Mark 15:42

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Mark 15:42 in Multiple Translations

Berean Standard Bible BSB

Now it was already evening. Since it was Preparation Day (that is, the day before the Sabbath),

King James Version KJV

¶ And now when the even was come, because it was the preparation, that is, the day before the sabbath,

American Standard Version ASV

And when even was now come, because it was the Preparation, that is, the day before the sabbath,

Bible in Basic English BBE

And when it was evening, because it was the time of getting ready, that is, the day before the Sabbath,

Free Bible Version FBV

It was Friday, the day before the Sabbath. When evening came,

Geneva Bible 1599 GNV

And nowe when the night was come (because it was the day of the preparation that is before the Sabbath)

Young's Literal Translation YLT

And now evening having come, seeing it was the preparation, that is, the fore-sabbath,

World English Bible WEB

When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath,

Noah Webster Bible WBS

And now, when the evening was come, (because it was the preparation, that is, the day before the sabbath)

Douay-Rheims 1899 DRV

And when evening was now come, (because it was the Parasceve, that is, the day before the sabbath,)

Translation for Translators T4T

When evening was near, a man named Joseph from Arimathea town came there. He was a member of the Jewish council, one whom everyone respected. He was also one of those who had been waiting expectantly for the time when God would send his king to begin to rule. He knew that, according to Jewish law, people’s bodies had to be buried {someone had to bury people’s bodies} on the day they died. He also realized that it was the day when people prepared things for ◄the Jewish day of rest/the Sabbath►, and that the Sabbath would start when the sun set. So he became courageous and went to Pilate and asked Pilate to permit him to take the body of Jesus down from the cross and bury it immediately.

Plain English Version PEV

That day that Jesus died was the day when the Jewish people got everything ready for their rest day. That rest day was going to start when it got dark.

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Berean Amplified Bible — Mark 15:42

BAB

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Mark 15:42 Interlinear (Deep Study)

BIB

GRK και ηδη οψιας γενομενης επει ην παρασκευη ο εστιν προσαββατον

και kai G2532 and Conj

ηδη ēdē G2235 already Adv

οψιας opsia G3798 evening Adj-GSF

γενομενης ginomai G1096 to be Verb-2ADP-GSF

επει epei G1893 since Conj

ην eimi G1510 to be Verb-IAI-3S

παρασκευη paraskeuē G3904 Preparation Noun-NSF

ο hos, hē G3739 which Rel-NSN

εστιν eimi G1510 to be Verb-PAI-3S

προσαββατον prosabbaton G4315 Friday Noun-NSN

Greek Word Study

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Greek Word Reference — Mark 15:42

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.

ηδη ēdē G2235 "already" Adv

Already or even now is the meaning of this word, which is used to describe something that has happened or is happening at the current time. It is used in Matthew 3:10 and John 4:36 to describe events that are happening now or have already occurred.

Definition: ἤδη adv., in NT, always of time; now, already: Mat.3:10, Mrk.4:37, Luk.7:6, Jhn.4:36, al.; νῦν . . . ἤ., now already, 1Jn.4:3; ἤ. ποτέ, now at length, with fut., Rom.1:10 (cf. ἄρτι) (AS)

Usage: Occurs in 54 NT verses. KJV: already, (even) now (already), by this time See also: 1 Corinthians 4:8; John 21:14; Romans 1:10.

οψιας opsia G3798 "evening" Adj-GSF

This word means evening or nightfall, as in Matthew 14:15 and Mark 1:32. It describes the time of day for various events in the Bible.

Definition: ὄψιος, -α, -ον (ὀψέ), late: ἡ ὥρα, Mrk.11:11 (Rec., WH, mg.). In late writers, ἡ ὀψία (sc. ὥρα), as subst., evening [in LXX: Jdth.13:1*]: Mat.8:16 14:15, 23 16:2 20:8 26:20 27:57, Mrk.1:32 4:35 6:47 14:17 15:42, Jhn.6:16 20:10.† (AS)

Usage: Occurs in 15 NT verses. KJV: even(-ing, (-tide)) See also: John 6:16; Mark 15:42; Matthew 27:57.

γενομενης ginomai G1096 "to be" Verb-2ADP-GSF

A versatile word meaning to be, become, or come into being, used in John 1:15 and 1 Corinthians 15:37.

Definition: γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.), [in LXX chiefly for היה ;] __1. of persons, things occurrences, to come into being, be born, arise, come on: Jhn.1:15 8:58, 1Co.15:37; a first appearance in public, Mrk.1:4, Jhn.1:6, al.; before ἐκ (of birth), Rom.1:3, Gal.4:4; διά, Jhn.1:3; βροντή, Jhn.12:29; σεισμός, Rev.6:12; γογγυσμός, Act.6:1; χαρά, Act.8:8, many other similar exx.; ἡμέρα, Luk.22:66, al.; ὀψέ, Mrk.11:19; πρωΐα, Mat.27:1; νύξ, Act.27:27. __2. Of events, to come to pass, take place, happen: Mat.5:18, Mrk.5:14, Luk.1:20 2:15, Act.4:21, 2Ti.2:18, al.; μὴ γένοιτο [LXX for חָלִילָה, Jhn.22:29, al.], far be it, God forbid: Rom.3:4 (ICC, in l.), 1Co.6:15 and frequently in Pl.; καὶ ἐγένετο, ἐγένετο δέ ([in LXX for וַיְהִי ;] see Burton, 142 f.; M, Pr., 16f.; Dalman, Words, 32 f.; Robertson, Gr., 1042 f.), with indic, Mat.7:28, Luk.1:8, al.; before καί and indic., Luk.8:1, Act.5:7, al.; with accusative and inf., Mrk.2:23, Luk.3:21, al.; ὡς δὲ ἐγένετο, before τοῦ with inf., Act.10:25; with dative of person(s), to befall one: with inf., Act.20:16; with accusative and inf., Act.22:6; with adv., εὖ, Eph.6:3; τ́ ἐγένετο αὐτῷ (Field, Notes, 115), Act.7:40 (LXX); before εἰς, Act.28:6. __3. to be made, done, performed, observed, enacted, ordained, etc.: Mat.6:10 19:8, Mrk.2:27 11:23, Act.19:26, al.; before διά with genitive, Mrk.6:2, Act.2:43; ὑπό, Luk.13:17; ἐκ, Luk.4:23; ἐν, 1Co.9:15; ἀπογραφή, Luk.2:2; ἀνάκρισις Act.25:26; ἄφεσις, Heb.9:22; ὁ νόμος, Gal.3:17; τὸ πάσχα, Mat.26:2. __4. to become, be made, come to be: with pred., Mat.4:3, Luk.4:3, Jhn.2:9, 1Co.13:11, al.; before ὡς, ὡσεί, Mat.10:25, Mrk.9:26; εἰς (M, Pr., 71f.), Mrk.12:1o, al.; with genitive Rev.11:15; id., of age, Luk.2:42; with dative, γ. ἀνδρί ([LXX for הָיָה לְאִישׁ, Rut.1:12, al. ;] see Field, Notes, 156), Rom.7:3, 4; before ἐν, Act.22:17, Rev.1:10, al.; ἐπάνω, Luk.19:19; μετά, with genitive, Mrk.16:[10], Act.9:19; before εἰς, ἐπί (Field, Notes, 135), κατά (ib., 62), with accusative of place, Act.20:16 21:35 27:7, al.; before ἐκ, Mrk.9:7, Luk.3:22, 2Th.2:7, al. Aoristic pf. γέγονα (M, Pr., 52, 145f.; Field, Notes, 1f.), Mat.25:6, Luk.10:36, al. Aor. ἐγενήθη (for ἐγένετο, M, Pr., 139f.; Mayser, 379), Mat.11:23, al. (Cf. απο-, δια-, επι-, παρα-, συμ-, παρα-, προ-.) (AS)

Usage: Occurs in 637 NT verses. KJV: arise, be assembled, be(-come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought See also: 1 Corinthians 1:30; Acts 5:5; 1 Peter 1:15.

επει epei G1893 "since" Conj

Since refers to a point in time or a cause, as seen in Matthew 18:32 and 21:46. This word is used to describe a reason or a time. It appears in various Bible passages to introduce a cause or a time.

Definition: ἐπεί conj. (ἐπί, εἰ), when, since; __1. of time, when, after: Luk.7:1 (Rec., WH, mg.). __2. Of cause, since, because: Mat.18:32 21:46 27:6, Mrk.15:42, Luk.1:34, Jhn.13:29 19:31, Act.13:46 (Rec., WH, mg.), 1Co.14:12, 2Co.11:18 13:3, Heb.5:2, 11 6:13 9:17 11:11; ἐ. οὖν, Heb.2:14 4:6. With ellipsis, otherwise, else: Rom.11:6, 22, Heb.9:26; ἐ. ἄρα, 1Co.5:10 7:14; introducing a question, Rom.3:6, 1Co.14:16 15:29, Heb.10:2 (cf. 4Ma.1:33 4Mac 2:7 4Mac 2:10 4Mac 4:24-26).† (AS)

Usage: Occurs in 26 NT verses. KJV: because, else, for that (then, -asmuch as), otherwise, seeing that, since, when See also: 1 Corinthians 5:10; Hebrews 9:26; Hebrews 2:14.

ην eimi G1510 "to be" Verb-IAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

παρασκευη paraskeuē G3904 "Preparation" Noun-NSF

Preparation is what this word is all about. In Matthew 27:62, it refers to the day before the Sabbath, a time to get ready for the day of rest. It can also mean equipment or readiness.

Definition: παρα-σκευή, -ῆς, ἡ [in LXX: Exo.35:24 39:42 (עֲבֹדָה, with seel., ἀποσκ-, κατασκ-), Jdth.2:17 4:5, 1Ma.9:35 א, 2Ma.15:21 * ;] __1. preparation. __2. equipment (Jth, ll with). __3. In Jewish usage, the day of preparation for a Sabbath or a feast (= προσάββατον, which see) : Mat.27:62, Mrk.15:42, Luk.23:54, Jhn.19:31; with genitive, τοῦ πάσχα, Jhn.19:14; τ. Ἰoυδαίων, Jhn.19:42 (it is the name for Friday in MGr.).† (AS)

Usage: Occurs in 6 NT verses. KJV: preparation See also: John 19:14; Luke 23:54; Matthew 27:62.

ο hos, hē G3739 "which" Rel-NSN

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

εστιν eimi G1510 "to be" Verb-PAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

προσαββατον prosabbaton G4315 "Friday" Noun-NSN

The day before the Sabbath, or Friday, as mentioned in Mark 15:42. This refers to the evening or day preceding the Sabbath. It's about the time leading up to the Sabbath day.

Definition: προ-σάββατον, -ου, τό [in LXX: Psa.92:1-15 title. א (שַׁבָּת) שַׁבָּת) Psa.93:1-5 title., Jdth.8:6 * ;] the day before the Sabbath: Mrk.15:42 (L, Tr., txt., πρὸς σ.).† (AS)

Usage: Occurs in 1 NT verses. KJV: day before the sabbath See also: Mark 15:42.

Study Notes — Mark 15:42

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Mark 15:42 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Mark 15:42
Jamieson-Fausset-Brown on Mark 15:42
Matthew Poole's Commentary on Mark 15:42
Trapp's Commentary on Mark 15:42
Ellicott's Commentary on Mark 15:42
Adam Clarke's Commentary on Mark 15:42
Cambridge Bible on Mark 15:42
Barnes' Notes on Mark 15:42
Whedon's Commentary on Mark 15:42
Sermons on Mark 15:42

Context — The Burial of Jesus

40And there were also women watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome. 41These women had followed Jesus and ministered to Him while He was in Galilee, and there were many other women who had come up to Jerusalem with Him.

42Now it was already evening. Since it was Preparation Day (that is, the day before the Sabbath),

43Joseph of Arimathea, a prominent Council member who himself was waiting for the kingdom of God, boldly went to Pilate to ask for the body of Jesus. 44Pilate was surprised to hear that Jesus was already dead, so he summoned the centurion to ask if this was so.

Cross References

	Reference	Text (BSB)
1	Luke 23:50–56	Now there was a Council member named Joseph, a good and righteous man, who had not consented to their decision or action. He was from the Judean town of Arimathea, and was waiting for the kingdom of God. He went to Pilate to ask for the body of Jesus. Then he took it down, wrapped it in a linen cloth, and placed it in a tomb cut into the rock, where no one had yet been laid. It was Preparation Day, and the Sabbath was beginning. The women who had come with Jesus from Galilee followed, and they saw the tomb and how His body was placed. Then they returned to prepare spices and perfumes. And they rested on the Sabbath, according to the commandment.
2	John 19:38–42	Afterward, Joseph of Arimathea, who was a disciple of Jesus (but secretly for fear of the Jews), asked Pilate to let him remove the body of Jesus. Pilate gave him permission, so he came and removed His body. Nicodemus, who had previously come to Jesus at night, also brought a mixture of myrrh and aloes, about seventy-five pounds. So they took the body of Jesus and wrapped it in linen cloths with the spices, according to the Jewish burial custom. Now there was a garden in the place where Jesus was crucified, and in the garden a new tomb in which no one had yet been laid. And because it was the Jewish day of Preparation and the tomb was nearby, they placed Jesus there.
3	John 19:31	It was the day of Preparation, and the next day was a High Sabbath. In order that the bodies would not remain on the cross during the Sabbath, the Jews asked Pilate to have the legs broken and the bodies removed.
4	Matthew 27:57–62	When it was evening, there came a rich man from Arimathea named Joseph, who himself was a disciple of Jesus. He went to Pilate to ask for the body of Jesus, and Pilate ordered that it be given to him. So Joseph took the body, wrapped it in a clean linen cloth, and placed it in his own new tomb that he had cut into the rock. Then he rolled a great stone across the entrance to the tomb and went away. Mary Magdalene and the other Mary were sitting there opposite the tomb. The next day, the one after Preparation Day, the chief priests and Pharisees assembled before Pilate.

Mark 15:42 Summary

This verse tells us that it was already evening on the day Jesus died, and it was the day before the Sabbath, which was a special day of rest for the Jews. The Jews wanted to make sure they handled Jesus' body before the Sabbath began, so they could observe the Sabbath without any work or tasks, as commanded in Exodus 20:8-11. This verse helps us understand the timeline of events surrounding Jesus' death and burial, and how it all fit into the Jewish calendar and customs. By understanding the context of this verse, we can better appreciate the significance of Jesus' sacrifice and the events that followed, including His burial and resurrection, as seen in John 19:31-42.

Frequently Asked Questions

What is the significance of the 'Preparation Day' mentioned in Mark 15:42?

The 'Preparation Day' refers to the day before the Sabbath, when the Jews would prepare for the Sabbath by completing all their tasks and making necessary arrangements, as seen in Exodus 20:8-11 and Deuteronomy 5:12-15.

Why was it important to handle Jesus' body before the Sabbath began?

According to Jewish tradition, it was important to bury the dead before the Sabbath to maintain ritual purity and to show respect for the deceased, as mentioned in Deuteronomy 21:23 and Numbers 9:6-11.

What time of day is being referred to as 'evening' in Mark 15:42?

In biblical times, the day began at sunrise and ended at sunset, so 'evening' likely refers to the late afternoon or early evening, around the time the sun began to set, as seen in Genesis 1:5 and Psalm 104:19-20.

How does this verse set the stage for the events that follow in Mark 15:43-44?

Mark 15:42 provides the context for Joseph of Arimathea's bold request to Pilate for Jesus' body, highlighting the urgent need to handle the burial before the Sabbath began, and Pilate's subsequent verification of Jesus' death, as seen in Mark 15:43-44.

Reflection Questions

What does the fact that it was 'already evening' suggest about the timing and urgency of Jesus' burial?
How does the mention of 'Preparation Day' help us understand the cultural and religious context of Jesus' death and burial?
What can we learn about the importance of respecting the Sabbath from the actions of the people in this verse?
How does this verse contribute to our understanding of the events surrounding Jesus' death and burial, and what does it reveal about God's sovereignty and plan?

Gill's Exposition on Mark 15:42

And now when the even was come,.... "Of the preparation", as the Syriac version reads; or "the night of the sixth day":, as the Persic version renders it, "Friday" night: because it was the

Jamieson-Fausset-Brown on Mark 15:42

And the veil of the temple was rent in twain from the top to the bottom. For the exposition, see the notes at Matthew 27:51-56; and at John 19:31-42.

Matthew Poole's Commentary on Mark 15:42

Ver. 42-47. The circumstances of our Saviour’ s honourable burial, as related by this and the other evangelists, are gathered together and opened in our notes on . See Poole on "", and following verses to .

Trapp's Commentary on Mark 15:42

42 And now when the even was come, because it was the preparation, that is, the day before the sabbath, Ver. 42. The day before the sabbath] Their preparation to the sabbath began at three o’ clock in the afternoon. The Jews of Tiberias began their sabbath sooner than others; those at Tsepphore continued it longer; adding de profano ad sacrum. (Buxtorf.) Among our forefathers, at the ringing of the bell to prayer on Saturday evening, the husbandman would stop his labour in the field, and the tradesman his work in the shop, and set themselves to prepare for the sabbath. Among the Jews to this day in many cities, there is one goes about and proclaims the approaching of the sabbath, about half an hour before it begins, that they may prepare.

Ellicott's Commentary on Mark 15:42

(42) The preparation, that is, the day before the sabbath.—The explanation, like that in Mark 7:2-3, is characteristic of St. Mark, as writing for Gentile readers. It fixes, with hardly the shadow of a doubt, the meaning of the word “preparation,” as given in the Note on Matthew 27:62.

Adam Clarke's Commentary on Mark 15:42

Verse 42. The day before the Sabbath] What we would call Friday evening. As the law of Moses had ordered that no criminal should continue hanging on a tree or gibbet till the setting of the sun, Joseph, fearing that the body of our Lord might be taken down, and thrown into the common grave with the two robbers, came and earnestly entreated Pilate to deliver it to him, that he might bury it in his own new tomb. See Clarke on "Matthew 27:56; "Matthew 27:60".

Cambridge Bible on Mark 15:42

42–47 The Burial 42. the preparation] i. e. for the Sabbath, which St Mark, writing for other readers than Jews, explains as “the day before the Sabbath.”

Barnes' Notes on Mark 15:42

The even - The time after three o’clock in the afternoon. The Preparation ... - The following day was to be a day of special solemnity, called the “great day” of the feast.

Whedon's Commentary on Mark 15:42

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

Sermons on Mark 15:42

	Sermon	Description
	Mark 15:42 by Chuck Smith	Chuck Smith explores the significance of the stone over the door of Jesus' tomb, emphasizing what lay behind it: a dead concept of God, a dead passion to redeem, and a dead religio
	The Way of Suffering: Revisiting the Stations of the Cross by Robert E. Webber	Robert E. Webber preaches on the traditional devotional practice of the Stations of the Cross, where believers meditate on the final events of Jesus' earthly life from Pilate's hou
	The History, Mystery and Tragedy of Samson - Part 4 by Ian Paisley	This sermon delves into the life of Samson, focusing on the lessons learned from his associations and the consequences of his choices. It emphasizes the importance of avoiding dang
	Resurrection of the Crucified by Mariano Di Gangi	Mariano Di Gangi delivers a powerful sermon on the 'Resurrection of the Crucified,' recounting the events surrounding Jesus' burial and resurrection through the perspectives of key
	Worship in the Night by Charles E. Cowman	Charles E. Cowman preaches about the profound blessing of worshiping God in times of darkness and sorrow, emphasizing that true faith is tested and revealed in the midst of challen
	Blood Water and Light by Richard E. Bieber	Richard E. Bieber preaches about the importance of having a clear conscience, using the story of Nicodemus coming to Jesus by night as an example of inner unrest despite outward ap
	The Burial of Jesus John 19:31-42; Matthew 27:61-66 by R.A. Torrey	R.A. Torrey explores the burial of Jesus, emphasizing the certainty of His death and the significance of the events surrounding it. He discusses the meticulous precautions taken by