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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 15:41 mean?

Explanation

The verse Mark 15:41 comes at a point in the Gospel of Mark where Jesus has been crucified, and Mark is describing those who are present at his crucifixion.

It highlights the presence and role of certain women who have been following Jesus from Galilee, even to Jerusalem, where he is crucified.

These women are said to have ministered to him, which implies providing for his physical needs, such as food, drink, and possibly support in other ways during his ministry.

This verse draws attention to the often-overlooked role of women in Jesus's ministry and the early Christian community.

Top Rated Mark Books

Historical Context

This verse was written in a cultural and historical context where women were not typically seen as central figures in religious movements.

The Jewish society at the time was patrilineal and patriarchal.

Despite this, the Gospel of Mark acknowledges the significant contribution of women to Jesus's ministry.

This was likely written at a time when the early Christian community was reflecting on the events of Jesus's life and trying to preserve the memory of his teachings and those who were part of his story.

Theological Insights

From a theological perspective, this verse illustrates the inclusive nature of Jesus's ministry. It portrays Jesus as a figure who not only allowed, but welcomed and valued the participation of women. This is significant given the societal norms of the time.

Furthermore, it also underlines the theme of discipleship, as these women are described as following Jesus all the way to Jerusalem, remaining faithful even in the face of his suffering and death.

Practical Applications

This verse can inspire contemporary believers in several ways.

It encourages the inclusion of all individuals, regardless of gender, in ministry and service within religious communities.

It also speaks to the importance of perseverance and loyalty in one's faith journey.

Followers are called to minister to others and support each other through hardships, mirroring the dedication exhibited by the women who followed Jesus to Jerusalem.

Cross-References

Luke 8:2-3: “And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.”
Luke 23:49: “And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.”
Matthew 27:55-56: “And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.”

Language Study

The key word in the original Greek text of this verse is "diakoneo" (διακονέω), which means "to minister" or "to serve." This term is associated with service usually related to providing for physical needs but can also extend to spiritual or emotional support.

By stating that the women "ministered unto him," the text implies that their service was both practical and devoted.

Cultural and Religious Comparisons

In the broader context of ancient myths and religious traditions, the role of women in spiritual movements varied greatly.

Some traditions, such as certain mystery religions, included prominent roles for women.

In contrast, many ancient Near Eastern cultures had more restrictive roles for women in their religious rites and practices. The acknowledgement of women in Jesus's ministry in the Gospels is notably counter-cultural for its time.

Scientific Perspectives

From a scientific perspective, this verse does not directly intersect with modern scientific understandings.

However, the social behavior and group dynamics mentioned can be explored through the lens of psychology or sociology, which study how individuals and groups interact, support one another, and form community bonds.

Commentaries

Commentators on the Bible have varied interpretations of this verse, but many agree on its significance in emphasizing the loyalty and service of the women followers of Jesus.

Some highlight that it challenges social norms of the time by putting women in prominent roles.

Others note that it serves to establish women not just as passive followers, but as active contributors to Jesus's ministry.

There is also commentary on how these verses set the stage for the resurrection narratives, where women are the first witnesses of the empty tomb and Jesus's resurrection.

Mark 15

Mark 15

What does Mark 15:41 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 15:41 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?