Readings for Lent and Easter

Footnotes

1. Mark 15:1 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
2. Mark 15:1 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.
3. Mark 15:2 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.
4. Mark 15:2 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
5. Mark 15:2 tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokritheis) is redundant, but the syntax of the phrase has been modified for clarity.
6. Mark 15:2 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).
7. Mark 15:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
8. Mark 15:4 tn Grk “Pilate asked him again, saying.” The participle λέγων (legōn) is redundant and has not been translated.
9. Mark 15:6 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.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.
10. Mark 15:8 tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”
11. Mark 15:9 tn Grk “Pilate answered them, saying.” The participle λέγων (legōn) is redundant and has not been translated.
12. Mark 15:10 sn This is a parenthetical note by the author.
13. Mark 15:11 tn Grk “to have him release for them.”
14. Mark 15:12 tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
15. Mark 15:12 tc Instead of “what do you want me to do” several witnesses, including the most significant ones (א B C W Δ Ψ ƒ^1,13 33 892), lack θέλετε (thelete, “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 M 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 mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that θέλετε is authentic. Further, Mark’s known style of being generally more verbose and redundant than Matthew’s argues that θέλετε is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without θέλετε would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding θέλετε as authentic.
16. Mark 15:13 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.