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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 15:25 mean?

Explanation

Mark 15:25 speaks about the crucifixion of Jesus Christ, stating, "And it was the third hour, and they crucified him." The verse marks a pivotal event in Christian history, the moment when Jesus is nailed to the cross.

The "third hour" refers to the Jewish way of telling time, which in this context, would correspond to approximately 9 a.m. in modern reckoning.

The literal meaning is clear: at this time, Jesus was crucified.

The deeper significance lies in the belief that this act of crucifixion represents the ultimate sacrifice for the sins of humanity.

Jesus’ death is seen as the fulfillment of Old Testament prophecies and as a redemptive act for all who believe in him.

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Historical Context

Mark 15:25 is part of the New Testament narrative, which describes events in 1st century Judea, under Roman rule.

The Roman method of crucifixion was a common form of execution for criminals, and it was particularly brutal and humiliating.

Mark’s Gospel, written several decades after the crucifixion, aims to provide an account of Jesus’ life, death, and resurrection.

It was a time when the Christian community was establishing its identity amidst persecution and looking to the life of Jesus as the foundation of their faith.

Theological Insights

From a theological standpoint, this verse underscores the concept of Jesus as the sacrificial lamb, an innocent being who willingly suffers and dies for the salvation of others.

The crucifixion is central to Christian soteriology , the study of salvation , as it emphasizes Jesus' atonement for sin.

Different Christian denominations interpret the significance of the crucifixion in various ways, but it is universally acknowledged as the cornerstone of Christian redemption and forgiveness.

Practical Applications

In daily life, believers might view this verse as a call to remember Jesus' suffering and the cost of their own redemption. It can be a source of strength and humility, prompting reflection on themes of sacrifice, unconditional love, and forgiveness.

Christians may be inspired to live more selflessly, carry their own "crosses" with perseverance, and extend grace to others.

Cross-References

Matthew 27:35 - "And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, 'They parted my garments among them, and upon my vesture did they cast lots.'"
Luke 23:33 - "And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left."
John 19:18 - "Where they crucified him, and two other with him, on either side one, and Jesus in the midst."
Isaiah 53:5 - "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed."

Language Study

In the original Greek text, the verb used for "crucified" is "ἐσταύρωσαν" (estaúrōsan), which is the third-person plural aorist active indicative of "σταυρόω" (stauroō), meaning “to crucify” or “to affix with beams.” Crucifixion was a specific form of capital punishment that involved nailing or binding the condemned to a cross.

The specificity of the time, "the third hour," is given in Greek as "τρίτῃ ὥρᾳ" (tritē hōra), emphasizing the exact moment in which this significant event took place.

Cultural and Religious Comparisons

In comparing this verse and its significance with other ancient myths and religions, one can look at the concept of a dying and rising god, which was present in several ancient Near Eastern cultures like those worshiping Osiris and Dionysus.

However, in Christianity, Jesus' death is unique in its purpose for atonement and its historical claim, as opposed to mythical cycles of death and rebirth.

Scientific Perspectives

The scientific perspective on crucifixion includes the study of Roman execution methods and their physiological effects on the human body.

Although the verse does not offer scientific detail, it corresponds to historical practices known to be an excruciating form of execution that typically led to death by asphyxiation, shock, or other complications over an extended period.

Commentaries

Experts and biblical scholars offer several insights on Mark 15:25.

Some focus on the fulfillment of Old Testament prophecies, while others on the historical accuracy of Roman execution methods.

Commentaries often discuss the symbolism of crucifixion at the "third hour," relating it to Jewish sacrificial practices.

Overall, this verse is regarded as a concise but profound description of the climactic moment of Jesus' earthly ministry, capturing both the historical event and its deeper theological implications.

Mark 15

Mark 15

What does Mark 15:25 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 15:25 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?