KJV: Joseph of Arimathaea, an honourable counseller, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.
YLT: Joseph of Arimathea, an honourable counsellor, who also himself was waiting for the reign of God, came, boldly entered in unto Pilate, and asked the body of Jesus.
Darby: Joseph of Arimathaea, an honourable councillor, who also himself was awaiting the kingdom of God, coming, emboldened himself and went in to Pilate and begged the body of Jesus.
ASV: there came Joseph of Arimathaea, a councillor of honorable estate, who also himself was looking for the kingdom of God; and he boldly went in unto Pilate, and asked for the body of Jesus.
ἐλθὼν | having come |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἔρχομαι Sense: to come. |
|
Ἰωσὴφ | Joseph |
Parse: Noun, Nominative Masculine Singular Root: Ἰωσήφ Sense: the patriarch, the eleventh son of Jacob. |
|
ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
Ἁριμαθαίας | Arimathea |
Parse: Noun, Genitive Feminine Singular Root: Ἁριμαθαία Sense: the name of several cities in Palestine The one mentioned in Mat. |
|
εὐσχήμων | a prominent |
Parse: Adjective, Nominative Masculine Singular Root: εὐσχήμων Sense: of elegant figure. |
|
βουλευτής | Council member |
Parse: Noun, Nominative Masculine Singular Root: βουλευτής Sense: a councillor, senator. |
|
καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
|
αὐτὸς | himself |
Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
προσδεχόμενος | waiting for |
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: προσδέχομαι Sense: to receive to one’s self, to admit, to give access to one’s self. |
|
βασιλείαν | kingdom |
Parse: Noun, Accusative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
|
τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
τολμήσας | having boldness |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: τολμάω Sense: not to dread or shun through fear. |
|
εἰσῆλθεν | went in |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
|
τὸν | - |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
Πιλᾶτον | Pilate |
Parse: Noun, Accusative Masculine Singular Root: Πειλᾶτος Sense: the sixth Roman procurator of Judah and Samaria who ordered Christ to be crucified. |
|
ᾐτήσατο | asked for |
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: αἰτέω Sense: to ask, beg, call for, crave, desire, require. |
|
σῶμα | body |
Parse: Noun, Accusative Neuter Singular Root: σῶμα Sense: the body both of men or animals. |
|
Ἰησοῦ | of Jesus |
Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
Greek Commentary for Mark 15:43
A senator or member of the Sanhedrin of high standing, rich (Matthew 27:57). [source]
Periphrastic imperfect. Also Luke 23:51. The very verb used by Luke of Simeon and Anna (Luke 2:25, Luke 2:38). Matthew 27:57 calls him “Jesus‘ disciple” while John 19:38 adds “secretly for fear of the Jews.” He had evidently taken no public stand for Jesus before now.Boldly (τολμησας tolmēsas). Aorist (ingressive) active participle, becoming bold. It is the glory of Joseph and Nicodemus, secret disciples of Jesus, that they took a bold stand when the rest were in terror and dismay. That is love psychology, paradoxical as it may seem. [source]
Aorist (ingressive) active participle, becoming bold. It is the glory of Joseph and Nicodemus, secret disciples of Jesus, that they took a bold stand when the rest were in terror and dismay. That is love psychology, paradoxical as it may seem. [source]
Lit., Joseph, he from Arimathaea: the article indicating a man well known. [source]
Compounded of εὖ , well, and σχῆμα , form, shape, figure. On the latter word, see on Matthew 17:2. In its earlier use this adjective would, therefore, emphasize the dignified external appearance and deportment. So Plato, noble bearing (“Republic,” 413). Later, it came to be used in the sense ofnoble; honorable in rank. See Acts 13:50; Acts 17:12. [source]
A member of the Sanhedrim, as appears from Luke 23:51. [source]
Lit., having dared went in. Daring all possible consequences. [source]
Reverse Greek Commentary Search for Mark 15:43
See on Mark 15:43. Matthew calls him rich; Mark, honorable; Luke, good and just. [source]
Imperfect middle. Mark 15:43 has the periphrastic imperfect (ην προσδεχομενος ēn prosdechomenos). [source]
First aorist middle (indirect) indicative as in Mark 15:43; Matthew 27:58. The middle voice shows that Joseph of Arimathea asked the body of Jesus as a personal favour. [source]
See on Acts 17:4, and Mark 15:43. [source]
See on Mark 15:43. Women of rank, or, as Rev., of honorable estate. [source]
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER- -DIVIDER- In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER- 1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER- -DIVIDER- 2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER- -DIVIDER- 3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER- -DIVIDER- 4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER- -DIVIDER- 5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER- -DIVIDER- It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER- -DIVIDER- In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER- -DIVIDER- The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]
See on honorable, Mark 15:43; see on shame, Revelation 16:15. Compare ἀσχημονεῖν behavethuncomely, 1 Corinthians 7:36. The comeliness is outward, as is shown by the verb we put on, and by the compounds of οχῆμα fashionSee on transfigured, Matthew 17:2. [source]
In Pastorals only here. Comp. Mark 15:43; Luke 2:25; Luke 12:36. In this sense not in Paul. Primarily, to receive to one's self, admit, accept. So Luke 15:2; Romans 16:2; Philemon 2:29. That which is accepted in faith, is awaited expectantly. [source]
The verb primarily to receive to one's self, accept, as here. Comp. Luke 15:2; Philemon 2:29. Mostly, in N.T. however, to wait for, expect, as Mark 15:43; Luke 2:25, Luke 2:38; Acts 23:21. [source]
Future middle of εισερχομαι eiserchomai See Mark 15:43; Acts 11:3 for εισερχομαι προς eiserchomai pros to go into a man‘s house. Cf. John 14:23. [source]
Condition of third class with εαν ean and first aorist (ingressive) active subjunctive of ακουω akouō and ανοιγω anoigō See John 10:3; John 18:37. See the picture reversed (Swete) in Luke 13:25; Matthew 25:10.I will come in to him (εισελευσομαι eiseleusomai). Future middle of εισερχομαι eiserchomai See Mark 15:43; Acts 11:3 for εισερχομαι προς eiserchomai pros to go into a man‘s house. Cf. John 14:23.Will sup Future active of δειπνεω deipneō old verb, from δειπνον deipnon (supper), as in Luke 17:8. Fellowship in the Messianic kingdom (Luke 22:30; Mark 14:25; Matthew 26:29). Purely metaphorical, as is plain from 1 Corinthians 6:13. [source]