Marcos 15
A.T. Robertson · Citado em PreceptAustin
Marcos 15
Robertson says is "descriptive of Pilate’s growing apprehension from their conduct which increased his intuitive impression at the start. It was gradually dawning on him. Both Mark and Matthew give "envy" (phthonon) as the primary motive of the Sanhedrin. Pilate probably had heard of the popularity of Jesus by reason of the triumphal entry and the temple teaching." That the chief priests (archiereus) had handed Him over (paradidomi) because of envy (phthonos) - In other words the chief priests were not loyal to Rome (as some of their accusations against Jesus may have suggested). Pilate saw through their ruse recognizing that their motive was envy of Jesus not loyalty to Rome. Gilbrant explains - "Pilate grasped at this opportunity, having decided to let Jesus go. He was, however, determined not to endanger his own position. He knew the priests were envious of Jesus because of His fame, His power, and His popularity with the crowds. His clear teaching and invincible wisdom threatened their entire system. Pilate must have reasoned that even the Jewish leaders would not ask for the release of a condemned, murdering insurrectionist when they were accusing Jesus of insurrection. While he was waiting for their answer, hoping for a way out of his own personal dilemma, there was a sudden interruption, as recorded in Matthew 27:19. His wife sent a message warning him not to have anything to do with Jesus because she had been so warned in a dream." Pilate's anxiety must have skyrocketed on receipt of this word from his wife! (Complete Biblical Library)
Marcos 15
Robertson notes that aggareuo was "The word is of Persian origin and means public couriers or mounted messengers (aggaroi) who were stationed by the King of Persia at fixed localities, with horses ready for use, to send royal messages from one to another. So if a man is passing such a post-station, an official may rush out and compel him to go back to another station to do an errand for the king. This was called impressment into service. This very thing was done to Simon of Cyrene who was thus compelled to carry the cross of Christ (Matt. 27:32, [ēggareusan]).
Marcos 15
Robertson on wrapped - This word is only here in the N. T. As entulissō]is only in Mt. 27:59; Luke 23:53; John 20:7. Both verbs occur in the papyri, Plutarch, etc. They both mean to wrap, wind, roll in. The body of Jesus was wound in the linen cloth bought by Joseph and the hundred pounds of spices brought by Nicodemus (John 19:39) for burying were placed in the folds of the linen and the linen was bound around the body by strips of cloth (John 19:40). The time was short before the sabbath began and these two reverently laid the body of the Master in Joseph’s new tomb, hewn out of a rock. Gilbrant writes "The fine linen and the tight wrapping of the corpse indicate an honorable burial. Being a devout Jew, Joseph would surely wash the body; this practice was considered so important by Jews that it was even permitted on the Sabbath. John states that the body was buried according to the Jewish tradition with spices placed on the body inside the linen, John 19:40 recording that "they took the body of Jesus and bound it in linen wrappings with the spices, as is the burial custom of the Jews." (Complete Biblical Library) Wrapped it in the linen cloth - It should be noted that some have proposed the Shroud of Turin is the linen cloth in which Jesus was wrapped, but this has been clearly proven to be a hoax. (Is the Shroud of Turin authentic?) (see pictures) John 19:40 adds that Joseph and Nicodemus "took the body of Jesus and bound it in linen wrappings with the spices, as is the burial custom of the Jews." The NET Note comments on a linen cloth (sindon) in Luke 23:53 (Mt 27:59, Mk 15:46) versus linen wrappings in John - The Fourth Gospel uses (othoniois) to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a sindon, a large single piece of linen cloth. If one understands othoniois to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek, so there may not be any difference. Robert Stein - With the negative results from carbon 14 testing, all speculation about the authenticity of the Shroud of Turin should now cease. This was not the linen cloth spoken of in this verse. (NAC-Luke) Linen cloth (4616)(sindon) a light piece of clothing like a chemise. Liddell-Scott- sindon, a fine cloth, a kind of cambric or muslin." Friberg - (1) as a loosely fitting sleeping garment tunic, (night)shirt (Mk 14.51); (2) as a cloth used to wrap a corpse for Jesus' burial clothes - "Joseph bought a linen cloth, took Him down, wrapped Him in the linen cloth and laid Him in a tomb which had been hewn out in the rock; and he rolled a stone against the entrance of the tomb." (Mk 15:46, Mt 27.59) 5x in NT - Matt. 27:59; Mk. 14:51; Mk. 14:52; Mk. 15:46; Lk. 23:53 Septuagint uses - Jdg. 14:12; Jdg. 14:13; Prov. 31:24; None of the Gospels record the details of preparing Jesus' body before wrapping, but given the fact that it was almost the Sabbath, the preparations had to be performed expediently. And laid Him in a tomb - From Matthew 27:60 we learn that the tomb was "his own new tomb."