The Way of the Cross and the Crucifixion
Mark 15:21-32
Mark.15.21 - Details
Original Text
Morphology
- Και: CONJ
- αγγαρευουσιν: VERB,pres,act,ind,3,pl
- παραγοντα: VERB,pres,act,part,acc,sg,m
- τινα: PRON,acc,sg,m
- Σιμωνα: NOUN,acc,sg,m
- Κυρηναιον: NOUN,acc,sg,m
- ερχομενον: VERB,pres,mid,part,acc,sg,m
- απ᾽αγρου: PREP+NOUN,gen,sg,m
- τον: ART,acc,sg,m
- πατερα: NOUN,acc,sg,m
- Αλεξανδρου: NOUN,gen,sg,m
- και: CONJ
- Ρουφου: NOUN,gen,sg,m
- ινα: CONJ
- αρη: VERB,aor,act,subj,3,sg
- τον: ART,acc,sg,m
- σταυρον: NOUN,acc,sg,m
- αυτου: PRON,gen,sg,m
Parallels
- Matthew 27:32 (quotation): Matthew records the same episode: Simon of Cyrene is compelled to carry Jesus' cross (near-verbatim parallel to Mark's account).
- Luke 23:26 (quotation): Luke likewise names Simon of Cyrene as the man who carried Jesus' cross, saying they laid the cross on him—another close Synoptic parallel with slight verbal variation.
- John 19:17 (structural): John describes Jesus 'bearing his cross' to Golgotha (or being led out with the cross), presenting a different emphatic detail about who carries the cross and so provides a contrasting Johannine perspective.
- Mark 8:34 (thematic): Earlier in Mark Jesus teaches that disciples must 'take up their cross and follow me,' a theme of cross-bearing that is concretely enacted in 15:21 when Simon carries the cross.
- Romans 16:13 (allusion): Paul greets a Rufus ('chosen in the Lord'); many commentators see a possible connection to Rufus son of Simon of Cyrene mentioned in Mark, making this a potential early Christian identification/allusion.
Alternative generated candidates
- They compelled a certain Simon of Cyrene, who was coming in from the country—the father of Alexander and Rufus—to bear his cross.
- They compelled a passerby, Simon of Cyrene, the father of Alexander and Rufus, who was coming in from the country, to carry his cross.
Mark.15.22 - Details
Original Text
Morphology
- και: CONJ
- φερουσιν: VERB,pres,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- επι: PREP
- τον: ART,acc,sg,m
- Γολγοθαν: NOUN,acc,sg,m
- τοπον: NOUN,acc,sg,m
- ο: ART,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- μεθερμηνευομενον: PART,pres,pas,nom,sg,n
- Κρανιου: NOUN,gen,sg,n
- Τοπος: NOUN,nom,sg,m
Parallels
- Matthew 27:33 (verbal): Parallel Gospel account: Matthew likewise places the crucifixion site at Golgotha (Place of a Skull), using the same geographic designation and narrative function.
- Luke 23:33 (verbal): Luke's parallel: the scene of the crucifixion is set at the place called the Skull (Golgotha), matching Mark's location and sequence.
- John 19:17-18 (verbal): John explicitly notes Jesus bearing the cross to 'the place of a skull' (Golgotha) and records the crucifixion there, echoing Mark's identification and adding the detail of Jesus carrying the cross.
- Psalm 22:16-18 (allusion): Psalm 22 is frequently invoked in Passion narratives: its imagery of piercing and the casting of lots for garments is reflected in the crucifixion scene that takes place at Golgotha.
- Isaiah 53:5 (allusion): Isaiah's suffering-servant motif ('pierced for our transgressions') functions as a theological backdrop to the crucifixion at Golgotha, framing Jesus' death as fulfillment of prophetic suffering.
Alternative generated candidates
- They brought him to the place called Golgotha, which is translated Place of a Skull.
- And they brought him to the place called Golgotha, which is translated, The Place of the Skull.
Mark.15.23 - Details
Original Text
Morphology
- και: CONJ
- εδιδουν: VERB,impf,act,ind,3,pl
- αυτω: PRON,dat,sg,m
- εσμυρνισμενον: PART,perf,pass,acc,sg,m
- οινον: NOUN,acc,sg,m
- ος: PRON,nom,sg,m
- δε: CONJ
- ουκ: PART,neg
- ελαβεν: VERB,aor,act,ind,3,sg
Parallels
- Matthew 27:34 (verbal): Matthew likewise reports Jesus was offered wine mixed with a bitter substance (gall/bile) and refused it—close verbal and narrative parallel to Mark’s report of wine mixed with myrrh.
- John 19:29 (verbal): John describes soldiers giving Jesus sour wine (posca) on a sponge while he is on the cross; relates to the motif of offering a drink to the crucified Jesus.
- Psalm 69:21 (quotation): “They gave me also gall for my food; and in my thirst they gave me vinegar to drink.” The OT verse serves as a prophetic background cited or alluded to in the Gospels’ accounts of giving bitter/vinegar to Jesus.
- Luke 23:36 (thematic): Luke records soldiers mocking Jesus and offering him sour wine/vinegar—thematically parallel in the soldiers’ actions and the provision of a drink to the crucified Lord.
Alternative generated candidates
- They offered him wine mixed with myrrh, but he did not take it.
- And they offered him wine mixed with myrrh; but he did not take it.
Mark.15.24 - Details
Original Text
Morphology
- και: CONJ
- σταυρουσιν: VERB,pres,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- και: CONJ
- διαμεριζονται: VERB,pres,mid/pass,ind,3,pl
- τα: ART,acc,pl,n
- ιματια: NOUN,nom,pl,n
- αυτου: PRON,gen,sg,m
- βαλλοντες: PART,pres,act,nom,pl,m
- κληρον: NOUN,acc,sg,m
- επ᾽αυτα: PREP,acc,pl,n
- τις: PRON,nom,sg,?
- τι: PRON,int,nom,sg,n
- αρη: PART
Parallels
- Matthew 27:35 (verbal): Matthew records the same action: Jesus is crucified and the soldiers divide his garments and cast lots, using nearly identical wording.
- John 19:23-24 (verbal): John gives a detailed account of the soldiers dividing Jesus' clothes and explicitly notes they cast lots for his tunic; he also cites this as fulfillment of Scripture.
- Psalm 22:18 (quotation): The Old Testament verse prophesies, 'They divide my garments among them; for my clothing they cast lots,' which the Gospel writers present as fulfilled at the crucifixion.
- Isaiah 53:12 (allusion): Isaiah speaks of the Suffering Servant being 'numbered with the transgressors,' a theme picked up in the crucifixion narrative (cf. Mark 15:27–28) and linked to the surrounding details of Jesus' death.
Alternative generated candidates
- And they crucified him, and divided his garments among them, casting lots for them to see what each should take.
- And they crucified him, and divided his garments by casting lots, to determine what each should take.
Mark.15.25 - Details
Original Text
Morphology
- Ην: VERB,impf,act,ind,3,sg
- δε: CONJ
- ωρα: NOUN,nom,sg,f
- τριτη: ADJ,nom,sg,f
- και: CONJ
- εσταυρωσαν: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
Parallels
- John 19:14 (allusion): John places the key judicial moment at "about the sixth hour" (Roman time) when Pilate delivers Jesus to be crucified—an apparent chronological contrast with Mark's "third hour" (Jewish reckoning) that highlights differing Gospel timeframes.
- Matthew 27:45 (thematic): Matthew reports darkness from the sixth to the ninth hour during Jesus' crucifixion; thematically this links to Mark's timing by situating the crucifixion within the Gospel's timetable and its cosmic signs.
- Luke 23:33 (verbal): Luke states "they crucified him there," directly paralleling Mark's description of the act of crucifixion and the scene at the place called The Skull (Golgotha).
- Matthew 27:35 (verbal): Matthew records the soldiers crucifying Jesus and casting lots for his garments, paralleling the immediate narrative context surrounding Mark 15:25 (Mark 15:24–25) where Jesus is crucified and his clothes are divided.
Alternative generated candidates
- It was the third hour when they crucified him.
- It was the third hour when they crucified him.
Mark.15.26 - Details
Original Text
Morphology
- και: CONJ
- ην: VERB,impf,act,ind,3,sg
- η: ART,nom,sg,f
- επιγραφη: NOUN,nom,sg,f
- της: ART,gen,sg,f
- αιτιας: NOUN,gen,sg,f
- αυτου: PRON,gen,sg,m
- επιγεγραμμενη·Ο: PART,perf,pass,nom,sg,f
- βασιλευς: NOUN,nom,sg,m
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
Parallels
- Matthew 27:37 (verbal): Gospel parallel that records the same inscription above Jesus’ head: 'This is Jesus, the King of the Jews' (direct verbal parallel to Mark’s notice of the inscription).
- Luke 23:38 (verbal): Luke explicitly mentions the inscription written above him: 'This is the King of the Jews,' closely paralleling Mark’s report of the charge.
- John 19:19-22 (verbal): John gives Pilate’s multilingual inscription ('Jesus of Nazareth, the King of the Jews') and discusses Pilate’s refusal to alter it, expanding the same incident Mark records.
- Psalm 2:2 (thematic): An Old Testament background: the rulers and kings plotting against 'the LORD and his anointed' provides a theological backdrop for labeling Jesus as a (contested) king.
- Acts 17:7 (thematic): Early Christian proclamation notes the charge against Jesus and his followers—'they all act contrary to the decrees of Caesar, saying there is another king, Jesus'—echoing the accusation embodied in the inscription.
Alternative generated candidates
- And the inscription of the charge against him read, “The King of the Jews.”
- And the inscription of the charge against him was written above him: 'THE KING OF THE JEWS.'
Mark.15.27 - Details
Original Text
Morphology
- και: CONJ
- συν: PREP
- αυτω: PRON,dat,sg,m
- σταυρουσιν: VERB,pres,act,ind,3,pl
- δυο: NUM,acc,pl,m
- ληστας: NOUN,acc,pl,m
- ενα: NUM,acc,sg,m
- εκ: PREP
- δεξιων: ADJ,gen,pl,m
- και: CONJ
- ενα: NUM,acc,sg,m
- εξ: PREP
- ευωνυμων: NOUN,gen,pl,m
- αυτου: PRON,gen,sg,m
Parallels
- Matthew 27:38 (verbal): Direct synoptic parallel—Matthew records two robbers crucified with Jesus, one on his right and one on his left, using very similar wording.
- Luke 23:32-33 (structural): Parallel narrative placement—Luke describes two criminals led out and crucified with Jesus, one on each side, framing the passion scene similarly.
- John 19:18 (verbal): John likewise reports Jesus was crucified with two others, one on either side (John adds 'Jesus between them'), though he does not call them 'robbers'.
- Isaiah 53:12 (allusion): Prophetic background—Isaiah speaks of the servant being 'numbered with the transgressors,' which the Gospel scenes of Jesus crucified with criminals echo as fulfillment.
- Luke 23:39-43 (thematic): Related thematic material—Luke records the differing responses of the two criminals (one mocking, one defending and receiving Jesus' promise), expanding on the significance of the two figures crucified with him.
Alternative generated candidates
- They crucified with him two robbers, one on his right and one on his left.
- And with him they crucified two robbers, one at his right and one at his left.
Mark.15.29 - Details
Original Text
Morphology
- Και: CONJ
- οι: ART,nom,pl,m
- παραπορευομενοι: VERB,pres,mid,part,nom,pl,m
- εβλασφημουν: VERB,impf,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- κινουντες: PART,pres,act,nom,pl,m
- τας: ART,acc,pl,f
- κεφαλας: NOUN,acc,pl,f
- αυτων: PRON,gen,pl,m
- και: CONJ
- λεγοντες·Ουα: PART,pres,act,nom,pl,m
- ο: ART,nom,sg,m
- καταλυων: PART,pres,act,nom,sg,m
- τον: ART,acc,sg,m
- ναον: NOUN,acc,sg,m
- και: CONJ
- οικοδομων: PART,pres,act,nom,sg,m
- εν: PREP
- τρισιν: NUM,dat,pl
- ημεραις: NOUN,dat,pl,f
Parallels
- Matthew 27:39 (verbal): Passersby mock Jesus with the same taunt about destroying the temple and rebuilding in three days; closely parallels Mark's wording and action of wagging heads.
- Luke 23:35 (thematic): Crowd and rulers deride Jesus while standing by the cross, echoing the general theme of public mockery found in Mark 15:29.
- Mark 14:58 (quotation): False witnesses at Jesus' trial claim he said he would destroy the temple and rebuild it in three days — the specific charge echoed by the mockers in 15:29.
- John 2:19-21 (allusion): Jesus' earlier statement about destroying and raising the temple in three days (understood metaphorically about his body) is the source idea behind the mockers' taunt in Mark 15:29.
Alternative generated candidates
- Those who passed by were jeering at him, shaking their heads and saying, “Aha! You who would destroy the temple and rebuild it in three days,”
- Those who passed by railed at him, shaking their heads and saying, 'Aha! You who would destroy the temple and build it in three days, save yourself, and come down from the cross!'
Mark.15.30 - Details
Original Text
Morphology
- σωσον: VERB,aor,act,imp,2,sg
- σεαυτον: PRON,acc,sg,m
- καταβας: PART,aor,act,nom,sg,m
- απο: PREP
- του: ART,gen,sg,n
- σταυρου: NOUN,gen,sg,m
Parallels
- Matthew 27:40 (verbal): Passersby mock Jesus with the same taunt — “You who would destroy the temple and build it in three days, save yourself…come down from the cross” — echoing Mark’s wording and intent.
- Luke 23:35 (verbal): A parallel taunt: onlookers and rulers challenge Jesus to save himself if he is the Christ, closely matching Mark’s mocking demand to come down from the cross.
- Psalm 22:7-8 (allusion): The crowd’s jeering (“Let him deliver him…”) echoes the taunting language of Psalm 22, which the Gospel writers treat as a prophetic backdrop for the mocking of the crucified one.
Alternative generated candidates
- save yourself, and come down from the cross.
- In the same way the chief priests and the scribes mocked him among themselves, saying, 'He saved others; himself he cannot save. Let the Christ, the King of Israel, come down now from the cross, that we may see and believe.'
Mark.15.31 - Details
Original Text
Morphology
- ομοιως: ADV
- και: CONJ
- οι: ART,nom,pl,m
- αρχιερεις: NOUN,nom,pl,m
- εμπαιζοντες: VERB,pres,act,part,nom,pl,m
- προς: PREP
- αλληλους: PRON,acc,pl,m
- μετα: PREP
- των: ART,gen,pl,m
- γραμματεων: NOUN,gen,pl,m
- ελεγον·Αλλους: VERB,impf,act,ind,3,pl
- εσωσεν: VERB,aor,act,ind,3,sg
- εαυτον: PRON,acc,sg,masc,reflex
- ου: PART,neg
- δυναται: VERB,pres,mid,ind,3,sg
- σωσαι·: VERB,aor,act,inf
Parallels
- Matthew 27:42 (verbal): Direct Synoptic parallel—chief priests and scribes mock with the same taunt, 'He saved others; he cannot save himself,' using virtually identical wording.
- Luke 23:35 (verbal): Parallel mockery in Luke's Passion narrative—onlookers and rulers deride Jesus with the claim that because he rescued others he should rescue himself, echoing the same argument.
- Psalm 22:7-8 (allusion): The crowd's taunt recalls Psalm 22's mockery ('He trusts in the LORD; let the LORD deliver him'), a prophetic template early Christians saw fulfilled in the crucifixion.
- Mark 10:45 (thematic): Contrasting theological point: Jesus' mission is to 'give his life as a ransom for many'—the taunt's claim that he 'saved others' echoes his salvific work even as opponents deride him.
Alternative generated candidates
- So also the chief priests, with the scribes, mocked him among themselves, saying, “He saved others; himself he cannot save.”
- Those who were crucified with him also reviled him.
Mark.15.32 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- χριστος: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- βασιλευς: NOUN,nom,sg,m
- Ισραηλ: NOUN,voc,sg,m
- καταβατω: VERB,pres,act,imp,3,sg
- νυν: ADV
- απο: PREP
- του: ART,gen,sg,n
- σταυρου: NOUN,gen,sg,m
- ινα: CONJ
- ιδωμεν: VERB,aor,act,subj,1,pl
- και: CONJ
- πιστευσωμεν: VERB,aor,act,subj,1,pl
- και: CONJ
- οι: ART,nom,pl,m
- συνεσταυρωμενοι: PART,perf,pass,nom,pl,m
- συν: PREP
- αυτω: PRON,dat,sg,m
- ωνειδιζον: VERB,impf,act,ind,3,pl
- αυτον: PRON,acc,sg,m
Parallels
- Matthew 27:42 (verbal): Near-verbatim parallel: mockers challenge Jesus as 'the King of Israel' to come down from the cross so that they may believe — same taunt as Mark 15:32.
- Luke 23:35 (verbal): Rulers likewise mock Jesus, saying 'He saved others; let him save himself, if he is the Christ' — the same mocking motif (challenge to save himself/prove identity) expressed with slightly different wording.
- Luke 23:39 (thematic): One of the criminals taunts Jesus to 'save yourself and us,' reflecting the common theme of onlookers demanding miraculous self-deliverance to prove Jesus' identity.
- Psalm 22:7-8 (allusion): The psalm’s mockery ('He trusts in the LORD; let the LORD rescue him...') echoes the taunting language and theme found in the Gospel mockery of Jesus, suggesting an Old Testament background to the scene.
Alternative generated candidates
- “Let the Christ, the King of Israel, come down now from the cross, that we may see and believe.” And those who were crucified with him also reviled him.
- Let the Christ, the King of Israel, come down now from the cross, that we may see and believe.
And they compelled a certain man, Simon of Cyrene, who was coming in from the country — the father of Alexander and Rufus — to bear his cross. And they led him out to the place called Golgotha, which is translated Place of a Skull.
They offered him wine mixed with myrrh, but he would not take it. And when they had crucified him they divided his garments among them, casting lots for them to see what each should take. And it was the third hour when they crucified him. And the inscription of the charge against him read: 'The King of the Jews.' And with him they crucified two robbers, one on his right and one on his left.
Those who passed by derided him, shaking their heads and saying, "Aha! You who would destroy the temple and rebuild it in three days, save yourself, and come down from the cross!"
Likewise the chief priests, with the scribes, mocked him among themselves: "He saved others; himself he cannot save."
Let the Christ, the King of Israel, come down now from the cross, that we may see and believe, they said. And those who were crucified with him also reviled him.