Mark 15:46

15:46 Joseph prepared Jesus’ body for burial and laid it in his own tomb (see Matt 27:60).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 15:46 . ἀγοράσας , having purchased linen; therefore purchases could be made. This word, and the reason given for Joseph’s haste (Mar 15:42 ), have, not without a show of reason, been regarded as unintentional evidence in favour of the Johannine Chronology of the Passion. So Meyer, Weiss, and Holtzmann. καθελὼν : καθαιρεῖν was the technical term for taking down from the cross. Proofs in Elsner, Raphel, Kypke, and Loesner. ἐνείλησεν : here only in N.T. ἐν μνημείῳ ( μνήματι , [161] [162] ): no indication in Mk. as in Mt. that it was new , and Joseph’s own.

[161] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[162] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(46) He bought fine linen.—Better, a fine linen sheet. The word is the same as in Mat_27:59. The fact that it was bought just before the Sabbath began is peculiar to St. Mark.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

46. And he bought fine linen] Thus successful, Joseph purchased fine (probably white) linen, the original word for which has been already explained in the note on ch. Mar_14:51, and then he repaired to Golgotha, where he was joined by Nicodemus, formerly a secret disciple like himself, but whom the Cross had emboldened to come forward and bring a mixture of myrrh and aloes, about an hundred pound weight (Joh_19:39), to do honour to the Lord of life.

wrapped him in the linen] Thus assisted, Joseph took down the Holy Body, laid it in the fine linen, sprinkled the myrrh and aloes amongst the folds, and wound them round the wounded Limbs.

a sepulchre] He then conveyed the Body to a new Tomb, wherein as yet no man had ever been laid, and which he had hewn out of the limestone rock in a garden he possessed hard by Golgotha (Joh_19:41). He was anxious probably himself to be buried there in the near precincts of the Holy City. Here now they laid the Holy Body in a niche in the rock, and

rolled a stone] of large size (Mat_27:60) to the horizontal entrance, while

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

46 And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.

Ver. 46. {See Trapp on "Mat 27:59"} {See Trapp on "Mat 27:60"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

According to the description of those that have seen it, it is a kind of small chamber, the height of which, from top to bottom, is eight feet and an inch, its length six feet and one inch, and its breadth fifteen feet ten inches. Its entrance, or vestibule, which looks towards the east, is but four feet high, and two feet four inches wide. The place within, where our Lord’s body was laid, takes up a whole side of the cave. The stone which was laid to secure the door of the sepulchre is still remaining, and according to Mr. Maundrell, is two yards and a quarter long, one broad, and one thick: put the particular parts of it are not visible, being all incrusted over with white marble, except in five or six little places, where it is left bare to receive the kisses and other devotions of pilgrims. (Mark Luke’s Voyage to Asia Minor, Vol. II. p. 12. and Maundrell’s Journey from Aleppo to Jerusalem.)

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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And he bought a linen cloth (sindona). This was a fine linen garment, or shroud, something like that in which the young man fled the night before. (Mar_14:51, 52) And taking him down (kayelwn). It appears from these words that Joseph himself, assisted probably by Nicodemus and others, actually took the body of our Lord down from the cross. wrapped the sindon round him, and laid him in his own new tomb, which had been hewn out of the rock. The word rendered "tomb" is mnhmeion , as being intended to be a memorial of the departed. And he rolled a stone against the door of the tomb. The door here means "the opening," or "entrance." Thus, while our Lord died with the wicked, he was with the rich in his death. (Isa_53:9)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He rolled a stone - By his servants. It was too large for him to roll himself.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

46. ἔθηκεν ([3494][3495][3496]2[3497][3498] rather than κατέθηκεν ([3499][3500][3501][3502][3503][3504][3505]), the more usual verb.

[3494] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[3495] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[3496] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[3497] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[3498] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[3499] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[3500] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[3501] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.

[3502] Codex Campianus. 9th cent. At Paris. Gospels complete.

[3503] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[3504] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[3505] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

46. ἀγοράσας σινδόνα. Joseph may have done this and made arrangements with Nicodemus before going to the Procurator. Both were members of the Sanhedrin and had agreed to act together. This σινδών might make the strips (ὀθόνια) which were wound round the Body along with the spices which Nicodemus brought. Ex simplici sepultura Domini ambitio divitum condemnatur, qui ne in tumulis quidem possunt carere divitiis (Bede). For ἐνείλησεν cf. 1Sa 21:9.

λελατομημένον. Rock-hewn tombs are common round about Jerusalem, and would commonly be used for well-to-do persons. Like the colt and the gravecloths, the tomb had not been used before, for Joseph had had it made for himself. See on Joh 19:41. One wall would be cut with a stone shelf, on which the Body was laid, and a large stone, circular like a millstone, would be lying flat against the outside rock, ready for closing the opening. Two men might roll it into its place, but to roll it back would be a difficult task for women (Mar 16:4). A globular stone would be much heavier, and it would not so completely close the opening as to exclude wild animals.

μνημείον. This is the word most frequently used of the sepulchre by all four. It perhaps has no shade of difference in meaning from μνῆμα. In the Byzantine sepulchral inscriptions at Jerusalem the usual word is θήκη, from the use of τίθημι, as here, of burial. See crit. note.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

46. ἀγορ.] Therefore it was not the first day of unleavened bread, which was one of sabbatical sanctity; as indeed the whole of this narrative shews, but such expressions as this more strikingly.

καθαιρεῖν is the technical word for taking down bodies from the cross. See the examples in Kypke from Philo and Josephus. So is κατατιθέναι for placing bodies in the tomb: cf. ibid.

ἐν μνημ.] It is not said, but implied, both here and in Luke and John, that the tomb was his own—for how should he place the Body there otherwise? The newness of the tomb is not mentioned here, but by the other three Evangelists.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

46. Καὶ ἀγοράσας σινδόνα, καθελὼν αὐτόν, ἐνείλησε τῇ σινδόνι, καὶ ἔθηκεν αὐτὸν ἐν μνήματι—And having bought a linen cloth, he took him down, wrapped him in the linen cloth, and put him in a tomb. There was no time before the Sabbath for any further preparation of the body for burial.2 J., however, says that he was embalmed at this time.3 The synoptical account is evidently correct.

Omit καὶ before καθελὼν, Tisch. Treg. WH. RV. א BDL Memph. ἔθηκεν, instead of κατέθηκεν, Treg. WH. RV. א BC2 DL. μνήματι, instead of μνημείῳ, Tisch. WH. א B.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Stone. See on Mt 27:60.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.