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MARK

 

Chapter 15

 

15:1 And (kai) straightaway (euthus) early (prōi), the (hoi) chief sacrificial priests (archiereis) having made (poiēsantes) [a] council together (sumboulion) with (meta) the (tōn) elders (presbuterōn), and (kai) writers (grammateōn), and (kai) the (to) whole (holon) Sanhedrin (sunedrion), having bound (dēsantes) the (ton) Jesus (Iēsoun) they brought (apēnenkan) [him, AE] and (kai) passed [him, AE] along (paredōkan) to Pilate (Pilatō).

 

15:2 And (kai) the (ho) Pilate (Pilatos) inquired (epērōtēsen) of him (auton), “Are (ei) you (su) the (ho) king (basileus) of the (tōn) Judeans (Ioudaiōn)?"

 

But (de) the (ho) [Jesus, v1, RE] having been caused to make [a] decision (apokritheis), he says (legei) to him (autō), “You (su) say (legeis) [it, AE]!”

 

15:3 And (kai) the (hoi) chief sacrificial priests (archiereis) were making public accusations (katēgoroun) of him (autou) of many things (polla).

 

15:4 But (de) the (ho) Pilate (Pilatos) was inquiring (epērōta) again (palin) of him (auton), saying (legōn), “Do you absolutely not cause yourself to make [a] decision (ouk apokrinē) of absolutely not one thing (ouden)!?

 

Look (ide) how many (posa) public accusations they make (katēgorousin) of you (sou)!”

 

15:5 But (de) the (ho) Jesus (Iēsous) was absolutely no longer yet caused to make [a] decision (ouketi apekrithē) of absolutely not one thing (ouden), so that (hōste) to amaze (thaumazein) the (ton) Pilate (Pilaton)!

 

15:6 But (de) down on account (kata) of [a] feast (heortēn) he was sending away (apeluen) to them (autois) one (hena) bound one (desmion), of whom (hon) they were causing themselves to request [he, AE] be pardoned (parētounto).

 

15:7 But (de) he was being (ēn) the one (ho) being said (legomenos) [to be] Barabbas (Barabbas), he having been bound (dedemenos) with (meta) the (tōn) insurrectionists (stasiastōn), ones who (hoitines) had done (pepoiēkeisan) murder (phonon) in (en) the (tē) insurrection (stasei).

 

15:8 And (kai) he having stepped up (anabas), the (ho) crowd (ochlos) caused itself to start (ērxato) to make requests (aiteisthai) [of him, AE], down according to as (kathōs) he was doing (epoeie) for them (autois).

 

15:9 But (de) the (ho) Pilate (Pilatos) was caused to make [a] decision (apekrithē) for them (autois), saying (legōn), “Do you desire (thelete) [that, AE] I may send away (apolusō) to you (humin) the (tōn) king (basilea) of the (tōn) Judeans (Ioudaiōn)?”

 

15:10 Because (gar) he was knowing (eginōsken) that (hoti) through (dia) [the sake, AE] of envy (phthonon) the (hoi) chief sacrificial priests (archiereis) had passed [the Jesus, v5, RE] along (paradedōkeisan) to him (auton).

 

15:11 But (de) the (hoi) chief sacrificial priests (archiereis) shook up (aneseisan) the (ton) crowd (ochlon), in order that (hina) he may send away (apolusē) the (ton) Barabbas (Barabban) to them (autois) more (mallon).

 

15:12 But (de) the (ho) Pilate (Pilatos) having been caused to make [a] decision (apokritheis) again (palin), he was saying (elegen) to them (autois), “Therefore (oun), do you absolutely not desire (thelete) what (ti) I may do (poiēsō) for whom (hon) you say (legete) [is] the (ton) king (basilea) of the (tōn) Judeans (Ioudaiōn)?”

 

15:13 But (de) the (hoi) [chief sacrificial priests and the crowd, v11, RE] cried out (ekraxan) again (palin), “Stake (staurōson) him (auton)!”

 

15:14 But (de) the (ho) Pilate (Pilatos) was saying (elegen) to them (autois), “Because (gar) of what (ti), has he done (epoiēsen) [a] malicious thing (kakon)?”

 

But (de) the (hoi) [chief sacrificial priests and the crowd, v11, RE] cried out (ekraxan) more abundantly (perissōs), “Stake (staurōson) him (auton)!”

 

15:15 But (de) the (ho) Pilate (Pilatos), he wishing (boulomenos) to do (poiēsai) the (to) suitable thing (hikanon) for the (tō) crowd (ochlō), he sent away (apelusen) to them (autois) the (ton) Barabbas (Barabban), and (kai) he passed along (paredōken) the (ton) Jesus (Iēsoun), he having been whipped (phragellōsas), in order that (hina) he may be staked (staurōthē).

 

15:16 But (de) the (hoi) soldiers (stratiōtai) led him away (apēgagon auton) inside (esō) of the (tēs) courtyard (aulēs), which (ho) is (estin) [a] praetorium (praitōrion).

 

And (kai) they call together (sunkalousin) the (tēn) whole (holēn) cohort (speiran).

 

15:17 And (kai) they dropped him into (endiduskousin auton) purple (porphuran).

 

And (kai) they having plaited (plexantes) [a] thorny (akanthinon) crown (stephanon), they placed [it, AE] around (perititheasin) him (autō).

 

15:18 And (kai) they caused themselves to start (ērxanto) to embrace (aspazesthai) him (auton), “Rejoice (chaire), king (basileu) of the (tōn) Judeans (Ioudaiōn)!”

 

15:19 And (kai) they were beating (etupton) the (tēn) head (kephalēn) of him (autou) [with, AE] [a] reed (kalamō).  

 

And (kai) they were spitting in (eneptuon) to him (autō).  

 

And (kai) placing (tithentes) the (ta) knees (gonata), they were bowing to4352 (prosekunoun) him (autō).

 

15:20 And (kai) when (hote) they had put him into [a] child's role (enepaixan autō), they disrobed him out (exedusan auton) of the (tēn) purple (porphuran), and (kai) they enrobed him in (enedusan auton) the (ta) outer garments (himatia), the ones of his own (ta idia).

 

And (kai) they led him out (exagousin auton) in order that (hina) they may stake (staurōsōsin) him (auton).

 

15:21 And (kai) they compel into service (angareuousi) someone (tina) leading alongside (paragonta), Simon (Simōna), [a] Cyrenian (kurēnaion), being caused to come (erchomenon) from (ap’) [a] field (agrou), the (ton) father (patera) of Alexander (Alexandrou) and (kai) Rufus (Rouphou), in order that (hina) he may lift (arē) the (ton) stake (stauron) of him (autou).

 

15:22 And (kai) they bring (pherousin) him (auton) upon (epi) the (ton) place (topon) of Golgotha (Golgothan), which (ho) is (estin) being with interpretation (methermēneuomenon), “[a] place (topos) of [a] cranium (kraniou)”.

 

15:23 And (kai) they were giving (edidoun) to him (autō) wine (oinon) having been mixed with myrrh (esmurnismenon).

 

But (de) this one (hos) absolutely did not take (ouk elaben) [it, AE]!

 

15:24 And (kai) they staked (staurousin) him (auton).

 

And (kai) they cause themselves to thoroughly divide (diamerizontai) the (ta) outer garments (himatia) of him (autou), throwing (ballontes) [a] lot (klēron) over (ep’) them (auta) for what (ti) which one (tis) may remove (arē).

 

15:25 But (de) it was being (ēn) [the] third (tritē) hour (hōra), and (kai) they staked (estaurōsan) him (auton).

 

15:26 And (kai) the (hē) epigraph (epigraphē) of the (tēs) cause (aitias) [of the staking, v25, RE] of him (autou) has been inscribed over (epigegrammenē) [him, RE], “THE (ho) KING (basileus) OF THE (tōn) JUDEANS (Ioudaiōn).”

 

15:27 And (kai) together with (sun) him (autō) they staked (staurousin) two (duo) robbers (lēstas), one (hena) out (ek) right (dexiōn), and (kai) one (hena) out (ek) left (euōnumōn) of him (autou).

 

15:28 [Most scholars/textual critics believe that this verse was forged into the ancient Greek texts, and it was not an original part of Mark's record.]

 

15:29 And (kai) the ones (hoi) causing themselves to go alongside (paraporeuomenoi) were blaspheming (eblasphēmoun) him (auton), moving (kinountes) the (tas) heads (kephalas) of them (autōn) and (kai) saying (legontes), “Ah (oua), the one (ho) bringing down (kataluōn) the (ton) holy place (naon) and (kai) building [a] domed-roof house3618 (oikodomōn) in (en) three (trisin) days (hēmerais)!

 

(For what is God’s prophesied true “tent”, his new holy place under his new covenant, the prophesied promise of the Father to place himself into believers to live in them as his new permanent domicile, a true “tent” not built with mortal’s hands but with his own hand, see Ex. 15:17; 2 Sam. 7:5-16; Isa. 8:14; Ezek. 11:16; Joel 2:28-29; Amos 9:11-12; Mat. 3:11, 16:18, 26:61, 27:39-40; Mark 14:58, 15:29; Luke 3:21-22, 24:49; *John 2:19-22, 3:1-, 4:20-24, 7:37-39, 14:2, *23; Acts 1:4-5, 2:16-18, 33, 38-39, *7:44-50, *15:16-18, *17:24, *20:28; *Rom. 8:9-11, 12:4-5; 1 Cor. *3:16-17, *6:19-20, 10:16-17, 12:12-28; *2 Cor. 5:1, *6:16-18; Gal. 3:14, 22; Eph. 1:13-14, 22-23, *2:17-22, 3:6, 4:11-16, 5:30-32; Col. 1:18-27, 2:6-10, 3:15; *1 Thes. 5:9-11; *1 Tim. 3:15; *2 Tim. 1:14; Heb. *3:4-6, 8:2, *9:11-15, *24, 10:21, 36; 1 Pet. 2:4-5; 1 John 4:12-16; Rev. 3:12, 7:15, 11:19, *13:6, *21:3, 22)

 

15:30 Having stepped down (katabas) from (apo) the (tou) stake (staurou), keep yourself whole (sōson seauton)!”

 

15:31 Likewise (homoiōs), the (hoi) chief sacrificial priests (archiereis) also (kai) putting [him, v29, RE] in [a] child’s role (empaizontes), they were saying (elegon) to (pros) one another (allēlous) together with (meta) the (tōn) writers (grammateōn), “He made others whole (allous esōsen)!

 

He can absolutely not inherently power himself (ou dunatai) to keep himself whole (heauton sōsai)!

 

15:32 Let the (ho) Christ (Christo), the (ho) king (basileus) of Israel (Israēl), step down (katabatō) now (nun) from (apo) the (tou) stake (staurou), in order that (hina) we may see (idōmen) and (kai) we may believe (pisteusōmen)!"

 

And (kai) the ones (hoi) having been staked together (sunestaurōmenoi), together with (sun) him (autō), they were reproaching (ōneidizon) him (auton).

 

15:33 And (kai) [of the] hour (hōras) having caused itself to become (genomenēs) [the] sixth (hektēs), it caused itself to become (egeneto) darkness (skotos) over (eph’) [the] whole (holēn) of the (tē) land (gēn) until (heōs) [the] ninth (enatēs) hour (hōras).

 

15:34 And (Kai) the (tē) ninth (enatē) hour (hōra) the (ho) Jesus (Iēsous) shouted (eboēsen) [with, AE] [a] great (megalē) voice (phōnē), “Eloi (elōi), eloi (elōi), lema (lema) sabachthani (sabachthani)!?” which (ho) is (estin), being with interpretation (methermēneuomenon), “The (ho) God (theos) of me (mou), the (ho) God (theos) of me (mou), you left [me, AE] down in (enkatelipes) into (eis) [this, AE] for what (ti)!?”

 

(What was Jesus’ last prayer to God?  The Greek text here doesn’t support the common paraphrases which say, “Why have you abandoned me?”, or “Why have you forsaken me?” because the Greek text includes the additional interrogatory phrase … into (eis) for what (ti)!?”. If you still want to go with one of those paraphrases, they would need to be modified quite a bit, to more accurately say “You abandoned me into what!?”, or “You have forsaken me into what!?” And the words abandoned or forsaken are still a liberal paraphrased stretch into inaccuracy. The en meaning in, prefixed to the verb katelipes, lends more toward an idea that Jesus may have been asking his heavenly Father to remind him again into what reason or purpose was he sacrificing his life.  The Greek in Matthew states it a little more clearly (Mat. 27:46.)

 

(Both gospel writers, Mark and Matthew (Mat. 27:46, Mark 15:34), write about this part of Jesus Christ's crucifixion as if Jesus is praying to some other separate and distinct being other than himself, which separate and distinct being Jesus refers to as his God.  In Mat. 3:17 Matthew records the voice out of heaven as quoting the God stating that Jesus Christ is a separate and distinct being from himself, specifically that Jesus Christ is his son.  It seems obvious in these records, and many others, that both gospel writers wrote about Jesus Christ as being something other than the one true God almighty.  The gospel writers obviously did not write what they wrote as if Jesus Christ was praying to himself.  A reader of these passages might ask, why would the one true God almighty need to pray to himself?)  

 

(For who is Jesus Christ's God, see Mat. 27:46; Mark 15:34; John 20:17; Rom. 15:6; Heb. 1:9; 1 Pet. 1:3; Rev. 3:2, 12)

 

15:35 And (kai) some (tines) of the ones (tōn) having stood alongside (parestēkotōn), they having heard (akousantes), they were saying (elegon), “Look (ide), he calls (phōnei) for Elijah (Hlian)!”

 

15:36 But (de) someone (tis) having run (dramōn), and (kai) having loaded (gemisas) [a] sponge (spongon) of wine vinegar (oxous), having placed it around (peritheis) [a] reed (kalamō) he was giving [a] drink (epotizen) to him (auton), saying (legōn), “Let [him, AE] go (aphete);

 

we may see (idōmen) if (ei) Elijah (Hlias) causes himself to come (erchetai) to seize him down (kathelein auton)!”

 

15:37 But (de) the (ho) Jesus (Iēsous), having let go (apheis) of [a] great (megalēn) sound (phōnēn), he breathed out (exepneusen).

 

15:38 And (kai) the (to) curtain (katapetasma) of the (tou) holy place (naou) was split (eschisthē) into (eis) two pieces (duo), from (ap’) up above (anōthen) until (heōs) down below (katō)!

 

15:39 But (de) the (ho) centurion (kenturiōn) having seen (idōn) the (ho) [Jesus, v37, RE], he having stood alongside (parestēkōs) out (ex) opposite (enantias) of him (autou), that (hoti) he breathed out (exepneusen) thusly (houtōs), he enunciated (eipen), “Truly (alēthōs) this one (houtos), the (ho) mortal one (anthrōpos), was being (ēn) [a] son (huios) of God (theou)!”

 

15:40 But (de) there were being (ēsan) females (gunaikes) also (kai), observing (theōrousai) from (apo) afar (makrothen), among (en) whom (hais) [were] both (kai) Mariam (Maria), the (hē) Magdalene one (Magdalēnē), and (kai) Mariam (Maria) the (hē) mother (mētēr) of James (Iakōbou), of the (tou) small one (mikrou), and (kai) of Joses (Iōsētos) and (kai) Salome (Salōmē);

 

15:41 ones who (hai), when (hote) he was being (ēn) in (en) the (tē) Galilee (Galilaia), they were following (ēkolouthoun) him (autō) and (kai) were ministering (diēkonoun) to him (autō);

 

and (kai) many (pollai) others (allai), the ones (hai) having walked up together with (sunanabasai) him (autō) into (eis) Jerusalem (Ierosoluma).

 

15:42 And (kai) it already having caused itself to become (ēdē genomenēs) evening (opsias), since (epei) it was being (ēn) [a] preparation (paraskeuē) [day, AE], one which (ho) is (estin) [[a] day, AE] before [a] Sabbath (prosabbaton),

 

15:43 Joseph (Iōsēph) having come (elthōn), the one (ho) from (apo) Arimathaea (Harimathaias), a virtuous (euschēmōn) counselor (bouleutēs) who (hos) himself (autos) also (kai) was being (ēn) one causing himself to receive to (prosdechomenos) [himself, AE] the (tēn) Kingdom932 (basileian) of the (tou) God (theou), he having been an audacious one (tolmēsas) he entered in (eisēlthen) to (pros) the (ton) Pilate (Pilaton) and (kai) caused himself to request (ētēsato) the (to) body (sōma) of the (tou) Jesus (Iēsou).

 

15:44 But (de) the (ho) Pilate (Pilatos) was amazed (ethaumasen) if (ei) he had died (tethnēken) already (ēdē).

 

And (kai) having caused himself to call aloud to (proskalesamenos) the (ton) centurion (kenturiōna), he inquired (epērōtēsen) of him (auton) if (ei) [how, AE] long ago (palai) he died away (apethanen).

 

15:45 And (kai) having known (gnous) [when he died, v44, RE] from (apo) the (tou) centurion (kenturiōnos), he caused himself to make [an] offering (edōrēsato) of the (to) fallen one (ptōma) to the (tō) Joseph (Iōsēph).

 

15:46 And (kai) he having gone to market to buy (agorasas) fine linen (sindona), having seized him down (kathelōn auton) he wrapped [him, RE] in (eneilēsen) the (tē) fine linen (sindoni), and (kai) he placed (ethēken) him (auton) in (en) [a] memorial (mnēmeiō), which (ho) was being (ēn) quarried (lelatomēmenon) out (ek) of rock (petras).

 

And (kai) he rolled (prosekulisen) [a] stone (lithon) over (epi) the (tēn) door (thuran) of the (tou) memorial (mnēmeiou).

 

15:47 But (de) the (hē) Mariam (Maria), the (hē) Magdalene one (Magdalēnē), and (kai) Mariam (Maria), the one (hē) of Joses (Iōsētos), were observing (etheōroun) where (pou) he has been placed (tetheitai).