The tradition of the ‘triumphal’ entry plays a crucial role in the Markan scheme. The confession of Jesus as messiah in 8:27–30 had followed a miracle on a blind man (8: 22–6) and had led immediately into a complex of material (8:31 to 10:45) structured by three sayings about the suffering Son of man (8: 31–3; 9: 30–2; 10: 32–4) and several ensuing traditions about discipleship. With 10:46–52 the journey to Jerusalem has reached Jericho where there occurs a further miracle on a blind man. This tradition is clamped to the following tradition of the entry quite unmistakably: in both ‘the way’ is mentioned (10:46, 52; 11:8), in both Jesus is acclaimed in Davidic terms (10: 47f; 11: 10), in both there is a ἱμάτιoν reference (10: 50; 11:71), in both the theme of salvation is prominent (10:52; 11:9), and significantly in both acclamation and following are joined (10: 52; 11:9). Consequently it appears that the Markan plan is to link 11: 1–10 with 10:46–52 in much the same way as 8: 27–30 is linked with 8: 22–6. The ‘triumphal’ entry, therefore, matches the confession and has to do with the disclosure of Jesus's identity and status.

This Markan presentation of the entry into Jerusalem by the one who has already effected a victory is precisely what permits a classification of the story as such. For there is already in existence a family of stories detailing the celebratory entry to a city by a hero figure who has previously achieved his triumph.