Markus 14:12--15:47
Konteks14:12 Now 1 on the first day of the feast of 2 Unleavened Bread, when the Passover lamb is sacrificed, 3 Jesus’ 4 disciples said to him, “Where do you want us to prepare for you to eat the Passover?” 5 14:13 He sent two of his disciples and told them, “Go into the city, and a man carrying a jar 6 of water will meet you. Follow him. 14:14 Wherever he enters, tell the owner of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’ 14:15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.” 14:16 So 7 the disciples left, went 8 into the city, and found things just as he had told them, 9 and they prepared the Passover.
14:17 Then, 10 when it was evening, he came to the house 11 with the twelve. 14:18 While they were at the table 12 eating, Jesus said, “I tell you the truth, 13 one of you eating with me will betray me.” 14 14:19 They were distressed, and one by one said to him, “Surely not I?” 14:20 He said to them, “It is one of the twelve, one who dips his hand 15 with me into the bowl. 16 14:21 For the Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”
14:22 While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.” 14:23 And after taking the cup and giving thanks, he gave it to them, and they all drank from it. 14:24 He said to them, “This is my blood, the blood 17 of the covenant, 18 that is poured out for many. 14:25 I tell you the truth, 19 I will no longer drink of the fruit 20 of the vine until that day when I drink it new in the kingdom of God.” 14:26 After singing a hymn, 21 they went out to the Mount of Olives.
14:27 Then 22 Jesus said to them, “You will all fall away, for it is written,
‘I will strike the shepherd,
and the sheep will be scattered.’ 23
14:28 But after I am raised, I will go ahead of you into Galilee.” 14:29 Peter said to him, “Even if they all fall away, I will not!” 14:30 Jesus said to him, “I tell you the truth, 24 today – this very night – before a rooster crows twice, you will deny me three times.” 14:31 But Peter 25 insisted emphatically, 26 “Even if I must die with you, I will never deny you.” And all of them said the same thing.
14:32 Then 27 they went to a place called Gethsemane, and Jesus 28 said to his disciples, “Sit here while I pray.” 14:33 He took Peter, James, 29 and John with him, and became very troubled and distressed. 14:34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.” 14:35 Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him. 14:36 He said, “Abba, 30 Father, all things are possible for you. Take this cup 31 away from me. Yet not what I will, but what you will.” 14:37 Then 32 he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour? 14:38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 14:39 He went away again and prayed the same thing. 14:40 When he came again he found them sleeping; they could not keep their eyes open. 33 And they did not know what to tell him. 14:41 He came a third time and said to them, “Are you still sleeping and resting? 34 Enough of that! 35 The hour has come. Look, the Son of Man is betrayed into the hands of sinners. 14:42 Get up, let us go. Look! My betrayer 36 is approaching!”
14:43 Right away, while Jesus 37 was still speaking, Judas, one of the twelve, arrived. 38 With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law 39 and elders. 14:44 (Now the betrayer 40 had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) 41 14:45 When Judas 42 arrived, he went up to Jesus 43 immediately and said, “Rabbi!” and kissed 44 him. 14:46 Then they took hold of him 45 and arrested him. 14:47 One of the bystanders drew his sword and struck the high priest’s slave, 46 cutting off his ear. 14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? 47 14:49 Day after day I was with you, teaching in the temple courts, yet 48 you did not arrest me. But this has happened so that 49 the scriptures would be fulfilled.” 14:50 Then 50 all the disciples 51 left him and fled. 14:51 A young man was following him, wearing only a linen cloth. They tried to arrest him, 14:52 but he ran off naked, 52 leaving his linen cloth behind.
14:53 Then 53 they led Jesus to the high priest, and all the chief priests and elders and experts in the law 54 came together. 14:54 And Peter had followed him from a distance, up to the high priest’s courtyard. He 55 was sitting with the guards 56 and warming himself by the fire. 14:55 The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find anything. 14:56 Many gave false testimony against him, but their testimony did not agree. 14:57 Some stood up and gave this false testimony against him: 57 14:58 “We heard him say, ‘I will destroy this temple made with hands and in three days build another not made with hands.’” 14:59 Yet even on this point their testimony did not agree. 14:60 Then 58 the high priest stood up before them 59 and asked Jesus, “Have you no answer? What is this that they are testifying against you?” 14:61 But he was silent and did not answer. Again the high priest questioned him, 60 “Are you the Christ, 61 the Son of the Blessed One?” 14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand 62 of the Power 63 and coming with the clouds of heaven.” 64 14:63 Then the high priest tore his clothes and said, “Why do we still need witnesses? 14:64 You have heard the blasphemy! What is your verdict?” 65 They all condemned him as deserving death. 14:65 Then 66 some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat 67 him.
14:66 Now 68 while Peter was below in the courtyard, one of the high priest’s slave girls 69 came by. 14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.” 14:68 But he denied it: 70 “I don’t even understand what you’re talking about!” 71 Then 72 he went out to the gateway, and a rooster crowed. 73 14:69 When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.” 14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be 74 one of them, because you are also a Galilean.” 14:71 Then he began to curse, and he swore with an oath, “I do not know this man you are talking about!” 14:72 Immediately a rooster 75 crowed a second time. Then 76 Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. 77
15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law 78 and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. 79 15:2 So 80 Pilate asked him, “Are you the king 81 of the Jews?” He replied, 82 “You say so.” 83 15:3 Then 84 the chief priests began to accuse him repeatedly. 15:4 So Pilate asked him again, 85 “Have you nothing to say? See how many charges they are bringing against you!” 15:5 But Jesus made no further reply, so that Pilate was amazed.
15:6 During the feast it was customary to release one prisoner to the people, 86 whomever they requested. 15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection. 15:8 Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. 87 15:9 So Pilate asked them, 88 “Do you want me to release the king of the Jews for you?” 15:10 (For he knew that the chief priests had handed him over because of envy.) 89 15:11 But the chief priests stirred up the crowd to have him release 90 Barabbas instead. 15:12 So Pilate spoke to them again, 91 “Then what do you want me to do 92 with the one you call king of the Jews?” 15:13 They shouted back, “Crucify 93 him!” 15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!” 15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, 94 after he had Jesus flogged, 95 he handed him over 96 to be crucified.
15:16 So 97 the soldiers led him into the palace (that is, the governor’s residence) 98 and called together the whole cohort. 99 15:17 They put a purple cloak 100 on him and after braiding 101 a crown of thorns, 102 they put it on him. 15:18 They began to salute him: “Hail, king of the Jews!” 103 15:19 Again and again 104 they struck him on the head with a staff 105 and spit on him. Then they knelt down and paid homage to him. 15:20 When they had finished mocking 106 him, they stripped him of the purple cloak and put his own clothes back on him. Then 107 they led him away to crucify him. 108
15:21 The soldiers 109 forced 110 a passerby to carry his cross, 111 Simon of Cyrene, who was coming in from the country 112 (he was the father of Alexander and Rufus). 15:22 They brought Jesus 113 to a place called Golgotha 114 (which is translated, “Place of the Skull”). 115 15:23 They offered him wine mixed with myrrh, 116 but he did not take it. 15:24 Then 117 they crucified 118 him and divided his clothes, throwing dice 119 for them, to decide what each would take. 15:25 It was nine o’clock in the morning 120 when they crucified him. 15:26 The inscription 121 of the charge against him read, “The king of the Jews.” 15:27 And they crucified two outlaws with him, one on his right and one on his left. 15:28 [[EMPTY]] 122 15:29 Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days, 15:30 save yourself and come down from the cross!” 123 15:31 In the same way even the chief priests – together with the experts in the law 124 – were mocking him among themselves: 125 “He saved others, but he cannot save himself! 15:32 Let the Christ, 126 the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him. 127
15:33 Now 128 when it was noon, 129 darkness came over the whole land 130 until three in the afternoon. 131 15:34 Around three o’clock 132 Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” 133 15:35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!” 134 15:36 Then someone ran, filled a sponge with sour wine, 135 put it on a stick, 136 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. 15:38 And the temple curtain 137 was torn in two, from top to bottom. 15:39 Now when the centurion, 138 who stood in front of him, saw how he died, 139 he said, “Truly this man was God’s Son!” 15:40 There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, 140 and Salome. 15:41 When he was in Galilee, they had followed him and given him support. 141 Many other women who had come up with him to Jerusalem 142 were there too.
15:42 Now 143 when evening had already come, since it was the day of preparation (that is, the day before the Sabbath), 144 15:43 Joseph of Arimathea, a highly regarded member of the council, 145 who was himself looking forward to 146 the kingdom of God, 147 went boldly to Pilate and asked for the body of Jesus. 148 15:44 Pilate was surprised that he was already dead. He 149 called the centurion and asked him if he had been dead for some time. 15:45 When Pilate 150 was informed by the centurion, 151 he gave the body to Joseph. 15:46 After Joseph 152 bought a linen cloth 153 and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock. 154 Then 155 he rolled a stone across the entrance 156 of the tomb. 15:47 Mary Magdalene and Mary the mother of Joses saw where the body 157 was placed.
[14:12] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:12] 2 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[14:12] 3 sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
[14:12] 4 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[14:12] 5 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
[14:13] 6 sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.
[14:16] 7 tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.
[14:16] 9 sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
[14:17] 10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:17] 11 tn The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.
[14:18] 12 tn Grk “while they were reclined at the table.”
[14:18] sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[14:18] 13 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[14:18] 14 tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”
[14:20] 15 tn Grk “one who dips with me.” The phrase “his hand” has been supplied in the translation for clarity.
[14:20] 16 sn One who dips with me in the bowl. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
[14:24] 17 tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
[14:24] 18 tc Most
[14:24] sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
[14:25] 19 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[14:25] 20 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
[14:26] 21 sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.
[14:27] 22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:27] 23 sn A quotation from Zech 13:7.
[14:30] 24 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[14:31] 25 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[14:31] 26 tn Grk “said emphatically.”
[14:32] 27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:32] 28 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:33] 29 tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:36] 30 tn The word means “Father” in Aramaic.
[14:36] 31 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[14:37] 32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:40] 33 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
[14:41] 34 tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.
[14:41] 35 tc Codex D (with some support with minor variation from W Θ Ë13 565 2542 pc it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.
[14:42] 36 tn Grk “the one who betrays me.”
[14:43] 37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:43] 38 tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap.
[14:43] 39 tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.
[14:44] 40 tn Grk “the one who betrays him.”
[14:44] 41 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[14:45] 42 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[14:45] 43 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:45] 44 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
[14:46] 45 tn Grk “put their hands on him.”
[14:47] 46 tn See the note on the word “slave” in 10:44.
[14:48] 47 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
[14:49] 48 tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.
[14:49] 49 tn Grk “But so that”; the verb “has happened” is implied.
[14:50] 50 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:50] 51 tn Grk “they”; the referent (Jesus’ disciples) has been specified in the translation for clarity.
[14:52] 52 sn The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT), 527-28, says that Mark probably mentioned this episode so as to make it clear that “all fled, leaving Jesus alone in the custody of the police.”
[14:53] 53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:53] 54 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
[14:54] 55 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:54] 56 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
[14:57] 57 tn Grk “Some standing up gave false testimony against him, saying.”
[14:60] 58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:60] 59 tn Grk “in the middle.”
[14:61] 60 tn Grk “questioned him and said to him.”
[14:61] 61 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[14:61] sn See the note on Christ in 8:29.
[14:62] 62 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[14:62] 63 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[14:62] 64 sn An allusion to Dan 7:13.
[14:64] 65 tn Grk “What do you think?”
[14:65] 66 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:65] 67 tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.
[14:66] 68 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:66] 69 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[14:68] 70 tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[14:68] 71 tn Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).
[14:68] 72 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:68] 73 tc Several important witnesses (א B L W Ψ* 579 892 2427 pc) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψc 067 Ë1,13 33 [1424] Ï lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.
[14:68] tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark mentions the rooster crowing twice. See the discussion at Matt 26:74.
[14:70] 74 tn Grk “Truly you are.”
[14:72] 75 tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.
[14:72] 76 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:72] 77 tn Grk “he wept deeply.”
[15:1] 78 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[15:1] 79 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.
[15:2] 80 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.
[15:2] 81 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[15:2] 82 tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.
[15:2] 83 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).
[15:3] 84 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:4] 85 tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[15:6] 86 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[15:6] sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel, “Mark,” EBC 8:773-74.
[15:8] 87 tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”
[15:9] 88 tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[15:10] 89 sn This is a parenthetical note by the author.
[15:11] 90 tn Grk “to have him release for them.”
[15:12] 91 tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[15:12] 92 tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in
[15:13] 93 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
[15:15] 94 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:15] 95 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
[15:15] sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.
[15:15] 96 tn Or “delivered him up.”
[15:16] 97 tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.
[15:16] 98 tn Grk “(that is, the praetorium).”
[15:16] sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.
[15:16] 99 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[15:17] 100 sn The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2).
[15:17] 102 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
[15:18] 103 tn Or “Long live the King of the Jews!”
[15:18] sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
[15:19] 104 tn The verb here has been translated as an iterative imperfect.
[15:19] 105 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[15:20] 106 tn The aorist tense is taken consummatively here.
[15:20] 107 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:20] 108 sn See the note on Crucify in 15:13.
[15:21] 109 tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.
[15:21] 110 tn Or “conscripted”; or “pressed into service.”
[15:21] 111 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.
[15:21] 112 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[15:22] 114 tn Grk “a place, Golgotha.” This is an Aramaic name; see John 19:17.
[15:22] 115 sn The place called Golgotha (which is translated “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
[15:23] 116 sn It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
[15:24] 117 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:24] 118 sn See the note on Crucify in 15:13.
[15:24] 119 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.
[15:24] sn An allusion to Ps 22:18.
[15:25] 120 tn Grk “It was the third hour.” This time would have been approximate, and could refer to the beginning of the process, some time before Jesus was lifted on the cross.
[15:26] 121 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[15:28] 122 tc Most later
[15:30] 123 sn There is rich irony in the statement of those who were passing by, “Save yourself and come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life. There is a similar kind of irony in the statement made by the chief priests and experts in the law in 15:31.
[15:31] 124 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22. Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
[15:31] 125 tn Grk “Mocking him, the chief priests…said among themselves.”
[15:32] 126 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[15:32] sn See the note on Christ in 8:29.
[15:32] 127 sn Mark’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
[15:33] 128 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[15:33] 129 tn Grk “When the sixth hour had come.”
[15:33] 130 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
[15:33] 131 tn Grk “until the ninth hour.”
[15:34] 132 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] 133 sn A quotation from Ps 22:1.
[15:35] 134 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] 135 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.
[15:38] 137 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
[15:39] 138 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
[15:39] 139 tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”
[15:40] 140 sn In Matt 27:56 the name Joses is written as Joseph.
[15:41] 141 tn Grk “and ministered to him.”
[15:41] 142 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:42] 143 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] 144 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] 145 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] 146 tn Or “waiting for.”
[15:43] 147 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] 148 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] 149 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[15:45] 150 tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.
[15:45] 151 sn See the note on the word centurion in 15:39.
[15:46] 152 tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.
[15:46] 153 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[15:46] 154 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] 155 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:46] 156 tn Or “to the door,” “against the door.”
[15:47] 157 tn Grk “it”; the referent (Jesus’ body) has been specified in the translation for clarity.
