Against a longstanding tradition of ascribing religious conversion to the centurion who witnesses Jesus’s death in Mark 15:39, I argue that his acclamation of Jesus as υἱὸς θeοῦ is better understood within the narrative as the words of a conquered enemy. The centurion’s confession parallels the responses of unclean spirits and Legion, two other vanquished enemies who, in the moment of defeat, see and name Jesus υἱὸς θeοῦ. By framing the centurion as a defeated enemy, Mark contests the meaning of Jesus’s crucifixion: rather than remembering it as a performance of Roman rule, Mark commemorates it as the summary victory of the rule of God. Turning from an ancient capital offender to a contemporary one, I recast the memory of Kelly Gissendaner, who was executed in Georgia in 2015, and attempt to narrate and commemorate her state-sanctioned death in light of the Markan Jesus’s.

中文翻译：

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百夫长、上帝之子和乔治亚州赦免和假释委员会

反对将宗教皈依归于马可福音 15:39 中目睹耶稣死亡的百夫长的长期传统，我认为，在叙述中，他对耶稣的欢呼是 υἱὸς θeοῦ 更好地理解为被征服的敌人的话。百夫长的忏悔与不洁之灵和军团的反应相似，他们是另外两个被击败的敌人，他们在失败的那一刻看到并命名了耶稣 υἱὸς θeοῦ。通过将百夫长描述为一个被击败的敌人，马可对耶稣被钉十字架的意义提出质疑：马可不是将其记为罗马统治的表现，而是将其记为上帝统治的总结性胜利。从古代首都罪犯到当代罪犯，我重铸了 2015 年在乔治亚州被处决的凯利·吉森丹纳 (Kelly Gissendaner) 的记忆，