15:33 Now 12 when it was noon, 13 darkness came over the whole land 14 until three in the afternoon. 15 15:34 Around three o’clock 16 Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” 17 15:35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!” 18 15:36 Then someone ran, filled a sponge with sour wine, 19 put it on a stick, 20 and gave it to him to drink, saying, “Leave him alone! Let’s see if Elijah will come to take him down!” 15:37 But Jesus cried out with a loud voice and breathed his last. 15:38 And the temple curtain 21 was torn in two, from top to bottom. 15:39 Now when the centurion, 22 who stood in front of him, saw how he died, 23 he said, “Truly this man was God’s Son!” 15:40 There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, 24 and Salome. 15:41 When he was in Galilee, they had followed him and given him support. 25 Many other women who had come up with him to Jerusalem 26 were there too.
15:42 Now 27 when evening had already come, since it was the day of preparation (that is, the day before the Sabbath), 28 15:43 Joseph of Arimathea, a highly regarded member of the council, 29 who was himself looking forward to 30 the kingdom of God, 31 went boldly to Pilate and asked for the body of Jesus. 32 15:44 Pilate was surprised that he was already dead. He 33 called the centurion and asked him if he had been dead for some time. 15:45 When Pilate 34 was informed by the centurion, 35 he gave the body to Joseph. 15:46 After Joseph 36 bought a linen cloth 37 and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock. 38 Then 39 he rolled a stone across the entrance 40 of the tomb. 15:47 Mary Magdalene and Mary the mother of Joses saw where the body 41 was placed.
1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2 sn See the note on Crucify in 15:13.
3 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.
4 tn Grk “It was the third hour.” This time would have been approximate, and could refer to the beginning of the process, some time before Jesus was lifted on the cross.
5 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
6 tc Most later
7 sn There is rich irony in the statement of those who were passing by, “Save yourself and come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life. There is a similar kind of irony in the statement made by the chief priests and experts in the law in 15:31.
8 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22. Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
9 tn Grk “Mocking him, the chief priests…said among themselves.”
10 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
11 sn Mark’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
12 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
13 tn Grk “When the sixth hour had come.”
14 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
15 tn Grk “until the ninth hour.”
16 tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.
17 sn A quotation from Ps 22:1.
18 sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah.
19 sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
20 tn Grk “a reed.”
21 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
22 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
23 tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”
24 sn In Matt 27:56 the name Joses is written as Joseph.
25 tn Grk “and ministered to him.”
26 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
27 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.
28 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
29 tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.
30 tn Or “waiting for.”
31 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus’ burial suggest otherwise.
32 sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial.
33 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
34 tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.
35 sn See the note on the word centurion in 15:39.
36 tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.
37 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
38 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
40 tn Or “to the door,” “against the door.”
41 tn Grk “it”; the referent (Jesus’ body) has been specified in the translation for clarity.