HarperCollins Study Bible, page 459
14.18 They had taken their places, lit. “they were reclining,” the customary posture at banquets (see, e.g., Lk 5.29). That they were eating the Passover is suggested only by the context (vv. 12–16), not by details of the meal itself; see note on 14.12. Truly I tell you. See note on 3.28. Betray. See note on 9.31. One who is eating with me, an echo of Ps 41.9 (cf. Jn 13.18).
14.21 Son of Man. See notes on 2.10; 8.31. As it is written, i.e., in accordance with the divine purpose. This saying may pick up the echo of Ps 41.9 in v. 18 and presuppose that the speaker of the psalm prefigures the Son of Man. See also 8.31; 1 Cor 15.3–4.
14.22–25 Cf. Mt 26.26–29; Lk 22.14–23; also cf. Jn 6.48–58; 1 Cor 11.23–25.
14.22 Took, blessing, broke, gave, reminiscent of Jesus’ feeding the multitudes (see notes on 6.41; 8.6). In Greek, as in English, the body is a flexible metaphor; see also 1 Cor 10.16–17.
14.24 Blood of the covenant, an OT image for ratification; see Ex 24.6–8; Jer 31.31; Zech 9.11; cf. Heb 9.11–10.18. Poured out for many. See 10.45.
14.25 Truly I tell you. See note on 3.28. The new age (that day…in the kingdom of God) was sometimes imagined as a magnificent banquet; see notes on 1.15; 6.31–44.
14.26–31 Cf. Mt 26.30–35; Lk 22.31–34; Jn 13.36–38. Predictions of abandonment and denial.
14.26 When they had sung the hymn, lit. “when they had hymned” the Greek text does not suggest a specific hymn. Mount of Olives. See note on 11.1.
14.27 Become deserters (also v. 29), or “fall away” see note on 4.17. The quotation is from Zech 13.7; see also note on 14.21. The sheep will be scattered. See note on 6.34; cf. Jn 16.32.
14.28 Galilee, Jesus’ homeland; see note on 1.9.
14.30 Truly I tell you. See note on 3.28. The cock crows, possibly a reference to one of the night watches; see note on 13.35. Deny (also v. 31). See note on 8.34.
14.31 See also Jn 11.16.
14.32–42 Cf. Mt 26.36–46; Lk 22.39–46; see also Heb 5.7–8.
14.32 Gethsemane. Cf. Lk 22.39–40; Jn 18.1. While I pray. See note on 1.35.
14.33 Peter and James and John. See note on 5.37.
14.34 I am (lit. “my soul is”) deeply grieved. Cf. Pss 42.5, 11; 43.5; Jn 12.27. Keep awake (also vv. 37–38). See note on 13.33–36.
14.35 The hour (also vv. 37, 41). See note on 13.32.
14.36 Abba (Aramaic), a form used to address one’s Father (see Rom 8.15; Gal 4.6; see also note on 5.41). For you all things are possible. See notes on 9.23; 10.27; see also 11.22–23. This cup. See note on 10.38. Not what I want, but what you want. See also Jn 5.30; 6.38.
14.38 The time of trial. See Sir 2.1; Mt 6.13; Lk 11.4; Jas 1.2; 1 Pet 1.6; Rev 2.10; 3.10; see also Mk 1.12–13. Here, the contrast between spirit and flesh suggests that one’s intentions and promises are not always easy to accomplish. Cf. Peter’s vehement assertion that he was ready to die with Jesus and that he would not deny him (v. 31) with his later denial of Jesus three times (vv. 66–72).
14.40 See also 9.6.
14.41 The Son of Man…sinners. See notes on 1.14; 8.31; 9.31.
14.43–52 Cf. Mt 26.47–56; Lk 22.47– 53; Jn 18.3–12.
14.43 Judas. See 3.19; 14.10. Chief priests, scribes, elders. See note on 8.31.
14.44–45 A rabbi could be respectfully greeted by his disciples with a kiss; being kissed by a betrayer is ironic (cf. Prov 27.6; Lk 7.38, 45; Rom 16.16; 1 Pet 5.14; see also notes on 14.10; 4.18).
14.47 High priest, presumably Caiaphas (18–36/7 CE; cf. Mt 26.3, 57; Jn 18.13, 24).
14.48–49 Let the scriptures be fulfilled. See notes on 14.21; 14.27.
14.50 See v. 27.
14.51–52 Various interpretations have been proposed for this mysterious incident, including allusions to the young man in 16.5, the linen cloth in 15.46, and naked flight in Gen 39.12; Am 2.16. The context suggests a contrast between Jesus’ calm courage and a follower’s desperate flight.
14.53–72 Cf. Mt 26.57–75; Lk 22.54–71; Jn 18.13–27. Interrogations of Peter (vv. 53–54, 66–72) and of Jesus (vv. 55–65) are interwoven (see note on 2.1–12).
14.53 High priest. See note on 14.47. Chief priests, elders, scribes. See notes on 1.22; 8.31; 11.27.
14.55 A formal, albeit irregular, trial by the whole council is suggested by Mark and Matthew (Mt 26.59–68; see also Mk 13.9; 15.1).
14.56–57 False testimony…did not agree. See also v. 59; cf. Deut 19.15; Pss 35.11–12; 109.2–3.
14.58 Destroy this temple. See 11.15–16; 13.1–2; 15.29; cf. Mt 26.61; Jn 2.19–21. Jewish texts from the Second Temple period express the idea that God would build a temple not made with hands (cf. 2 Sam 7.4–17) in the last days (Jubilees, Dead Sea Scrolls). The “men of holiness” who lived near Qumran spoke of themselves as a metaphorical temple; members of the Christ movement also spoke of their communities in this way (1 Cor 3.16; 1 Pet 2.4–6; cf. 2 Cor 6.16).
14.61 He was silent. See Ps 38.12–14; Isa 53.7. The Markan high priest uses in his question the terms Messiah and the Son of the Blessed One, titles central to Christian proclamation; see 1.1; Mt 16.16; Jn 11.27; 20.31.
14.62 I am. See note on 6.50. The advent of a royal Son of Man combines imagery in Ps 110.1; Dan 7.13–14. See also notes on 8.38; 12.36; 13.26; 16.19. The Power, a reference to the deity that may reflect contemporary and later respectful avoidance of pronouncing God’s name.
14.63 Tore his clothes, a gesture symbolizing grief or distress. See Gen 37.29; Jdt 14.16; Let Jer 6.31; Acts 14.14.
14.64 According to Josephus and the Mishnah, blasphemy involved pronouncing God’s name. Philo provides evidence that some Jews of the late Second Temple period defined blasphemy more broadly, as speech that insults God, e.g., by compromising the Jewish affirmation that only God is divine. The language used by the Markan Jesus of himself in v. 62 could have been understood as claiming divinity and thus, from the point of view of the high priest and the council, as blasphemy (cf. Lev 24.16; Mk 2.7).
14.65 Prophesy. Cf. vv. 30, 66–72. The court’s behavior is reminiscent of Isa 50.6; 53.3–5.
14.67 With Jesus. See 3.14.
14.68 I do not know or understand. See note on 4.13; see also 6.52; 8.17, 21; 9.32; 14.71.
14.70 A Galilean. See note on 1.9.
14.72 Then Peter remembered what Jesus had said (v. 30).
Mark 15
Jesus before Pilate
1As 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. 2Pilate asked him, “Are you the King of the Jews?” He answered him, “You say so.” 3Then the chief priests accused him of many things. 4Pilate asked him again, “Have you no answer? See how many charges they bring against you.” 5But Jesus made no further reply, so that Pilate was amazed.
Pilate Hands Jesus over to Be Crucified
6Now at the festival he used to release a prisoner for them, anyone for whom they asked. 7Now a man called Barabbas was in prison with the rebels who had committed murder during the insurrection. 8So the crowd came and began to ask Pilate to do for them according to his custom. 9Then he answered them, “Do you want me to release for you the King of the Jews?” 10For he realized that it was out of jealousy that the chief priests had handed him over. 11But the chief priests stirred up the crowd to have him release Barabbas for them instead. 12Pilate spoke to them again, “Then what do you wish me to doa with the man you callb the King of the Jews?” 13They shouted back, “Crucify him!” 14Pilate asked them, “Why, what evil has he done?” But they shouted all the more, “Crucify him!” 15So 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
16Then the soldiers led him into the courtyard of the palace (that is, the governor’s headquartersc); and they called together the whole cohort. 17And they clothed him in a purple cloak; and after twisting some thorns into a crown, they put it on him. 18And they began saluting him, “Hail, King of the Jews!” 19They struck his head with a reed, spat upon him, and knelt down in homage to him. 20After 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
21They 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. 22Then they brought Jesusd to the place called Golgotha (which means the place of a skull). 23And they offered him wine mixed with myrrh; but he did not take it. 24And they crucified him, and divided his clothes among them, casting lots to decide what each should take.
25It was nine o’clock in the morning when they crucified him. 26The inscription of the charge against him read, “The King of the Jews.” 27And with him they crucified two bandits, one on his right and one on his left.e 29Those who passed by deridedf him, shaking their heads and saying, “Aha! You who would destroy the temple and build it in three days, 30save yourself, and come down from the cross!” 31In 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. 32Let 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
33When it was noon, darkness came over the whole landh until three in the afternoon. 34At 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 35When some of the bystanders heard it, they said, “Listen, he is calling for Elijah.” 36And 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.” 37Then Jesus gave a loud cry and breathed his last. 38And the curtain of the temple was torn in two, from top to bottom. 39Now when the centurion, who stood facing him, saw that in this way hej breathed his last, he said, “Truly this man was God’s Son!”k
40There 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. 41These 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
42When evening had come, and since it was the day of Preparation, that is, the day before the sabbath, 43Joseph 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. 44Then Pilate wondered if he were already dead; and summoning the centurion, he asked him whether he had been dead for some time. 45When he learned from the centurion that he was dead, he granted the body to Joseph. 46Then Josephl 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. 47Mary Magdalene and Mary the mother of Joses saw where the bodyn was laid.
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a Other ancient authorities read what should I do
b Other ancient authorities lack the man you call
c Gk the praetorium
d Gk him
e Other ancient authorities add verse 28, And the scripture was fulfilled that says, “And he was counted among the lawless.”
f Or blasphemed
g Or the Christ
h Or earth
i Other ancient authorities read made me a reproach
j Other ancient authorities add cried out and
k Or a son of God
l Gk he
m Gk it
n Gk it
15.1–15 Cf. Mt 27.1–2, 11–23; Lk 23.1–5, 13–25; Jn 18.28–40.
15.1 As soon as it was morning, the first of five temporal indicators (see also vv. 25, 33, 42). The chief priests, henceforth presented as Jesus’ principal accusers (see vv. 3, 10, 11, 31). Elders, scribes, whole council. See notes on 1.22; 8.31; 13.9; 14.55. Handed him over (also vv. 10, 15). See notes on 1.14; 9.31. Jesus is interrogated by Pontius Pilate, fifth Roman prefect of Judea (26–36 CE; see also Acts 3.13–14; 13.28).
15.2 Appearing here for the first time in Mark, the title King of the Jews is also the first of five ironic acclamations of Jesus by the Roman governor and his agents (see also vv. 9, 12, 18, 26; cf. v. 32).
15.4 Have you no answer? See note on 14.61.
15.6 There is no evidence for this practice apart from the Gospels and writings dependent on them.
15.7 Barabbas, lit. “son of Abba,” or “son of the father.” Barabbas, a violent man associated with armed rebellion against the Romans, is contrasted with Jesus the Son. It is not known which insurrection is meant; numerous Jewish revolts against Rome are indicated in Lk 13.1; Acts 5.36–37; and by Josephus. Mark’s early audiences would think of the Jewish war with Rome that began in 66 CE.
15.9 King of the Jews. See note on 15.2.
15.10–11 Christian portrayal of Pilate as the reluctant pawn of manipulative Jews (which is highly unlikely from a historical point of view) is amplified in Mt 27.18–25; Lk 23.4–16; Jn 19.1–16; cf. Mk 6.14–29.
15.16–20 Cf. Mt 27.27–31; Jn 19.2–3.
15.16 The whole cohort, a detachment of two hundred to six hundred soldiers; see note on 1.33.
15.17 Purple, like the crown, suggests royal raiment (see 1 Macc 8.14;10.20).
15.18 Hail, King of the Jews! Possibly a parody of the legionary salute, “Hail, Caesar, conqueror, emperor” see also note on 15.2.
15.19–20 They struck and spat, mocking. See 10.34; cf. Isa 50.6; Mic 5.1. In homage, or “bowing in worship” (see Mt 2.11; Acts 10.25; Heb 11.21; Rev 5.14).
15.21–39 The crucifixion and death of Jesus, cf. Mt 27.32–54; Lk 23.26–48; Jn 19.16b–37.
15.21 A condemned prisoner carried only the crossbar, not his cross as a whole. Cyrene (see also Acts 6.9; 11.20;13.1), a city in what is now Libya. The identification of Rufus with Paul’s associate (Rom 16.13) is impossible to confirm.
15.22 Though it can no longer be located with certainty, Golgotha was evidently outside Jerusalem’s city walls (see Jn 19.20); see note on 5.41.
15.23 Wine mixed with myrrh, spiced wine, a delicacy given to Jesus out of kindness, in mockery of his claim to be the messiah, or to reduce his pain (see Prov 31.6).
15.24 To be crucified, the victim’s body was lashed or nailed to a stake and crossbar (see Jn 20.25). Divided his clothes, casting lots. It was customary for the executioners to take for themselves anything the condemned man had with him. The details, however, reflect subsequent reflection on Ps 22.18.
15.25 Nine o’clock in the morning, lit. “the third hour” see note on 15.1.
15.26–27 A placard worn by the victim customarily bore the inscription of the charge against him. The charge, the King of the Jews (see note on 15.2), and identification of fellow victims as rebellious bandits (see also 14.48) suggest that Jesus’ execution was on the grounds of imperial sedition. One on his right…left. Cf. 10.37.
15.29 Derided. A related Greek word is translated blasphemy in 14.64. The basic meaning of the word-group, however, is “to insult.” Shaking their heads. See Pss 22.7; 109.25. On the substance of the jeer, see note on 14.58.
15.30 Save yourself. Cf. 8.35.
15.31 Chief priests, scribes. See note on 15.1. Saved others, cannot save himself. Cf. 10.45; 14.24.
15.32 The Messiah, the King of Israel. See notes on 1.1; 15.2. So that we may see and believe. See also Wis 2.17–18; cf. Mk 8.11–12. Those…taunted him. Cf. Lk 23.39–43.
15.33 Noon, lit. “the sixth hour” three in the afternoon, “the ninth hour.” See note on 15.1. Midday darkness over the whole land is an apocalyptic portrayal of divine judgment (see note on 13.24–25). Greeks and Romans would understand it as a portent signifying Jesus’ greatness.
15.34 Translated from Aramaic (see note on 5.41), Jesus’ cry (cf. v. 37) is a quotation from Ps 22.1; see also notes on 15.24; 15.29.
15.35 On those who listen (lit. “look”) without understanding, see 4.12; 8.14–21. Evolving perhaps from 2 Kings 2.9–12, later Jewish folklore envisioned Elijah as rescuer of the righteous in distress, but cf. Mk 1.6;9.11–13.
15.36 Sour wine, a common drink of the time, although an allusion to Ps 69.21 may be intended.
15.37 Cf. Lk 23.46; Jn 19.30.
15.38 The curtain of the temple, perhaps the veil of the holy of holies (see Ex 26.31–37), was torn (see note on 1.10). This event is ambiguous and probably symbolic. It may foreshadow the destruction of the temple, symbolize the rending of the barrier between humanity and God (like Heb 9.8;10.19–20, it may suggest that the death of Jesus has made access to God possible for all humanity), or simply imply a divine self-revelation or theophany (God is revealed in the death of Jesus or God will vindicate Jesus). The interpretation of the rending of the veil in terms implying the supersession of Jewish ideas and practices by Christian ones became very popular during the patristic period, when Christians were attempting to forge a new identity vis-à-vis Jewish communities.
15.39 That Jesus was God’s Son is finally confessed by a human (see notes on 1.1; 1.11; 3.11), a centurion, a Gentile (see also 3.8; 5.20; 7.24–31; 8.27; 11.17; 13.10).
15.40–47 Cf. Mt 27.55–61; Lk 23.49–55; Jn 19.38–42.
15.40 Women looking on from a distance (cf. Ps 38.11; Jn 19.25), including Mary Magdalene (see also v. 47; 16.1). Whether Mary the mother of James…and of Joses is the same woman as Jesus’ mother (see 6.3) is impossible to determine. Salome. Cf. Mt 27.56.
15.41 Provided for, lit. “served” or “ministered to.” See also 1.31; 14.6. Galilee. See note on 1.9. Other women. See also Lk 8.1–3.
15.42 Evening. See note on 15.1. The day of Preparation for, thus before, the sabbath.
