the theme of divine provision, as the needed animal is readily available and its owners willing to release it upon hearing "The Lord hath need of him," pointing to God's ability to provide for His purposes.
REFLECTION AND APPLICATION
Mark 11:5 invites us to ponder the nature of divine orchestration and our role within it. The disciples' simple act of obedience, despite its potential for misinterpretation, was a crucial step in fulfilling prophecy. This reminds us that God often works through ordinary people performing seemingly ordinary tasks, which, when done in obedience to His command, become extraordinary. We are called to trust God's leading, even when His instructions seem unconventional or when our actions might draw public scrutiny. Just as the disciples had a ready answer, we too must be prepared to articulate the reason for our faith and actions, understanding that our lives, lived in obedience to Christ, are often a public testimony. This verse encourages a deep confidence in God's sovereignty, knowing that He is meticulously at work in every detail of our lives and the world, guiding all things toward His ultimate purpose.
Questions for Reflection
FAQ
Why were the bystanders questioning the disciples' actions?
Answer: The bystanders were questioning the disciples because they were untying a colt that did not belong to them, which would naturally appear to be an act of theft or unauthorized taking of property. In that cultural context, animals were valuable assets, and taking one without permission would be a serious matter, prompting immediate inquiry from those observing. This spontaneous questioning highlights the public nature of the disciples' obedience and sets the scene for their unique divine authorization, as Jesus had already predicted this exact interaction in Mark 11:3.
CHRIST-CENTERED FULFILLMENT
Mark 11:5, while a seemingly minor detail, profoundly contributes to the Christ-centered narrative by highlighting Jesus' divine authority and the meticulous fulfillment of Old Testament prophecy. The colt, never ridden, symbolizes purity and being set apart for a sacred purpose, much like Jesus Himself, who was without sin and consecrated for His redemptive mission. His foreknowledge of the colt's location and the very questions the disciples would face (Mark 11:2-3) underscores His divine nature, echoing the sovereign control of God throughout salvation history. This scene foreshadows Jesus' ultimate authority over all creation, an authority fully revealed in His death and resurrection, as proclaimed in Matthew 28:18. The humble entry on a donkey, prompted by this interaction, directly fulfills Zechariah 9:9, presenting Jesus as the promised Messiah, not as a conquering king on a warhorse, but as a King of peace and humility, whose reign is established through self-sacrifice. Thus, even the simple act of "loosing the colt" points to the liberating work of Christ, who came to "loose" humanity from the bonds of sin and death, offering true freedom found in Him (John 8:36).