Mark 15:33-36 (LDGNT) w/translation & Commentary

     Today  Mark 15:33–36
 Καὶ γενομένης ὥρας ἕκτης σκότος ἐγένετο ἐφʼ ὅλην τὴν γῆν ἕως 
andcamehour[when] the sixthdarknesscameoverwholethelanduntil
ὥρας ἐνάτης 
hourthe ninth
     34        καὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν  Ἰησοῦς φωνῇ μεγάλῃ 
andat theninthhourcried out[-]Jesusvoicewith a loud
  Ελωι ελωι λεμα σαβαχθανι 
 ἐστιν μεθερμηνευόμενον 
   θεός μου  θεός μου εἰς τί ἐγκατέλιπές με 
[-]Godmy[-]Godmyforwhat [reason]have you forsakenme
     35      καί τινες τῶν παρεστηκότων ἀκούσαντες ἔλεγον 
andsomeof thebystanders[when] they heard [it]said
  Ἴδε Ἠλίαν φωνεῖ 
beholdElijahhe is summoning
     36       δραμὼν δέ τις 
καὶ γεμίσας σπόγγον ὄξους 
andfilleda spongewith sour wine
περιθεὶς καλάμῳ 
put [it]on a reed
ἐπότιζεν αὐτὸν λέγων 
[and] gave [it]to him [to drink]saying
  Ἄφετε ἴδωμεν εἰ ἔρχεται Ἠλίας καθελεῖν αὐτόν 
leave [him] alonelet us seeifis comingElijahto takehim [down]

Runge, S. E. (2008–2014). The Lexham Discourse Greek New Testament (Mk 15:33–36). Lexham Press.

Lexham Geographic Commentary on the Gospels

Overview of Jerusalem

The New Testament also indicates that the place of execution was outside of the city. Matthew 27:39 and Mark 15:29 relate Jesus was scorned by those who “passed by” when they saw him hanging on the cross. This implies Jesus was crucified near a road, in a visible location.3 Simon of Cyrene was traveling on this road, and was “coming in from the country” (Mark 15:21) when he was shackled with the task of carrying the execution plank. The author of Hebrews is more explicit about the location, suggesting the crucifixion occurred near the city gate: “So Jesus also suffered outside the gate” (Heb 13:12).

The killing site, according to all four Gospels, was called “Place of a Skull” (Matt 27:33: Mark 15:22; Luke 23:33; John 19:17), which in Aramaic is “Golgotha.”5 Why this name was assigned to the crucifixion grounds is not entirely clear, but it may provide a clue as to where Jesus was crucified. If the name is a description of the site’s appearance, two options are possible: (1) the area may have looked like the back of a skull, implying a round knoll; (2) the site might have brought to mind the front of a skull, perhaps alluding to a rocky cliff with caves resembling eye sockets and a nose cavity. If the name relates to a topographical feature of the area, therefore, this might help us locate the site today. However, “skull” may simply have been a symbol of death pointing to the activity of the area: it was the “place of the skull” because executions were performed there.

John 19:41–42 is, without exaggeration, the most important passage in this discussion: “Now in the place where he was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. So because of the Jewish Day of Preparation, since the tomb was close at hand, they laid Jesus there.” These verses provide us with two key details. First, the place of crucifixion and the tomb in which Jesus’ body was placed were in the same vicinity. This has long been recognized, and thus the discussion has centered around which tradition rightly preserves the area in which both of these events occurred. Second, Jesus was buried in a “new tomb in which no one had yet been laid.” In other words, it was not a reused Old Testament burial cave; it was a brand new tomb, hewn in the first century AD.
Like many sacred places in the Holy Land, there is disagreement on where Jesus was crucified and buried. The debate is (only) about 130 years old and is divided along theological lines. In this time, two main candidates have been proposed.

Foreman, B. A. (2016). Locating Jesus’ Crucifixion and Burial. In B. J. Beitzel & K. A. Lyle (Eds.), Lexham Geographic Commentary on the Gospels (pp. 505–506). Lexham Press.

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