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Mark 15

And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.

And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.

And the chief priests accused him of many things: but he answered nothing.

And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee.

But Jesus yet answered nothing; so that Pilate marvelled.

Now at that feast he released unto them one prisoner, whomsoever they desired.

And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.

And the multitude crying aloud began to desire him to do as he had ever done unto them.

But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?

For he knew that the chief priests had delivered him for envy.

But the chief priests moved the people, that he should rather release Barabbas unto them.

And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?

And they cried out again, Crucify him.

Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.

And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.

And the soldiers led him away into the hall, called Praetorium; and they call together the whole band.

And they clothed him with purple, and platted a crown of thorns, and put it about his head,

And began to salute him, Hail, King of the Jews!

And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.

And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.

And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.

And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.

And they gave him to drink wine mingled with myrrh: but he received it not.

And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.

And it was the third hour, and they crucified him.

And the superscription of his accusation was written over, THE KING OF THE JEWS.

And with him they crucify two thieves; the one on his right hand, and the other on his left.

And the scripture was fulfilled, which saith, And he was numbered with the transgressors.

And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days,

Save thyself, and come down from the cross.

Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save.

Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.

And when the sixth hour was come, there was darkness over the whole land until the ninth hour.

And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?

And some of them that stood by, when they heard it, said, Behold, he calleth Elias.

And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.

And Jesus cried with a loud voice, and gave up the ghost.

And the veil of the temple was rent in twain from the top to the bottom.

And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.

There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;

(Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.

And now when the even was come, because it was the preparation, that is, the day before the sabbath,

Joseph of Arimathaea, and honourable counseller, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.

And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead.

And when he knew it of the centurion, he gave the body to Joseph.

And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.

And Mary Magdalene and Mary the mother of Joses beheld where he was laid.

What does Mark 15:16 mean?

Explanation

Mark 15:16 describes the Roman soldiers leading Jesus away to the Praetorium, a term referring to the governor's official residence in the capital city of a Roman province.

In this context, the hall of the Praetorium would have served as a place where official matters were conducted, including military gatherings and judicial proceedings.

The specific moment captured in this verse is deeply significant within the Christian narrative, it is part of the Passion of Christ, where Jesus is being mocked and prepared for his crucifixion.

The "whole band" is likely referring to the cohort, which was a unit of the Roman army, showing that Jesus faced not just a handful of soldiers but a substantial number of military personnel.

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Historical Context

The historical context of Mark 15:16 is the Roman occupation of Judea during the first century CE.

The Praetorium in Jerusalem was likely situated at the Antonia Fortress or the Herodian palace.

Pilate, as the Roman prefect, would have resided there while he was in the city, especially during important Jewish festivals like Passover, to maintain order.

The Roman soldiers mocking Jesus would have been a reflection of Roman contempt for local customs and the people they governed.

Theological Insights

From a theological standpoint, this verse is seen as part of the fulfillment of Old Testament prophecies about the suffering servant (Isaiah 53).

It also serves to underscore the innocence of Jesus and the unjust nature of his suffering.

The image of Jesus surrounded by Roman soldiers points to his role as a figure of peace and non-violence amidst the power and violence of empire.

Practical Applications

Practical applications of Mark 15:16 can include the understanding of handling unjust suffering and the display of humility in face of hostility.

For individuals, it can serve as a source of strength and encouragement to maintain faith and patience during trials.

Communities may draw from it the importance of solidarity and support for those facing undue persecution or mockery.

Cross-References

Isaiah 50:6 - "I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting."
Isaiah 53:3 - "He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not."
Psalm 22:16 - "For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet."
John 19:2-3 - "And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, And said, Hail, King of the Jews! and they smote him with their hands."

Language Study

The key words in the original Greek of Mark 15:16 include:

"Praitorion" (Πραιτώριον): refers to a general's tent within a Roman encampment, and by extension, the governor's residence where official business was conducted.
"Holēn tēn speiran" (ὅλην τὴν σπεῖραν): Describes the "whole band" or a "cohort," a unit of a Roman legion which consisted of roughly 600 men.

Cultural and Religious Comparisons

Comparing this verse with other cultural and religious narratives, the motif of a just individual facing an unjust system is common across many traditions.

For instance, in classical myths, figures like Socrates face persecution for their stances.

In other religious texts, prophets often confront power and endure suffering.

Scientific Perspectives

From a scientific perspective, the psychological aspects of mob behavior and the impact of power dynamics in group settings are relevant to this verse.

Understanding how individuals in groups can be influenced to participate in harm can inform discussions about the behavior of the soldiers and the bystanders.

Commentaries

Commentaries by biblical scholars often focus on the historical accuracy and importance of the location of Praetorium, the theology of suffering, and the nature of Jesus' kingship as depicted in this verse.

They may also explore the significance of the Roman soldiers' conduct as it relates to the theme of Jesus' rejection by both Jews and Gentiles, underscoring the universal implications of his sacrifice.

Mark 15

Mark 15

What does Mark 15:16 mean?

Explanation

Top Rated Mark Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Mark 15:16 mean?

Explanation

Top Rated Mark Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?