Jesus' Death and the Centurion's Confession
Mark 15:33-41
Mark.15.33 - Details
Original Text
Morphology
- Και: CONJ
- γενομενης: VERB,aor,mid,part,gen,sg,f
- ωρας: NOUN,gen,sg,f
- εκτης: ADJ,gen,sg,f
- σκοτος: NOUN,nom,sg,n
- εγενετο: VERB,aor,mid,ind,3,sg
- εφ᾽ολην: PREP+ADJ,acc,sg,f
- την: ART,acc,sg,f
- γην: NOUN,acc,sg,f
- εως: CONJ
- ωρας: NOUN,gen,sg,f
- ενατης: ADJ,gen,sg,f
Parallels
- Matthew 27:45 (verbal): Matthew records the same darkness from the sixth to the ninth hour with nearly identical wording—direct synoptic parallel to Mark's account.
- Luke 23:44-45 (verbal): Luke likewise reports darkness from the sixth to the ninth hour and adds that the sun's light failed (and the temple veil was torn), linking the darkness to cosmic and cultic signs.
- Amos 8:9 (allusion): Amos prophesies, 'I will make the sun go down at noon,' language echoed in the Gospel darkness and often interpreted as a prophetic/typological fulfillment in the death of Jesus.
- Joel 2:31 (allusion): Joel's eschatological imagery—'the sun shall be turned to darkness'—provides a background for understanding Gospel reports of cosmic darkening as an apocalyptic/eschatological sign.
- Exodus 10:22 (thematic): The plague of darkness over Egypt offers a typological Old Testament precedent for a sudden, pervasive darkness marking a decisive salvific or judgment event.
Alternative generated candidates
- And when the sixth hour came, darkness fell over the whole land until the ninth hour.
- And when the sixth hour came, darkness fell over the whole land until the ninth hour.
Mark.15.34 - Details
Original Text
Morphology
- και: CONJ
- τη: ART,dat,sg,f
- ενατη: ADJ,dat,sg,f
- ωρα: NOUN,nom,sg,f
- εβοησεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- φωνη: NOUN,nom,sg,f
- μεγαλη·Ελωι: ADJ,acc,sg,f
- ελωι: INTJ
- λεμα: ADV,interr
- σαβαχθανι: VERB,perf,act,ind,2,sg
- ο: ART,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- μεθερμηνευομενον: PART,pres,pas,nom,sg,n
- Ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- μου: PRON,gen,sg,1
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- μου: PRON,gen,sg,1
- εις: PREP
- τι: PRON,int,nom,sg,n
- εγκατελιπες: VERB,aor,act,ind,2,sg
- με: PRON,acc,sg,1
Parallels
- Psalm 22:1 (quotation): Mark records Jesus' cry in Aramaic as a direct citation of Psalm 22:1 ('My God, my God, why have you forsaken me?'), linking his suffering to the psalm's lament.
- Matthew 27:46 (verbal): Matthew preserves the same Aramaic wording at Jesus' crucifixion, providing a close verbal parallel to Mark's report of the utterance.
- Psalm 22:7-8 (thematic): These verses portray mockery of the sufferer ('He trusts in the LORD; let him deliver him'), paralleling the taunts against Jesus in Mark 15:29‑32 and reinforcing the psalmic context of derision.
- Psalm 22:16-18 (thematic): This section of the psalm mentions piercing hands and feet and dividing garments—details that echo the crucifixion narrative and show how Mark's citation draws the passion scene into the broader fulfillment of Psalm 22.
Alternative generated candidates
- And at the ninth hour Jesus cried out with a loud voice, "Eli, Eli, lema sabachthani?" — which is, "My God, my God, why have you forsaken me?"
- And at the ninth hour Jesus cried out with a loud voice, "Eloi, Eloi, lema sabachthani?" — which is, "My God, my God, why have you forsaken me?"
Mark.15.35 - Details
Original Text
Morphology
- και: CONJ
- τινες: PRON,nom,pl,m
- των: ART,gen,pl,m
- παρεστηκοτων: VERB,perf,act,ptc,gen,pl,m
- ακουσαντες: PTCP,aor,act,nom,pl,m
- ελεγον·Ιδε: VERB,impf,act,ind,3,pl;INTJ
- Ηλιαν: NOUN,acc,sg,m
- φωνει: VERB,pres,act,ind,3,sg
Parallels
- Matthew 27:47 (verbal): Direct Synoptic parallel—bystanders hear Jesus' cry and say he is calling Elijah, matching Mark's report.
- Psalm 22:1 (verbal): Jesus' cry ('Eli, Eli' = 'My God, my God') echoes this psalm; the Hebrew sound of 'Eli' explains the bystanders' misunderstanding as 'Elijah.'
- Malachi 4:5 (thematic): Prophecy that Elijah will return before the day of the Lord explains popular expectation that would lead listeners to think Jesus was calling Elijah.
- Mark 9:11-13 (allusion): Jesus identifies John the Baptist with Elijah's coming, showing the Gospel's connection between Elijah and messianic expectation—background for the bystanders' reaction.
- 2 Kings 2:11 (thematic): Elijah's miraculous ascent into heaven underlies Jewish hopes for his return, which helps explain why a cry sounding like 'Eli' would be interpreted as calling Elijah.
Alternative generated candidates
- And some of those standing by, when they heard it, said, "Behold, he is calling Elijah."
- And some of those standing by, when they heard it, said, "See, he is calling Elijah."
Mark.15.36 - Details
Original Text
Morphology
- δραμων: VERB,aor,act,part,nom,sg,m
- δε: CONJ
- τις: PRON,nom,sg,?
- και: CONJ
- γεμισας: VERB,aor,act,part,nom,sg,m
- σπογγον: NOUN,acc,sg,m
- οξους: NOUN,gen,sg,n
- περιθεις: VERB,aor,act,part,nom,sg,m
- καλαμω: NOUN,dat,sg,m
- εποτιζεν: VERB,impf,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- λεγων·Αφετε: VERB,pres,act,part,nom,sg,m+VERB,pres,act,imp,2,pl
- ιδωμεν: VERB,aor,act,subj,1,pl
- ει: VERB,pres,act,ind,2,sg
- ερχεται: VERB,pres,mid,ind,3,sg
- Ηλιας: NOUN,nom,sg,m
- καθελειν: VERB,pres,act,inf
- αυτον: PRON,acc,sg,m
Parallels
- Matthew 27:48-49 (verbal): Near-verbatim parallel: a sponge of sour wine/vinegar is offered on a reed and bystanders taunt 'Let us see whether Elijah will come...' (Matthew explicitly preserves both the offering and the Elijah taunt).
- John 19:29-30 (verbal): John also records a sponge of sour wine/vinegar held to Jesus' mouth (on a hyssop branch), a close verbal parallel with a different detail (hyssop vs. reed) and context.
- Luke 23:36-37 (thematic): Luke likewise describes the soldiers mocking Jesus and offering him sour wine/vinegar—same mocking gesture and offering, though Luke omits the Elijah taunt.
- Psalm 69:21 (68:22 LXX) (quotation): Israelite lament 'They gave me vinegar for my thirst' is an Old Testament text the NT writers see fulfilled in the soldiers' offering of sour wine to Jesus.
- 2 Kings 1:9-12 (allusion): Narrative about Elijah 'coming down' and exercising divine power (calling down fire) provides the background for the taunt 'Let us see whether Elijah will come to take him down,' alluding to Elijah's rescuing interventions.
Alternative generated candidates
- And one of them ran, filled a sponge with sour wine, put it on a reed, and gave it to him to drink, saying, "Leave him; let us see whether Elijah will come to take him down."
- And one ran and filled a sponge with sour wine, put it on a reed, and gave it to him to drink, saying, "Let him be; let us see whether Elijah will come to take him down."
Mark.15.37 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- Ιησους: NOUN,nom,sg,m
- αφεις: PART,aor,act,nom,sg,m
- φωνην: NOUN,acc,sg,f
- μεγαλην: ADJ,acc,sg,f
- εξεπνευσεν: VERB,aor,act,ind,3,sg
Parallels
- Matthew 27:50 (verbal): Matthew reports the same moment: Jesus cries out and 'gave up his spirit'—parallel wording for Jesus' final utterance and death.
- Luke 23:46 (quotation): Luke records Jesus' last words, 'Father, into your hands I commit my spirit,' and then states that he 'breathed his last,' closely paralleling Mark's note of a loud cry and expiration; Luke's line also quotes Psalm 31:5.
- John 19:30 (verbal): John gives a different death-saying ('It is finished') but similarly narrates that Jesus 'bowed his head and gave up his spirit,' corresponding to Mark's description of dying after a loud cry.
- Psalm 31:5 (quotation): 'Into your hand I commit my spirit' is quoted in Luke 23:46 and serves as the Old Testament backdrop for Jesus' act of committing his spirit at death, thematically linked to Mark's report of his final cry and breathing out.
Alternative generated candidates
- And Jesus uttered a loud cry and breathed his last.
- And Jesus uttered a loud cry and breathed his last.
Mark.15.38 - Details
Original Text
Morphology
- και: CONJ
- το: ART,acc,sg,n
- καταπετασμα: NOUN,nom,sg,n
- του: ART,gen,sg,n
- ναου: NOUN,gen,sg,m
- εσχισθη: VERB,aor,pass,ind,3,sg
- εις: PREP
- δυο: NUM,acc,pl,m
- απ᾽ανωθεν: ADV
- εως: CONJ
- κατω: ADV
Parallels
- Matthew 27:51 (verbal): Direct synoptic parallel: Matthew records the same event—'the curtain of the temple was torn in two'—with nearly identical wording and the same 'from top to bottom' detail.
- Luke 23:45 (verbal): Synoptic parallel that pairs the torn temple curtain with cosmic signs (darkening of the sun); Luke likewise reports the curtain being torn in two, linking Jesus' death to temple imagery.
- Hebrews 10:19-20 (allusion): Uses the torn curtain motif theologically: the curtain (veil) symbolizes access to God, and its removal is interpreted as inaugurating believers' direct access to the Holy Place through Jesus (his 'flesh' as the new way).
- Exodus 26:31-33 (structural): OT background describing the veil that separated the Holy Place from the Most Holy Place in the tabernacle/temple; provides the cultic and symbolic setting for understanding the significance of the curtain being torn.
Alternative generated candidates
- And the veil of the temple was torn in two from top to bottom.
- And the curtain of the temple was torn in two from top to bottom.
Mark.15.39 - Details
Original Text
Morphology
- ιδων: VERB,aor,act,part,nom,sg,m
- δε: CONJ
- ο: ART,nom,sg,m
- κεντυριων: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- παρεστηκως: PART,perf,act,nom,sg,m
- εξ: PREP
- εναντιας: NOUN,gen,sg,f
- αυτου: PRON,gen,sg,m
- οτι: CONJ
- ουτως: ADV
- εξεπνευσεν: VERB,aor,act,ind,3,sg
- ειπεν·Αληθως: VERB,aor,act,ind,3,sg
- ουτος: PRON,nom,sg,m
- ο: ART,nom,sg,m
- ανθρωπος: NOUN,nom,sg,m
- υιος: NOUN,nom,sg,m
- θεου: NOUN,gen,sg,m
- ην: VERB,impf,act,ind,3,sg
Parallels
- Matthew 27:54 (quotation): Nearly identical report: the centurion and those with him declare, 'Truly this was the Son of God,' providing a direct synoptic parallel to Mark's wording and meaning.
- Luke 23:47 (thematic): Luke records the centurion's reaction to Jesus' death—he praises God and acknowledges Jesus' innocence/righteousness—serving as a parallel theophanic/recognitional response to the crucifixion.
- Mark 3:11 (verbal): Demons publicly identify Jesus as the 'Son of God' earlier in Mark, showing a recurring motif of supernatural or outsider recognition of Jesus' divine sonship culminating at the cross.
- Mark 14:61-62 (structural): Jesus' affirmation before the high priest ('I am; and you will see...') and the charge of being the Christ/Son of God sets up the trial and death scene; the centurion's confession completes this structural trajectory of identity claims and recognition.
Alternative generated candidates
- Now when the centurion who stood opposite him saw that he thus cried out and breathed his last, he said, "Truly this man was the Son of God."
- And when the centurion who stood opposite him saw that he thus cried out and gave up the spirit, he said, "Truly this man was the Son of God."
Mark.15.40 - Details
Original Text
Morphology
- Ησαν: VERB,impf,act,ind,3,pl
- δε: CONJ
- και: CONJ
- γυναικες: NOUN,nom,pl,f
- απο: PREP
- μακροθεν: ADV
- θεωρουσαι: VERB,pres,act,part,nom,pl,f
- εν: PREP
- αις: PRON,dat,pl,f
- και: CONJ
- Μαρια: NOUN,nom,sg,f
- η: ART,nom,sg,f
- Μαγδαληνη: NOUN,nom,sg,f
- και: CONJ
- Μαρια: NOUN,nom,sg,f
- η: ART,nom,sg,f
- Ιακωβου: NOUN,gen,sg,m
- του: ART,gen,sg,n
- μικρου: ADJ,gen,sg,m
- και: CONJ
- Ιωσητος: NOUN,gen,sg,m
- μητηρ: NOUN,nom,sg,f
- και: CONJ
- Σαλωμη: NOUN,nom,sg,f
Parallels
- Matthew 27:55-56 (verbal): A near-verbatim parallel list of the women present at the crucifixion—Mary Magdalene, Mary the mother of James and Joses, and Salome—matching Mark's witness tradition.
- Mark 16:1 (verbal): The same three women (Mary Magdalene, Mary the mother of James, and Salome) reappear at the tomb, linking the crucifixion witnesses in 15:40 with the resurrection scene.
- Luke 23:49 (verbal): Luke records that the women observed from a distance (or followed from afar), using similar language and emphasizing the women as distant witnesses at the crucifixion.
- John 19:25 (allusion): John's crucifixion scene includes Mary Magdalene and other women (Mary, the mother of Jesus, and Mary of Clopas) near the cross—an independent variant of the female-witness tradition present in Mark 15:40.
Alternative generated candidates
- There were also women watching from afar: Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome.
- There were also women looking on from a distance—Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome—who had followed him when he was in Galilee and ministered to him.
Mark.15.41 - Details
Original Text
Morphology
- αι: ART,nom,pl,f
- οτε: CONJ
- ην: VERB,impf,act,ind,3,sg
- εν: PREP
- τη: ART,dat,sg,f
- Γαλιλαια: NOUN,dat,sg,f
- ηκολουθουν: VERB,impf,act,ind,3,pl
- αυτω: PRON,dat,sg,m
- και: CONJ
- διηκονουν: VERB,impf,act,ind,3,pl
- αυτω: PRON,dat,sg,m
- και: CONJ
- αλλαι: ADJ,nom,pl,f
- πολλαι: ADJ,nom,pl,f
- αι: ART,nom,pl,f
- συναναβασαι: PART,aor,act,nom,pl,f
- αυτω: PRON,dat,sg,m
- εις: PREP
- Ιεροσολυμα: NOUN,acc,pl,n
Parallels
- Matthew 27:55-56 (verbal): Matthew explicitly records many women who had followed Jesus from Galilee and ministered to him, echoing Mark’s note of Galilean women accompanying and serving him.
- Luke 8:1-3 (verbal): Luke lists women (e.g., Mary Magdalene, Joanna, Susanna) who traveled with Jesus and provided for him out of their means—paralleling Mark’s remark that women followed and ministered to Jesus.
- Luke 23:49 (verbal): At the crucifixion Luke says his acquaintances and the women who had followed him from Galilee stood at a distance, closely paralleling Mark’s observation of women followers present at Jerusalem.
- John 19:25 (thematic): John names the women standing by the cross (including Mary Magdalene and other Marys), providing a parallel witness to the presence of female followers at Jesus’ crucifixion as noted in Mark.
Alternative generated candidates
- These women, and many other women who had come up with him to Jerusalem, were the ones who had followed him in Galilee and ministered to him.
- And many other women who had come up with him to Jerusalem were there, watching from afar when he was crucified.
And when the sixth hour came, darkness fell over the whole land until the ninth hour. And at the ninth hour Jesus cried out with a loud voice, saying, 'Eloi, Eloi, lama sabachthani?' which is, 'My God, my God, why have you forsaken me?' And some of those standing near, when they heard it, said, 'Behold, he is calling Elijah.' And one ran and filled a sponge with vinegar, and putting it on a reed gave it to him to drink, saying, 'Leave him; let us see whether Elijah will come to take him down.' And Jesus uttered a loud cry and gave up his spirit. And the curtain of the temple was torn in two from top to bottom. And when the centurion, who stood facing him, saw that in this way he had cried out and given up his spirit, he said, 'Truly this man was the Son of God.' And there were also women looking on from a distance: Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;
and these women, when he was in Galilee, had followed him and served him, and many other women who had come up with him to Jerusalem.