Mark 15:47

Mar 15:47 . τέθειται : from the perfect Meyer and Weiss infer that the women were not present at the burial, but simply approached and took note where Jesus lay after burial. Schanz dissents, and refers to the καὶ before ὅτε in Mar 15:41 in some MSS., as proving that they had come to render the last office to Jesus.

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

Verse 47. Beheld where he was laid.] The courage and affection of these holy women cannot be too much admired. The strength of the Lord is perfected in weakness; for here a timid man, and a few weak women, acknowledge Jesus in death, when the strong and the mighty utterly forsook him.

HUMAN strength and human weakness are only names in religion. The mightiest MAN, in the hour of trial, can do nothing without the strength of God; and the weakest WOMAN can do all things, if Christ strengthen her. These truths are sufficiently exemplified in the case of Peter and all his brother disciples on the one hand; and Joseph of Arimathea and the two Marys on the other. And all this is recorded, equally to prevent both presumption and despair. Reader, let not these examples be produced before thee in vain.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(47) Mary the mother of Joses.—In Mat_27:61 she is described simply as “the other Mary.”

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

47. Mary Magdalene] and Mary the mother of Joses (see note above, Mar_15:40) and the other women (Luk_23:55), “beheld,” i. e. observed carefully, the place where He was laid, and where, surrounded by all the mystery of death,

“Still He slept, from Head to Feet

Shrouded in the winding-sheet,

Lying in the rock alone,

Hidden by the sealèd stone.”

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.

47 And Mary Magdalene and Mary the mother of Joses beheld where he was laid.

Ver. 47. {See Trapp on "Mat 27:61"}

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.

Beheld where he was laid - The affection of these pious females never forsook them, in all the trials and sufferings of their Lord. With true love they followed him to the cross; they came as near to him as they were permitted to come in his last moments; they followed him when taken down and laid in the tomb. The strong, the mighty, the youthful, had fled; but female love never forsook him, even in his deepest humiliation. This is the nature of true love; it is strongest in such scenes. While “professed” attachment will abound in prosperity and live most in sunshine, it is only genuine love that will go into the dark shades of adversity and flourish there. In scenes of poverty, want, affliction, and death, it shows its genuineness. That which lives there is genuine. That which turns away from such scenes is spurious.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And Mary Magdalene and Mary the mother of Joses beheld where he was laid (eyewroun pou tiyetai); literally, were beholding where he was laid. These women were two of the group mentioned at ver. 40. They remained, after the body of our Lord had been deposited, in sad and silent contemplation. The women appear to have broken up into two groups. One group went alone to purchase spices and ointments, which it was necessary for them to do before six o"clock, when the sabbath commenced; in readiness for the embalming. Mary Magdalene and Mary the mother of Joses and Salome appear to have bought them after six o"clock on the Saturday night.

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

Mary

(See Scofield "Mat 1:16")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

47. τέθειται ([3506]c[3507][3508][3509][3510][3511][3512][3513] 33) rather than τίθεται ([3514][3515]).

[3506] 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.

[3507] 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.

[3508] 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.

[3509] 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.

[3510] 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.

[3511] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[3512] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[3513] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mar 9:5 to Mar 16:20, and, as in L, the shorter ending is inserted between Mar 16:8 and Mar 16:9. As in Δ, the text of Mark is specially good.

[3514] Codex Campianus. 9th cent. At Paris. Gospels complete.

[3515] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

47. [3546] ἡ Ἰωσῆτος. This probably means “the mother of Joses” (Mar 15:40); if she had not been mentioned before, “the daughter of Joses” would be the probable rendering. [3547] ff n q and Syr-Sin. have “the daughter of James.” These two women had watched the pious work of Joseph and Nicodemus, who may have had assistants, but might wish to do without them. They desired to see the last of the Master, and to know exactly how to arrange for their own pious work. Apparently, after the men had departed, the two women still sat on and gazed.

[3546] Codex Campianus. 9th cent. At Paris. Gospels complete.

[3547] 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.

Some critics suggest that all these details have been invented in order to make a foundation for the theory of the Resurrection. Such criticism renders history impossible. The strongest evidence can be shown to be possibly untrue by such methods. Mk’s simple narrative is thoroughly coherent. The women witness the hasty burial before sunset on Friday. When the Sabbath is over at sunset on Saturday, they buy spices. Very early on Sunday they set out to use the spices, evidently without any hope of a Resurrection. Their experiences at the tomb lead them to believe that Jesus is risen.

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.

47.] Μ. ἡ Ἰωσῆτος—understand, mother: see ver. 40. That she is so called here, and Μαρία ἡ τοῦ Ἰακώβου in the next verse, points to a difference of origin in the two accounts here, of the Crucifixion and Resurrection.

The mother of the Lord had in all probability previously departed: see notes on Mat 27:56 and Joh 19:27.

Luke generalizes, and says, the women who came with Him from Galilee.

Some have understood by Μ. Ἰωσῆτος or Ἰωσῆ or Ἰωσήφ, the wife or daughter of Joseph of Arimathæa—some, the mother of the Lord: but both unnecessarily, and without proof. The perf. τεθεῖται is to shew that they came up after the burial had taken place; the pres. (τίθεται, .) would imply that they were present at the entombment. So Meyer.

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

47. Ἡ δὲ Μαρία ἡ Μαγδαληνὴ καὶ Μαρία Ἰωσῆτος ἐθεώρουν ποῦ τέθειται—And Mary (the) Magdalene, and Mary the mother of Joses, were observing where he was laid. Beheld, EV., is inadequate to translate the verb here, as it leaves out the idea of purpose. It is evident that they constituted themselves a party of observation.

τέθειται, instead of τίθεται, Tisch. Treg. WH. RV. אc ABCDL ΔΠ 33, 69, 131, 229, 238.

1 See Holtzmann.

2 See Edersheim, Life of Jesus, 2Ch 13:3.

3 Luk 22:66-71.

AV. Authorised Version.

RV. Revised Version.

4 Luk 3:1.

Tisch. Tischendorf.

Treg. Tregelles.

WH. Westcott and Hort.

אԠCodex Sinaiticus.

B Codex Vaticanus.

C Codex Bezae.

D Codex Ephraemi.

L Codex Regius.

Lat. Vet. Vetus Latina.

Egyptt. Egyptian Versions.

marg. Revided Version marg.

5 See Thayer, Art. in Journal Bib. Lit. 1894.

Memph. Memphitic.

1 .Codex Basiliensis

209 An unnamed, valuable manuscript.

1 Luk 23:5.

U Codex Nanianus.

13 Codex Regius.

33 Codex Regius.

69 Codex Leicestrensis.

Harcl. Harclean.

Theb. Thebaic.

Latt. Latin Versions.

1 Cf. Isa 53:7.

A Codex Alexandrinus.

K Codex Cyprius.

Vulg. Vulgate.

Δ̠Codex Sangallensis

1 So Weiss.

1 On this use of γάρ in questions, see Win. 53, 8 c). The answer to the question in such cases is causal with reference to what precedes, here with reference to Σταύρωσον αὐτόν.

G Codex Wolfi A.

H Codex Wolfi B.

M Codex Campianus.

Π̠Codex Petropolitianus

2 The Lat. verb flagellare. The Grk. verb is μαστιγόω.

3 Edersheim, Life of Jesus, p. 579.

1 J. 19:12-16.

1 See Thay.-Grm. Lex., B.D. Procurator.

2 On this use of αὐλή, see Thay.-Grm. Lex.

3 A biblical word.

4 Mat 27:28.

F Codex Borelli.

5 See Burton, 48, 52. This seems to belong to the cases in which B. considers the plup. necessary to the Grk. idiom. The earlier event is necessarily thought of as completed at the time of the subsequent event. Goodwin, Gr. Moods and Tenses, says that the aor. is used, instead of the plup., after particles of time.

N Codex Purpureus.

P Codex Guelpherbytanus.

6 A Persian word, meaning to press into the service of the royal couriers, ἄγγαροι. See Mat 5:41.

346 Codex Ambrosianus.

S Codex Vaticanus.

V Codex Mosquensis.

Γ̠Codex Tischendorfianus

1 See Art. Myrrh, Encyclopædia Brit.

2 Meyer cites passages from Xen. and Thuc. to show that it was not uncommon to join a statement of time with the statement of what took place at the time by καί. But in all the passages which he cites, both the time and the event are additional matter, and may easily be connected in this way, the statement being the same as, when the time came, the event happened. But in this case, the time only is additional matter, the event, the crucifixion, being just mentioned in v. 24, so that this is the same as, it was three o’cl. when they crucified him. And for this, the independent statements connected by καί are not an idiomatic expression.

1 An onomatopoetic word belonging to Biblical Greek, and not found elsewhere in the N.T.

2 See 14:58.

1 Notice how exactly the language of v. 29-32 corresponds to Mat 27:39-42, Mat 27:44.

28 Codex Regius.

Pesh. Peshito.

2 These words are from Psa 22:1. Ἐλωΐ is the Syriac form for the Heb. אֵלִי, Ἠλεί, which is the form given by Mat 27:46. σαβαχθανεί is the Chaldaic form for the Heb. עֲזַבְתָּנִי azabtani. Mk. reproduces the language of Jesus, which translates the Heb. into the current language. The Grk. ὁ θεός μου, ὁ θεός μου, εἰς τἰ (ίνατί) ἐγκατε λιπές με; is from the Sept.

1 See Mal 4:5.

2 The translation vinegar, EV., is incorrect, as it denotes the wine after it has passed the acetous fermentation; but this is simply the ordinary sour wine of the country, which would be procured probably from the soldiers.

3 Mat 27:48, Mat 27:49.

4 Lat. emittere vocem.

5 κεντυρίων is the Latin name of the officer in charge of the execution. Mt. and Lk. give the Greek name ἑκατοντάρχης. The centurion commanded a maniple, or century, sixty of which made up the legion.

1 For statements of the two sides of this question, see B.D. Art. James and Brother

1 A Biblical word, found in the N.T. only here.

2 1 S. 1:1, 19.

3 εὐσχήμων means primarily elegant in appearance.

Hier. Jerusalem Lectionary.

1 For this word, see on 6:29.

2 See 16:1.

3 J. 19:39, 40.

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

Beheld [εθεωρουν] . Imperfect tense. Were looking on meanwhile. The verb also implies steady and careful contemplation. They took careful note.

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