Markus 15:33-37

Jesus’ Death

15:33 Now ¹  when it was noon, ²  darkness came over the whole land ³  until three in the afternoon. ⁴  15:34 Around three o’clock ⁵  Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” ⁶  15:35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!” ⁷  15:36 Then someone ran, filled a sponge with sour wine, ⁸  put it on a stick, ⁹  and gave it to him to drink, saying, “Leave him alone! Let’s see if Elijah will come to take him down!” 15:37 But Jesus cried out with a loud voice and breathed his last.

Markus 15:42-47

Jesus’ Burial

15:42 Now ¹⁰  when evening had already come, since it was the day of preparation (that is, the day before the Sabbath), ¹¹  15:43 Joseph of Arimathea, a highly regarded member of the council, ¹²  who was himself looking forward to ¹³  the kingdom of God, ¹⁴  went boldly to Pilate and asked for the body of Jesus. ¹⁵  15:44 Pilate was surprised that he was already dead. He ¹⁶  called the centurion and asked him if he had been dead for some time. 15:45 When Pilate ¹⁷  was informed by the centurion, ¹⁸  he gave the body to Joseph. 15:46 After Joseph ¹⁹  bought a linen cloth ²⁰  and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock. ²¹  Then ²²  he rolled a stone across the entrance ²³  of the tomb. 15:47 Mary Magdalene and Mary the mother of Joses saw where the body ²⁴  was placed.

Markus 16:6

16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ²⁵  He has been raised! ²⁶  He is not here. Look, there is the place where they laid him.

Kisah Para Rasul 2:24

2:24 But God raised him up, ²⁷  having released ²⁸  him from the pains ²⁹  of death, because it was not possible for him to be held in its power. ³⁰ 

[15:33]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[15:33]  ² tn Grk “When the sixth hour had come.”

[15:33]  ³ sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.

[15:33]  ⁴ tn Grk “until the ninth hour.”

[15:34]  ⁵ tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.

[15:34]  ⁶ sn A quotation from Ps 22:1.

[15:35]  ⁷ sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah.

[15:36]  ⁸ sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

[15:36]  ⁹ tn Grk “a reed.”

[15:42]  ¹⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.

[15:42]  ¹¹ sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.

[15:43]  ¹² tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

[15:43]  ¹³ tn Or “waiting for.”

[15:43]  ¹⁴ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus’ burial suggest otherwise.

[15:43]  ¹⁵ sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial.

[15:44]  ¹⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[15:45]  ¹⁷ tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.

[15:45]  ¹⁸ sn See the note on the word centurion in 15:39.

[15:46]  ¹⁹ tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.

[15:46]  ²⁰ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[15:46]  ²¹ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).

[15:46]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:46]  ²³ tn Or “to the door,” “against the door.”

[15:47]  ²⁴ tn Grk “it”; the referent (Jesus’ body) has been specified in the translation for clarity.

[16:6]  ²⁵ sn See the note on Crucify in 15:13.

[16:6]  ²⁶ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[2:24]  ²⁷ tn Grk “Whom God raised up.”

[2:24]  ²⁸ tn Or “having freed.”

[2:24]  ²⁹ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ³⁰ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).