Mark 15:5

Greek (Tischendorf 8th ed.)

English Translation

But Jesus made no further answer, so that Pilate marveled.

World English Bible · Public Domain

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θαυμάζειν

thaumázō

G2296

“to marvel”

Verb, Present, Active, Infinitive

Appears 43× in the Greek New Testament
First appears at Matthew 8:10

Full Thayer's Definition

Origin: from G2295

TDNT: 03:27,3

1. to wonder, wonder at, marvel 2. to be wondered at, to be had in admiration

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

10: words
9: distinct lemmas
Gospels: section

Shared distinctive vocabulary

θαυμάζειν to marvel G2296 occurs in 43 verses of the Greek New Testament. Also found in:

Repetition

A word recurs within this verse:

ὁ the G3588 ×2

Cross-references

Topical passages linked to Mark 15:5 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

Isaiah 53:7 He was oppressed, yet when he was afflicted he didn't open his mouth; as a lamb that is led to the slaughter, and as a sheep that before its shearers is mute, so he didn't open his mouth.
Zechariah 3:8 Hear now, Joshua the high priest, you and your fellows who sit before you; for they are men who are a sign: for, behold, I will bring forth my servant, the Branch.
Psalms 71:7 I am a marvel to many, But you are my strong refuge.
Matthew 27:14 He gave him no answer, not even one word, so that the governor marveled greatly.
1 Corinthians 4:9 For, I think that God has displayed us, the apostles, last of all, like men sentenced to death. For we are made a spectacle to the world, both to angels and men.
Isaiah 8:18 Behold, I and the children whom Yahweh has given me are for signs and for wonders in Israel from Yahweh of Hosts, who dwells in Mount Zion.
John 19:9 He entered into the Praetorium again, and said to Jesus, "Where are you from?" But Jesus gave him no answer.

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Commentary

Notes on Mark 15:5 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Expositor's Greek Testament

ed. W. Robertson Nicoll

Mar 15:5 . ὥστε θαυμ . τ . Π . Mt. adds λίαν . The governor had never seen a prisoner like this before. He does not believe him to be a political pretender, but he sees that He is a remarkable man, and feels that he must proceed cautiously, groping his way amid the parties and passions of this strange people.

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

John Gill's Exposition

But Jesus yet answered nothing,.... He still continued silent, and made no defence for himself, which the governor was willing to give him an opportunity to make, and, as his friend, urged him to it:

so that Pilate marvelled; what should be the meaning of his silence, when he was so capable of defending himself, and was so innocent, as Pilate himself was ready to believe; and yet the things he was charged with were of, the highest nature, and by persons of the greatest figure in the nation; so that his silence exposed him to a great deal of danger, which Pilate thought might easily be avoided by answering for himself; See Gill on Mat 27:14.

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

The Pulpit Commentary

Pilate marvelled. He marvelled that the innocent Savior, wise and eloquent, standing before him in peril of his life, should remain silent when thus vehemently accused by the leading men of the Jews. Pilate marvelled at his forbearance, his calmness, his contempt of death; from all of which he argued his absolute innocence and holiness, and resolved to do everything in his power to deliver him. The silence of a blameless life pleads more powerfully than any defense, however elaborate.

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

Cambridge Greek Testament for Schools and Colleges

5. οὐκέτι οὐδέν. Again a double negative; Lk. omits οὐκέτι. The accusations were false, like those before the Sanhedrin, and Christ did not reply to them in either case. The proceedings are more intelligible when we learn from Jn that in private Christ explained to Pilate that His Kingdom was not of this world. Pilate’s questions He answers, but He makes no reply to the false statements of the Sanhedrin. Yet, without Jn, we should not understand why Pilate did not condemn Jesus when He did not clearly renounce all claim to be King of the Jews.

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.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Mark, in the Gospels, opens this verse with 10 words (9 distinct Greek lemmas). Its most distinctive word is thaumázō (“to marvel”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

The word thaumázō carries the sense “to marvel.” How does it shape the verse?
Matthew 8:10 shares the word «to marvel» with this verse. How do the two illuminate each other?
“the” occurs 2× in this one verse. What is the effect of the repetition?
These translations render this verse differently. What is at stake in choosing one wording over another?
Reading how Expositor's Greek Testament and John Gill's Exposition read this verse, where do the two commentators agree and where do they part?

Things to notice

These translations choose different wording for 10 words in this verse.
“the” occurs 2× in this single verse.
9 distinct Greek lemmas span 10 words in this verse.