M A R K

This page is an unfinished work. Greater detail of the text and written explanations sure would be nice additions. Feedback is welcome at cormacmjones@gmail.com.

Not to be read on a narrow screen!

GENERAL OUTLINE

THE GOSPEL ACCORDING TO MARK


My intuition is that the Gospel of St. Mark is shaped like a Christian week. When one has been initiated into the Christian week, its structure makes intuitive sense, yet symbolic representation of it can be tricky. The week-capping triad of Friday, Saturday, and Sunday is unambiguous, but how one reckons the fivefold work week that precedes the 6-7-8 isn’t. Sunday is somehow to be reckoned both the head of the seven-day cycle, and the eighth day that transcends that cycle. As a result, that ambiguity affects Friday, too, which is both the fifth day of the work week, and the sixth day preceding the Sabbath. (Even to a secular mindset, Friday night is already the weekend.)

When Greek Christians first renamed the days of the week (originally named after the seven classical planets, as still reflected in English), they drew from the Hebrew system derived from Genesis 1, whereby Sunday through Friday are just numbered first through sixth. Hence Monday through Thursday in Greek became (in translation) “Second” through “Fifth,” implicitly honoring Sunday, known as the “Lord’s Day,” as the first day. This pattern is reflected in the liturgical services in Bright Week, when starting with Pascha on Sunday, tone 1 from the Octoechos is used, then tone 2 on Monday, and so on till tone 6 on Friday. (Reminiscent of the shape of Mark’s Gospel, as we shall see, Bright Saturday then omits the seventh tone, known as the grave tone, and skips to tone 8, thereby comprising a total image of the Octoechos in one week, eliding the death of the sabbath.)

Sunday’s identity as the eighth day came to predominate, however, and so “Second” (Monday) became the first day of the week as reckoned practically. “Third” (Tuesday) became the second day of the week, and so on. When the Greeks began converting the Slavs in the ninth century, they changed how the days are numbered accordingly. In Slavic languages, Tuesday, instead of “Third,” is called (in translation) “Second.” (Monday’s name isn’t an ordinal; it references instead the day’s position directly after the weekend of rest.) Wednesday, instead of “Fourth,” is called “Middle” — identifying it as the center either of the seven-day week starting on Sunday, or of the fivefold structure which starts on Monday and adjoins the triadic weekend. Thursday, instead of “Fifth,” is called “Fourth.” And Friday (which in Greek is called “Preparation,” as in for the Sabbath), though it is still the sixth day relative to the seventh and eighth, is yet the fifth day relative to the work week and so in Slavic languages is called “Fifth.” 

The Slavic set of names I would say is more indicative of how liturgical rhythm reveals itself in the Church on a weekly basis, but there, too, the ambiguity is sustained. The days are like waves, one after the other, and where they start and end is a matter of interpretation. Do you measure them from the crest, or the valley, or somewhere in between? From midnight, from dawn, from dusk? Liturgically the daily services switch over at Vespers, the evening service, in accordance with Gen. 1:5, “There was evening and morning, one day,” which is also how the Jewish sabbath is reckoned. The Jewish feast of Passover, all-important to the Gospel, like the sabbath follows such a pattern. The Passover sacrifice at the Temple was temporally a threshold event, carried out at the end of the 14th of Nisan, which is to say in the evening, at the beginning of the 15th day of Nisan, which then was the first day of the Week of Unleavened Bread, held from the 15th to the 21st.

The Gospel of Mark in my view bears the rhythm of such a reckoning of time. As such, I’ve used Vesperal threshold moments to identify its fivefold chapters and so to preserve the ambiguity of identity in the first five days of the week. Vespers for Monday is held on what is also considered still Sunday. Fasting practices in the Church, for example, normally observe the secular night to night structure of the day, even while liturgical services go from dusk to dusk. It is the role of humans in this world, after all, to mediate the secular with the liturgical. And so, with the serpentine nature of time, there will always be overlap, there will always be a remainder. My symbolic representation of the structure of this Gospel may be a little difficult to grasp at first, but once your mind is inside it, it makes intuitive sense. Its expression is complex, but its meaning is simple.


INTRO: SUNDAY (1:1‑15)

The Beginning of the Gospel of Jesus Christ, the Son of God

Α. VESPERS FOR MONDAY (1:16–3:12)

Calling Disciples to Capernaum before Withdrawing to the Sea

Β. VESPERS FOR TUESDAY (3:13–6:6)

Ordaining the Twelve for Ministry around Galilee

Χ. VESPERS FOR WEDNESDAY (6:7–ch. 8)

Working Miracles with the Twelve amid Herod and the Pharisees

Ο. VESPERS FOR THURSDAY (ch. 9–10)

God and Man Joined Together

Ω. VESPERS FOR THE PREPARATION (ch. 11–13)

About the Second Coming

Ϛ. THE PASSION (ch. 14–15)

Ζ. In this, the seventh chapter of the Gospel, the Evangelist rests

Η. THE RESURRECTION (ch. 16)



FRACTAL OUTLINE

THE GOSPEL ACCORDING TO MARK

INTRO: SUNDAY (1:1‑15)

The Beginning of the Gospel of Jesus Christ, the Son of God

α.   The beginning of the gospel of Jesus Christ, the Son of God (1:1)

Isaiah’s prophecy of a messenger (1:23)


       John’s repentance in the wilderness (1:4)

     β.         Attracting all Judea to baptism (1:5)


ς. John’s asceticism (1:6)

χ.       ζ. ‘One mightier than I, the latchet of whose shoes I am not worthy to unloose’ (1:7)

η. He will baptize with the Holy Spirit (1:8)


     ο.         Jesus of Nazareth is baptized (1:9)

       Theophany (1:1011)


In the wilderness tempted of Satan (1:1213)

ω.   John in prison; Jesus preaching the kingdom of God (1:1415)

Α. VESPERS FOR MONDAY (1:16–3:12)

Calling Disciples to Capernaum before Withdrawing to the Sea

α. Simon, Andrew, James, and John called to Capernaum on the Sabbath (1:16‑22)

β. Casting out the unclean spirit who confesses the Holy One of God (1:2328)

χ. Healing Simon’s mother-in-law (and many others) before escaping at dawn (1:2938)

ο. Galilee: healing a leper by touch; unwillingly garnering fame (1:3945)

ω. Again in Capernaum, forgiving and healing the paralytic borne of four (2:1‑12)

ς. Dining with Levi the publican, answering questions with new wine (2:13‑22)

ζ. On the sabbath: plucking corn and healing a hand (2:23–3:6)

η. Withdrawing to the sea, attracting a great multitude; demons confess the Son of God (3:712)

Β. VESPERS FOR TUESDAY (3:13–6:6)

Ordaining the Twelve for Ministry around Galilee

α. He goes up into a mountain, calling whom He wills (3:13)

β. Ordaining the twelve to be with him and to be sent forth (3:14‑19a)

α.            χ. They go into a house where the multitude gathers and His relatives come to take him (3:19b21)

ο. Defending against the Beelzebub accusation; binding a strong man to spoil his house (3:2230)

ω. Relatives seek for Him; those are My brother, sister, and mother who do the will of God (3:31‑35)


Sowing seed parables by the sea

intro: Teaching from a ship on the sea side (4:1)

α. Parable of the Sower (4:29)

β. The Twelve to whom is given to know the mysteries asks about the parable (4:10‑13)

β.            χ. Parable of the Sower explained (4:14‑20)

ο. There is nothing hid which shall not be manifested; take heed what you hear (4:2125)

ω. Parables of the seed that grows how the sower knows not, and of the mustard seed (4:26‑32)

extro: Without a parable spoke He not to them, but He explained when alone with the disciples (4:33‑34)


Calming the storm of wind at sea

α. ‘Let us pass over to the other side’; they take Him as He is into the ship (4:35‑36)

β. There arises a great storm of wind while He sleeps in the back (4:3738a)

χ.             χ. They awake Him, expressing doubt; He rises and says, ‘Be still’ (4:38b39a)

ο. The wind gives way to a great calm; ‘Why are ye so fearful?’ (4:39b40)

ω. They fear exceedingly; ‘What manner of man is this?’ (4:41)


On the other side of the sea, casting Legion into the swine 

α. On the other side of the sea, in the country of the Gadarenes: A man with an unclean spirit, dwelling among the tombs (5:1‑5)

β. He calls Jesus Son of the Most High God and upon being told to go out, begs not to be tormented (5:68)

‘Legion’ begs not to be sent out of the country (5:9‑10)

They beg to be sent into swine instead (5:11‑12)

ο.                       χ.           Immediately Jesus gives them leave

The unclean spirits enter into the swine 

Herd of about two thousand runs violently into the sea (5:13)

ο. The swine herder tells the Gadarenes, who fearfully beg Jesus to depart (5:1417)

ω. When Jesus boards a ship, the exorcised man prays to be with him but is sent home to tell those in Decapolis what Jesus had done for him (5:1820)


Resurrecting Jairus’ twelve-year-old daughter and healing the woman who bled for twelve years 

α. Jesus passes over again; much people gather unto him near the sea (5:21)

β. Jairus, a ruler of the synagogue, prays Jesus come save his daughter from death (5:2224a)

Many follow him, including a woman with an issue of blood twelve years (5:24b‑26)

She touches his garment to be made whole (5:2728)

ω.                      χ.           Immediately she is healed of that plague (5:29)

Jesus asks who touched him, bewildering the disciples, and turns to look at her (5:30‑32)

She confesses the truth; ‘Daughter, thy faith hath made thee whole’ (5:33‑34)

Word of the daughter’s death comes to Jairus, but Jesus tells him to believe (5:35‑36)

He allows no one to follow Him but Peter, James, and John (5:37)

ο.           He comes to the house and is scorned by the mourners for saying she only sleeps (5:3840a)

He casts them out, and with the parents and disciples enters the daughter’s room (5:40b)

He commands that the twelve-year-old arise (she does), and that she be given something to eat (5:41‑43)

ω. He goes out and comes into His own country, among His kin, where a prophet is without honor (6:16)

Χ. VESPERS FOR WEDNESDAY (6:7–ch. 8)

Working Miracles with the Twelve amid Herod and the Pharisees

α. Sending out the twelve; what to do with those who don’t receive them (6:713)

β. The beheading of John the Baptist by King Herod (6:1429)

ς.                       χ. Feeding of the 5,000 (6:30‑45)

ο. Walking on the sea and calming the wind; healings in Gennesaret (6:4656)

ω. Against the Pharisees from Jerusalem; for the Greek woman from Syrophoenicia (7:131a)


α. Healing the deaf and dumb man of Decapolis (7:31b‑37)

β. Feeding the 4,000 (8:1‑9)

ζ.                       χ. The Pharisees seek a sign and are rejected (8:10‑13)

ο. Beware the leaven of the Pharisees and Herod; remember the 5,000? The 4,000? (8:14‑21)

ω. Healing the blind man in Bethsaida (8:22‑26)


α. At Caesarea Philippi: Whom do men say that I am? Peter: Thou art the Christ 

(8:27‑30)

β. The Son of man must suffer many things, be killed, and rise again 

(8:31‑32a)

η.                      χ. Peter and Christ exchange rebukes (8:32b33)

ο. Take up your cross and follow me; lose your life to save it (8:34‑37)

ω. When he comes in his glory, the Son of man will be ashamed of those ashamed of him (8:38)

Ο. VESPERS FOR THURSDAY (ch. 9–10)

God and Man Joined Together

α. Transfiguration on a high mountain (9:110)

β. Elias is come; the Son of man must suffer (9:1113)

α.            ξ. He comes to the disciples amidst an eager crowd and questioning scribes (9:1416)

ο. Healing the son with a dumb spirit whereas the disciples could not (9:1729)

ω. Passing through Galilee; prediction of passion and resurrection (9:30‑32)


At Capernaum 

ς. He is greatest who is a servant; receive a child in My name (9:33‑37)

β.       ζ. Forbid not him casting out devils in Jesus’ name (9:3840)

η. Not offending little ones; cutting off offenses; sacrifices to be salted (9:4150)


At the borders of Judea by the far side of Jordan (10:1)

ς. On divorce, to the Pharisees: God hath made twain one flesh (10:2‑9)

χ.       ζ. On divorce, to the disciples: it’s adultery (10:10‑12)

η. Suffer the little children to come unto Me (10:1316)


On the way

ς. The rich young man is disappointed by the teaching of the cross (10:1722)

ο.       ζ. On riches and entering into the kingdom of God (10:2327)

η. Those who have sacrificed will be rewarded (10:2831)


On the way up to Jerusalem

ς. Passion and resurrection foretold (10:3234)

ω.      ζ. The sons of Zebedee ask a favor; lesson on serving (10:3545)

η. While leaving Jericho, the Son of David heals blind Bartimaeus (10:4652)

Ω. VESPERS FOR THE PREPARATION (ch. 11–13)

About the Second Coming

Arrival at Jerusalem

α. Entry into Jerusalem, ‘Hosanna in the highest’ (11:111)

β. Cursing of the fig tree (11:1214)

ς.             χ. Expulsion of the money changers (11:1519)

ο. Discovery of the withered fig tree and discourse on faith (11:2026)

ω.By what authority doest thou these things?’ (11:2733)


Conversations in Jerusalem

α. Jesus: Parable of the Vineyard (12:112)

β. Herodians: On what is Caesar’s (12:1317)

ζ.             χ. Sadducees: On marriage in the resurrection (12:1827)

ο. One of the scribes, responding discreetly: On the first commandment of all (12:2834)

ω. Jesus: How does David call his Son Lord? (12:3537)


Preparation for the End of Things

Beware of the scribes (12:3840)

ς.       The widow’s two mites (12:4144)

Not one stone of these great buildings to be left upon another (13:12)

η. 

Apocalypse sermon on the Mount of Olives, part I: The Tribulation

Beware of deceivers; there’ll be wars and rumors of wars (13:3‑8)

ζ.        You shall be delivered up; endure unto the end to be saved (13:913)

When you see the abomination of desolation, flee to the mountains (13:14‑23)

Apocalypse sermon on the Mount of Olives, part II: The Second Coming

After the tribulation, the Son of man will come with glory (13:24‑27)

η.       Like with a fig tree, you’ll know when, but not the day and hour (13:28‑32)

Watch and pray; you know not when the master comes (13:33‑37)

Ϛ. THE PASSION (ch. 14–15)

(A ksiasmus within a ksiasmus, which also functions as a chiasmus.)

prologue: Anointed for burial in the house of Simon the Leper, surrounded by scheming men (14:111)


α. 

α. Preparation for the Passover (14:1216)

β. Mystical Supper, with one of the twelve that dippeth in the dish (14:1726)


β.

α. On the Mount of Olives, Jesus predicts disciples’ offense and Peter’s denial (14:2731)

β. Agony in Gethsemane (14:3242)


Judas’ betrayal at the time of the arrest (14:4352)

  ξ.                        χ.  ξ.      Christ is tried before the high priest (14:5365)

Peter’s denial (14:6672)


ο.

ο. The chief priests bring Jesus to Pilate (15:15)

ω. Christ sentenced to crucifixion while Barabbas is released (15:615)


ω. 

ο. Torture and mockery (15:1620)

ω. Crucifixion and death (15:2139)                                                                                           See CLOSE-UP


epilogue: Buried in a sepulchre, surrounded by faithful women (15:4047)


Ζ. In this, the seventh chapter of the Gospel, the Evangelist rests

Η. THE RESURRECTION (ch. 16)

α. With the sabbath past, at the rising of the sun, the myrrh-bearing women come to the sepulcher (16:1‑2)

β. An angel has rolled the stone away, scaring the women (16:3‑5)

χ. Jesus who was crucified is risen, behold (16:6)

ο. He says, ‘Go, tell the disciples,’ but they flee in fear and tell no one (16:78)

ω. Three appearances of Jesus, word of which none believe until He appears to them (16:9‑14)

ς. Go and preach; baptized believers are saved, non-believers damned (16:1516)

ζ. These five signs follow them that believe (16:17‑18)

η. The Lord is taken into heaven; they go forth and preach, the Lord working signs confirming the word (16:1920)

CLOSE-UPS

The Passion

A ksiasmus within a ksiasmus, which also functions as a chiasmus.

Full text

prologue: Anointed for burial in the house of Simon the Leper, surrounded by scheming men (14:1‑11)

After two days was the feast of the passover, and of unleavened bread: 

α.        and the chief priests and the scribes sought how they might take him by craft, and put him to death. (14:1)

But they said, ‘Not on the feast day, lest there be an uproar of the people.’ (14:2)


β.  And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of 

spikenard very precious; and she brake the box, and poured it on his head. (14:3)


And there were some that had indignation within themselves, and said, ‘Why was this waste of the ointment made? (14:4)

For it might have been sold for more than three hundred pence, and have been given to the poor.’ And they murmured against her. (14:5)

χ.                       And Jesus said, ‘Let her alone; why trouble ye her? she hath wrought a good work on me. (14:6)

For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. (14:7)

She hath done what she could: she is come aforehand to anoint my body to the burying. (14:8)


ο.  ‘Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be 

spoken of for a memorial of her.’ (14:9)


And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them. (14:10)

ω.       And when they heard it, they were glad, and promised to give him money. 

And he sought how he might conveniently betray him. (14:11)

α. 

α. Preparation for the Passover (14:12‑16)

α.  And the first day of unleavened bread, when they killed the passover, his disciples said unto him, ‘Where wilt thou that we go and prepare that 

thou mayest eat the passover?’ (14:12)


And he sendeth forth two of his disciples, 

β.        and saith unto them, ‘Go ye into the city, 

and there shall meet you a man bearing a pitcher of water: follow him. (14:13)


‘And wheresoever he shall go in, 

say ye to the goodman of the house, “The Master saith, Where is the guestchamber, 

χ.                       where I shall eat the passover with my disciples?” (14:14)

And he will shew you a large upper room furnished and prepared: 

there make ready for us.’ (14:15)


And his disciples went forth, 

ο.        and came into the city, 

and found as he had said unto them: 


ω.  and they made ready the passover. (14:16)

β. Mystical Supper, with one of the twelve that dippeth in the dish (14:17‑26)

intro: And in the evening he cometh with the twelve. (14:17)


α.  And as they sat and did eat, Jesus said, 

‘Verily I say unto you, One of you which eateth with me shall betray me.’ (14:18)


And they began to be sorrowful, 

β.   and to say unto him one by one, ‘Is it I?’ 

and another said, ‘Is it I?’ (14:19)


χ.   And he answered and said unto them, 

‘It is one of the twelve, that dippeth with me in the dish. (14:20)


‘The Son of man indeed goeth, as it is written of him: 

ο.   but woe to that man by whom the Son of man is betrayed! 

good were it for that man if he had never been born.’ (14:21)


And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, 

and said, ‘Take, eat: this is my body.’ (14:22)

ω.       And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. (14:23)

And he said unto them, ‘This is my blood of the new testament, which is shed for many. (14:24)

Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.’ 

(14:25)

extro: And when they had sung an hymn, they went out into the mount of Olives. (14:26)

β.

α. On the Mount of Olives, Jesus predicts disciples’ offense and Peter’s denial (14:27‑31)

And Jesus saith unto them, ‘All ye shall be offended because of me this night: 

α.       for it is written, I WILL SMITE THE SHEPHERD, AND THE SHEEP SHALL BE SCATTERED. (Zech. 13:7) (14:27)

But after that I am risen, I will go before you into Galilee.’ (14:28)


β.  But Peter said unto him, ‘Although all shall be offended, yet will not I.’ (14:29)


χ.  And Jesus saith unto him, ‘Verily I say unto thee, That this day, even in this night, before the cock crow twice, 

thou shalt deny me thrice.’ (14:30)


ο.  But he spake the more vehemently, ‘If I should die with thee, I will not deny thee in any wise.’ 


ω.  Likewise also said they all. (14:31)

β. Agony in Gethsemane (14:32‑42)

α.  And they came to a place which was named Gethsemane: 

and he saith to his disciples, ‘Sit ye here, while I shall pray.’ (14:32)


β.  And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy; and 

saith unto them, ‘My soul is exceeding sorrowful unto death: tarry ye here, and watch.’ (14:3334)


And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. (14:35)

And he said, ‘Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.’ (14:36)

And he cometh, and findeth them sleeping, 

and saith unto Peter, ‘Simon, sleepest thou? couldest not thou watch one hour? (14:37)

χ.                                 Watch ye and pray, lest ye enter into temptation. 

The spirit indeed is ready, but the flesh is weak.’ (14:38)

And again he went away, and prayed, 

and spake the same words. (14:39)

And when he returned, he found them asleep again, (for their eyes were heavy,) 

neither wist they what to answer him. (14:40)


ο.  And he cometh the third time, and saith unto them, ‘Sleep on now, and take your rest: it is enough, the hour is 

come; behold, the Son of man is betrayed into the hands of sinners. (14:41)


ω.  ‘Rise up, let us go; lo, he that betrayeth me is at hand.’ (14:42)

Judas’ betrayal at the time of the arrest (14:43‑52)

ξ.                                           χ.  ξ.      Christ is tried before the high priest (14:53‑65)

Peter’s denial (14:66‑72)

Judas’ betrayal at the time of the arrest

And immediately, while he yet spake, cometh Judas, one of the twelve, 

α.       and with him a great multitude with swords and staves, 

from the chief priests and the scribes and the elders. (14:43)


And he that betrayed him had given them a token, saying, ‘Whomsoever I shall kiss, that same is he; take him, and lead him away safely.’ (14:44)

β.        And as soon as he was come, he goeth straightway to him, and saith, ‘Master, master’; 

and kissed him. (14:45)


χ.  And they laid their hands on him, and took him. (14:46)


ο.  And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off 

his ear. (14:47)


And Jesus answered and said unto them, ‘Are ye come out, as against a thief, with swords and with staves to take me? (14:48)

ω.             I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled.’

And they all forsook him, and fled. (14:4950)


And there followed him a certain young man, 

having a linen cloth cast about his naked body; 

and the young men laid hold on him: (14:51)

And he left the linen cloth, 

and fled from them naked. (14:52)




Christ is tried before the high priest

And they led Jesus away to the high priest: 

and with him were assembled all the chief priests and the elders and the scribes. (14:53)

α.           And Peter followed him afar off, even into the palace of the high priest: 

and he sat with the servants, 

and warmed himself at the fire. (14:54)


β.   And the chief priests and all the council sought for witness against Jesus to put him to 

death; and found none. (14:55)

For many bare false witness against him, but their witness agreed not together.

And there arose certain, and bare false witness against him, saying, (14:5657)

‘We heard him say, “I will destroy this temple that is made with hands, and within three days I will build another made without hands.”’ (14:58)

But neither so did their witness agree together. (14:59)


And the high priest stood up in the midst, and asked Jesus, saying, ‘Answerest thou nothing? what is it which these witness against thee?’

But he held his peace, and answered nothing. 

Again the high priest asked him, and said unto him, 

χ.             ‘Art thou the Christ, the Son of the Blessed?’ (14:6061)

And Jesus said, ‘I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.’ (14:62)

Then the high priest rent his clothes, and saith, ‘What need we any further witnesses? (14:63)


‘Ye have heard the blasphemy: what think ye?’ 

ο.  And they all condemned him to be guilty of death. (14:64)


And some began to spit on him, 

and to cover his face, 

ω.           and to buffet him, 

and to say unto him, ‘Prophesy’: 

and the servants did strike him with the palms of their hands. (14:65)




Peter’s Denial

α.  And as Peter was beneath in the palace, there cometh one of the maids of the high priest: And when she saw 

Peter warming himself, she looked upon him, and said, ‘And thou also wast with Jesus of Nazareth.’ 

(14:6667)

β.  But he denied, saying, ‘I know not, neither understand I what thou sayest.’ 

And he went out into the porch; and the cock crew. (14:68)


And a maid saw him again, and began to say to them that stood by, 

‘This is one of them.’ (14:69)

χ.                        And he denied it again. 

And a little after, they that stood by said again to Peter, 

‘Surely thou art one of them: for thou art a Galilaean, and thy speech agreeth thereto.’ (14:70)


ο.  But he began to curse and to swear, saying, ‘I know not this man of whom ye speak.’ (14:71)

And the second time the cock crew. (14:72a)


ω.  And Peter called to mind the word that Jesus said unto him, ‘Before the cock crow twice, thou shalt deny me 

thrice.’ And when he thought thereon, he wept. (14:72b)

ο.

ο. The chief priests bring Jesus to Pilate (15:1‑5)

α.  And immediately 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. (15:1)


β.  And Pilate asked him, ‘Art thou the King of the Jews?’ 

And he answering said unto him, ‘Thou sayest it.’ (15:2)

χ.        And the chief priests accused him of many things: 

but he answered nothing. (15:3)

ο.  And Pilate asked him again, saying, ‘Answerest thou nothing? 


ω.  ‘Behold how many things they witness against thee.’ (15:4)

But Jesus yet answered nothing; so that Pilate marvelled. (15:5)

ω. Christ sentenced to crucifixion while Barabbas is released (15:6‑15)

α.  Now at that feast he released unto them one prisoner, whomsoever they desired. (15:6)


β.  And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had 

committed murder in the insurrection. (15:7)


And the multitude crying aloud began to desire him to do as he had ever done unto them. (15:8)

But Pilate answered them, saying, ‘Will ye that I release unto you the King of the Jews?’ (15:9)

χ.                        For he knew that the chief priests had delivered him for envy. (15:10)

But the chief priests moved the people, that he should rather release Barabbas unto them. (15:11) 

And Pilate answered and said again unto them, ‘What will ye then that I shall do unto him whom ye call the King of the Jews?’ And they cried out again, ‘Crucify him.’ (15:1213)


ο.  Then Pilate said unto them, ‘Why, what evil hath he done?’ And they cried out the more exceedingly, ‘Crucify 

him.’ (15:14)


ω.  And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged 

him, to be crucified. (15:15)

ω. 

ο. Torture and mockery (15:16‑20)

α.  And the soldiers led him away into the hall, called Praetorium; and they call together the whole band. (15:16)


β.  And they clothed him with purple, 


and having platted a crown of thorns, put it upon him, (15:17)

 And began to salute him, ‘Hail, King of the Jews!’ (15:18)

χ.               And they smote him on the head with a reed, 

and did spit upon him, 

 and bowing their knees worshipped him. (15:19)


ο.  And when they had mocked him, they took off the purple from him, and put his own clothes on him, 


ω.  and led him out to crucify him. (15:20)

ω. Crucifixion and death (15:21‑39)

intro: And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. (15:21)


And they bring him unto the place Golgotha, 

which is, being interpreted, The place of a skull. (15:22)

α.             And they gave him to drink wine mingled with myrrh: 

but he received it not. (15:23)

And when they had crucified him, 

they parted his garments, casting lots upon them, what every man should take. (15:24)


β.   And it was the third hour, and they crucified him. And the superscription of his accusation was written over, THE 

KING OF THE JEWS. (15:2526)


And with him they crucify two thieves; the one on his right hand, and the other on his left. And the scripture was fulfilled, which saith, AND HE WAS NUMBERED WITH THE TRANSGRESSORS. (Is. 53:12) 

(15:27‑28)

And they that passed by railed on him, wagging their heads, and saying, ‘Ah, thou that destroyest the temple, and buildest it in three days, Save thyself, and come down from the cross.’ (15:2930)

χ.                       Likewise also the chief priests mocking said among themselves with the scribes, ‘He saved 

others; himself he cannot save. (15:31)

‘Let Christ the King of Israel descend now from the cross, that we may see and believe.’ 


And they that were crucified with him reviled him. (15:32)


ο.  And when the sixth hour was come, there was darkness over the whole land until the ninth hour. (15:33)


And at the ninth hour Jesus cried with a loud voice, saying, ‘Eloi, Eloi, lama sabachthani?’ which is, being interpreted, MY GOD, MY GOD, WHY HAST THOU FORSAKEN ME? (Ps. 21:1) (15:34)

And some of them that stood by, when they heard it, said, ‘Behold, he calleth Elias.’ (15:35)

ω.            And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, ‘Let alone; let us see whether 

Elias will come to take him down.’ (15:36)

And Jesus cried with a loud voice, and gave up the ghost. (15:37)

And the veil of the temple was rent in twain from the top to the bottom. (15:38)


extro: And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, ‘Truly this man was the Son of God.’ (15:39)

epilogue: Buried in a sepulchre, surrounded by faithful women (15:40‑47)

There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; (15:40)

α.        (Who also, when he was in Galilee, followed him, and ministered unto him;) 

and many other women which came up with him unto Jerusalem. (15:41)


β.   And now when the even was come, because it was the preparation, that is, the day before the sabbath, Joseph of Arimathaea, an 

honourable counsellor, which also waited for the kingdom of God, came, (15:42‑43a)


and went in boldly unto Pilate, and craved the body of Jesus. (15:43b)

And Pilate marvelled if he were already dead: 

χ.             and calling unto him the centurion, he asked him whether he had been any while dead. (15:44)

And when he knew it of the centurion, 

he gave the body to Joseph. (15:45)


ο.   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. (15:46)


ω.  And Mary Magdalene and Mary the mother of Joses beheld where he was laid. (15:47)

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