Mark 15:4

Mar 15:4 . πόσα , answering to πολλά in Mar 15:3 , might mean “how grave,” Thayer’s Grimm , but probably = how many, as in Mar 6:38 , Mar 8:5 ; Mar 8:19 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

4. And Pilate asked] These renewed accusations led to further questions from Pilate, but our Lord preserved a complete silence. This increased the procurator’s astonishment, but he thought he had found an escape from his dilemma, when he heard the word “Galilee.” Galilee was within the province of Herod Antipas, and he sent the case to his tribunal (Luk_23:6-12). But Herod also affirmed that the Accused had done nothing worthy of punishment, and Pilate finding the case thrown back upon his hands, now resolved to try another experiment for escaping from the responsibility of a direct decision.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Pilate asked him again,.... In the presence of the chief priests, who laid so many things to his charge; for the former question was put, when Jesus and he were alone in the judgment hall, whither the Jews would not enter for fear of being defiled; see ;

saying, answerest thou nothing behold how many things they witness against thee? The charges were many, and very heinous, and which Pilate thought called for self-defence; See Gill on Mat 27:13.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

It would seem that Pilate had led Jesus out of his palace, into which the Jewish priests could not enter, (Joh_18:28) lest they should be defiled by entering a house from which all leaven had not been scrupulously removed. This would have been a violation of their religious scruples; and therefore he went out into the open court, and there heard the accusations of the chief priests. It is supposed that the building occupied by Pilate was the palace built or rebuilt by Herod near the gate of Jaffa, north-west of Mount Zion. It was doubtless occasionally occupied by Pilate, and it was conveniently situated, being near to Herod"s palace the old palace of the Asmoneans, between it and the temple.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Pilate again asked him

"Pilate asked Jesus again"

Do you give no answer

This can be stated in positive form. AT: "Do you have an answer"

See

"Look" or "Listen" or "Pay attention to what I am about to tell you"

that amazed him

It surprised Pilate that Jesus did not reply and defend himself.

translationWords

Pilate

Jesus

amazed

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

4. καγηγοροῦσιν ([3366][3367][3368][3369][3370]) rather than καταμαρτυροῦσιν ([3371][3372][3373][3374][3375][3376]).

[3366] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[3367] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[3368] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[3369] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[3370] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mar 9:5 to Mar 16:20, and, as in L, the shorter ending is inserted between Mar 16:8 and Mar 16:9. As in Δ, the text of Mark is specially good.

[3371] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[3372] Codex Campianus. 9th cent. At Paris. Gospels complete.

[3373] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[3374] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[3375] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[3376] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

4. ἐπηρώτα. Probably the conversational imperf. See on Mar 5:9. But Pilate may have asked the question several times.

Οὐκ ἀποκρίνη οὐδέν; See on Mar 14:16.

πόσα. “What grave charges” may be meant as well as “how many.”

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4. ἐπηρώτα αὐτόν, (λέγων) … πόσα σου κατηγοροῦσιν—asked him, (saying) … how many charges they bring against you.

ἐπηρώτα, instead of -τησεν, Tisch. Treg. WH. BU 13, 33, 69, 124, two mss. Lat. Vet. Harcl. marg. Omit λέγων, Tisch. (WH.) א* 1, 209, one ms. Lat. Vet. Theb. κατηγοροῦσιν, instead of καταμαρτυροῦσιν, bear witness against, Tisch. Treg. WH. RV. אBCD 1, Latt. Memph.

οὐκέτι οὐδὲν ἀπεκρίθη—no longer answered anything; viz. after the first question. Jesus’ silence is due to the fact that his life is a sufficient answer to these charges. The fact of his kingship would seem to men to be denied or rendered doubtful by the events of his life, and to that, therefore, he needed to testify. But as to these questions, involving the interference of his kingdom with the State the facts were enough. And Jesus knew, moreover, that Pilate was cognizant of these facts. As to stirring up the people, he had done just the opposite, he had repressed them, and one of the significant facts given to us in the Synoptists is his wise silence in regard to his Messianic claim, lest the people should be stirred up by false hopes. And as to forbidding the payment of tribute to Cæsar, he had, instead, commanded it. That is, he had used his authority to enforce that of the State, not to overthrow it. Pilate’s course throughout shows that he appreciated the situation, and that at no time in the trial did he consider the charges against Jesus of any weight whatever. θαυμάζειν—No wonder that Pilate wondered. It is one of the places where the heavenly way seems not only unaccountable to men, but also somehow admirable. The Sanhedrim, knowing that they were weak on the side of facts, added to these protestations and clamor, and wily personal appeal, intent only on carrying their point. Jesus, strong in his innocence, brings no pressure to bear, beyond that of simply the facts, which he allows to do all the talking for him. There is no doubt which method secures immediate ends in this world. Jesus says about the men who use the worldly way, Verily I say unto you, they have their reward. But neither is there any doubt which secures large ends, and wins in the long run. It is not only the truth, but the method of truth that prevails at last.1

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.