Ulangan 2:1-37
Konteks2:1 Then we turned and set out toward the desert land on the way to the Red Sea 1 just as the Lord told me to do, detouring around Mount Seir for a long time. 2:2 At this point the Lord said to me, 2:3 “You have circled around this mountain long enough; now turn north. 2:4 Instruct 2 these people as follows: ‘You are about to cross the border of your relatives 3 the descendants of Esau, 4 who inhabit Seir. They will be afraid of you, so watch yourselves carefully. 2:5 Do not be hostile toward them, because I am not giving you any of their land, not even a footprint, for I have given Mount Seir 5 as an inheritance for Esau. 2:6 You may purchase 6 food to eat and water to drink from them. 2:7 All along the way I, the Lord your God, 7 have blessed your every effort. 8 I have 9 been attentive to 10 your travels through this great wasteland. These forty years I have 11 been with you; you have lacked for nothing.’”
2:8 So we turned away from our relatives 12 the descendants of Esau, the inhabitants of Seir, turning from the desert route, 13 from Elat 14 and Ezion Geber, 15 and traveling the way of the Moab wastelands. 2:9 Then the Lord said to me, “Do not harass Moab and provoke them to war, for I will not give you any of their land as your territory. This is because I have given Ar 16 to the descendants of Lot 17 as their possession. 2:10 (The Emites 18 used to live there, a people as powerful, numerous, and tall as the Anakites. 2:11 These people, as well as the Anakites, are also considered Rephaites; 19 the Moabites call them Emites. 2:12 Previously the Horites 20 lived in Seir but the descendants of Esau dispossessed and destroyed them and settled in their place, just as Israel did to the land it came to possess, the land the Lord gave them.) 21 2:13 Now, get up and cross the Wadi Zered.” 22 So we did so. 23 2:14 Now the length of time it took for us to go from Kadesh Barnea to the crossing of Wadi Zered was thirty-eight years, time for all the military men of that generation to die, just as the Lord had vowed to them. 2:15 Indeed, it was the very hand of the Lord that eliminated them from within 24 the camp until they were all gone.
2:16 So it was that after all the military men had been eliminated from the community, 25 2:17 the Lord said to me, 2:18 “Today you are going to cross the border of Moab, that is, of Ar. 26 2:19 But when you come close to the Ammonites, do not harass or provoke them because I am not giving you any of the Ammonites’ land as your possession; I have already given it to Lot’s descendants 27 as their possession.
2:20 (That also is considered to be a land of the Rephaites. 28 The Rephaites lived there originally; the Ammonites call them Zamzummites. 29 2:21 They are a people as powerful, numerous, and tall as the Anakites. But the Lord destroyed the Rephaites 30 in advance of the Ammonites, 31 so they dispossessed them and settled down in their place. 2:22 This is exactly what he did for the descendants of Esau who lived in Seir when he destroyed the Horites before them so that they could dispossess them and settle in their area to this very day. 2:23 As for the Avvites 32 who lived in settlements as far west as Gaza, Caphtorites 33 who came from Crete 34 destroyed them and settled down in their place.)
2:24 Get up, make your way across Wadi Arnon. Look! I have already delivered over to you Sihon the Amorite, king of Heshbon, 35 and his land. Go ahead! Take it! Engage him in war! 2:25 This very day I will begin to fill all the people of the earth 36 with dread and to terrify them when they hear about you. They will shiver and shake in anticipation of your approach.” 37
2:26 Then I sent messengers from the Kedemoth 38 Desert to King Sihon of Heshbon with an offer of peace: 2:27 “Let me pass through your land; I will keep strictly to the roadway. 39 I will not turn aside to the right or the left. 2:28 Sell me food for cash 40 so that I can eat and sell me water to drink. 41 Just allow me to go through on foot, 2:29 just as the descendants of Esau who live at Seir and the Moabites who live in Ar did for me, until I cross the Jordan to the land the Lord our God is giving us.” 2:30 But King Sihon of Heshbon was unwilling to allow us to pass near him because the Lord our 42 God had made him obstinate 43 and stubborn 44 so that he might deliver him over to you 45 this very day. 2:31 The Lord said to me, “Look! I have already begun to give over Sihon and his land to you. Start right now to take his land as your possession.” 2:32 When Sihon and all his troops 46 emerged to encounter us in battle at Jahaz, 47 2:33 the Lord our God delivered him over to us and we struck him down, along with his sons 48 and everyone else. 49 2:34 At that time we seized all his cities and put every one of them 50 under divine judgment, 51 including even the women and children; we left no survivors. 2:35 We kept only the livestock and plunder from the cities for ourselves. 2:36 From Aroer, 52 which is at the edge of Wadi Arnon (it is the city in the wadi), 53 all the way to Gilead there was not a town able to resist us – the Lord our God gave them all to us. 2:37 However, you did not approach the land of the Ammonites, the Wadi Jabbok, 54 the cities of the hill country, or any place else forbidden by the Lord our God.
Yakobus 1:1-27
Konteks1:1 From James, 55 a slave 56 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 57 Greetings!
1:2 My brothers and sisters, 58 consider it nothing but joy 59 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 60 unstable in all his ways.
1:9 Now the believer 61 of humble means 62 should take pride 63 in his high position. 64 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 65 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 66 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 67 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 68 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 69 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 70 1:17 All generous giving and every perfect gift 71 is from above, coming down 72 from the Father of lights, with whom there is no variation or the slightest hint of change. 73 1:18 By his sovereign plan he gave us birth 74 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 75 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 76 anger does not accomplish God’s righteousness. 77 1:21 So put away all filth and evil excess and humbly 78 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 79 who gazes at his own face 80 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 81 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 82 and does not become a forgetful listener but one who lives it out – he 83 will be blessed in what he does. 84 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 85 God the Father 86 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Markus 15:26-47
Konteks15:26 The inscription 87 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]] 88 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!” 89 15:31 In the same way even the chief priests – together with the experts in the law 90 – were mocking him among themselves: 91 “He saved others, but he cannot save himself! 15:32 Let the Christ, 92 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. 93
15:33 Now 94 when it was noon, 95 darkness came over the whole land 96 until three in the afternoon. 97 15:34 Around three o’clock 98 Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” 99 15:35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!” 100 15:36 Then someone ran, filled a sponge with sour wine, 101 put it on a stick, 102 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 103 was torn in two, from top to bottom. 15:39 Now when the centurion, 104 who stood in front of him, saw how he died, 105 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, 106 and Salome. 15:41 When he was in Galilee, they had followed him and given him support. 107 Many other women who had come up with him to Jerusalem 108 were there too.
15:42 Now 109 when evening had already come, since it was the day of preparation (that is, the day before the Sabbath), 110 15:43 Joseph of Arimathea, a highly regarded member of the council, 111 who was himself looking forward to 112 the kingdom of God, 113 went boldly to Pilate and asked for the body of Jesus. 114 15:44 Pilate was surprised that he was already dead. He 115 called the centurion and asked him if he had been dead for some time. 15:45 When Pilate 116 was informed by the centurion, 117 he gave the body to Joseph. 15:46 After Joseph 118 bought a linen cloth 119 and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock. 120 Then 121 he rolled a stone across the entrance 122 of the tomb. 15:47 Mary Magdalene and Mary the mother of Joses saw where the body 123 was placed.
[2:1] 1 tn Heb “Reed Sea.” See note on the term “Red Sea” in Deut 1:40.
[2:4] 2 tn Heb “command” (so KJV, NASB); NRSV “charge the people as follows.”
[2:4] 3 tn Heb “brothers”; NAB “your kinsmen.”
[2:4] 4 sn The descendants of Esau (Heb “sons of Esau”; the phrase also occurs in 2:8, 12, 22, 29). These are the inhabitants of the land otherwise known as Edom, south and east of the Dead Sea. Jacob’s brother Esau had settled there after his bitter strife with Jacob (Gen 36:1-8). “Edom” means “reddish,” probably because of the red sandstone of the region, but also by popular etymology because Esau, at birth, was reddish (Gen 25:25).
[2:5] 5 sn Mount Seir is synonymous with Edom.
[2:6] 6 tn Heb includes “with silver.”
[2:7] 7 tn The Hebrew text does not have the first person pronoun; it has been supplied for purposes of English style (the Lord is speaking here).
[2:7] 8 tn Heb “all the work of your hands.”
[2:7] 9 tn Heb “he has.” This has been converted to first person in the translation in keeping with English style.
[2:7] 10 tn Heb “known” (so ASV, NASB); NAB “been concerned about.”
[2:7] 11 tn Heb “the
[2:8] 12 tn Or “brothers”; NRSV “our kin.”
[2:8] 13 tn Heb “the way of the Arabah” (so ASV); NASB, NIV “the Arabah road.”
[2:8] 14 sn Elat was a port city at the head of the eastern arm of the Red Sea, that is, the Gulf of Aqaba (or Gulf of Eilat). Solomon (1 Kgs 9:28), Uzziah (2 Kgs 14:22), and Ahaz (2 Kgs 16:5-6) used it as a port but eventually it became permanently part of Edom. It may be what is known today as Tell el-Kheleifeh. Modern Eilat is located further west along the northern coast. See G. Pratico, “Nelson Glueck’s 1938-1940 Excavations at Tell el-Kheleifeh: A Reappraisal,” BASOR 259 (1985): 1-32.
[2:8] 15 sn Ezion Geber. A place near the Gulf of Aqaba, Ezion-geber must be distinguished from Elat (cf. 1 Kgs 9:26-28; 2 Chr 8:17-18). It was, however, also a port city (1 Kgs 22:48-49). It may be the same as the modern site Gezirat al-Fauran, 15 mi (24 km) south-southwest from Tell el-Kheleifah.
[2:9] 16 sn Ar was a Moabite city on the Arnon River east of the Dead Sea. It is mentioned elsewhere in the “Book of the Wars of Yahweh” (Num 21:15; cf. 21:28; Isa 15:1). Here it is synonymous with the whole land of Moab.
[2:9] 17 sn The descendants of Lot. Following the destruction of the cities of the plain, Sodom and Gomorrah, as God’s judgment, Lot fathered two sons by his two daughters, namely, Moab and Ammon (Gen 19:30-38). Thus, these descendants of Lot in and around Ar were the Moabites.
[2:10] 18 sn Emites. These giant people, like the Anakites (Deut 1:28), were also known as Rephaites (v. 11). They appear elsewhere in the narrative of the invasion of the kings of the east where they are said to have lived around Shaveh Kiriathaim, perhaps 9 to 11 mi (15 to 18 km) east of the north end of the Dead Sea (Gen 14:5).
[2:11] 19 sn Rephaites. The earliest reference to this infamous giant race is, again, in the story of the invasion of the eastern kings (Gen 14:5). They lived around Ashteroth Karnaim, probably modern Tell Ashtarah (cf. Deut 1:4), in the Bashan plateau east of the Sea of Galilee. Og, king of Bashan, was a Rephaite (Deut 3:11; Josh 12:4; 13:12). Other texts speak of them or their kinfolk in both Transjordan (Deut 2:20; 3:13) and Canaan (Josh 11:21-22; 14:12, 15; 15:13-14; Judg 1:20; 1 Sam 17:4; 1 Chr 20:4-8). They also appear in extra-biblical literature, especially in connection with the city state of Ugarit. See C. L’Heureux, “Ugaritic and Biblical Rephaim,” HTR 67 (1974): 265-74.
[2:12] 20 sn Horites. Most likely these are the same as the well-known people of ancient Near Eastern texts described as Hurrians. They were geographically widespread and probably non-Semitic. Genesis speaks of them as the indigenous peoples of Edom that Esau expelled (Gen 36:8-19, 31-43) and also as among those who confronted the kings of the east (Gen 14:6).
[2:12] 21 tn Most modern English versions, beginning with the ASV (1901), regard vv. 10-12 as parenthetical to the narrative.
[2:13] 22 sn Wadi Zered. Now known as Wadi el-H£esa, this valley marked the boundary between Moab to the north and Edom to the south.
[2:13] 23 tn Heb “we crossed the Wadi Zered.” This has been translated as “we did so” for stylistic reasons, to avoid redundancy.
[2:15] 24 tn Heb “from the middle of.” Although many recent English versions leave this expression untranslated, the point seems to be that these soldiers did not die in battle but “within the camp.”
[2:16] 25 tn Heb “and it was when they were eliminated, all the men of war, to die from the midst of the people.”
[2:18] 26 sn Ar. See note on this word in Deut 2:9.
[2:19] 27 sn Lot’s descendants. See note on this phrase in Deut 2:9.
[2:20] 28 sn Rephaites. See note on this word in Deut 2:11.
[2:20] 29 sn Zamzummites. Just as the Moabites called Rephaites by the name Emites, the Ammonites called them Zamzummites (or Zazites; Gen 14:5).
[2:21] 30 tn Heb “them”; the referent (the Rephaites) has been specified in the translation for clarity.
[2:21] 31 tn Heb “them”; the referent (the Ammonites) has been specified in the translation for clarity.
[2:23] 32 sn Avvites. Otherwise unknown, these people were probably also Anakite (or Rephaite) giants who lived in the lower Mediterranean coastal plain until they were expelled by the Caphtorites.
[2:23] 33 sn Caphtorites. These peoples are familiar from both the OT (Gen 10:14; 1 Chr 1:12; Jer 47:4; Amos 9:7) and ancient Near Eastern texts (Miriam Lichtheim, Ancient Egyptian Literature, 2:37-38; ANET 138). They originated in Crete (OT “Caphtor”) and are identified as the ancestors of the Philistines (Gen 10:14; Jer 47:4).
[2:23] 34 tn Heb “Caphtor”; the modern name of the island of Crete is used in the translation for clarity (cf. NCV, TEV, NLT).
[2:24] 35 sn Heshbon is the name of a prominent site (now Tell Hesba„n, about 7.5 mi [12 km] south southwest of Amman, Jordan). Sihon made it his capital after having driven Moab from the area and forced them south to the Arnon (Num 21:26-30). Heshbon is also mentioned in Deut 1:4.
[2:25] 36 tn Heb “under heaven” (so NIV, NRSV).
[2:25] 37 tn Heb “from before you.”
[2:26] 38 sn Kedemoth. This is probably Aleiyan, about 8 mi (13 km) north of the Arnon and between Dibon and Mattanah.
[2:27] 39 tn Heb “in the way in the way” (בַּדֶּרֶךְ בַּדֶּרֶךְ, baderekh baderekh). The repetition lays great stress on the idea of resolute determination to stick to the path. IBHS 116 §7.2.3c.
[2:28] 41 tn Heb “and water for silver give to me so that I may drink.”
[2:30] 42 tc The translation follows the LXX in reading the first person pronoun. The MT, followed by many English versions, has a second person masculine singular pronoun, “your.”
[2:30] 43 tn Heb “hardened his spirit” (so KJV, NASB, NRSV); NIV “made his spirit stubborn.”
[2:30] 44 tn Heb “made his heart obstinate” (so KJV, NASB); NRSV “made his heart defiant.”
[2:30] 45 tn Heb “into your hand.”
[2:32] 47 sn Jahaz. This is probably Khirbet el-Medeiyineh. See J. Dearman, “The Levitical Cities of Reuben and Moabite Toponymy,” BASOR 276 (1984): 55-57.
[2:33] 48 tc The translation follows the Qere or marginal reading; the Kethib (consonantal text) has the singular, “his son.”
[2:33] 49 tn Heb “all his people.”
[2:34] 50 tn Heb “every city of men.” This apparently identifies the cities as inhabited.
[2:34] 51 tn Heb “under the ban” (נַחֲרֵם, nakharem). The verb employed is חָרַם (kharam, usually in the Hiphil) and the associated noun is חֵרֶם (kherem). See J. Naudé, NIDOTTE, 2:276-77, and, for a more thorough discussion, Susan Niditch, War in the Hebrew Bible, 28-77.
[2:34] sn Divine judgment refers to God’s designation of certain persons, places, and things as objects of his special wrath and judgment because, in his omniscience, he knows them to be impure and hopelessly unrepentant.
[2:36] 52 sn Aroer. Now known as àAraáir on the northern edge of the Arnon river, Aroer marked the southern limit of Moab and, later, of the allotment of the tribe of Reuben (Josh 13:9, 16).
[2:36] 53 tn Heb “the city in the wadi.” This enigmatic reference may refer to Ar or, more likely, to Aroer itself. Epexegetically the text might read, “From Aroer…, that is, the city in the wadi.” See D. L. Christensen, Deuteronomy 1–11 (WBC), 49.
[2:37] 54 sn Wadi Jabbok. Now known as the Zerqa River, this is a major tributary of the Jordan that normally served as a boundary between Ammon and Gad (Deut 3:16).
[1:1] 55 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 56 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 57 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 58 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 59 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 60 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 61 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 62 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 63 tn Grk “let him boast.”
[1:9] 64 tn Grk “his height,” “his exaltation.”
[1:10] 65 tn Grk “a flower of grass.”
[1:11] 66 tn Or “perishes,” “is destroyed.”
[1:12] 67 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 68 tc Most
[1:13] 69 tn Or “God must not be tested by evil people.”
[1:16] 70 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 71 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 72 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 73 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 74 tn Grk “Having willed, he gave us birth.”
[1:19] 75 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 76 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 77 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 78 tn Or “with meekness.”
[1:23] 79 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 80 tn Grk “the face of his beginning [or origin].”
[1:24] 81 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 84 tn Grk “in his doing.”
[1:27] 85 tn Or “in the sight of”; Grk “with.”
[1:27] 86 tn Grk “the God and Father.”
[15:26] 87 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] 88 tc Most later
[15:30] 89 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] 90 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] 91 tn Grk “Mocking him, the chief priests…said among themselves.”
[15:32] 92 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] 93 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] 94 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[15:33] 95 tn Grk “When the sixth hour had come.”
[15:33] 96 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
[15:33] 97 tn Grk “until the ninth hour.”
[15:34] 98 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] 99 sn A quotation from Ps 22:1.
[15:35] 100 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] 101 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] 103 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] 104 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] 105 tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”
[15:40] 106 sn In Matt 27:56 the name Joses is written as Joseph.
[15:41] 107 tn Grk “and ministered to him.”
[15:41] 108 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:42] 109 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] 110 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] 111 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] 112 tn Or “waiting for.”
[15:43] 113 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] 114 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] 115 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[15:45] 116 tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.
[15:45] 117 sn See the note on the word centurion in 15:39.
[15:46] 118 tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.
[15:46] 119 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[15:46] 120 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] 121 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:46] 122 tn Or “to the door,” “against the door.”
[15:47] 123 tn Grk “it”; the referent (Jesus’ body) has been specified in the translation for clarity.
