Mark 15:17

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Mark 15:17 in Multiple Translations

Berean Standard Bible BSB

They dressed Him in a purple robe, twisted together a crown of thorns, and set it on His head.

King James Version KJV

And they clothed him with purple, and platted a crown of thorns, and put it about his head,

American Standard Version ASV

And they clothe him with purple, and platting a crown of thorns, they put it on him;

Bible in Basic English BBE

And they put a purple robe on him, and twisting a crown of thorns, they put it on him;

Free Bible Version FBV

They put royal purple robes on him and made a crown of thorns that they placed on him.

Geneva Bible 1599 GNV

And clad him with purple, and platted a crowne of thornes, and put it about his head,

Young's Literal Translation YLT

and clothe him with purple, and having plaited a crown of thorns, they put [it] on him,

World English Bible WEB

They clothed him with purple; and weaving a crown of thorns, they put it on him.

Noah Webster Bible WBS

And they clothed him with purple, and platted a crown of thorns, and put it about his head ,

Douay-Rheims 1899 DRV

And they clothe him with purple, and platting a crown of thorns, they put it upon him.

Translation for Translators T4T

After the soldiers gathered together, they put a purple robe on Jesus. Then they placed on his head a crown that they made from branches of thornbushes. They did those things in order to ridicule him by pretending that he was a king.

Plain English Version PEV

They put a purple coat on Jesus. Then they made some prickly branches into a headband that looked like a crown, like a big boss wears, and they put it on Jesus’s head.

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Berean Amplified Bible — Mark 15:17

BAB

Word Study

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Mark 15:17 Interlinear (Deep Study)

BIB

GRK και ενδυουσιν αυτον πορφυραν και περιτιθεασιν αυτω πλεξαντες ακανθινον στεφανον

και kai G2532 and Conj

ενδυουσιν enduō G1746 to put on Verb-PAI-3P

αυτον autos G846 it/s/he Pron-ASM

πορφυραν porphura G4209 purple cloth Noun-ASF

και kai G2532 and Conj

περιτιθεασιν peritithēmi G4060 to put on Verb-PAI-3P

αυτω autos G846 it/s/he Pron-DSM

πλεξαντες plekō G4120 to weave Verb-AAP-NPM

ακανθινον akanthinos G174 thorny Adj-ASM

στεφανον stephanos G4735 crown Noun-ASM

Greek Word Study

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Greek Word Reference — Mark 15:17

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ενδυουσιν enduō G1746 "to put on" Verb-PAI-3P

To put on clothes or armor, like in Matthew 6:25 and Ephesians 6:11, where we're told to clothe ourselves with God's protection. This word is used to describe physical and spiritual dressing. It's about covering ourselves with something, whether it's clothes or God's power.

Definition: ἐν-δύω (ἐνδύνω, 2Ti.3:6), [in LXX chiefly for לָבַשׁ ;] __1. with accusative of person(s), Mat.27:28 (WH, mg., R, mg.); with dupl. accusative, Mat.27:31, Mrk.15:20, Luk.15:22; mid., to put on oneself, be clothed with: with accusative of thing(s), Mat.6:25, Mrk.6:9, Luk.8:27 12:22, Act.12:21; ptcp., Mat.22:11, Mrk.1:6, 2Co.5:3, Rev.1:13 15:6 19:14; of armour (figuratively): Rom.13:12, Eph.6:11, 14, 1Th.5:8; metaphorically, δύναμιν, Luk.24:49; ἀφθαρσίαν, ἀθανασίαν, 1Co.15:53-54; τ. καινὸν ἄνθρωπον, Eph 4:24, Col.3:10; σπλάγχνα οἰκτιρμοῦ, Col.3:12; Ἰησ. Χριστόν, Rom.13:14, Gal.3:27, __2. to enter, press into: 2Ti.3:6 (cf. ἐπ-ενδύω).† (AS)

Usage: Occurs in 26 NT verses. KJV: array, clothe (with), endue, have (put) on See also: 1 Corinthians 15:53; Luke 24:49; Revelation 1:13.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

πορφυραν porphura G4209 "purple cloth" Noun-ASF

Refers to a valuable purple cloth or dye, like the kind used in Jesus' robe in Mark 15:17 and Luke 16:19.

Definition: πορφύρα, -ας, ἡ [in LXX for אַרְגָּמָן, אַרְגְּוָן ;] __1. the purple fish (cf. 1Ma.4:23). __2. purple dye. __3. Later, = πορφυρίς, a purple garment: Mrk.15:17, 20, Luk.16:19, Rev.18:12.† (AS)

Usage: Occurs in 3 NT verses. KJV: purple See also: Luke 16:19; Mark 15:17; Mark 15:20.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

περιτιθεασιν peritithēmi G4060 "to put on" Verb-PAI-3P

To put on means to place something around or on someone, like clothes or a hedge. In 1 Corinthians 12:23, it metaphorically means to bestow or confer something.

Definition: περι-τίθημι [in LXX for נָתַן, שׂוּם, etc. ;] to place or put around: with accusative and dative, Mat.21:33 27:48, Mrk.12:1 15:36, Jhn.19:29; of garments, etc., to put on: Mat.27:28 Mrk.15:17 (Sir.6:31). Metaphorical, like περιβάλλω, to bestow, confer (Thuc., al., Est.1:20): 1Co.12:23.† (AS)

Usage: Occurs in 8 NT verses. KJV: bestow upon, hedge round about, put about (on, upon), set about See also: 1 Corinthians 12:23; Mark 15:36; Matthew 27:48.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

πλεξαντες plekō G4120 "to weave" Verb-AAP-NPM

This word means to weave or braid, as seen in Matthew 27:29 and Mark 15:17. It is used to describe the act of twisting or plaiting something, like a crown of thorns.

Definition: πλέκω [in LXX: Exo.28:14 (עֲבֹת), Isa.28:5 (צְפִירָה)* ;] to plait, twist, weave: Mat.27:29, Mrk.15:17, Jhn.19:2.† (AS)

Usage: Occurs in 3 NT verses. KJV: plait See also: John 19:2; Mark 15:17; Matthew 27:29.

ακανθινον akanthinos G174 "thorny" Adj-ASM

This word means thorny, like a plant with sharp points. In Mark 15:17, it describes the crown of thorns placed on Jesus

Definition: ἀκάνθινος, -ον (ἄκανθα), [in LXX: Isa.34:13 (סיר) * ;] __1. of thorns: Mrk.15:17, Jhn.19:5. __2. of acantha-wood (Hdt.; π. ap. MM, VGT, see word). † (AS)

Usage: Occurs in 2 NT verses. KJV: of thorns See also: John 19:5; Mark 15:17.

στεφανον stephanos G4735 "crown" Noun-ASM

A crown is a wreath or garland given as a prize or symbol of honor, like the one worn by royalty or winners in public games, as seen in the New Testament.

Definition: στέφανος, -ου, ὁ (στέφω, to encircle), [in LXX chiefly for עֲטָרָה ;] __1. that which surrounds or encompasses (as a wall, a crowd: Hom., al.). __2. a crown, i.e. the wreath, garland or chaplet given as a prize for victory, as a festal ornament, or as a public honour for distinguished service or personal worth (so to sovereigns, especially on the occasion of a παρουσία, which see; cf. Deiss., LAE, 372 ff.; on its use in LXX for the golden crown of royalty (prop., διάδημα, which see, cf. Hort and Mayor on Jas.1:12): Mat.27:29, Mrk.15:17, Jhn.19:2, 5, 1Co.9:25, Rev.4:4, 10 6:2 9:7 12:1 14:14. Metaphorical: Php.4:1, Rev.3:11; τ. δικαιοσύνης (cf. Deiss., LAE, 312), 2Ti.4:8; τ. δόξης, 1Pe.5:4; καυχήσεως, 1Th.2:19 (see M, Th., in l); τ. ζωῆς (genitive appos.), Jas.1:12, Rev.2:10.† (AS)

Usage: Occurs in 18 NT verses. KJV: crown See also: 1 Corinthians 9:25; Philippians 4:1; 1 Peter 5:4.

Study Notes — Mark 15:17

Show Verse Quote Highlights

Context
Cross References
Mark 15:17 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Mark 15:17
Jamieson-Fausset-Brown on Mark 15:17
Matthew Poole's Commentary on Mark 15:17
Ellicott's Commentary on Mark 15:17
Adam Clarke's Commentary on Mark 15:17
Cambridge Bible on Mark 15:17
Barnes' Notes on Mark 15:17
Whedon's Commentary on Mark 15:17
Sermons on Mark 15:17

Context — The Soldiers Mock Jesus

15And wishing to satisfy the crowd, Pilate released Barabbas to them. But he had Jesus flogged, and handed Him over to be crucified. 16Then the soldiers led Jesus away into the palace (that is, the Praetorium) and called the whole company together.

17They dressed Him in a purple robe, twisted together a crown of thorns, and set it on His head.

18And they began to salute Him: “Hail, King of the Jews!” 19They kept striking His head with a staff and spitting on Him. And they knelt down and bowed before Him.

Cross References

	Reference	Text (BSB)
1	Matthew 27:28–30	They stripped Him and put a scarlet robe on Him. And they twisted together a crown of thorns and set it on His head. They put a staff in His right hand and knelt down before Him to mock Him, saying, “Hail, King of the Jews!” Then they spit on Him and took the staff and struck Him on the head repeatedly.
2	John 19:2–5	The soldiers twisted together a crown of thorns, set it on His head, and dressed Him in a purple robe. And they went up to Him again and again, saying, “Hail, King of the Jews!” and slapping Him in the face. Once again Pilate came out and said to the Jews, “Look, I am bringing Him out to you to let you know that I find no basis for a charge against Him.” When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, “Here is the man!”
3	Luke 23:11	And even Herod and his soldiers ridiculed and mocked Him. Dressing Him in a fine robe, they sent Him back to Pilate.

Mark 15:17 Summary

In this verse, the soldiers are mocking Jesus by dressing Him in a purple robe and putting a crown of thorns on His head. They are trying to make fun of His claim to be a king, but really, they are fulfilling a prophecy that Jesus would be treated this way (see Isaiah 50:6). Jesus doesn't fight back or try to defend Himself, but instead, He accepts this treatment as part of His mission to save humanity from sin (as seen in Romans 5:8). By doing so, He shows us what it means to love and forgive, even in the face of great pain and suffering (see 1 Peter 2:21).

Frequently Asked Questions

Why did the soldiers dress Jesus in a purple robe?

The soldiers dressed Jesus in a purple robe to mock His claim to be a king, as purple was a color associated with royalty (see John 19:2). This was a way of ridiculing Jesus' statement that He was the King of the Jews, as recorded in John 18:33-37.

What is the significance of the crown of thorns?

The crown of thorns was a symbol of the curse that Jesus took upon Himself, as thorns were a reminder of the curse of sin in Genesis 3:18. By wearing the crown of thorns, Jesus was demonstrating His willingness to bear the punishment for humanity's sin, as prophesied in Isaiah 53:5.

How does this verse relate to the theme of Jesus' kingship?

This verse is a stark contrast to the true kingship of Jesus, which is described in Philippians 2:9-11. While the soldiers mock Jesus as a king, the Bible teaches that He is the true King of kings, who will one day reign supreme over all creation.

What can we learn from the way Jesus responded to this mockery?

Jesus' response to the mockery and humiliation is a powerful example of humility and obedience, as seen in His silence and willingness to endure suffering, as described in Isaiah 53:7 and 1 Peter 2:23.

Reflection Questions

How do I respond when I am mocked or ridiculed for my faith, and what can I learn from Jesus' example in this verse?
In what ways can I identify with Jesus' experience of being misunderstood and rejected, and how can I find comfort in His presence?
What are some ways that I can demonstrate my allegiance to Jesus as my King, and how can I live out my faith in a way that honors Him?
How can I balance the reality of Jesus' suffering and humiliation with the triumph and glory of His resurrection, as described in 1 Corinthians 15:55-57?

Gill's Exposition on Mark 15:17

And they clothed him with purple,.... Matthew calls it a "scarlet" robe; and the Persic version here renders it a "red garment": it was of a colour resembling purple; it was pretty near it, and

Jamieson-Fausset-Brown on Mark 15:17

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.

Matthew Poole's Commentary on Mark 15:17

See Poole ""

Ellicott's Commentary on Mark 15:17

(17) They clothed him with purple.—The colour is called “purple” by St. Mark and St. John, “crimson” by St. Matthew. The two words probably indicated the same colour.

Adam Clarke's Commentary on Mark 15:17

Verse 17. And platted a crown of thorns] In the note on Matthew 27:29, I have ventured to express a doubt whether our Lord was crowned with thorns, in our sense of the word; this crown being designed as an instrument of torture. I am still of the same opinion, having considered the subject more closely since writing that note. As there I have referred to Bishop Pearce, a man whose merit as a commentator is far beyond my praise, and who, it is to be regretted, did not complete his work on the New Testament, I think it right to insert the whole of his note here. "The word ακανθων may as well be the plural genitive case of the word ακανθος as of ακανθη: if of the latter, it is rightly translated, of thorns; but the former would signify what we call bear's-foot, and the French, branche ursine. This is not of the thorny kind of plants, but is soft and smooth. Virgil calls it mollis acanthus, Ecl. iii. 45, Geor. iv. 137. So does Pliny, sec. Epist. ver. 6. And Pliny the elder, in his Nat. Hist. xxii. 22, p. 277, edit. Hard., says that it is laevis, smooth; and that it is one of those plants that are cultivated in gardens. I have somewhere read, but cannot at present recollect where, that this soft and smooth herb was very common in and about Jerusalem. I find nothing in the New Testament said concerning this crown, which Pilate's soldiers put on the head of Jesus, to incline one to think that it was of thorns, and intended, as is usually supposed, to put him to pain. The reed put into his hand, and the scarlet robe on his back, were only meant as marks of mockery and contempt. One may also reasonably judge, by the soldiers being said to plat this crown, that it was not composed of such twigs and leaves as were of a thorny nature. I do not find that it is mentioned by any of the primitive Christian writers as an instance of the cruelty used towards our Saviour, before he was led to his crucifixion, till the time of Tertullian, who lived after Jesus's death at the distance of above 160 years. He indeed seems to have understood ακανθων in the sense of thorns, and says, De Corona Militar. sect. xiv. edit. Pamel. Franck. 1597, Quale, oro te, Jesus Christus sertum pro utroque sexu subiit? Ex spinis, opinor, et tribulis. The total silence of Polycarp, Barnabas, Clem. Romanus, and all the other Christian writers whose works are now extant, and who wrote before Tertullian, in particular, will give some weight to incline one to think that this crown was not platted with thorns. But as this is a point on which we have not sufficient evidence, I leave it almost in the same state of uncertainty in which I found it. The reader may see a satisfactory account of acanthus, bear's-foot, in Quincy's English Dispensatory, part ii. sect. 3, edit.

Cambridge Bible on Mark 15:17

17. clothed him with purple] Instead of the white robe, with which Herod had mocked Him, they threw around Him a scarlet sagum, or soldier’s cloak. St Matthew, Matthew 27:38, calls it “a scarlet robe;” St John, John 19:2, “a purple robe.” It was a war-cloak, such as princes, generals, and soldiers wore, dyed with purple; “probably a cast-off robe of state out of the prætorian wardrobe,”—a burlesque of the long and fine purple robe worn only by the Emperor. Lange, iv. 357. a crown of thorns] Formed probably of the thorny nâbk, which yet “grows on dwarf bushes outside the walls of Jerusalem.” Tristram’s Land of Israel, p. 429. and put it about his head] In mimicry of the laurel wreath worn at times by the Cæsars.

Barnes' Notes on Mark 15:17

With purple - Matthew says scarlet. See the notes at Matthew 27:28. About his head - In the form of a garland or diadem. The whole head was not covered, but it was placed in a circle round the temples.

Whedon's Commentary on Mark 15:17

For explanation of this chapter, we refer generally to the notes on Matthew 27.

Sermons on Mark 15:17

	Sermon	Description
	Silence the Mocking Voices by Shane Idleman	This sermon emphasizes the impact of mocking voices that can lead to discouragement and distraction from God's will. It delves into the mocking of Jesus and the importance of surre
	(Demonology) the Devil Against Christ - Part 2 by Willie Mullan	In this sermon, the preacher emphasizes the importance of understanding and engaging in spiritual warfare against the devil and his dark forces. He mentions the charismatic movemen