Markus 14:43--15:20
Konteks14:43 Right away, while Jesus 1 was still speaking, Judas, one of the twelve, arrived. 2 With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law 3 and elders. 14:44 (Now the betrayer 4 had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) 5 14:45 When Judas 6 arrived, he went up to Jesus 7 immediately and said, “Rabbi!” and kissed 8 him. 14:46 Then they took hold of him 9 and arrested him. 14:47 One of the bystanders drew his sword and struck the high priest’s slave, 10 cutting off his ear. 14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? 11 14:49 Day after day I was with you, teaching in the temple courts, yet 12 you did not arrest me. But this has happened so that 13 the scriptures would be fulfilled.” 14:50 Then 14 all the disciples 15 left him and fled. 14:51 A young man was following him, wearing only a linen cloth. They tried to arrest him, 14:52 but he ran off naked, 16 leaving his linen cloth behind.
14:53 Then 17 they led Jesus to the high priest, and all the chief priests and elders and experts in the law 18 came together. 14:54 And Peter had followed him from a distance, up to the high priest’s courtyard. He 19 was sitting with the guards 20 and warming himself by the fire. 14:55 The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find anything. 14:56 Many gave false testimony against him, but their testimony did not agree. 14:57 Some stood up and gave this false testimony against him: 21 14:58 “We heard him say, ‘I will destroy this temple made with hands and in three days build another not made with hands.’” 14:59 Yet even on this point their testimony did not agree. 14:60 Then 22 the high priest stood up before them 23 and asked Jesus, “Have you no answer? What is this that they are testifying against you?” 14:61 But he was silent and did not answer. Again the high priest questioned him, 24 “Are you the Christ, 25 the Son of the Blessed One?” 14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand 26 of the Power 27 and coming with the clouds of heaven.” 28 14:63 Then the high priest tore his clothes and said, “Why do we still need witnesses? 14:64 You have heard the blasphemy! What is your verdict?” 29 They all condemned him as deserving death. 14:65 Then 30 some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat 31 him.
14:66 Now 32 while Peter was below in the courtyard, one of the high priest’s slave girls 33 came by. 14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.” 14:68 But he denied it: 34 “I don’t even understand what you’re talking about!” 35 Then 36 he went out to the gateway, and a rooster crowed. 37 14:69 When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.” 14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be 38 one of them, because you are also a Galilean.” 14:71 Then he began to curse, and he swore with an oath, “I do not know this man you are talking about!” 14:72 Immediately a rooster 39 crowed a second time. Then 40 Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. 41
15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law 42 and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. 43 15:2 So 44 Pilate asked him, “Are you the king 45 of the Jews?” He replied, 46 “You say so.” 47 15:3 Then 48 the chief priests began to accuse him repeatedly. 15:4 So Pilate asked him again, 49 “Have you nothing to say? See how many charges they are bringing against you!” 15:5 But Jesus made no further reply, so that Pilate was amazed.
15:6 During the feast it was customary to release one prisoner to the people, 50 whomever they requested. 15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection. 15:8 Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. 51 15:9 So Pilate asked them, 52 “Do you want me to release the king of the Jews for you?” 15:10 (For he knew that the chief priests had handed him over because of envy.) 53 15:11 But the chief priests stirred up the crowd to have him release 54 Barabbas instead. 15:12 So Pilate spoke to them again, 55 “Then what do you want me to do 56 with the one you call king of the Jews?” 15:13 They shouted back, “Crucify 57 him!” 15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!” 15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, 58 after he had Jesus flogged, 59 he handed him over 60 to be crucified.
15:16 So 61 the soldiers led him into the palace (that is, the governor’s residence) 62 and called together the whole cohort. 63 15:17 They put a purple cloak 64 on him and after braiding 65 a crown of thorns, 66 they put it on him. 15:18 They began to salute him: “Hail, king of the Jews!” 67 15:19 Again and again 68 they struck him on the head with a staff 69 and spit on him. Then they knelt down and paid homage to him. 15:20 When they had finished mocking 70 him, they stripped him of the purple cloak and put his own clothes back on him. Then 71 they led him away to crucify him. 72
[14:43] 1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:43] 2 tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap.
[14:43] 3 tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.
[14:44] 4 tn Grk “the one who betrays him.”
[14:44] 5 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[14:45] 6 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[14:45] 7 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:45] 8 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
[14:46] 9 tn Grk “put their hands on him.”
[14:47] 10 tn See the note on the word “slave” in 10:44.
[14:48] 11 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
[14:49] 12 tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.
[14:49] 13 tn Grk “But so that”; the verb “has happened” is implied.
[14:50] 14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:50] 15 tn Grk “they”; the referent (Jesus’ disciples) has been specified in the translation for clarity.
[14:52] 16 sn The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT), 527-28, says that Mark probably mentioned this episode so as to make it clear that “all fled, leaving Jesus alone in the custody of the police.”
[14:53] 17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:53] 18 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
[14:54] 19 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:54] 20 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
[14:57] 21 tn Grk “Some standing up gave false testimony against him, saying.”
[14:60] 22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:60] 23 tn Grk “in the middle.”
[14:61] 24 tn Grk “questioned him and said to him.”
[14:61] 25 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[14:61] sn See the note on Christ in 8:29.
[14:62] 26 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[14:62] 27 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[14:62] 28 sn An allusion to Dan 7:13.
[14:64] 29 tn Grk “What do you think?”
[14:65] 30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:65] 31 tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.
[14:66] 32 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:66] 33 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[14:68] 34 tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[14:68] 35 tn Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).
[14:68] 36 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:68] 37 tc Several important witnesses (א B L W Ψ* 579 892 2427 pc) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψc 067 Ë1,13 33 [1424] Ï lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.
[14:68] tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark mentions the rooster crowing twice. See the discussion at Matt 26:74.
[14:70] 38 tn Grk “Truly you are.”
[14:72] 39 tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.
[14:72] 40 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:72] 41 tn Grk “he wept deeply.”
[15:1] 42 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[15:1] 43 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.
[15:2] 44 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.
[15:2] 45 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[15:2] 46 tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.
[15:2] 47 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).
[15:3] 48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:4] 49 tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[15:6] 50 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[15:6] sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel, “Mark,” EBC 8:773-74.
[15:8] 51 tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”
[15:9] 52 tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[15:10] 53 sn This is a parenthetical note by the author.
[15:11] 54 tn Grk “to have him release for them.”
[15:12] 55 tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[15:12] 56 tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in
[15:13] 57 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
[15:15] 58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:15] 59 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
[15:15] sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.
[15:15] 60 tn Or “delivered him up.”
[15:16] 61 tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.
[15:16] 62 tn Grk “(that is, the praetorium).”
[15:16] sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.
[15:16] 63 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[15:17] 64 sn The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2).
[15:17] 66 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
[15:18] 67 tn Or “Long live the King of the Jews!”
[15:18] sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
[15:19] 68 tn The verb here has been translated as an iterative imperfect.
[15:19] 69 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[15:20] 70 tn The aorist tense is taken consummatively here.
[15:20] 71 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
