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Mark 15
New Revised Standard Version Catholic Edition

Jesus before Pilate

15 As soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. They bound Jesus, led him away, and handed him over to Pilate. 2 Pilate asked him, “Are you the King of the Jews?” He answered him, “You say so.” 3 Then the chief priests accused him of many things. 4 Pilate asked him again, “Have you no answer? See how many charges they bring against you.” 5 But Jesus made no further reply, so that Pilate was amazed.

Pilate Hands Jesus over to Be Crucified

6 Now at the festival he used to release a prisoner for them, anyone for whom they asked. 7 Now a man called Barabbas was in prison with the rebels who had committed murder during the insurrection. 8 So the crowd came and began to ask Pilate to do for them according to his custom. 9 Then he answered them, “Do you want me to release for you the King of the Jews?” 10 For he realized that it was out of jealousy that the chief priests had handed him over. 11 But the chief priests stirred up the crowd to have him release Barabbas for them instead. 12 Pilate spoke to them again, “Then what do you wish me to do[a] with the man you call[b] the King of the Jews?” 13 They shouted back, “Crucify him!” 14 Pilate asked them, “Why, what evil has he done?” But they shouted all the more, “Crucify him!” 15 So Pilate, wishing to satisfy the crowd, released Barabbas for them; and after flogging Jesus, he handed him over to be crucified.

The Soldiers Mock Jesus

16 Then the soldiers led him into the courtyard of the palace (that is, the governor’s headquarters[c]); and they called together the whole cohort. 17 And they clothed him in a purple cloak; and after twisting some thorns into a crown, they put it on him. 18 And they began saluting him, “Hail, King of the Jews!” 19 They struck his head with a reed, spat upon him, and knelt down in homage to him. 20 After mocking him, they stripped him of the purple cloak and put his own clothes on him. Then they led him out to crucify him.

The Crucifixion of Jesus

21 They compelled a passer-by, who was coming in from the country, to carry his cross; it was Simon of Cyrene, the father of Alexander and Rufus. 22 Then they brought Jesus[d] to the place called Golgotha (which means the place of a skull). 23 And they offered him wine mixed with myrrh; but he did not take it. 24 And they crucified him, and divided his clothes among them, casting lots to decide what each should take.

25 It was nine o’clock in the morning when they crucified him. 26 The inscription of the charge against him read, “The King of the Jews.” 27 And with him they crucified two bandits, one on his right and one on his left.[e] 29 Those who passed by derided[f] him, shaking their heads and saying, “Aha! You who would destroy the temple and build it in three days, 30 save yourself, and come down from the cross!” 31 In the same way the chief priests, along with the scribes, were also mocking him among themselves and saying, “He saved others; he cannot save himself. 32 Let the Messiah,[g] the King of Israel, come down from the cross now, so that we may see and believe.” Those who were crucified with him also taunted him.

The Death of Jesus

33 When it was noon, darkness came over the whole land[h] until three in the afternoon. 34 At three o’clock Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?”[i] 35 When some of the bystanders heard it, they said, “Listen, he is calling for Elijah.” 36 And someone ran, filled a sponge with sour wine, put it on a stick, and gave it to him to drink, saying, “Wait, let us see whether Elijah will come to take him down.” 37 Then Jesus gave a loud cry and breathed his last. 38 And the curtain of the temple was torn in two, from top to bottom. 39 Now when the centurion, who stood facing him, saw that in this way he[j] breathed his last, he said, “Truly this man was God’s Son!”[k]

40 There were also women looking on from a distance; among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. 41 These used to follow him and provided for him when he was in Galilee; and there were many other women who had come up with him to Jerusalem.

The Burial of Jesus

42 When evening had come, and since it was the day of Preparation, that is, the day before the sabbath, 43 Joseph of Arimathea, a respected member of the council, who was also himself waiting expectantly for the kingdom of God, went boldly to Pilate and asked for the body of Jesus. 44 Then Pilate wondered if he were already dead; and summoning the centurion, he asked him whether he had been dead for some time. 45 When he learned from the centurion that he was dead, he granted the body to Joseph. 46 Then Joseph[l] bought a linen cloth, and taking down the body,[m] wrapped it in the linen cloth, and laid it in a tomb that had been hewn out of the rock. He then rolled a stone against the door of the tomb. 47 Mary Magdalene and Mary the mother of Joses saw where the body[n] was laid.

Footnotes

  1. Mark 15:12 Other ancient authorities read what should I do
  2. Mark 15:12 Other ancient authorities lack the man you call
  3. Mark 15:16 Gk the praetorium
  4. Mark 15:22 Gk him
  5. Mark 15:27 Other ancient authorities add verse 28, And the scripture was fulfilled that says, “And he was counted among the lawless.”
  6. Mark 15:29 Or blasphemed
  7. Mark 15:32 Or the Christ
  8. Mark 15:33 Or earth
  9. Mark 15:34 Other ancient authorities read made me a reproach
  10. Mark 15:39 Other ancient authorities add cried out and
  11. Mark 15:39 Or a son of God
  12. Mark 15:46 Gk he
  13. Mark 15:46 Gk it
  14. Mark 15:47 Gk it
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Mark 15
New English Translation

Jesus Brought Before Pilate

15 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law[a] and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate.[b] 2 So[c] Pilate asked him, “Are you the king[d] of the Jews?” He replied,[e] “You say so.”[f] 3 Then[g] the chief priests began to accuse him repeatedly. 4 So Pilate asked him again,[h] “Have you nothing to say? See how many charges they are bringing against you!” 5 But Jesus made no further reply, so that Pilate was amazed.

Jesus and Barabbas

6 During the feast it was customary to release one prisoner to the people,[i] whomever they requested. 7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection. 8 Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom.[j] 9 So Pilate asked them,[k] “Do you want me to release the king of the Jews for you?” 10 (For he knew that the chief priests had handed him over because of envy.)[l] 11 But the chief priests stirred up the crowd to have him release[m] Barabbas instead. 12 So Pilate spoke to them again,[n] “Then what do you want me to do[o] with the one you call king of the Jews?” 13 They shouted back, “Crucify[p] him!” 14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!” 15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then,[q] after he had Jesus flogged,[r] he handed him over[s] to be crucified.

Jesus is Mocked

16 So[t] the soldiers led him into the palace (that is, the governor’s residence)[u] and called together the whole cohort.[v] 17 They put a purple cloak[w] on him and after braiding[x] a crown of thorns,[y] they put it on him. 18 They began to salute him: “Hail, king of the Jews!”[z] 19 Again and again[aa] they struck him on the head with a staff[ab] and spit on him. Then they knelt down and paid homage to him. 20 When they had finished mocking[ac] him, they stripped him of the purple cloak and put his own clothes back on him. Then[ad] they led him away to crucify him.[ae]

The Crucifixion

21 The soldiers[af] forced[ag] a passerby to carry his cross,[ah] Simon of Cyrene, who was coming in from the country[ai] (he was the father of Alexander and Rufus). 22 They brought Jesus[aj] to a place called Golgotha[ak] (which is translated, “Place of the Skull”).[al] 23 They offered him wine mixed with myrrh,[am] but he did not take it. 24 Then[an] they crucified[ao] him and divided his clothes, throwing dice[ap] for them, to decide what each would take. 25 It was nine o’clock in the morning[aq] when they crucified him. 26 The inscription[ar] of the charge against him read, “The king of the Jews.” 27 And they crucified two outlaws with him, one on his right and one on his left.[as] 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, 30 save yourself and come down from the cross!”[at] 31 In the same way even the chief priests—together with the experts in the law[au]—were mocking him among themselves:[av] “He saved others, but he cannot save himself! 32 Let the Christ,[aw] 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.[ax]

Jesus’ Death

33 Now[ay] when it was noon,[az] darkness came over the whole land[ba] until three in the afternoon.[bb] 34 Around three o’clock[bc] Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?”[bd] 35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!”[be] 36 Then someone ran, filled a sponge with sour wine,[bf] put it on a stick,[bg] and gave it to him to drink, saying, “Leave him alone! Let’s see if Elijah will come to take him down!” 37 But Jesus cried out with a loud voice and breathed his last. 38 And the temple curtain[bh] was torn in two, from top to bottom. 39 Now when the centurion,[bi] who stood in front of him, saw how he died,[bj] he said, “Truly this man was God’s Son!” 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,[bk] and Salome. 41 When he was in Galilee, they had followed him and given him support.[bl] Many other women who had come up with him to Jerusalem were there too.

Jesus’ Burial

42 Now[bm] when evening had already come, since it was the day of preparation (that is, the day before the Sabbath),[bn] 43 Joseph of Arimathea, a highly regarded member of the council,[bo] who was himself looking forward to[bp] the kingdom of God,[bq] went boldly to Pilate and asked for the body of Jesus.[br] 44 Pilate was surprised that he was already dead. He[bs] called the centurion[bt] and asked him if he had been dead for some time. 45 When Pilate[bu] was informed by the centurion, he gave the body to Joseph. 46 After Joseph[bv] bought a linen cloth[bw] and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock.[bx] Then[by] he rolled a stone across the entrance[bz] of the tomb. 47 Mary Magdalene and Mary the mother of Joses saw where the body[ca] was placed.

Footnotes

  1. Mark 15:1 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
  2. Mark 15:1 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.
  3. Mark 15:2 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.
  4. Mark 15:2 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
  5. Mark 15:2 tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokritheis) is redundant, but the syntax of the phrase has been modified for clarity.
  6. Mark 15:2 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).
  7. Mark 15:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  8. Mark 15:4 tn Grk “Pilate asked him again, saying.” The participle λέγων (legōn) is redundant and has not been translated.
  9. Mark 15:6 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.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.
  10. Mark 15:8 tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”
  11. Mark 15:9 tn Grk “Pilate answered them, saying.” The participle λέγων (legōn) is redundant and has not been translated.
  12. Mark 15:10 sn This is a parenthetical note by the author.
  13. Mark 15:11 tn Grk “to have him release for them.”
  14. Mark 15:12 tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
  15. Mark 15:12 tc Instead of “what do you want me to do” several witnesses, including the most significant ones (א B C W Δ Ψ ƒ1,13 33 892), lack θέλετε (thelete, “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 M 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 mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that θέλετε is authentic. Further, Mark’s known style of being generally more verbose and redundant than Matthew’s argues that θέλετε is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without θέλετε would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding θέλετε as authentic.
  16. Mark 15:13 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.
  17. Mark 15:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  18. Mark 15:15 tn The Greek term φραγελλόω (phragelloō) 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.”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.
  19. Mark 15:15 tn Or “delivered him up.”
  20. Mark 15:16 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.
  21. Mark 15:16 tn Grk “(that is, the praetorium).” 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.
  22. Mark 15:16 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
  23. Mark 15:17 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).
  24. Mark 15:17 tn Or “weaving.”
  25. Mark 15:17 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.
  26. Mark 15:18 tn Or “Long live the King of the Jews!”sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
  27. Mark 15:19 tn The verb here has been translated as an iterative imperfect.
  28. Mark 15:19 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
  29. Mark 15:20 tn The aorist tense is taken consummatively here.
  30. Mark 15:20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  31. Mark 15:20 sn See the note on Crucify in 15:13.
  32. Mark 15:21 tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.
  33. Mark 15:21 tn Or “conscripted”; or “pressed into service.”
  34. Mark 15:21 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.
  35. Mark 15:21 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
  36. Mark 15:22 tn Grk “him.”
  37. Mark 15:22 tn Grk “a place, Golgotha.” This is an Aramaic name; see John 19:17.
  38. Mark 15:22 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).
  39. Mark 15:23 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.
  40. Mark 15:24 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  41. Mark 15:24 sn See the note on Crucify in 15:13.
  42. Mark 15:24 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.sn An allusion to Ps 22:18.
  43. Mark 15:25 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.
  44. Mark 15:26 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.
  45. Mark 15:27 tc Most later mss add 15:28 “And the scripture was fulfilled that says, ‘He was counted with the lawless ones.’” Verse 28 is included in L Θ 083 0250 ƒ1,13 33 M lat, but is lacking in significant Alexandrian and Western mss and some others (א A B C D Ψ). The addition of the verse with its quotation from Isa 53:12 probably represents a scribal assimilation from Luke 22:37. It was almost certainly not an original part of Mark’s Gospel. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
  46. Mark 15:30 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.
  47. Mark 15:31 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.
  48. Mark 15:31 tn Grk “Mocking him, the chief priests…said among themselves.”
  49. Mark 15:32 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 8:29.
  50. Mark 15:32 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).
  51. Mark 15:33 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  52. Mark 15:33 tn Grk “When the sixth hour had come.”
  53. Mark 15:33 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
  54. Mark 15:33 tn Grk “until the ninth hour.”
  55. Mark 15:34 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.
  56. Mark 15:34 sn A quotation from Ps 22:1.
  57. Mark 15:35 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.
  58. Mark 15:36 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.
  59. Mark 15:36 tn Grk “a reed.”
  60. Mark 15:38 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.
  61. Mark 15:39 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 throughout the region may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did (cf. Acts 22:28).
  62. Mark 15:39 tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”
  63. Mark 15:40 sn In Matt 27:56 the name Joses is written as Joseph.
  64. Mark 15:41 tn Grk “and ministered to him.”sn Cf. Luke 8:3.
  65. Mark 15:42 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.
  66. Mark 15:42 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.
  67. Mark 15:43 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.
  68. Mark 15:43 tn Or “waiting for.”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.
  69. Mark 15:43 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself.
  70. Mark 15:43 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.
  71. Mark 15:44 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  72. Mark 15:44 sn See the note on the word centurion in 15:39.
  73. Mark 15:45 tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.
  74. Mark 15:46 tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.
  75. Mark 15:46 tn The term σινδών (sindōn) can refer to a linen cloth used either for clothing or for burial.
  76. Mark 15:46 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
  77. Mark 15:46 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  78. Mark 15:46 tn Or “to the door,” “against the door.”
  79. Mark 15:47 tn Grk “it”; the referent (Jesus’ body) has been specified in the translation for clarity.
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Mark 15
English Standard Version

Jesus Delivered to Pilate

15 (A)And as soon as it was morning, the chief priests (B)held a consultation with the elders and scribes and the whole council. And (C)they bound Jesus and (D)led him away and (E)delivered him over to (F)Pilate. 2 (G)And Pilate asked him, (H)“Are you the King of the Jews?” And he answered him, (I)“You have said so.” 3 And the chief priests accused him of many things. 4 And Pilate again asked him, (J)“Have you no answer to make? See how many charges they bring against you.” 5 But Jesus (K)made no further answer, so that Pilate was amazed.

Pilate Delivers Jesus to Be Crucified

6 (L)Now at the feast he used to release for them one prisoner for whom they asked. 7 And among the rebels in prison, who had (M)committed murder (N)in the insurrection, there was a man called Barabbas. 8 And the crowd came up and began to ask Pilate to do as he usually did for them. 9 And he answered them, saying, “Do you want me to release for you the King of the Jews?” 10 For he perceived that (O)it was out of envy that the chief priests had delivered him up. 11 But the chief priests stirred up the crowd to have him release for them Barabbas instead. 12 And Pilate again said to them, “Then what shall I do with (P)the man you call the King of the Jews?” 13 And they cried out again, “Crucify him.” 14 And Pilate said to them, “Why? (Q)What evil has he done?” But they shouted all the more, “Crucify him.” 15 So Pilate, wishing to satisfy the crowd, released for them Barabbas, and having (R)scourged[a] Jesus, he delivered him to be crucified.

Jesus Is Mocked

16 (S)And the soldiers led him away inside (T)the palace (that is, (U)the governor's headquarters),[b] and they called together the whole (V)battalion.[c] 17 And they clothed him in (W)a purple cloak, and twisting together a crown of thorns, they put it on him. 18 And they began to salute him, (X)“Hail, King of the Jews!” 19 And they were striking his head with a reed and (Y)spitting on him and (Z)kneeling down in homage to him. 20 And when they had (AA)mocked him, they stripped him of (AB)the purple cloak and put his own clothes on him. And they (AC)led him out to crucify him.

The Crucifixion

21 (AD)And they compelled a passerby, Simon of Cyrene, who was coming in from the country, the father of Alexander and Rufus, to carry his cross. 22 (AE)And they brought him to the place called Golgotha (which means Place of a Skull). 23 And they offered him wine mixed with (AF)myrrh, but he did not take it. 24 And they crucified him and (AG)divided his garments among them, casting lots for them, to decide what each should take. 25 And (AH)it was the third hour[d] when they crucified him. 26 And the inscription of the charge against him read, (AI)“The King of the Jews.” 27 And with him they crucified two (AJ)robbers, (AK)one on his right and one on his left.[e] 29 And (AL)those who passed by derided him, (AM)wagging their heads and saying, (AN)“Aha! (AO)You who would destroy the temple and rebuild it in three days, 30 save yourself, and come down from the cross!” 31 So also the chief priests with the scribes mocked him to one another, saying, (AP)“He saved others; (AQ)he cannot save himself. 32 Let (AR)the Christ, (AS)the King of Israel, come down now from the cross that we may (AT)see and believe.” (AU)Those who were crucified with him also reviled him.

The Death of Jesus

33 And when the sixth hour[f] had come, there was darkness over the whole land until the ninth hour.[g] 34 And at the ninth hour Jesus (AV)cried with a loud voice, (AW)“Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” 35 And some of the bystanders hearing it said, “Behold, he is calling Elijah.” 36 And someone ran and filled a sponge with (AX)sour wine, put it on a reed (AY)and gave it to him to drink, saying, “Wait, let us see whether Elijah will come to take him down.” 37 And Jesus (AZ)uttered a loud cry and (BA)breathed his last. 38 And (BB)the curtain of the temple was torn in two, from top to bottom. 39 (BC)And when the centurion, who stood facing him, saw that in this way he[h] breathed his last, he said, (BD)“Truly this man was the Son[i] of God!”

40 There were also (BE)women looking on (BF)from a distance, among whom were (BG)Mary Magdalene, and Mary the mother of James the younger and of Joses, and (BH)Salome. 41 When he was in Galilee, they followed him and (BI)ministered to him, and there were also many other women who (BJ)came up with him to Jerusalem.

Jesus Is Buried

42 (BK)And when evening had come, since it was (BL)the day of Preparation, that is, the day before the Sabbath, 43 Joseph of Arimathea, (BM)a respected member of the council, who (BN)was also himself looking for the kingdom of God, took courage and went to Pilate and asked for the body of Jesus. 44 Pilate was surprised to hear that he should have already died.[j] And summoning (BO)the centurion, he asked him whether he was already dead. 45 And when he learned from (BP)the centurion that he was dead, he granted the corpse to Joseph. 46 And Joseph[k] bought (BQ)a linen shroud, and taking him down, wrapped him in the linen shroud and (BR)laid him in a tomb (BS)that had been cut out of the rock. And he rolled (BT)a stone against the entrance of the tomb. 47 (BU)Mary Magdalene and Mary the mother of Joses saw where he was laid.

Footnotes

  1. Mark 15:15 A Roman judicial penalty, consisting of a severe beating with a multi-lashed whip containing embedded pieces of bone and metal
  2. Mark 15:16 Greek the praetorium
  3. Mark 15:16 Greek cohort; a tenth of a Roman legion, usually about 600 men
  4. Mark 15:25 That is, 9 a.m.
  5. Mark 15:27 Some manuscripts insert verse 28: And the Scripture was fulfilled that says, “He was numbered with the transgressors”
  6. Mark 15:33 That is, noon
  7. Mark 15:33 That is, 3 p.m.
  8. Mark 15:39 Some manuscripts insert cried out and
  9. Mark 15:39 Or a son
  10. Mark 15:44 Or Pilate wondered whether he had already died
  11. Mark 15:46 Greek he
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