In his opening verse, Mark provides readers with the main key to understanding his Gospel: Although we can learn much about the disciples and other characters from reading Mark, it is most important to understand what he is teaching about Jesus: Jesus is “the Messiah, the Son of God” (Mark 1:1). Setting It is generally agreed that Mark was the first of the four canonical Gospels to be written. …
1Muy de mañana, habiendo tenido consejo los principales sacerdotes con los ancianos, con los escribas y con todo el concilio, llevaron a Jesús atado, y le entregaron a Pilato.
2Pilato le preguntó: ¿Eres tú el Rey de los judíos? Respondiendo él, le dijo: Tú lo dices.
3Y los principales sacerdotes le acusaban mucho.
4Otra vez le preguntó Pilato, diciendo: ¿Nada respondes? Mira de cuántas cosas te acusan.
5Mas Jesús ni aun con eso respondió; de modo que Pilato se maravillaba.
6Ahora bien, en el día de la fiesta les soltaba un preso, cualquiera que pidiesen.
7Y había uno que se llamaba Barrabás, preso con sus compañeros de motín que habían cometido homicidio en una revuelta.
8Y viniendo la multitud, comenzó a pedir que hiciese como siempre les había hecho.
9Y Pilato les respondió diciendo: ¿Queréis que os suelte al Rey de los judíos?
10Porque conocía que por envidia le habían entregado los principales sacerdotes.
11Mas los principales sacerdotes incitaron a la multitud para que les soltase más bien a Barrabás.
12Respondiendo Pilato, les dijo otra vez: ¿Qué, pues, queréis que haga del que llamáis Rey de los judíos?
13Y ellos volvieron a dar voces: ¡Crucifícale!
14Pilato les decía: ¿Pues qué mal ha hecho? Pero ellos gritaban aún más: ¡Crucifícale!
15Y Pilato, queriendo satisfacer al pueblo, les soltó a Barrabás, y entregó a Jesús, después de azotarle, para que fuese crucificado.
16Entonces los soldados le llevaron dentro del atrio, esto es, al pretorio, y convocaron a toda la compañía.
17Y le vistieron de púrpura, y poniéndole una corona tejida de espinas,
18comenzaron luego a saludarle: ¡Salve, Rey de los judíos!
19Y le golpeaban en la cabeza con una caña, y le escupían, y puestos de rodillas le hacían reverencias.
20Después de haberle escarnecido, le desnudaron la púrpura, y le pusieron sus propios vestidos, y le sacaron para crucificarle.
21Y obligaron a uno que pasaba, Simón de Cirene, padre de Alejandro y de Rufo, que venía del campo, a que le llevase la cruz.
22Y le llevaron a un lugar llamado Gólgota, que traducido es: Lugar de la Calavera.
23Y le dieron a beber vino mezclado con mirra; mas él no lo tomó.
24Cuando le hubieron crucificado, repartieron entre sí sus vestidos, echando suertes sobre ellos para ver qué se llevaría cada uno.
25Era la hora tercera cuando le crucificaron.
26Y el título escrito de su causa era: EL REY DE LOS JUDÍOS.
27Crucificaron también con él a dos ladrones, uno a su derecha, y el otro a su izquierda.
28Y se cumplió la Escritura que dice: Y fue contado con los inicuos.
29Y los que pasaban le injuriaban, meneando la cabeza y diciendo: ¡Bah! tú que derribas el templo de Dios, y en tres días lo reedificas,
30sálvate a ti mismo, y desciende de la cruz.
31De esta manera también los principales sacerdotes, escarneciendo, se decían unos a otros, con los escribas: A otros salvó, a sí mismo no se puede salvar.
32El Cristo, Rey de Israel, descienda ahora de la cruz, para que veamos y creamos. También los que estaban crucificados con él le injuriaban.
33Cuando vino la hora sexta, hubo tinieblas sobre toda la tierra hasta la hora novena.
34Y a la hora novena Jesús clamó a gran voz, diciendo: Eloi, Eloi, ¿lama sabactani? que traducido es: Dios mío, Dios mío, ¿por qué me has desamparado?
35Y algunos de los que estaban allí decían, al oírlo: Mirad, llama a Elías.
36Y corrió uno, y empapando una esponja en vinagre, y poniéndola en una caña, le dio a beber, diciendo: Dejad, veamos si viene Elías a bajarle.
37Mas Jesús, dando una gran voz, expiró.
38Entonces el velo del templo se rasgó en dos, de arriba abajo.
39Y el centurión que estaba frente a él, viendo que después de clamar había expirado así, dijo: Verdaderamente este hombre era Hijo de Dios.
40También había algunas mujeres mirando de lejos, entre las cuales estaban María Magdalena, María la madre de Jacobo el menor y de José, y Salomé,
41quienes, cuando él estaba en Galilea, le seguían y le servían; y otras muchas que habían subido con él a Jerusalén.
42Cuando llegó la noche, porque era la preparación, es decir, la víspera del día de reposo,
43José de Arimatea, miembro noble del concilio, que también esperaba el reino de Dios, vino y entró osadamente a Pilato, y pidió el cuerpo de Jesús.
44Pilato se sorprendió de que ya hubiese muerto; y haciendo venir al centurión, le preguntó si ya estaba muerto.
45E informado por el centurión, dio el cuerpo a José,
46el cual compró una sábana, y quitándolo, lo envolvió en la sábana, y lo puso en un sepulcro que estaba cavado en una peña, e hizo rodar una piedra a la entrada del sepulcro.
47Y María Magdalena y María madre de José miraban dónde lo ponían.
TYNDALE OPEN STUDY NOTES
I
Versículo 1
I. 15:1-15 Following the story of Peter’s denial, Mark turns back to Jesus and what happened at his …
15:1-15 Following the story of Peter’s denial, Mark turns back to Jesus and what happened at his trial. Pilate’s wavering under pressure fits what is known of him from other sources.
15:1 Very early in the morning: Roman trials usually began at dawn. It is not clear whether this was a second meeting of the entire high council, or whether the account refers back to the decision of the council in 14:63-64 and resumes at this point. • Since the high council lacked authority to institute capital punishment (John 18:31), they had to take Jesus to Pilate, the Roman governor of Judea from AD 26–36. Pilate’s normal residence was on the coast at Caesarea, but he stayed in Jerusalem during Passover, when Israel’s celebration of the Exodus raised hopes of deliverance from Roman rule.
II
Versículo 2
II. 15:2 The phrase king of the Jews is the Gentile equivalent of the Jewish title, “King of Israel” …
15:2 The phrase king of the Jews is the Gentile equivalent of the Jewish title, “King of Israel” (15:32). • You have said it: Jesus’ reply to Pilate’s question is found in all four Gospels; Jesus clearly understood himself to be a king (10:37-38; 11:9-10; 12:35-37), and Pilate eventually crucified him on this charge (15:26), although Pilate understood that Jesus was not a political threat (John 18:33-39).
III
Versículo 3
III. 15:3-5 Pilate sought a self-defense from Jesus concerning the charges.
15:3-5 Pilate sought a self-defense from Jesus concerning the charges.
IV
Versículo 6
IV. 15:6-8 The custom described in 15:6-8 is not known outside of the Gospels, but all four Gospels r…
15:6-8 The custom described in 15:6-8 is not known outside of the Gospels, but all four Gospels refer to it (Matt 27:15-21; Luke 23:18-25; John 18:37-40); in many instances prisoners in the ancient world were released on special holidays. • Barabbas: See also Matt 27:16-17; Luke 23:19. • who had committed murder in an uprising: Pilate’s willingness to release Barabbas (Matt 15:15) probably indicates that he had not killed Roman citizens or soldiers.
V
Versículo 9
V. 15:9-14 Pilate apparently hoped to release Jesus, but the crowd was stirred up beyond discussion.
15:9-14 Pilate apparently hoped to release Jesus, but the crowd was stirred up beyond discussion.
VI
Versículo 15
VI. 15:15 to pacify the crowd: To protect his job, Pilate ordered a completely innocent man to be cru…
15:15 to pacify the crowd: To protect his job, Pilate ordered a completely innocent man to be crucified. • He ordered Jesus flogged: Flogging was preliminary to crucifixion. It was done with leather thongs tipped with metal, stone, or bone. This laceration of the flesh could itself bring death. Jesus’ prediction in 10:34 was now being fulfilled.
VII
Versículo 16
VII. 15:16-41 The crucifixion account is one of the most historically certain accounts of ancient hist…
15:16-41 The crucifixion account is one of the most historically certain accounts of ancient history. Why would the early church create a story in which the object of their faith was crucified? This story was and still is an offense to Jews and absurd nonsense to Gentiles (1 Cor 1:23).
15:16 The entire regiment (literally cohort, one-tenth of a legion) was about 600 men. Those called out were probably all the soldiers currently on duty in the Praetorium.
VIII
Versículo 17
VIII. 15:17 a purple robe: Purple cloth, made with an expensive dye, was worn by royalty and other weal…
15:17 a purple robe: Purple cloth, made with an expensive dye, was worn by royalty and other wealthy individuals (Luke 16:19; 1 Maccabees 10:20, 62; 11:58). This robe may have been a centurion’s out-of-service robe.
IX
Versículo 18
IX. 15:18 King of the Jews: The formal charge (15:2) on which Jesus was convicted (15:26).
15:18 King of the Jews: The formal charge (15:2) on which Jesus was convicted (15:26).
X
Versículo 21
X. 15:21-22 After they left the walled city of Jerusalem, Jesus’ strength apparently failed. The Rom…
15:21-22 After they left the walled city of Jerusalem, Jesus’ strength apparently failed. The Roman soldiers forced Simon . . . from Cyrene in northern Africa to carry Jesus’ cross (cp. Matt 5:41). Normally, a crucifixion victim was forced to carry the horizontal crossbeam (the patibulum) of his own cross to the place of execution. The vertical post (the staticulum) was sometimes left permanently in the ground as a warning and deterrent (like a hangman’s scaffold in a public square). • Simon was the father of Alexander and Rufus, who were probably known to Mark’s readers (cp. Rom 16:13). • Golgotha is Aramaic, meaning Place of the Skull. In the Latin Vulgate, “skull” is calvariae (“Calvary”). In Jesus’ day, Golgotha lay outside the walled city of Jerusalem (John 19:20; see Matt 27:32; Heb 13:12). When Herod Antipas later enlarged the city with the so-called third wall, Golgotha was enclosed.
XI
Versículo 23
XI. 15:23 Whether Jesus was offered a drink of wine drugged with myrrh in kindness (Prov 31:6) or in …
15:23 Whether Jesus was offered a drink of wine drugged with myrrh in kindness (Prov 31:6) or in mockery is uncertain. Jesus refused the drink, for he had committed himself to drinking the cup that God had given him (Mark 10:38-39; 14:36). • Myrrh has been used since before Jesus’ time to treat wounds and infections and for digestive ailments.
XII
Versículo 24
XII. 15:24 Crucifixion goes back to the Medes and Persians in the 600s BC. It spread to the eastern Me…
15:24 Crucifixion goes back to the Medes and Persians in the 600s BC. It spread to the eastern Mediterranean world in the 300s BC through Alexander the Great and became the dominant form of capital punishment in the Roman Empire until AD 337, when it was banned by Constantine. It was slow, shameful, and torturous. The victim sometimes lived for days, and crows and dogs would feed on the victims even before they died. A person could be fixed to the cross by ropes or, as with Jesus (Luke 24:39; John 20:25, 27; see Col 2:14), by nails between the bones of the victim’s wrists. To prevent premature death by asphyxiation, a footrest or a seat was often placed on the vertical beam. • All four Gospels report that the soldiers divided his clothes among themselves.
XIII
Versículo 25
XIII. 15:25 Mark records Jesus’ crucifixion as occurring at the third hour, or nine o’clock in the morn…
15:25 Mark records Jesus’ crucifixion as occurring at the third hour, or nine o’clock in the morning. John 19:14 gives the time as around the sixth hour, or noon. These are rough estimates of time, and events in the later morning were typically described as occurring around either the third (Matt 20:3; Acts 2:15) or sixth hour (Mark 15:33; Matt 20:5; 27:45; Luke 23:44; John 4:6; 19:14; Acts 10:9).
XIV
Versículo 26
XIV. 15:26 Although the title King of the Jews was intended to mock Jesus, it was accurate and meaning…
15:26 Although the title King of the Jews was intended to mock Jesus, it was accurate and meaningful for Mark.
XV
Versículo 27
XV. 15:27 Two revolutionaries: Jesus, the most important victim, was placed in the center.
15:27 Two revolutionaries: Jesus, the most important victim, was placed in the center.
16
Versículo 29
16. 15:29-32 Jesus was being mocked and abused by the people passing by, the religious leaders, and t…
15:29-32 Jesus was being mocked and abused by the people passing by, the religious leaders, and the revolutionaries. • The people passing by shouted abuse (literally blasphemed), wagged their heads in contempt (see Lam 2:15), and ridiculed his claim that he would destroy the Temple (see Mark 14:58).
17
Versículo 32
17. 15:32 The two men who were crucified with Jesus also mocked him. One might expect compassion from…
15:32 The two men who were crucified with Jesus also mocked him. One might expect compassion from those suffering a similar cruel fate (cp. Luke 23:39-43).
18
Versículo 33
18. 15:33 At noon (literally the sixth hour) darkness came over the whole land until three o’clock (l…
15:33 At noon (literally the sixth hour) darkness came over the whole land until three o’clock (literally the ninth hour). The whole land probably means all of Judah. The darkness was both literal and symbolic—it revealed the sinister nature of what was happening and was a taste of the judgment that Jesus predicted would come upon Israel (see 13:1-31; 14:58; 15:29).
19
Versículo 34
19. 15:34 Eloi, Eloi . . . why have you abandoned me: Jesus’ loud cry is reported in its original Ara…
15:34 Eloi, Eloi . . . why have you abandoned me: Jesus’ loud cry is reported in its original Aramaic and then translated for Greek readers. • “My God, my God, why have you abandoned me?” Jesus quotes Ps 22:1. This saying is best interpreted in light of Mark 14:27; Ps 22; Isa 53:10; 2 Cor 5:21; and Gal 3:13. The divine purpose in Jesus’ becoming a ransom for many (Mark 10:45) was now being realized.
20
Versículo 35
20. 15:35-36 The Aramaic term Eloi and its Hebrew equivalent Eli (Matt 27:46) sound sufficiently clos…
15:35-36 The Aramaic term Eloi and its Hebrew equivalent Eli (Matt 27:46) sound sufficiently close to “Elijah” that some bystanders thought that Jesus was calling out for the prophet Elijah to rescue him (see Mal 4:5).
21
Versículo 37
21. 15:37 The death of Jesus, like the crucifixion, is told with stark simplicity.
15:37 The death of Jesus, like the crucifixion, is told with stark simplicity.
22
Versículo 38
22. 15:38 The curtain that was torn in two might have been the one that separated the sanctuary from …
15:38 The curtain that was torn in two might have been the one that separated the sanctuary from the courtyard (a magnificent tapestry eighty feet tall) or the one that separated the Most Holy Place from the rest of the sanctuary. If it was the former, the tearing (like the darkness, 15:33) was visible to people; it would indicate that Jesus’ prediction of the sanctuary’s destruction (14:58; 15:29) was being fulfilled spiritually (see Rom 9–11) but awaited physical fulfillment in AD 70. If it was the interior curtain that tore, it was probably a sign that, just as the heavens were split for Jesus to reveal his direct access to God (see study note on Mark 1:10), his death now extended this access to his followers (see Heb 6:19-20; 9:3-14; 10:19-20).
23
Versículo 39
23. 15:39 the Roman officer: Literally the centurion. The Latin word centurion refers to an officer i…
15:39 the Roman officer: Literally the centurion. The Latin word centurion refers to an officer in charge of 100 men. • Jesus as the Son of God was announced by God (1:11; 9:7), by demons (1:24, 34; 3:11; 5:7), by Mark (1:1), by Jesus himself (12:6; 13:32; 14:61-62), and now by a Gentile officer.
24
Versículo 40
24. 15:40-41 These women had supplied some of Jesus’ economic needs (see Luke 8:2-3). They were also …
15:40-41 These women had supplied some of Jesus’ economic needs (see Luke 8:2-3). They were also present at the burial (Mark 15:47) and the empty tomb (16:1-8) and would be the first witnesses of Jesus’ resurrection. • Mary Magdalene, from the village of Magdala near the shore of the Sea of Galilee, was a key figure in the resurrection accounts (16:1, 9; Matt 28:1; Luke 24:10; John 20:1, 11-18). • Mary (the mother of James the younger): This James might have been James the son of Alphaeus (Mark 3:18). • Salome is mentioned only here and in Mark 16:1.
25
Versículo 43
25. 15:43-45 Joseph of Arimathea (possibly from the village of Ramathaim, twenty miles northwest of J…
15:43-45 Joseph of Arimathea (possibly from the village of Ramathaim, twenty miles northwest of Jerusalem) was an honored member of the high council and a secret disciple of Jesus who was waiting for the Kingdom of God to come (see Matt 27:57; Luke 23:50-51; John 19:38). He courageously requested the body of Jesus from Pilate for burial. Since he was a member of the high council and was not known to be Jesus’ disciple, it served Rome’s purposes to grant his request: It would satisfy Jewish concerns about leaving the dead exposed after sunset (Deut 21:22-23), and Jesus’ disciples would not receive the body.
26
Versículo 46
26. 15:46 Joseph prepared Jesus’ body for burial and laid it in his own tomb (see Matt 27:60).
15:46 Joseph prepared Jesus’ body for burial and laid it in his own tomb (see Matt 27:60).
Nuevo Testamento
Mark — Capítulo 15
In his opening verse, Mark provides readers with the main key to understanding his Gospel: Although we can learn much about the disciples and other characters from reading Mark, it is most important to understand what he is teaching about Jesus: Jesus is “the Messiah, the Son of God” (Mark 1:1). Setting It is generally agreed that Mark was the first of the four canonical Gospels to be written. …
Texto — Reina-Valera 1960
1Muy de mañana, habiendo tenido consejo los principales sacerdotes con los ancianos, con los escribas y con todo el concilio, llevaron a Jesús atado, y le entregaron a Pilato.
2Pilato le preguntó: ¿Eres tú el Rey de los judíos? Respondiendo él, le dijo: Tú lo dices.
3Y los principales sacerdotes le acusaban mucho.
4Otra vez le preguntó Pilato, diciendo: ¿Nada respondes? Mira de cuántas cosas te acusan.
5Mas Jesús ni aun con eso respondió; de modo que Pilato se maravillaba.
6Ahora bien, en el día de la fiesta les soltaba un preso, cualquiera que pidiesen.
7Y había uno que se llamaba Barrabás, preso con sus compañeros de motín que habían cometido homicidio en una revuelta.
8Y viniendo la multitud, comenzó a pedir que hiciese como siempre les había hecho.
9Y Pilato les respondió diciendo: ¿Queréis que os suelte al Rey de los judíos?
10Porque conocía que por envidia le habían entregado los principales sacerdotes.
11Mas los principales sacerdotes incitaron a la multitud para que les soltase más bien a Barrabás.
12Respondiendo Pilato, les dijo otra vez: ¿Qué, pues, queréis que haga del que llamáis Rey de los judíos?
13Y ellos volvieron a dar voces: ¡Crucifícale!
14Pilato les decía: ¿Pues qué mal ha hecho? Pero ellos gritaban aún más: ¡Crucifícale!
15Y Pilato, queriendo satisfacer al pueblo, les soltó a Barrabás, y entregó a Jesús, después de azotarle, para que fuese crucificado.
16Entonces los soldados le llevaron dentro del atrio, esto es, al pretorio, y convocaron a toda la compañía.
17Y le vistieron de púrpura, y poniéndole una corona tejida de espinas,
18comenzaron luego a saludarle: ¡Salve, Rey de los judíos!
19Y le golpeaban en la cabeza con una caña, y le escupían, y puestos de rodillas le hacían reverencias.
20Después de haberle escarnecido, le desnudaron la púrpura, y le pusieron sus propios vestidos, y le sacaron para crucificarle.
21Y obligaron a uno que pasaba, Simón de Cirene, padre de Alejandro y de Rufo, que venía del campo, a que le llevase la cruz.
22Y le llevaron a un lugar llamado Gólgota, que traducido es: Lugar de la Calavera.
23Y le dieron a beber vino mezclado con mirra; mas él no lo tomó.
24Cuando le hubieron crucificado, repartieron entre sí sus vestidos, echando suertes sobre ellos para ver qué se llevaría cada uno.
25Era la hora tercera cuando le crucificaron.
26Y el título escrito de su causa era: EL REY DE LOS JUDÍOS.
27Crucificaron también con él a dos ladrones, uno a su derecha, y el otro a su izquierda.
28Y se cumplió la Escritura que dice: Y fue contado con los inicuos.
29Y los que pasaban le injuriaban, meneando la cabeza y diciendo: ¡Bah! tú que derribas el templo de Dios, y en tres días lo reedificas,
30sálvate a ti mismo, y desciende de la cruz.
31De esta manera también los principales sacerdotes, escarneciendo, se decían unos a otros, con los escribas: A otros salvó, a sí mismo no se puede salvar.
32El Cristo, Rey de Israel, descienda ahora de la cruz, para que veamos y creamos. También los que estaban crucificados con él le injuriaban.
33Cuando vino la hora sexta, hubo tinieblas sobre toda la tierra hasta la hora novena.
34Y a la hora novena Jesús clamó a gran voz, diciendo: Eloi, Eloi, ¿lama sabactani? que traducido es: Dios mío, Dios mío, ¿por qué me has desamparado?
35Y algunos de los que estaban allí decían, al oírlo: Mirad, llama a Elías.
36Y corrió uno, y empapando una esponja en vinagre, y poniéndola en una caña, le dio a beber, diciendo: Dejad, veamos si viene Elías a bajarle.
37Mas Jesús, dando una gran voz, expiró.
38Entonces el velo del templo se rasgó en dos, de arriba abajo.
39Y el centurión que estaba frente a él, viendo que después de clamar había expirado así, dijo: Verdaderamente este hombre era Hijo de Dios.
40También había algunas mujeres mirando de lejos, entre las cuales estaban María Magdalena, María la madre de Jacobo el menor y de José, y Salomé,
41quienes, cuando él estaba en Galilea, le seguían y le servían; y otras muchas que habían subido con él a Jerusalén.
42Cuando llegó la noche, porque era la preparación, es decir, la víspera del día de reposo,
43José de Arimatea, miembro noble del concilio, que también esperaba el reino de Dios, vino y entró osadamente a Pilato, y pidió el cuerpo de Jesús.
44Pilato se sorprendió de que ya hubiese muerto; y haciendo venir al centurión, le preguntó si ya estaba muerto.
45E informado por el centurión, dio el cuerpo a José,
46el cual compró una sábana, y quitándolo, lo envolvió en la sábana, y lo puso en un sepulcro que estaba cavado en una peña, e hizo rodar una piedra a la entrada del sepulcro.
47Y María Magdalena y María madre de José miraban dónde lo ponían.
TYNDALE OPEN STUDY NOTES
Versículo 1
I. 15:1-15 Following the story of Peter’s denial, Mark turns back to Jesus and what happened at his …
Versículo 2
II. 15:2 The phrase king of the Jews is the Gentile equivalent of the Jewish title, “King of Israel” …
Versículo 3
III. 15:3-5 Pilate sought a self-defense from Jesus concerning the charges.
Versículo 6
IV. 15:6-8 The custom described in 15:6-8 is not known outside of the Gospels, but all four Gospels r…
Versículo 9
V. 15:9-14 Pilate apparently hoped to release Jesus, but the crowd was stirred up beyond discussion.
Versículo 15
VI. 15:15 to pacify the crowd: To protect his job, Pilate ordered a completely innocent man to be cru…
Versículo 16
VII. 15:16-41 The crucifixion account is one of the most historically certain accounts of ancient hist…
Versículo 17
VIII. 15:17 a purple robe: Purple cloth, made with an expensive dye, was worn by royalty and other weal…
Versículo 18
IX. 15:18 King of the Jews: The formal charge (15:2) on which Jesus was convicted (15:26).
Versículo 21
X. 15:21-22 After they left the walled city of Jerusalem, Jesus’ strength apparently failed. The Rom…
Versículo 23
XI. 15:23 Whether Jesus was offered a drink of wine drugged with myrrh in kindness (Prov 31:6) or in …
Versículo 24
XII. 15:24 Crucifixion goes back to the Medes and Persians in the 600s BC. It spread to the eastern Me…
Versículo 25
XIII. 15:25 Mark records Jesus’ crucifixion as occurring at the third hour, or nine o’clock in the morn…
Versículo 26
XIV. 15:26 Although the title King of the Jews was intended to mock Jesus, it was accurate and meaning…
Versículo 27
XV. 15:27 Two revolutionaries: Jesus, the most important victim, was placed in the center.
Versículo 29
16. 15:29-32 Jesus was being mocked and abused by the people passing by, the religious leaders, and t…
Versículo 32
17. 15:32 The two men who were crucified with Jesus also mocked him. One might expect compassion from…
Versículo 33
18. 15:33 At noon (literally the sixth hour) darkness came over the whole land until three o’clock (l…
Versículo 34
19. 15:34 Eloi, Eloi . . . why have you abandoned me: Jesus’ loud cry is reported in its original Ara…
Versículo 35
20. 15:35-36 The Aramaic term Eloi and its Hebrew equivalent Eli (Matt 27:46) sound sufficiently clos…
Versículo 37
21. 15:37 The death of Jesus, like the crucifixion, is told with stark simplicity.
Versículo 38
22. 15:38 The curtain that was torn in two might have been the one that separated the sanctuary from …
Versículo 39
23. 15:39 the Roman officer: Literally the centurion. The Latin word centurion refers to an officer i…
Versículo 40
24. 15:40-41 These women had supplied some of Jesus’ economic needs (see Luke 8:2-3). They were also …
Versículo 43
25. 15:43-45 Joseph of Arimathea (possibly from the village of Ramathaim, twenty miles northwest of J…
Versículo 46
26. 15:46 Joseph prepared Jesus’ body for burial and laid it in his own tomb (see Matt 27:60).