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Mark
Mark
When it was already evening, since it was the day of preparation, the day before the sabbath, Joseph of Arimathea, a distinguished member of the council, who was himself awaiting the kingdom of God, came and courageously went to Pilate and asked for the body of Jesus. Pilate was amazed that he was already dead. He summoned the centurion and asked him if Jesus had already died. And when he learned of it from the centurion, he gave the body to Joseph. Having bought a linen cloth, he took him down, wrapped him in the linen cloth and laid him in a tomb that had been hewn out of the rock. Then he rolled a stone against the entrance to the tomb. Mark 15:42-46.
When it was already evening, since it was the day of preparation, the day before the sabbath, Joseph of Arimathea, a distinguished member of the council, who was himself awaiting the kingdom of God, came and courageously went to Pilate and asked for the body of Jesus. Pilate was amazed that he was already dead. He summoned the centurion and asked him if Jesus had already died. And when he learned of it from the centurion, he gave the body to Joseph. Having bought a linen cloth, he took him down, wrapped him in the linen cloth and laid him in a tomb that had been hewn out of the rock. Then he rolled a stone against the entrance to the tomb. Mark 15:42-46.
The Shroud, as it has come down to us, is a linen cloth measuring 4.42 meters by 1.13 meters, made on a manual loom and woven in a herringbone pattern, with the weft and warp threads interlaced in an inverted Z shape. Along the top area, there is an 8 cm strip of the same fabric as the Shroud, which was carefully sewn onto the main piece at a later time. Following the norms attributed to Rabbi Gamaliel, a Pharisee of the more liberal faction like Joseph of Arimathea, a teacher of Saul of Tarsus and a prestigious legislator, in the time of Christ, it became customary to wrap everyone in a white shroud to avoid social distinctions, as we are all equal in the face of death. The only allowed distinction was the use of different types of fabric, ranging from cotton to linen. Linen marked the highest category.
The Shroud, as it has come down to us, is a linen cloth measuring 4.42 meters by 1.13 meters, made on a manual loom and woven in a herringbone pattern, with the weft and warp threads interlaced in an inverted Z shape. Along the top area, there is an 8 cm strip of the same fabric as the Shroud, which was carefully sewn onto the main piece at a later time. Following the norms attributed to Rabbi Gamaliel, a Pharisee of the more liberal faction like Joseph of Arimathea, a teacher of Saul of Tarsus and a prestigious legislator, in the time of Christ, it became customary to wrap everyone in a white shroud to avoid social distinctions, as we are all equal in the face of death. The only allowed distinction was the use of different types of fabric, ranging from cotton to linen. Linen marked the highest category.
These white burial shrouds, called Tajrijim, are placed after Taharah, which is the washing and purification of the lifeless body. In the case of Jesus, there was no sufficient time for purification due to the approaching Sabbath. However, there are traces of myrrh and aloes on the Shroud. The body was laid on the lower half of the sindon cloth, in a supine position. Then, folding the cloth in half, the other half covered the body. It is most likely that the shroud was secured over the body with the strip that had been torn from the cloth. Other researchers believe that half of the shroud was thrown over the body without being tied, as there was an intention to complete the wrapping after the Sabbath, on Sunday morning. The blood from the multiple wounds, which was still fresh, stained the burial cloth through contact.
These white burial shrouds, called Tajrijim, are placed after Taharah, which is the washing and purification of the lifeless body. In the case of Jesus, there was no sufficient time for purification due to the approaching Sabbath. However, there are traces of myrrh and aloes on the Shroud. The body was laid on the lower half of the sindon cloth, in a supine position. Then, folding the cloth in half, the other half covered the body. It is most likely that the shroud was secured over the body with the strip that had been torn from the cloth. Other researchers believe that half of the shroud was thrown over the body without being tied, as there was an intention to complete the wrapping after the Sabbath, on Sunday morning. The blood from the multiple wounds, which was still fresh, stained the burial cloth through contact.
The men present, including Saint John, would have quickly transferred the body to the nearby tomb offered by Joseph of Arimathea, which was unused. The imprint of the fingers of whoever had held it by the feet was left on the shroud.
The men present, including Saint John, would have quickly transferred the body to the nearby tomb offered by Joseph of Arimathea, which was unused. The imprint of the fingers of whoever had held it by the feet was left on the shroud.
All the evangelists give undoubted prominence to Joseph of Arimathea in this passage. He obtained Pilate's permission to take down and remove Jesus' body, and indeed, he took it. Except for John, who speaks of the linen wrappings, the other three mention a clean shroud, and Mark affirms that it was bought by Joseph of Arimathea himself. The other actor is Nicodemus, who provided the spices. If they participated in the burial, as deduced from the Gospel text, it was an act of jesed, Jewish charity. Under normal circumstances, the preparation of the body would have been the responsibility of the Jevrá Kadisha (Holy Brotherhood), a group of men, or women in the case of a deceased woman, specialized in the funeral ritual. Jesus' companions disregarded these Torah rules given the circumstances.
All the evangelists give undoubted prominence to Joseph of Arimathea in this passage. He obtained Pilate's permission to take down and remove Jesus' body, and indeed, he took it. Except for John, who speaks of the linen wrappings, the other three mention a clean shroud, and Mark affirms that it was bought by Joseph of Arimathea himself. The other actor is Nicodemus, who provided the spices. If they participated in the burial, as deduced from the Gospel text, it was an act of jesed, Jewish charity. Under normal circumstances, the preparation of the body would have been the responsibility of the Jevrá Kadisha (Holy Brotherhood), a group of men, or women in the case of a deceased woman, specialized in the funeral ritual. Jesus' companions disregarded these Torah rules given the circumstances.
The evangelists grant a prominent role to women in the burial. Luke says they saw how the body was laid in the tomb. Mark specifically mentions Mary Magdalene and Mary, the mother of Joset, as witnesses to the placing of the body in the tomb. Matthew affirms that both stayed to keep watch over the sealed tomb with a large circular stone. Matthew is the only one who narrates the meeting between the priests, Pharisees, and Pilate on the Sabbath to request a guard, which they were granted.
The evangelists grant a prominent role to women in the burial. Luke says they saw how the body was laid in the tomb. Mark specifically mentions Mary Magdalene and Mary, the mother of Joset, as witnesses to the placing of the body in the tomb. Matthew affirms that both stayed to keep watch over the sealed tomb with a large circular stone. Matthew is the only one who narrates the meeting between the priests, Pharisees, and Pilate on the Sabbath to request a guard, which they were granted.
Studies conducted on the Shroud of Turin and the Holy Shroud of Oviedo in recent decades have concluded that both fabrics came into contact with the same body. The blood found on both belongs to the AB group, which is a minority in the general population but common among the Palestinian population (3%/15% respectively). Palynologist Max Frei analyzed the pollen found on both cloths, concluding that they were in the same location for a period of time. Three-quarters of these pollens are found in Palestine. It is impossible to obtain DNA from the blood material due to its age, as the DNA chains are broken.
Studies conducted on the Shroud of Turin and the Holy Shroud of Oviedo in recent decades have concluded that both fabrics came into contact with the same body. The blood found on both belongs to the AB group, which is a minority in the general population but common among the Palestinian population (3%/15% respectively). Palynologist Max Frei analyzed the pollen found on both cloths, concluding that they were in the same location for a period of time. Three-quarters of these pollens are found in Palestine. It is impossible to obtain DNA from the blood material due to its age, as the DNA chains are broken.
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