Pilate asked him, “Are you the King of the Jews?” He answered, “So you say.”
Parallel Translations
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Pilate asked him, “Are you the King of the Jews?” He answered, “So you say.”
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And Pilate axed him: arte thou the kynge of the Iewes? And he answered and sayde vnto him: thou sayest it.
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Then Pilate asked him, Art thou the King of the Iewes? And hee answered, and sayde vnto him, Thou sayest it.
Cross-references (10)
Passages linked to Mark 15:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 2:2 “Where is he who is born King of the Jews? For we saw his star in the east, and have come to worship him.”
- Matthew 27:11-14 Now Jesus stood before the governor: and the governor asked him, saying, “Are you the King of the Jews?” Jesus said to him, “So you say.” When he was accused by the chief priests and elders, he answered nothing. Then Pilate said to him, “Don’t you hear how many things they testify against you?” He gave him no answer, not even one word, so that the governor marveled greatly.
- 1 Timothy 6:13 I command you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession,
- Mark 15:18 They began to salute him, “Hail, King of the Jews!”
- Mark 15:26 The superscription of his accusation was written over him, “THE KING OF THE JEWS.”
- Mark 15:9 Pilate answered them, saying, “Do you want me to release to you the King of the Jews?”
- Mark 15:12 Pilate again asked them, “What then should I do to him whom you call the King of the Jews?”
- Luke 23:2-3 They began to accuse him, saying, “We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that he himself is Christ, a king.” Pilate asked him, “Are you the King of the Jews?” He answered him, “So you say.”
- John 18:29-38 Pilate therefore went out to them, and said, “What accusation do you bring against this man?” They answered him, “If this man weren’t an evildoer, we wouldn’t have delivered him up to you.” Pilate therefore said to them, “Take him yourselves, and judge him according to your law.” Therefore the Jews said to him, “It is illegal for us to put anyone to death,” that the word of Jesus might be fulfilled, which he spoke, signifying by what kind of death he should die. Pilate therefore entered again into the Praetorium, called Jesus, and said to him, “Are you the King of the Jews?” Jesus answered him, “Do you say this by yourself, or did others tell you about me?” Pilate answered, “I’m not a Jew, am I? Your own nation and the chief priests delivered you to me. What have you done?” Jesus answered, “My Kingdom is not of this world. If my Kingdom were of this world, then my servants would fight, that I wouldn’t be delivered to the Jews. But now my Kingdom is not from here.” Pilate therefore said to him, “Are you a king then?” Jesus answered, “You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice.” Pilate said to him, “What is truth?” When he had said this, he went out again to the Jews, and said to them, “I find no basis for a charge against him.
- John 19:19-22 Pilate wrote a title also, and put it on the cross. There was written, “JESUS OF NAZARETH, THE KING OF THE JEWS.” Therefore many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. The chief priests of the Jews therefore said to Pilate, “Don’t write, ‘The King of the Jews,’ but, ‘he said, “I am King of the Jews.” ’ ” Pilate answered, “What I have written, I have written.”
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain 2 And Pilate asked him, Art thou the King…
2 And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.
Ver. 2. {See Trapp on "Mat 27:1"} {See Trapp on "Mat 27:2"} {See Trapp on "Mat 27:3"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain This history of our Saviour’s examination before and condemnation…
This history of our Saviour’s examination before and condemnation by Pilate, together with the indignities offered him after his condemnation, is recorded in some degree or other by all the four evangelists, by the comparing of which it will appear that Mark hath left out many material circumstances and parts of it. In our notes on Mat 27:11-31, we have compared and considered them all, and shall thither refer the reader; only observing,
1. How much more favour Christ found from a Gentile heathen than from the Jewish high priest, and not favour only, but justice also.
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2. How close our Saviour kept upon his guard, not accusing himself.
3. The horrible debauchery of these priests, that they would prefer a murderer, and seditious person, before a most innocent person.
4. The weakness of a corrupt heart to resist an ordinary temptation. Pilate was convinced the prosecution was malicious, that there was no guilt in Christ; yet he must content the people, and is basely afraid of their misrepresenting him to the Roman emperor.
5. That the point upon which Christ was condemned, was his maintaining his spiritual kingdom in and over his church, for he expressly disclaimed any claim to any earthly kingdom before Pilate, as the other evangelists tell us.
6. How punctually the words of Christ are by the providence of God fulfilled; we have now heard how Christ was delivered to the Gentiles, by them mocked, scourged, spit upon, and now going to be killed.
7. How Christ hath made all our bitter waters sweet, sanctifying every cross to us, and taking the curse out of it. He was reviled, imprisoned, mocked, scourged, spit upon, and last of all killed; he hath tasted of all these bitter waters, and by that taste they are made wholesome and medicinal for us; and he hath learned us, that there is no ignominy, shame, and contempt, no indignity and species of suffering, for his sake, in which we may not boast and glory, as being thereby made conformable to the sufferings and death of Christ. And if we suffer with him, we shall be glorified together.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain It is very observable, how readily our Saviour answers…
It is very observable, how readily our Saviour answers before Pilate; Pilate said, Art thou the king of the Jews? Jesus answered, Thou sayest it; or, it is as thou sayest. But to all the accusations of the chief priests, and to all that they falsely laid to his charge before Pilate, our Saviour answered never a word. He answered Pilate, but would not answer the chief priests a word before Pilate, probably for these reasons, because his innocency was such as needed no apology; because their calumnies and accusations were so notoriously false, that they needed no confutation: to shew his contempt of death, and teach us, by his example, to despise the false accusations of malicious men, and to learn us patience and submission, when for his sake we are slandered and traduced; for these reasons our Saviour was a deaf man, not answering the calumnies of the chief priests; but when Pilate asks him a question, which our Saviour knew that a direct answer to would cost him his life, Art thou the king of the Jews? He replies, I am.
Hence, says the apostle, that Jesus Christ before Pontius Pilate witnessed a good confession 1Ti 6:13. Teaching us, That although we may, and sometimes ought to hold our peace, when our own reputation is concerned, yet must we never be silent when the honour of God and his truth may effectually be promoted by a full confession: For, says Christ, whosoever denies me before man, him will I deny in the presence of my Father, and before all his holy angels.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And Pilate asked him, art thou the king of…
And Pilate asked him, art thou the king of the Jews?.... Which either he had heard before that it was said by him, and his followers; or was what the Jews now suggested to him as his crime, which they desired sentence of death might pass upon him:
and he answering, said unto him, thou sayest it; which is all one as if he had said, I am; See Gill on Mat 26:25; for so he was in a sense, in which he explained himself to Pilate's satisfaction, Joh 18:36; See Gill on Mat 27:11.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Joseph Benson 1811 · Public Domain Mar 15:2-5. Pilate asked him, Art thou the king…
Mar 15:2-5. Pilate asked him, Art thou the king of the Jews? — These verses are explained in the notes on Mat 27:11-14. But Jesus yet answered nothing — This is not an accurate translation of the original, (which is, ουκετι ουδεν απεκριθη,) implying, as Dr. Campbell justly observes, “that he had answered nothing to the former question, the reverse of which is the fact, as appears, Mar 15:2. All the Latin translators say rightly, Nihil amplius respondit, he answered nothing more, or what is manifestly equivalent. All the foreign translations give the same sense. Yet, to show how difficult it is to preserve a uniform attention, and how liable at times even judicious persons are to run blindfold into the errors of their predecessors; it may be observed, that Wesley is the only modern translator who has escaped a blunder not more repugnant to the fact, as recorded in the verses immediately preceding, than contradictory to the import of the Greek expression here used. His version is, Answered nothing any more. The rest without exception say, Still answered nothing, or words to that purpose. Yet, in the translation commonly used in Queen Elizabeth’s reign, the sense was truly exhibited, Answered no more at all.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain It may be remarked upon this answer of our…
It may be remarked upon this answer of our Lord, that he was not unwilling to answer the questions put to him by the governor, who condemned him contrary to his inclination, though he would not condescend to return an answer to the questions of the high priests, as they were not worthy of the favour. (Theophylactus)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2. And Pilate asked him] This was a private…
2. And Pilate asked him] This was a private investigation within the prætorium, after the Jews, carefully suppressing the religious grounds on which they had condemned our Lord, had advanced against Him a triple accusation of (i) seditious agitation, (ii) prohibition of the payment of the tribute money, and (iii) the assumption of the suspicious title of “King of the Jews.” This was a political charge, and one which Pilate could not overlook. Having no quæstor to conduct the examination, he was obliged to hear the case in person.
Thou sayest it] St Mark does not mention here what we know from St John, (a) the inquiry of our Lord of Pilate why he asked the question, and (b) His explanation of the real nature of His kingdom (Joh_18:37-38). He brings out our Lord’s acknowledgment of His regal dignity, though Pilate could not understand His meaning.
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.
The Pulpit Commentary 1880 · Public Domain Art thou the King of the Jews? It appears…
Art thou the King of the Jews? It appears from St. Luke (Luk_23:1-5) that when Pilate demanded particularly what the charges against Jesus were, on account of which the Jews urged that he should be crucified, they alleged these three things:
(1) that he perverted the nation;
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(2) that he forbade to give tribute to Caesar;
(3) that he said that he was Christ, a King.
Whereupon Pilate, who had heard by many of the blameless life, the pure doctrine, and the famous miracles of Jesus, goes at once to the point, and asks him, "Art thou the King of the Jews? a question which, of course, affected the position of Caesar. Our Lord"s answer, Thou sayest (su legeiv), was in the affirmative, amounting to this "Thou sayest that which is true."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain J. W. McGarvey's The Fourfold Gospel [CXXIX. First Stage…
J. W. McGarvey's The Fourfold Gospel [CXXIX. First Stage of Roman Trial].
CXXIX. FIRST STAGE OF THE ROMAN TRIAL. JESUS BEFORE PILATE FOR THE FIRST TIME. (Jerusalem. Early Friday morning.) aMATT. XXVII. 11-14; bMARK XV. 2-5; cLUKE XXIII. 2-5; dJOHN XVIII. 28-38.
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dand they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover. [See Joh_12:33, Joh_12:34), but he also gave the details of his trial-- Mat_20:18, Mat_20:19, Mar_10:33, Mar_10:34.] c2 And they began to accuse him, saying, We found this man perverting our nation, and forbidding to give tribute to Caesar, and saying that he himself is Christ a king. [The Jews now profess to change their verdict into a charge, they themselves becoming witnesses as to the truth of the matter charged. They say "We found," thereby asserting that the things which they stated to Pilate were the things for which they had condemned Jesus. Their assertion was utterly false, for the three things which they now mentioned had formed no part whatever of the evidence against Jesus in their trial of him. The first charge, that Jesus was a perverter or seducer of the people, was extremely vague. The second, that he taught to withhold tribute from Cæsar, was a deliberate falsehood. See Joh_6:15.] d33 Pilate therefore entered again into the Praetorium, and called Jesus, a11 Now Jesus stood before the governor [Jesus is called from the guards who have him in custody and stands alone before Pilate that the governor may investigate his case privately]: b2 And Pilate athe governor [705] asked him, dand said unto him, asaying, Art thou the King of the Jews? [The Gospels are unanimous in giving this question as the first words addressed by Pilate to Jesus. The question expresses surprise. There was nothing in the manner or attire of Jesus to suggest a royal claimant. The question was designed to draw Jesus out should he chance to be a fanatical or an unbalanced enthusiast.] And Jesus banswering saith canswered him and said, bunto him, Thou sayest. dSayest thou this of thyself, or did others tell it thee concerning me? [Using the Hebrew form of affirmative reply (see Joh_12:19). They objected to his kingly claims ( Mat_21:15, Mat_21:16, Luk_19:38, Luk_19:39), but Jesus shows Pilate that these kingly claims, however distasteful to the Jews, were no offense to or menace against the authority of Rome. Further than this, Jesus did not define his kingdom, for Pilate had no concern in it beyond this. It was sufficient to inform him that it made no use of physical power even for purposes of defense. Such a kingdom could cause no trouble to Rome, and the bare fact stated by Jesus proved that it was indeed such a kingdom.] 37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. [See Joh_19:7, Joh_19:8.] 38 Pilate saith unto him, What is truth? [This question has been regarded as an earnest inquiry (Chrysostom), the inquiry of one who despaired (Olshausen), a scoffing question (Alford), etc. But it is evident that Pilate asked it intending to investigate the case of Jesus further, but, suddenly concluding that he already knew enough to answer his purpose as a judge, he stifles his curiosity as a human being and proceeds with the trial of Jesus, leaving the question unanswered.] And when he had said this, he went out again unto the Jews, and saith unto them, cunto the chief priests and the multitudes, I find no fault in this man. dno crime in [707] him. [The pronoun "I" is emphatic; as if Pilate said, "You, prejudiced fanatics, demand his death, but I, the calm judge, pronounce him innocent."] b3 And the chief priests accused him of many things. a12 And when he was accused by the chief priests and elders, he answered nothing. [When Pilate left the Prætorium to speak with the Jewish rulers, it is evident that Jesus was led out with him, and so stood there in the presence of his accusers.] b4 And a13 Then bPilate again asked him, asaith unto him, bsaying, Answerest thou nothing? behold how many things they accuse thee of. aHearest thou not how many things they witness against thee? b5 But Jesus no more answered anything; a14 And he gave him no answer, not even to one word: binsomuch that Pilate athe governor bmarvelled. agreatly. [Pilate was irritated that Jesus did not speak in his own defense. He had already seen enough of our Lord's wisdom to assure him that it would be an easy matter for him to expose the malicious emptiness of these charges--charges which Pilate himself knew to be false, but about which he had to keep silent, for, being judge, he could not become our Lord's advocate. Our Lord's silence was a matter of prophecy ( Isa_53:7). Jesus kept still because to have successfully defended himself would have been to frustrate the purpose for which he came into the world-- Joh_12:23-28.] c5 But they were the more urgent, saying, He stirreth up the people, teaching throughout all Judaea, and beginning from Galilee even unto this place. [The Jews cling to their general accusation of sedition, and seek to make the largeness of the territory where Jesus operated overshadow and conceal the smallness of their testimony as to what his operations were.] [708]
[FFG 704-708]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain The hearing before Pilate:
The hearing before Pilate:
v. 2. And Pilate asked Him, Art Thou the King of the Jews? And He, answering, said unto him, Thou sayest it.
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v. 3. And the chief priests accused Him of many things; but He answered nothing.
v. 4. And Pilate asked Him again, saying, Answerest Thou nothing? Behold how many things they witness against Thee.
v. 5. But Jesus yet answered nothing, so that Pilate marveled.
The question of Pilate indicated in what form the accusation of the Jewish authorities against Christ had come before him. Since the enemies had no tangible evidence against the Lord, they construed His confession concerning His Messiahship in such a way as to give it political significance: The Christ, regarding whom every Jew believed that He would establish a temporal kingdom. They insinuated that this Man was a rebel against the Roman government. That was the meaning of Pilate’s question. He may have thought that he here had a case of a periodic Messianic disturbance, although he had the conviction from the start that there was a great deal of jealousy on the part of the Jews involved in the affair. The answer of Jesus to this direct question was just as brief. But the explanation which He afterwards added, as given by Joh 18:36-37, showed Pilate that the accusation had nothing to do with political affairs and dangers to the government. And the chief priests felt the weakness of their position, since they did not insist upon this one point, but kept bringing other accusations, of a more or less vague character, many of them, their idea being to swamp Pilate with the mass of material and thus to cause his assent to their wishes without making a careful examination of the evidence. Pilate felt the vagueness and uncertainty of the accusers, and in the same strain asked Jesus whether He had no answer to all these charges, since they were made with such vehemence and bitterness. But Jesus observed a majestic silence. Why waste breath when it was perfectly obvious to every sane person that these were nothing but trumped-up charges, without the shadow of a foundation which would stand before any real court of justice in the world. Not so much as a single word did He answer, for He knew also very well that Pilate felt the weakness of the accusers and believed Him to be innocent.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 15:2 The phrase king of the Jews is the…
15:2 The phrase king of the Jews is the Gentile equivalent of the Jewish title, “King of Israel” (15:32). • You have said it: Jesus’ reply to Pilate’s question is found in all four Gospels; Jesus clearly understood himself to be a king (10:37-38; 11:9-10; 12:35-37), and Pilate eventually crucified him on this charge (15:26), although Pilate understood that Jesus was not a political threat (John 18:33-39).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.