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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 15:45 mean?

Explanation

Mark 15:45 describes a moment when Pilate, the Roman governor, is interacting with a centurion regarding the body of Jesus after the crucifixion.

To understand the verse fully, it is essential to recognize that it's a part of the account of Jesus' burial.

In the Gospel of Mark, Joseph of Arimathea, a respected member of the Jewish council, approaches Pilate and asks for Jesus' body so that he can properly bury him.

The centurion, a Roman officer in charge of a hundred soldiers, confirms that Jesus has died.

Upon receiving this confirmation, Pilate releases the body to Joseph.

Literally, this verse describes the transfer of Jesus' body from Roman authority to a Jewish council member.

Symbolically, it portrays the care of the early Christian community in ensuring the dignity of Jesus in his death.

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Historical Context

The verse is set in the context of the Roman administration of Judea during the 1st century AD.

Crucifixion was a common Roman method of execution reserved for slaves, revolutionaries, and the lowest criminals.

After a crucifixion, the bodies were usually left to decay on the cross as a warning to others, or thrown into a common grave.

However, Jewish law required that a person be buried before sundown, particularly on the eve of the Sabbath, to maintain the land's purity.

The request by Joseph of Arimathea, a member of the Sanhedrin, demonstrates an unusual scenario where Roman and Jewish customs intersect, with Joseph seeking to obey Jewish burial rites, while needing Pilate's permission as the presiding Roman authority.

Theological Insights

From a theological perspective, the verse showcases God's sovereignty, even in death.

For Christian theology, the care for Jesus' body alludes to the respect for the human body and the hope of resurrection.

The centurion's role is also significant, as a Gentile confirming Jesus' death.

In the wider Gospel narrative, this has been interpreted by some theologians as symbolizing the opening of the Gospel to non-Jews and the impartiality of Jesus' sacrifice.

Practical Applications

The verse can teach modern readers about dignity and respect in death. It encourages individuals to care for the deceased, honoring their memory and adhering to cultural or religious customs associated with burials.

It is also a reminder of the importance of cross-cultural communication and respect for authority, as Joseph goes through the proper channels to request the body of Jesus from Pilate.

Cross-References

Matthew 27:57-58: "When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple: He went to Pilate, and begged the body of Jesus.

Then Pilate commanded the body to be delivered."

Luke 23:52: "This man went unto Pilate, and begged the body of Jesus."
John 19:38: "And after this Joseph of Arimathea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave.

He came therefore, and took the body of Jesus."

Mark 15:43-44: "Joseph of Arimathaea, an honourable counsellor, 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."

Language Study

The original Koine Greek text uses the word "σῶμα" (sōma) for "body," which denotes the physical body and is used in the New Testament to refer both to living and dead bodies.

The word "ἐπέδωκεν" (epedōken) translates directly to "he gave" or "he delivered," indicating Pilate's act of handing over Jesus' body to Joseph, signifying an official and legal transfer of responsibility.

Cultural and Religious Comparisons

In various ancient cultures, burial practices were significant rituals.

For instance, in Egyptian mythology, the proper burial was crucial for the journey to the afterlife, as can be seen in the careful mummification processes and elaborate tombs like the pyramids.

Comparing this to the Jewish custom of burial before sundown, it emphasizes the universal importance of honoring the dead with proper rites.

Scientific Perspectives

While this verse does not directly involve scientific claims, modern forensic science can provide insight into death confirmation processes, as seen with the centurion's confirmation of Jesus' death for Pilate.

Nowadays, medical professionals ascertain death following strict guidelines and procedures which did not exist at the time of Jesus' death, where death was often determined by non-medical authorities through observation alone.

Commentaries

Biblical scholars and commentators have analyzed this verse in various ways.

Some emphasize the political nuances, noting that Pilate's willingness to release Jesus' body could reflect his ambivalence towards the crucifixion.

Others interpret the centurion's role as evidence of Jesus' death, countering theories that Jesus did not actually die on the cross.

Still, other commentators focus on Joseph of Arimathea's actions, highlighting his courage and devotion to approach Pilate and ensure Jesus received a proper burial.

Mark 15

Mark 15

What does Mark 15:45 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 15:45 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?