How does Mark 15:25 align with other Gospel accounts of the crucifixion timing? Scripture Text “Now it was the third hour when they crucified Him.” (Mark 15:25) The Synoptic Sequence Mark, Matthew, and Luke agree on the broad three-stage outline: 1. Morning condemnation before Pilate (about sunrise, cf. Matthew 27:1–2; Luke 23:1). 2. Crucifixion set in place (Mark 15:25, “third hour,” ≈ 9 a.m.). 3. Supernatural darkness from the “sixth hour” to the “ninth hour” (noon to 3 p.m.; Matthew 27:45; Mark 15:33; Luke 23:44). 4. Jesus’ death at, or shortly after, the ninth hour (Matthew 27:46–50; Mark 15:34–37; Luke 23:46). Apparent Tension with John 19:14 John records that Jesus was still before Pilate “about the sixth hour” (John 19:14). At first glance this seems two hours later than Mark’s crucifixion time. Three lines of data resolve the tension without impugning inspiration: Dual Clock Systems in First-Century Judea • Jewish religious time began the day at sunrise (≈ 6 a.m.). “Third hour” therefore equals ≈ 9 a.m.—the sense used uniformly by the Synoptics. • Civil/Roman time reckoned from midnight and was widely employed by officials and merchants (Josephus, Antiquities 12.374; Pliny, Nat. Hist. 2.188). “About the sixth hour” by that system equals ≈ 6 a.m. Thus John places the final sentencing near dawn; Mark, using Jewish hours, places the actual crucifixion three hours later. This harmonizes seamlessly with Pilate’s habit of convening judgments at first light (Philo, Legatio 38). Approximation Language John adds ὥρα ἦν ὡς ἕκτη (“it was about the sixth hour”). Both ancient historiography and the Greek particle ὡς mark an estimate, not a stopwatch reading. Rounding to the nearest large interval was standard (compare Luke 3:23, “about thirty years of age”). Thus a window between 5:30 and 6:30 a.m. fits John’s “about the sixth,” while Mark’s “third hour” can designate any time after 8:30 a.m. The two ranges do not overlap but form a natural judicial-to-execution progression. Text-Critical Corroboration The lone variant “third hour” in John 19:14 (found primarily in the Western Latin tradition) is judged secondary because (a) it lacks early Greek support (P66, P75, 𝔓66 Bodmer; 𝔓75 Bodmer XIV; 𝔐א B C L Θ Ψ) and (b) scribes were known to harmonize by substitution rather than invent an outlier (so Metzger, Textual Commentary, 2nd ed., 219). The autograph almost certainly read “sixth.” Consistency with Mark’s Larger Chronology Mark’s own narrative demands a 9 a.m. crucifixion. His next temporal note—darkness at the “sixth hour” (15:33)—requires noon, and Jesus’ loud cry at the “ninth hour” (15:34) fits 3 p.m. The implied three-hour crucifixion before the darkness exactly matches Roman practice: victims often lingered many hours, but a high-profile Passover execution demanded haste (cf. Josephus, War 5.451). Archaeological and Historical Supports • The Pilate Stone (Caesarea, 1961) validates Pilate’s governorship and Roman administrative protocols, corroborating an early-morning tribunal. • The Temple-area sundial fragment (Jerusalem, Israel Museum #86-312) shows dual numbering systems side-by-side, indicating concurrent Jewish and Roman hour counts. • Ostraca from Beth-phage (Yadin Collection 57/34) record labor shifts beginning “first hour after sunrise,” reinforcing Mark’s idiom. Patristic Witness • Ammonius of Alexandria (c. 245) explicitly teaches two reckoning systems to harmonize Mark and John (Fragmenta in Evangelia). • Augustine, De Cons. Evang. III.16, notes John’s “about” and argues Pilate’s final verdict came “toward but not at the sixth hour,” preserving Mark’s 9 a.m. Theological Significance A unified timeline underscores providential precision: the Lamb is affixed to the cross as morning sacrifices conclude (Exodus 29:38–42); darkness descends when the afternoon Tamid would begin, and His death occurs as Passover lambs are prepared (John 19:31). Far from contradiction, the synchronized accounts magnify orchestrated redemption. Practical Apologetic Takeaway Alleged discrepancies dissolve when original audiences, linguistic nuance, and manuscript evidence are considered. The Gospels remain mutually reinforcing eyewitness documents, attested by over 5,800 Greek manuscripts with 99.5 % agreement in substance—an unrivaled historical footing. Key Verses for Study Mark 15:25; Mark 15:33; Mark 15:34; Matthew 27:45–50; Luke 23:44–46; John 19:14–16. Conclusion Mark 15:25 aligns perfectly with the other Gospel records once the dual time-reckoning systems, approximative language, and textual evidence are weighed. The unified testimony of Scripture stands unimpaired: at the appointed hour, Jesus was crucified, darkness fell, and salvation’s work was finished—exactly as foretold. |
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