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Mark 15:26-47
New English Translation

26 The inscription[a] of the charge against him read, “The king of the Jews.” 27 And they crucified two outlaws with him, one on his right and one on his left.[b] 29 Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days, 30 save yourself and come down from the cross!”[c] 31 In the same way even the chief priests—together with the experts in the law[d]—were mocking him among themselves:[e] “He saved others, but he cannot save himself! 32 Let the Christ,[f] the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him.[g]

Jesus’ Death

33 Now[h] when it was noon,[i] darkness came over the whole land[j] until three in the afternoon.[k] 34 Around three o’clock[l] Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?”[m] 35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!”[n] 36 Then someone ran, filled a sponge with sour wine,[o] put it on a stick,[p] and gave it to him to drink, saying, “Leave him alone! Let’s see if Elijah will come to take him down!” 37 But Jesus cried out with a loud voice and breathed his last. 38 And the temple curtain[q] was torn in two, from top to bottom. 39 Now when the centurion,[r] who stood in front of him, saw how he died,[s] he said, “Truly this man was God’s Son!” 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,[t] and Salome. 41 When he was in Galilee, they had followed him and given him support.[u] Many other women who had come up with him to Jerusalem were there too.

Jesus’ Burial

42 Now[v] when evening had already come, since it was the day of preparation (that is, the day before the Sabbath),[w] 43 Joseph of Arimathea, a highly regarded member of the council,[x] who was himself looking forward to[y] the kingdom of God,[z] went boldly to Pilate and asked for the body of Jesus.[aa] 44 Pilate was surprised that he was already dead. He[ab] called the centurion[ac] and asked him if he had been dead for some time. 45 When Pilate[ad] was informed by the centurion, he gave the body to Joseph. 46 After Joseph[ae] bought a linen cloth[af] and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock.[ag] Then[ah] he rolled a stone across the entrance[ai] of the tomb. 47 Mary Magdalene and Mary the mother of Joses saw where the body[aj] was placed.

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Footnotes

  1. Mark 15:26 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.
  2. Mark 15:27 tc Most later mss add 15:28 “And the scripture was fulfilled that says, ‘He was counted with the lawless ones.’” Verse 28 is included in L Θ 083 0250 ƒ1,13 33 M lat, but is lacking in significant Alexandrian and Western mss and some others (א A B C D Ψ). The addition of the verse with its quotation from Isa 53:12 probably represents a scribal assimilation from Luke 22:37. It was almost certainly not an original part of Mark’s Gospel. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
  3. Mark 15:30 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.
  4. Mark 15:31 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.
  5. Mark 15:31 tn Grk “Mocking him, the chief priests…said among themselves.”
  6. Mark 15:32 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 8:29.
  7. Mark 15:32 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).
  8. Mark 15:33 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  9. Mark 15:33 tn Grk “When the sixth hour had come.”
  10. Mark 15:33 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
  11. Mark 15:33 tn Grk “until the ninth hour.”
  12. Mark 15:34 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.
  13. Mark 15:34 sn A quotation from Ps 22:1.
  14. Mark 15:35 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.
  15. Mark 15:36 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.
  16. Mark 15:36 tn Grk “a reed.”
  17. Mark 15:38 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.
  18. Mark 15:39 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 throughout the region may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did (cf. Acts 22:28).
  19. Mark 15:39 tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”
  20. Mark 15:40 sn In Matt 27:56 the name Joses is written as Joseph.
  21. Mark 15:41 tn Grk “and ministered to him.”sn Cf. Luke 8:3.
  22. Mark 15:42 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.
  23. Mark 15:42 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.
  24. Mark 15:43 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.
  25. Mark 15:43 tn Or “waiting for.”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.
  26. Mark 15:43 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself.
  27. Mark 15:43 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.
  28. Mark 15:44 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  29. Mark 15:44 sn See the note on the word centurion in 15:39.
  30. Mark 15:45 tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.
  31. Mark 15:46 tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.
  32. Mark 15:46 tn The term σινδών (sindōn) can refer to a linen cloth used either for clothing or for burial.
  33. Mark 15:46 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
  34. Mark 15:46 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  35. Mark 15:46 tn Or “to the door,” “against the door.”
  36. Mark 15:47 tn Grk “it”; the referent (Jesus’ body) has been specified in the translation for clarity.
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