Mark

15:21-39

Entering the Promised Land, 11:1-16:20

4. Victory, 14:1-15:39

vi] The crucifixion of Jesus

Jesus, with two other prisoners, sets out for Golgotha guarded by a small detachment of soldiers; probably three (or nine if it is three per prisoner). Jesus is exhausted and is unable to carry his cross-member any longer, so the Roman guard coopts a passerby to carry it. His name is Simon and he is from Cyrene in North Africa (modern day Tripoli). The population of North Africa is substantially Greco-Roman so he is not necessarily an African by race; nor is he necessarily a Jew. Anyway, in Mark's source tradition the family is well known.

The place of crucifixion is most likely a skull-shaped feature outside the North wall of the city. Prior to execution, wine mixed with Myrrh to dull the pain, is offered to the prisoners. This is probably a charitable act for prisoners about to be executed, performed by local Jerusalemites rather than by the soldiers. Anyway, Jesus declines the offer. Jesus had promised that he would not drink of the vine until the day of glory, but his words are surely metaphorical, cf., 14:25. So, Jesus is crucified, along with two bandits (in tradition their names were Dysmas and Gestas). While the prisoners are dying in agony, the soldiers get to divide up the remaining possessions of the prisoners in a game of chance.

As is the custom, the charge brought against Jesus is inscribed on a chalk board above the cross, "The King of the Jews." Those passing by hurl abuse at Jesus. Interestingly, some repeat the charge originally brought against Jesus, namely, his desecration of the temple. Even religious officials join in; "He saved others, but he can't save himself."

From twelve noon to around 3pm, a strange darkness covers the land. Theories abound, an eclipse, a dust storm, but we can't be sure what happened. Finally, Jesus utters the opening words from Psalm 22 Eloi, Eloi, lema sabachthani. It is unclear why Jesus would feel that the Father God has deserted him, but maybe it's the load of human sin that Jesus bears as a propitiatory sacrifice, a sacrifice that leaves him feeling forsaken. On hearing the word "Eloi", someone thinks that Jesus is calling for Elijah to help him. They offer Jesus a drink and wait for a divine intervention, but Jesus gives out a cry and breathes his last.

Humiliation now becomes vindication. The curtain in the Temple, the curtain that separates the Holy of Holies from the Holy place, is torn from top to bottom. It's as if all that separates broken humanity from the presence of the God is opened up through the sacrifice of Jesus. Witnessing his death, one of the soldiers makes his confession "Surely, this man was the Son of God"

Humiliation leads to vindication, and ultimately, salvation for humanity.

i] Context: See 15:1-20.

ii] Structure: The crucifixion of Jesus:

iii] Interpretation:

iv] Synoptics:

The crucifixion of Jesus, v21-41: i] They crucify him, v21-27. Jesus' inability to carry the cross-member to the place of execution, and the fact that he died so quickly, given that a crucified person lives for days, indicates the severity of his suffering - more psychological than physical!

paragonta (paragw) pres. part. "was passing by" - [and they compel, force, requisition] the one passing by [a certain simon, cyrenian]. The participle serves as a substantive, accusative direct object of the verb "to compel." "A certain Simon" stands in apposition to "a passerby." "Cyrenian" serves as the accusative complement of the direct object "a certain Simon", standing in a double accusative construction and asserting a face about "Simon", namely, that he was "from Cyrene."

ercomenon (ercomai) pres. mid. part. "on his way" - coming [from country, the father of alexander and rufus]. Although anarthrous, the participle is adjectival, attributive, limiting "Simon", "who was coming in from the country", ESV.

iJna + subj. "to [carry his cross]" - that [he might carry the cross of him]. The infinitive is adverbial, final, expressing purpose; "in order to carry his cross", although TH suggests it is recitative, indicating the content of the command. Referring to the cross-member, not the upright post. The upright post would be a permanent feature.

The site of the crucifixion is unknown, although Lane suggests that it is most probably "near the present Church of the Holy Sepulchre in an area which lay outside the northern, or so-called second, wall."

epi + acc. "to" - [and they bring him] upon [the golgotha place]. Spatial use of the preposition, as NIV; "up to and on". "Golgotha" is in the attributive position so is probably being used as an adjective, idiomatic / local, identification; "the place which is called / known as Golgotha."

meqermhneuomenon (meqermhneuw) pres. pas. part. "[which] means" - [which is] being interpreted. The present participle with the present verb to-be forms a present periphrastic construction. With the relative pronoun o{, the construction is a translation formula, as NIV; "which means."

kraniou (oV) gen. "of the skull" - [the place] of the skull. The genitive is adjectival, attributive, limiting "place"; "Skull Hill", Phillips. Although often depicted as a hill, the name "skull" may be a metaphorical description of the place.

Tradition refers to the holy woman of Jerusalem offering those about to be executed a narcotic drink, cf., Prov.31:6-7. Myrrh has narcotic properties when concentrated. Of course, Mark may have the Roman soldiers in mind, in which case, the wine is a specially treated tasting wine. Theories abound as to why Jesus refused the drink. Gundry suggests that "the refusal indicates a determination not to sleep on the cross. He will die awake and strong in flesh, just as he prayed awake and strong in flesh."

esmurnismenon (smurizw) perf. pas. part. "[wine] mixed with myrrh" - [and they were giving ("trying to give", conative imperfect??) wine] having been mixed with myrrh [to him, but/and he did not take]. The participle, although anarthrous, is adjectival, attributive, limiting "wine"; "they offered him wine which was drugged with myrrh."

ballonteV (ballw) pres. part. "they cast lots" - [and they crucify him and divide the garments of him] casting, throwing [a lot]. The participle is adverbial, best treated as instrumental, expressing means; "by means of drawing lots."

ep (epi) + acc. "-" - upon [them]. Here spatial, "casting lots over them", metaphorical, or reference / respect, "with respect to" = "for them", ESV.

tivV tiv + subj. "what each [would get]" - who [should get] what. Introducing an indefinite indirect question; "casting lots to decide what each should get", Cassirer.

Jesus is crucified at 9am. Note how John has 12 noon. This is a rather major fact to ignore. John is possibly aligning Jesus' crucifixion to the time of the sacrifice of the Paschal lamb, namely, 12 noon, ie., John is making a theological point. Note how in John's chronology, the Passover is celebrated on the Friday, not the Thursday, as in the Synoptic gospels.

de "-" - but/and [it was third hour]. Transitional, indicating a step in the narrative. The imperfect verb to-be is used here to indicate background information.

kai "when" - and [they crucified him]. The conjunction kai, used to attach a time signature to what it refers to, takes the sense "when", as NIV; BDF #442.2

In line with Roman law, a notice of the charge against Jesus is outlined on the titulus, a notice board attached to the upright post. The charge is not detailed in full, but this serves to produce a rather impressive statement, unwittingly proclaiming Jesus' messianic Kingship.

thV aitiaV (a) gen. "of the charge" - [and the inscription] of the responsibility, cause. The genitive is adjectival, idiomatic / identification, "the notice which specified the charges against him."

autou gen. pro. "against him" - of him. The genitive is adjectival, possibly possessive, expressing the possession of a derivative characteristic, here, the charge brought against him, or attributive, idiomatic, "naming the charge which had been made against him", Cassirer. Usually translated as NIV, "against him"

h\n .... epigegrammenh perf. pas. part. "read" - was having been written over [him]. The imperfect verb with the perfect participle forms a periphrastic pluperfect construction. "The charge against him was set forth in writing on a placard, which read, The King of the Jews", Rieu.

twn Ioudaiwn adj. "of the Jews" - [the king] of the jews. The adjective serves as a substantive, the genitive being adjectival, idiomatic / subordination; "The King over the Jews."

sun + dat. "with [him]" - [and] with [him they crucify two robbers, bandits, thieves]. Expressing association / accompaniment. In this context, the word lhstaV, "robbers", may mean "revolutionaries, insurrectionists" (or from the Jewish perspective, freedom-fighters).

ek "[one] on [his right]" - [one] from [right and one] from [left of him]. Expressing separation, "away from the right", and taking the sense "on the right side."

This quote from Isiah 53:12 is not found in the most reliable manuscripts and so is viewed as a later addition. "And the scripture was fulfilled which says, 'he was reckoned with the transgressors'". None-the-less, true enough!

ii] The mockery of the crucified Christ, v29-32. As was the custom, a place of execution was in a public space, here likely beside a road out of the Jerusalem.

oiJ paraporeuomenoi (paraporeuomai) pres. mid. part. "those who passed by" - [and] the ones passing by. The participle serves as a substantive, nominative subject of the verb "to insult, abuse."

kinounteV (kinew) pres. part. "shaking [their heads]" - [were abusing, insulting, deriding him] moving, shaking [the heads of them and saying]. This participle is coordinate with the participle "saying", "shaking .... and (kai) saying", and together adverbial, modifying the verb "to abuse" and expressing either manner or means; "People who passed by said terrible things about Jesus. They shook their heads and shouted", CEV.

oua "So!" - aha! well then! Interjection; "an exclamation of scornful wonder", MM.

oJ kataluwn (kataluw) pres. part. voc. "you who are going to destroy" - the one destroying [the temple and building it]. As with "building", the participle serves as a vocative substantive, together forming a pendant nominal phrase standing in apposition to the subject of the verb swson, "you save", v30. NIV reads the participle as conative; "You who would destroy the temple", ESV.

en + dat. "in" - in [three days]. Temporal use of the preposition en, "Alas for the destroyer of the temple, for the man who builds it up again in three days!", Cassirer.

The original charge directed at Jesus' trial, regarding the desecration of the temple, is unlikely to be common knowledge, so those who taunt Jesus are likely to be officials who were present at the ecclesiastical trial. Their taunt is a repeat of the temptation that has constantly faced Jesus - the way of salvation apart from the cross. Yet, Jesus is not into self-fulfilment; he is a ransom for many. From the perspective of those who taunt Jesus, a true messiah is surely able to save himself; if he can't save himself how can he save others?

katabaV (katabainw) aor. part. "come down" - [save yourself] having come down [from the cross]. The participle may be attendant circumstance, expressing action accompanying the verb "to save", and therefore an imperative, as NIV, but it may also be treated as adverbial, temporal, "save yourself having come down ...", or instrumental, expressing means, "save yourself by coming down from the cross"

empaizonteV (empaizw) pres. part, "mocked him" - [and likewise / likewise also the chief priests] mocking. The participle here virtually serves as a finite verb, so best classified as a periphrastic construction with the verb to-be assumed, "were making fun of him" = "made fun of him"

proV + acc. "among [themselves]" - toward [one another]. Here expressing association, "in company with" = "among themselves" = "exchanged derisive comments", Rieu.

meta + gen. "-" - with [the scribes]. Expressing association / accompaniment.

swsai (swzw) aor. inf, "[he cannot] save" - [were saying, he saved others, himself he is not able] to save. The infinitive is complementary, completing the sense of the negated verb "is not able."

apo + gen. "from [the cross]" - [let come down now the christ, the king of israel] from [the cross]. Expressing separation; "away from." Note that "the King of Israel" stands in apposition to "the Christ." Pilate uses the title "King of the Jews", but the Chief priests use the more natural way to identify the people; they are the people of Israel. For the religious authorities, Jesus is not their king.

iJna + subj. "that" - that [we may see and may believe that he is the messiah]. Introducing a final clause expressing purpose; "in order that ....."

oiJ sunestaurwmenoi (sunstaurow) perf. pas. part. "those crucified with [him]" - [and] the ones having been crucified with [with him were reviling him]. The participle serves as a substantive, nominative subject of the verb "to revile, reproach." With its sun prefix, it takes a dative of direct object, and following normal practice, the prepositional prefix is repeated as a standalone preposition. Luke tells us that one the prisoners actually repents. Harmonising the two accounts is not easy. Jerome suggested that "at first both prisoners railed against Jesus, but later, after the cosmic signs, one of them repented and turned to Jesus in faith", Marcus.

iii] The death of Jesus, v33-41. Darkness serves as a portent of Jesus coming death, an "unexplained portent", Moule. Darkness covers the oJlhn, "whole", earth, probably in the sense of the darkness that covered Egypt, covered "the whole of Egypt", so here "the whole of the land of Judea." The darkness can't be an eclipse, given that at Passover the moon is full. Suggestions include dark and foreboding clouds, sirocco winds, or a volcanic cloud irrupting from somewhere.

genomenhV (ginomai) aor. mid. part. "At noon" - [and hour sixth] having become. The genitive participle and its genitive subject "hour six" forms a genitive absolute construction, temporal; "When twelve o'clock came", Moffatt.

ef (epi) + acc. "over [the whole land]" - [it became dark] upon [whole land, earth]. Spatial, here with the sense "over".

eJwV + gen. "until" - until [hour ninth]. Introducing a temporal clause, and expressing time up to a point, "until"; "til three o'clock", Moffatt.

In quoting the first verse of Psalm 22, Jesus may be referring to the Psalm as a whole where humiliation ends in vindication. Jesus is obviously not able to quote the whole Psalm, given his present circumstance! None-the-less, it is generally felt that this particular verse addresses his present situation of humiliation. "The burden of the world's sin, his complete self-identification with sinners, involved not merely a felt, but a real, abandonment by his Father. It is in the cry of dereliction that the full horror of man's sin stands revealed", Cranfield.

th/ enath/ wJra/ dat. "at three in the afternoon" - [and] in = at ninth hour. The dative is adverbial, temporal, as NIV.

fwnh/ (h) dat. "a [loud] voice" - [jesus cried out] in = with a [loud] voice. The dative is adverbial, modal, expressing the manner of his crying out, or instrumental, expressing the means.

o{ estin meqermhneuomenon (meqermhneuw) pres. mid. part. "which means" - which is being interpreted. See v22.

eiV + acc. "why" - [god of me, god of me] to [why do you forsake me]. Here the preposition expressing purpose, so with tiv the prepositional phrase gives the sense "to what purpose do you forsake me?"

It is possibly that the soldiers standing by are those who act on Jesus' words and offer him a drink, given that oxouV refers to the cheap wine drunk by Roman soldiers, so Lane. Who else would have some "cheap wine" handy? These tineV, "certain people" mistake Jesus' Eloi for Elijah. Would a Jew make this mistake? Still, if Mark wanted us to understand that the soldiers were the ones acting on Jesus' words, then he surely would have said so. The motive for this act is unclear; maybe they just want to keep Jesus alive to see if some divine intervention occurs.

twn paresthkotwn (paristhmi) gen. perf. part. "of those standing near" - [and some] of the ones having stood beside (bystanders). The participle serves as a substantive, the genitive being adjectival, partitive.

akousanteV (akouw) aor. part. "heard this" - having heard [were saying, behold, look, see, he calls for elijah]. The participle is adverbial, best treated as temporal; "On hearing this", Moffatt.

dramwn (trecw) aor. part. "[someone] ran" - [and certain = someone] having run, [having filled a sponge of cheap wine, having placed on a stick, gave to drink him (offered a drink to him)]. As with "having filled" and "having placed", the participle is attendant circumstance expressing action accompanying the verb "to give to drink." The genitive "of cheap wine" is adjectival, attributive, idiomatic / content, "a sponge full of sour wine." The dative kalamw/, "stick, staff", is local, "on a stick." "Someone ran and filled a sponge with cheap wine and put it on a staff and gave it to him to drink."

legwn (legw) pres. part. "he said" - saying. The participle is adverbial, temporal, "and then said", although a redundant participle of saying will often introduce speech as a matter of Semitic form.

ei "if" - [leave him be, let us see] if [elijah comes]. Here serving to introduce an dependent statement of indirect question; "Let us see whether Elijah will come to take him down", ESV.

kaqelein (kaqairew) aor. inf. "to take [him] down" - to take down [him]. Here adverbial, final, expressing purpose; "in order to take him down."

oJ de "-" - but/and he. Transitional, indicating a change in subject to Jesus.

afeiV (afihmi) aor. part. "with [a loud cry]" - [jesus] letting loose, releasing [a loud sound, expired]. Most translations opt for an attendance circumstance participle expressing action accompanying the verb "to expire, die"; "Jesus gave a great shout and died", Barclay. The NIV takes the participle as adverbial, modal, expressing the manner of Jesus dying. Gundry actually equates the participle with the main verb "to die" such that Jesus' "shout of superhuman strength was his last breath." Decker discounts Gundry's point, arguing that he "has overstated the grammatical evidence."

The curtain in mind may be the inner curtain separating the Holy place from the Holy of Holies inside the temple proper, or it may be the curtain that separates the forecourt from the sanctuary. The curtain in front of the Holy of Holies is the one the high priest passes through once a year on the Day of Atonement. It's tearing would imply that "the death of Jesus has opened the way into the presence of God", Cranfield. If the outer curtain is in mind, then this would be a public event and would serve as a "public sign that the rejection of the Messiah by the leaders of the people discloses a failure in sensitivity to the divine purpose so serious that it seals the disaster of AD 70", Lane, so also France. Edwards also opts for the outer curtain because, as a tapestry portraying a panorama of the heavens, its rending is a rending of the skies, opening heaven to humanity through the death of Jesus. Marcus argues for the inner curtain, in that it is the most theologically significant candidate, aligning to the theology of Hebrews, although not dependent on Hebrews.

kai "-" - and. Possibly expressing result; "and so as a result ......", so Gundry.

tou naou (naoV) gen. "of the temple" - [the curtain] of the temple. The genitive is adjectival, possessive, or attributive, idiomatic, "the curtain that hung in the temple." Note that the outer curtain was 55 cubits in height according to Josephus.

eiV + acc. "in [two]" - into [two]. Spatial, expressing arrival at; "into two pieces."

eJwV + gen. "to [bottom]" - [from top] until [bottom]. Here spatial, expressing extent reached to katw, "below", so "to bottom." The preposition apo, "from", expresses source / origin.

The centurion's confession, if taken at face value, may just be a recognition of Jesus' divinity, "a God", or even "god-like". Of course, for Mark the statement is highly significant. This is the first time someone has confessed Jesus as "the Son of God", and this confession is a consequence of Jesus' passion - his suffering and death. In Matthew's gospel, the confession follows extraordinary signs, but not so in Mark. In Mark, the humiliation of Jesus is revelatory, it becomes "the window into the heart and meaning of Jesus, the significance of which is only captured in the confession 'the Son of God'", Edwards. In such, Christ is vindicated.

oJ paresthkwV (paresthmi) perf. part. "who stood there" - [but/and the centurion] having stood beside. The participle is adjectival, attributive, limiting "centurion", as NIV.

ex enantiaV + gen. "in front of" - before opposite [him]. An idiomatic expression meaning "in front of."

idwn (oJraw) aor. part. "when .... saw" - having seen. The participle is adverbial, best treated as temporal, as NIV.

oJti "[how]" - that [he died in this way, he said, truly, this man was the son of god]. Introducing an object clause / dependant statement of perception expressing what he realised.

qeou (oV) gen. "[the Son] of God" - The genitive is adjectival, relational; see 3:11. For Mark, this is the authentic confession of Jesus, the Christ / messiah, which truth is encapsulated in the gospel, a divine message exegeted by Mark from 1:1 through to 15:39, and providing the "theological bookends of the gospel", Decker. Note that the lack of a definite article before uiJoV does not imply it is indefinite since "definite predicate nouns which precede the verb usually lack the article", Moule IB, (Colwell's rule), but see Decker for a critique of the rule as it applies here, p.263.

Mark Introduction

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