The Meaning of Mark 15:1 Explained

Mark 15:1

KJV: And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.

YLT: And immediately, in the morning, the chief priests having made a consultation, with the elders, and scribes, and the whole sanhedrim, having bound Jesus, did lead away, and delivered him to Pilate;

Darby: And immediately in the morning the chief priests, having taken counsel with the elders and scribes and the whole sanhedrim, bound Jesus and carried him away, and delivered him up to Pilate.

ASV: And straightway in the morning the chief priests with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate.

KJV Reverse Interlinear

And  straightway  in  the morning  the chief priests  held  a consultation  with  the elders  and  scribes  and  the whole  council,  and bound  Jesus,  and carried [him] away,  and  delivered  [him] to Pilate. 

What does Mark 15:1 Mean?

Verse Meaning

Matthew and Mark described this meeting as though it was separate from the earlier one ( Mark 14:53-65). They probably did so to bring the reader back from the courtyard to the upper room in Caiaphas" house. Yet the decision seems to have been a separate one from the conviction for blasphemy. The Roman authorities would not have prosecuted Jesus as a blasphemer. Consequently the Sanhedrin, evidently now at full strength or close to it, decided to charge Jesus with treason against the Roman government. This verse does not explain that decision, but Pilate"s examination of Jesus that follows shows that was the charge the Sanhedrin had made against Him.
"Jesus, who Isaiah , indeed, king of the Jews in a deeply spiritual sense, has refused to lead a political uprising. Yet now, condemned for blasphemy by the Jews because of his spiritual claims, he is accused by them also before Pilate by [1] being precisely what he had disappointed the crowds for failing to be-a political insurgent." [2]
Mark did not explain who Pilate was, as Matthew did, evidently because his Roman readers knew about Pilate.
"Pilate belonged to a special group of imperial administrators, consisting of men beneath the rank of senator, the Song of Solomon -called equestrian class or Roman "knights." These magistrates, who owned a moderate minimum of property, were used to govern relatively small areas that required careful supervision. Their official title in the period prior to Claudius was not procurator but prefect (praefectus). ... Pilate came to Judea in the year A.D26 as the fifth of the provincial prefects and remained in office ten years. He showed himself a harsh administrator who despised the Jewish people and their particular sensitivities." [3]
When Pilate visited Jerusalem from his provincial capital of Caesarea, he normally stayed in Herod"s palace on the northwest corner of the city or in the Fortress of Antonia just northwest of the temple. [4] It was apparently to one of these places that the guards led Jesus in the early morning hours of Friday, the fifteenth of Nisan (April3). Christian tradition favors the Fortress of Antonia, but modern commentators usually favor Herod"s palace.
"As Friday morning arrives and the death of Jesus approaches, Mark will slow time from days to hours. Such slowing of time is yet another way of calling attention to the pivotal importance of Jesus" death." [5]
The Sanhedrin involved the Romans in Jesus" trial because the Romans did not allow the Jews to execute anyone without their permission, though the Sanhedrin could pass a death sentence. The Jews probably bound Jesus to make Him look like a dangerous criminal. He would not have tried to escape.

Context Summary

Mark 15:1-21 - The Choice Of The Multitude
The hurried consultation of the evening was followed by the more formal meeting of the early morning; and even the decision made then had no binding force till ratified by Pilate, the Roman governor, who happened at that time to be in Jerusalem. John gives a more detailed account of this memorable interview, John 18:33-38. Our Lord did not plead His own cause but committed Himself to the One who judges righteously, 1 Peter 2:23. It was only when Pilate asked questions for his own guidance that Jesus sought to help him and then He relapsed into silence. "Like a sheep dumb before her shearers, so He opened not His mouth." Men like Barabbas, embodiments of brute force, are ever the darlings of the crowd. By narrowing the people's choice to the murderer and Jesus, Pilate expected to bring them to demand the release of the lover and helper of men. But he failed to gauge the malice of which men are capable. Perhaps he hoped that the marks of extreme suffering would soften their hatred. As well appeal to a pack of hungry wolves! His purple stood for royalty won by blood; thorns, because His diadem was won by suffering; the reed, because he can wield the frailest life to momentous issues. Happy is the man who shares Christ's cross! Simon was an African, probably colored, and this incident changed his life, Romans 16:13. [source]

Chapter Summary: Mark 15

1  Jesus brought bound, and accused before Pilate
6  Upon the clamor of the people, the murderer Barabbas is released,
12  and Jesus delivered up to be crucified
16  He is crowned with thorns, spit on, and mocked;
21  faints in bearing his cross;
27  hangs between two thieves;
29  suffers the triumphing reproaches of the crowd;
39  but is confessed by the centurion to be the Son of God;
42  and is honorably buried by Joseph

Greek Commentary for Mark 15:1

In the morning [πρωι]
The ratification meeting after day. See Matthew 26:1-5 for details. [source]
Held a consultation [συμβουλιον ποιησαντες]
So text of Westcott and Hort (Vulgate consilium facientes), though they give ετοιμασαντες — hetoimasantes in the margin. The late and rare word συμβουλιον — sumboulion is like the Latin consilium. If ετοιμασαντες — hetoimasantes is the correct text, the idea would be rather to prepare a concerted plan of action (Gould). But their action was illegal on the night before and they felt the need of this ratification after dawn which is described in Luke 22:66-71, who does not give the illegal night trial.Bound Jesus (δησαντες τον Ιησουν — dēsantes ton Iēsoun). He was bound on his arrest (John 18:12) when brought before Annas who sent him on bound to Caiaphas (John 18:24) and now he is bound again as he is sent to Pilate (Mark 15:1; Matthew 27:2). It is implied that he was unbound while before Annas and then before Caiaphas and the Sanhedrin. [source]
Bound Jesus [δησαντες τον Ιησουν]
He was bound on his arrest (John 18:12) when brought before Annas who sent him on bound to Caiaphas (John 18:24) and now he is bound again as he is sent to Pilate (Mark 15:1; Matthew 27:2). It is implied that he was unbound while before Annas and then before Caiaphas and the Sanhedrin. [source]

Reverse Greek Commentary Search for Mark 15:1

Matthew 1:19 Not willing [ἐβουλήθη]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]

Matthew 27:1 Now when morning was come [πρωιας δε γενομενης]
Genitive absolute. After dawn came the Sanhedrin held a formal meeting to condemn Jesus and so ratify the illegal trial during the night (Mark 15:1; Luke 22:66-71). Luke gives the details of this second ratification consultation. The phrase used, took counsel (συμβουλιον ελαβον — sumboulion elabon) is a Latin idiom (consilium ceperunt) for συνεβουλευσαντο — sunebouleusanto f0). [source]
Mark 15:1 Bound Jesus [δησαντες τον Ιησουν]
He was bound on his arrest (John 18:12) when brought before Annas who sent him on bound to Caiaphas (John 18:24) and now he is bound again as he is sent to Pilate (Mark 15:1; Matthew 27:2). It is implied that he was unbound while before Annas and then before Caiaphas and the Sanhedrin. [source]
Mark 15:5 Marvelled [ταυμαζειν]
Pilate was sure of the innocence of Jesus and saw through their envy (Mark 15:10), but he was hoping that Jesus would answer these charges to relieve him of the burden. He marvelled also at the self-control of Jesus. [source]
Mark 15:1 Held a consultation [συμβουλιον ποιησαντες]
So text of Westcott and Hort (Vulgate consilium facientes), though they give ετοιμασαντες — hetoimasantes in the margin. The late and rare word συμβουλιον — sumboulion is like the Latin consilium. If ετοιμασαντες — hetoimasantes is the correct text, the idea would be rather to prepare a concerted plan of action (Gould). But their action was illegal on the night before and they felt the need of this ratification after dawn which is described in Luke 22:66-71, who does not give the illegal night trial.Bound Jesus (δησαντες τον Ιησουν — dēsantes ton Iēsoun). He was bound on his arrest (John 18:12) when brought before Annas who sent him on bound to Caiaphas (John 18:24) and now he is bound again as he is sent to Pilate (Mark 15:1; Matthew 27:2). It is implied that he was unbound while before Annas and then before Caiaphas and the Sanhedrin. [source]
Mark 15:13 Crucify him [Σταυρωσον αυτον]
Luke 23:21 repeats the verb. Matthew 27:22 has it, “Let him be crucified.” There was a chorus and a hubbub of confused voices all demanding crucifixion for Christ. Some of the voices beyond a doubt had joined in the hallelujahs to the Son of David in the triumphal entry. See notes on Matthew 27:23 for discussion of Mark 15:14. [source]
Mark 15:20 They lead him out [εχαγουσιν αυτον]
Vivid historical present after imperfects in Mark 15:19. [source]
Luke 3:14 Do violence [διασείσητε]
Only here in New Testament. Lit., to shake violently; hence to agitate or terrify; and so to extort money from one by terrifying him. The corresponding Latin word concutere is used by later writers in the same sense. Xenophon says of Socrates' “I know of his once having heard from Crito that life at Athens was a hard thing for a man who desired to mind his own business. 'For,' said he, 'they bring actions against me, not because they are wronged by me, but because they think I would rather pay money than have any trouble'” (“Memorabilia,” ii., 9,1). For this process of blackmail, σείω , to shake, was used. Thus Aristophanes (“Knights,” 840):“Thou shalt make much money by falsely accusing and frightening ” ( σείων τε καῖ ταράττων )again (“Peace,” 639):“And of their allies they falsely accused ( ἔσειον ) the substantial and rich.”The word in this passage of Luke has the later, secondary meaning, to extort; and therefore the American Revisers rightly insist on, extort from no man by violence. It is used by medical writers, as, for instance, by Hippocrates, of shaking the palsied or benumbed limbs of a patient; or of a shaking by which the liver was relieved of an obstruction. Luke also uses two other compounds of the verb σείω : κατασείω ,to beckon, Acts 12:17 (peculiar to Luke); and ἀνασέιω , to stir up, which occurs also in Mark 15:11. Both these are also used by medical writers. [source]
Luke 23:5 Stirreth up [ἀνασείει]
See on Mark 15:11. The increased urgency is shown by the use of a stronger word than perverteth (Luke 23:2). [source]
Luke 23:11 Gorgeous [λαμπρὰν]
Lit., bright or brilliant. Compare Acts 10:30; Revelation 15:6. Wyc. and Tynd., white. Mark has purple ( πορφύραν )and Matthew scarlet ( κοκκίνην )Apparel ( ἐσθῆτα )The general term for raiment. Matthew specifies the garment (Matthew 27:28). Mark has simply purple (sa40" translation="">Mark 15:17).sa40 [source]
Luke 23:11 Lit., bright or brilliant. Compare Acts 10:30 ; Revelation 15:6 . Wyc. and Tynd., white. Mark has purple [ἐσθῆτα]
The general term for raiment. Matthew specifies the garment (Matthew 27:28). Mark has simply purple (sa40" translation="">Mark 15:17).sa40 [source]
Luke 22:66 As soon as it was day [ως εγενετο ημερα]
Mark 15:1 (Matthew 27:1) has “morning.” [source]
Luke 22:67 If I tell you [Εαν υμιν ειπω]
Condition of the third class, undetermined, but with likelihood of being determined. This is the second appearance of Jesus before the Sanhedrin merely mentioned by Mark 15:1; Matthew 27:1 who give in detail the first appearance and trial. Luke merely gives this so-called ratification meeting after daybreak to give the appearance of legality to their vote of condemnation already taken (Mark 14:64; Matthew 26:66).Ye will not believe (ου μη πιστευσητε — ou mē pisteusēte). Double negative with the aorist subjunctive, strongest possible negative. So as to Luke 22:68. [source]
Luke 23:21 Crucify, crucify [σταυρου σταυρου]
Present active imperative. Go on with the crucifixion. Mark 15:13 has staurōson (first aorist active imperative), do it now and be done with it. No doubt some shouted one form, some another. [source]
Luke 16:19 Purple [πορπυραν]
This purple dye was obtained from the purple fish, a species of mussel or μυρεχ — murex (1 Maccabees 4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also Mark 15:17, Mark 15:20; Revelation 18:12.Fine linen (βυσσον — busson).Byssus or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. “Some of the Egyptian linen was so fine that it was called woven air” (Vincent). Here only in the N.T. for the adjective βυσσινος — bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως — euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι — euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως — Lamprōs is an old adverb from λαμπρος — lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
Luke 22:66 The assembly of the people [το πρεσβυτεριον του λαου]
The technical word for “the eldership” (from πρεσβυτερος — presbuteros an old man or elder) or group of the elders composing the Sanhedrin. The word occurs in the lxx for the Sanhedrin. In the N.T. occurs only here and Acts 22:5 of the Sanhedrin. In 1 Timothy 4:14 Paul uses it of the elders in a church (or churches). The Sanhedrin was composed of the elders and scribes and chief priests (Mark 15:1) and all three groups are at this meeting. Luke‘s language (both chief priests and scribes, τε και — te … πρεσβυτεριον — kai) seems to apply the word εις το συνεδριον αυτων — presbuterion to the whole Sanhedrin. Sadducees (chief priests) and Pharisees (scribes) were nearly equally represented.Into their council (eis to sunedrion autōn). The place of the gathering is not given, but Jesus was led into the council chamber. [source]
John 18:3 A band [τὴν σπεῖραν]
Properly, the band. See on Mark 15:16; also see on centurion, Luke 7:2; and see on Acts 21:31. The band, or cohort, was from the Roman garrison in the tower of Antonia. [source]
John 18:3 The temple police []
The Synoptists speak of the body which arrested Jesus as ὄχλος , a multitude or rabble; but both Matthew and Mark mention the band ( σπεῖρα ) later in the narrative (Matthew 27:27; Mark 15:16). [source]
John 19:17 They took [παρελαβον]
Second aorist active indicative of παραλαμβανω — paralambanō they took Jesus from Pilate. Cf. John 1:11; John 14:3. This is after the shameful scourging between 6 a.m. and 9 a.m. when the soldiers insult Jesus ad libitum (Mark 15:16-19; Matthew 27:27-30). [source]
John 18:28 They lead [αγουσιν]
Dramatic historical present of αγω — agō plural “they” for the Sanhedrists (Luke 23:1). John gives no details of the trial before the Sanhedrin (only the fact, John 18:24, John 18:28) when Caiaphas presided, either the informal meeting at night (Mark 14:53, Mark 14:55-65; Matthew 26:57, Matthew 26:59-68; Luke 22:54, Luke 22:63-65) or the formal ratification meeting after dawn (Mark 15:1; Matthew 27:1; Luke 22:66-71), but he gives much new material of the trial before Pilate (John 18:28-38). Into the palace For the history and meaning of this interesting Latin word, praetorium, see note on Matthew 27:27; note on Acts 23:35; and note on Philemon 1:13. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts 23:35). Herod‘s palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate‘s residence in Jerusalem. Early Technically the fourth watch (3 a.m. to 6 a.m.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (John 19:14) says it was “about the sixth hour” when Pilate condemned Jesus. That they might not be defiled Purpose clause with ινα μη — hina mē and first aorist passive subjunctive of μιαινω — miainō to stain, to defile. For Jewish scruples about entering the house of a Gentile see Acts 10:28; Acts 11:3. But might eat the passover Second aorist active subjunctive of the defective verb εστιω — esthiō to eat. This phrase may mean to eat the passover meal as in Matthew 27:17 (Mark 14:12, Mark 14:14; Luke 22:11, Luke 22:15), but it does not have to mean that. In 2 Chronicles 30:22 we read: “And they did eat the festival seven days” when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of πασχα — pascha in John‘s Gospel and in all of them the feast is meant, not the supper. If we follow John‘s use of the word, it is the feast here, not the meal of John 13:2 which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics. [source]
John 18:40 Cried out [εκραυγασαν]
First aorist active of κραυγαζω — kraugazō old and rare verb from κραυγη — kraugē outcry (Matthew 25:6), as in Matthew 12:19. Not this man Contemptuous use of ουτος — houtos The priests put the crowd up to this choice (Mark 15:11) and Pilate offered the alternative (Matthew 27:17, one MS. actually gives Jesus as the name of Barabbas also). The name αραββας — Barabbas in Aramaic simply means son of a father. A robber Old word from ληιζομαι — lēizomai to plunder, and so a brigand and possibly the leader of the band to which the two robbers belonged who were crucified with Jesus. Luke terms him an insurgent and murderer (Luke 23:19, Luke 23:25). They chose Barabbas in preference to Jesus and apparently Jesus died on the very cross planned for Barabbas. [source]
John 19:1 Took and scourged [ελαβεν και εμαστιγωσεν]
First aorist active indicative of λαμβανω — lambanō and μαστιγοω — mastigoō (from μαστιχ — mastix whip). For this redundant use of λαμβανω — lambanō see also John 19:6. It is the causative use of μαστιγοω — mastigoō for Pilate did not actually scourge Jesus. He simply ordered it done, perhaps to see if the mob would be satisfied with this penalty on the alleged pretender to royalty (Luke 23:22) whom Pilate had pronounced innocent (John 18:38), an illegal act therefore. It was a preliminary to crucifixion, but Jesus was not yet condemned. The Sanhedrin had previously mocked Jesus (Mark 14:65; Matthew 26:67.; Luke 22:63.) as the soldiers will do later (Mark 15:16-19; Matthew 27:27-30). This later mock coronation (Mark and Matthew) was after the condemnation. Plaited a crown of thorns Old verb πλεκω — plekō to weave, in the N.T. only here, Mark 15:17; Matthew 27:19. Not impossible for the mock coronation to be repeated. Arrayed him “Placed around him” (second aorist active indicative of περιβαλλω — periballō). In a purple garment Old adjective πορπυρεος — porphureos from πορπυρα — porphura purple cloth (Mark 15:17, Mark 15:20), dyed in purple, in the N.T. only here and Revelation 18:16. Jesus had been stripped of his outer garment ιματιον — himation (Matthew 27:28) and the scarlet cloak of one of the soldiers may have been put on him (Matthew 27:28). [source]
Acts 27:1 Band []
See on Mark 15:16. [source]
Acts 21:31 Band [σπείρης]
Or cohort. See on Mark 15:16. These troops were quartered in the tower of Antonia, which was at the northwestern corner of the temple-area, and communicated with the temple-cloisters by staircases. [source]
Acts 10:1 Band [σπείρης]
See on Mark 15:16. [source]
Acts 20:36 He kneeled down [τεις τα γονατα αυτου]
Second aorist active participle of τιτημι — tithēmi to place. The very idiom used in Acts 7:60 of Stephen. Not in ancient writers and only six times in the N.T. (Mark 15:19; Luke 22:41; Acts 7:60; Acts 9:40; Acts 20:36; Acts 21:5). Certainly kneeling in prayer is a fitting attitude (cf. Jesus, Luke 22:41), though not the only proper one (Matthew 6:5). Paul apparently prayed aloud (προσηυχατο — prosēuxato). [source]
Acts 21:31 To the chief captain [τωι χιλιαρχωι]
Commander of a thousand men or cohort (Mark 15:16). His name was Claudius Lysias. Of the band (της σπειρης — tēs speirēs). Each legion had six tribunes and so each tribune (chiliarch) had a thousand if the cohort had its full quota. See note on Acts 10:1; and note on Acts 27:1. The word is the Latin spira (anything rolled up). Note the genitive σπειρης — speirēs instead of σπειρας — speiras (Attic). Was in confusion Present passive indicative of συνχυννω — sunchunnō (see Acts 21:27, συνεχεον — sunecheon). This is what the conspirators had desired. [source]
Acts 21:31 Tidings [πασις]
From παινω — phainō to show. Old word for the work of informers and then the exposure of secret crime. In lxx. Here only in the N.T. Came up (ανεβη — anebē). Naturally in the wild uproar. The Roman guard during festivals was kept stationed in the Tower of Antonia at the northwest corner of the temple overlooking the temple and connected by stairs (Acts 21:35). To the chief captain Commander of a thousand men or cohort (Mark 15:16). His name was Claudius Lysias. Of the band (της σπειρης — tēs speirēs). Each legion had six tribunes and so each tribune (chiliarch) had a thousand if the cohort had its full quota. See note on Acts 10:1; and note on Acts 27:1. The word is the Latin spira (anything rolled up). Note the genitive σπειρης — speirēs instead of σπειρας — speiras (Attic). Was in confusion Present passive indicative of συνχυννω — sunchunnō (see Acts 21:27, συνεχεον — sunecheon). This is what the conspirators had desired. [source]
1 Corinthians 12:23 We bestow [περιτιτεμεν]
Literally, We place around as if a garland (Mark 15:17) or a garment (Matthew 27:28). [source]
1 Corinthians 9:25 Is temperate in all things [παντα εγκρατευεται]
Rare verb, once in Aristotle and in a late Christian inscription, and 1 Corinthians 7:9 and here, from εγκρατης — egkratēs common adjective for one who controls himself. The athlete then and now has to control himself (direct middle) in all things (accusative of general reference). This is stated by Paul as an athletic axiom. Training for ten months was required under the direction of trained judges. Abstinence from wine was required and a rigid diet and regimen of habits.A corruptible crown (πταρτον στεπανον — phtharton stephanon). Στεπανος — Stephanos (crown) is from στεπω — stephō to put around the head, like the Latin corona, wreath or garland, badge of victory in the games. In the Isthmian games it was of pine leaves, earlier of parsley, in the Olympian games of the wild olive. “Yet these were the most coveted honours in the whole Greek world” (Findlay). For the crown of thorns on Christ‘s head see note on Matthew 27:29; Mark 15:17; John 19:2; and John 19:5. Διαδημα — Diadēma (diadem) was for kings (Revelation 12:3). Favourite metaphor in the N.T., the crown of righteousness (2 Timothy 4:8), the crown of life (James 1:12), the crown of glory (1 Peter 5:4), the crown of rejoicing (1 Thessalonians 2:9), description of the Philippians (Philemon 4:1). Note contrast between πταρτον — phtharton (verbal adjective from πτειρω — phtheirō to corrupt) like the garland of pine leaves, wild olive, or laurel, and απταρτον — aphtharton (same form with α — a privative) like the crown of victory offered the Christian, the amaranthine (unfading rose) crown of glory (1 Peter 5:4). [source]
1 Corinthians 9:25 A corruptible crown [πταρτον στεπανον]
Στεπανος — Stephanos (crown) is from στεπω — stephō to put around the head, like the Latin corona, wreath or garland, badge of victory in the games. In the Isthmian games it was of pine leaves, earlier of parsley, in the Olympian games of the wild olive. “Yet these were the most coveted honours in the whole Greek world” (Findlay). For the crown of thorns on Christ‘s head see note on Matthew 27:29; Mark 15:17; John 19:2; and John 19:5. Διαδημα — Diadēma (diadem) was for kings (Revelation 12:3). Favourite metaphor in the N.T., the crown of righteousness (2 Timothy 4:8), the crown of life (James 1:12), the crown of glory (1 Peter 5:4), the crown of rejoicing (1 Thessalonians 2:9), description of the Philippians (Philemon 4:1). Note contrast between πταρτον — phtharton (verbal adjective from πτειρω — phtheirō to corrupt) like the garland of pine leaves, wild olive, or laurel, and απταρτον — aphtharton (same form with α — a privative) like the crown of victory offered the Christian, the amaranthine (unfading rose) crown of glory (1 Peter 5:4). [source]
Galatians 4:6 Crying [κρᾶζον]
A strong word, expressing deep emotion. The verb originally represents the sound of a croak or harsh scream; thence, generally, an inarticulate cry; an exclamation of fear or pain. The cry of an animal. So Aristoph. Knights, 1017, of the barking of a dog: 285,287, of two men in a quarrel, trying to bawl each other down: Frogs, 258, of the croaking of frogs. This original sense appears in N.T. usage, as Matthew 14:26; Matthew 15:23; Matthew 27:50; Mark 5:5, etc., and is recognized even where the word is used in connection with articulate speech, by adding to it the participles λέγων, λέγοντες sayingor διδάσκων teachingSee Matthew 8:29; Matthew 15:22; Mark 3:11; John 7:28, etc. In Mark 10:47the inarticulate cry and the articulate utterance are distinguished. At the same time, the word is often used of articulate speech without such additions, as Mark 10:48; Mark 11:9; Mark 15:13, Mark 15:14; Luke 18:39; Acts 7:60; Acts 19:34; Romans 8:15. It falls into more dignified association in lxx, where it is often used of prayer or appeal to God, as 4:3; 6:7; Psalm 21:2,5; 27:1,54:16; and in N.T., where it is applied to solemn, prophetic utterance, as Romans href="/desk/?q=ro+9:27&sr=1">Romans 9:27; John 1:15, and is used of Jesus himself, as John 7:28, John 7:37; John 12:44, and of the Holy Spirit, as here. The Spirit gives the inspiration of which the believer is the organ. In Romans 8:15the statement is inverted. The believer cries under the power of the Spirit. [source]
Philippians 1:13 Throughout the whole praetorian guard [εν ολωι τωι πραιτωριωι]
There were originally ten thousand of these picked soldiers, concentrated in Rome by Tiberius. They had double pay and special privileges and became so powerful that emperors had to court their favour. Paul had contact with one after another of these soldiers. It is a Latin word, but the meaning is not certain, for in the other New Testament examples (Matthew 27:27; Mark 15:16; John 18:28, John 18:33; John 19:9; Acts 23:35) it means the palace of the provincial governor either in Jerusalem or Caesarea. In Rome “palace” would have to be the emperor‘s palace, a possible meaning for Paul a provincial writing to provincials (Kennedy). Some take it to mean the camp or barracks of the praetorian guard. The Greek, “in the whole praetorium,” allows this meaning, though there is no clear example of it. Mommsen and Ramsay argue for the judicial authorities (praefecti praetorio) with the assessors of the imperial court. At any rate Paul, chained to a soldier, had access to the soldiers and the officials. [source]

What do the individual words in Mark 15:1 mean?

And early in the morning a counsel having formed the chief priests with the elders scribes all the Council having bound - Jesus they led [Him] away delivered [Him] to Pilate
Καὶ εὐθὺς πρωῒ συμβούλιον ποιήσαντες οἱ ἀρχιερεῖς μετὰ τῶν πρεσβυτέρων γραμματέων ὅλον τὸ συνέδριον δήσαντες τὸν Ἰησοῦν ἀπήνεγκαν παρέδωκαν Πιλάτῳ

εὐθὺς  early 
Parse: Adverb
Root: εὐθέως  
Sense: straightway, immediately, forthwith.
πρωῒ  in  the  morning 
Parse: Adverb
Root: πρωί̈  
Sense: in the morning, early.
συμβούλιον  a  counsel 
Parse: Noun, Accusative Neuter Singular
Root: συμβούλιον  
Sense: counsel, which is given, taken, entered upon.
ποιήσαντες  having  formed 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: ποιέω  
Sense: to make.
ἀρχιερεῖς  chief  priests 
Parse: Noun, Nominative Masculine Plural
Root: ἀρχιερεύς  
Sense: chief priest, high priest.
πρεσβυτέρων  elders 
Parse: Adjective, Genitive Masculine Plural
Root: πρεσβύτερος  
Sense: elder, of age,.
γραμματέων  scribes 
Parse: Noun, Genitive Masculine Plural
Root: γραμματεύς  
Sense: a clerk, scribe, esp.
συνέδριον  Council 
Parse: Noun, Nominative Neuter Singular
Root: συνέδριον  
Sense: any assembly (esp.
δήσαντες  having  bound 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: δέω  
Sense: to bind tie, fasten.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦν  Jesus 
Parse: Noun, Accusative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
ἀπήνεγκαν  they  led  [Him]  away 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ἀποφέρω  
Sense: to carry off or bring away.
παρέδωκαν  delivered  [Him] 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: παραδίδωμι  
Sense: to give into the hands (of another).
Πιλάτῳ  to  Pilate 
Parse: Noun, Dative Masculine Singular
Root: Πειλᾶτος 
Sense: the sixth Roman procurator of Judah and Samaria who ordered Christ to be crucified.