Mark 15 2

Mark 15:2 kjv

And Pilate asked him, Art thou the King of the Jews? And he answering said unto them, Thou sayest it.

Mark 15:2 nkjv

Then Pilate asked Him, "Are You the King of the Jews?" He answered and said to him, "It is as you say."

Mark 15:2 niv

"Are you the king of the Jews?" asked Pilate. "You have said so," Jesus replied.

Mark 15:2 esv

And Pilate asked him, "Are you the King of the Jews?" And he answered him, "You have said so."

Mark 15:2 nlt

Pilate asked Jesus, "Are you the king of the Jews?" Jesus replied, "You have said it."

Mark 15 verses

Mark 15 2 Meaning

This verse recounts the beginning of Jesus's Roman trial before Pontius Pilate. Pilate, hearing the accusations brought against Jesus by the Jewish religious leaders, specifically queries Jesus about the primary charge: "Are you the King of the Jews?" Jesus's profound and nuanced response, "You say so," affirms the truth of the statement while simultaneously subverting Pilate's limited understanding of kingship and the nature of His kingdom. It signifies His acceptance of the title, not as a political revolutionary, but as the true Messiah whose sovereignty transcends earthly power.

Mark 15 2 Context

Mark 15 opens immediately after Jesus's condemnation by the Sanhedrin (Mk 14:64) and His handover to Pontius Pilate. The Jewish council lacked the authority to carry out a death sentence under Roman rule (Jn 18:31), so they presented Jesus to Pilate on charges of sedition against Caesar. Their original accusation of blasphemy (claiming to be the Son of God, the Messiah) was transmuted into a political charge, namely, claiming to be "King of the Jews," a title that would challenge Roman imperial authority. Pilate's question in Mark 15:2 directly addresses this pivotal accusation. The historical context reveals Pilate as a pragmatic, often ruthless, governor concerned primarily with maintaining Roman order and preventing any form of insurrection in the volatile province of Judea. His direct question is not born of theological curiosity but of political expediency.

Mark 15 2 Word analysis

• And: Greek "kai" (καὶ). A conjunction, continuing the narrative directly from Jesus being handed over to Pilate, indicating immediate progression of events.
• Pilate: Greek "Pilatos" (Πιλᾶτος). Pontius Pilate, the Roman governor of Judea from AD 26-36. He was responsible for maintaining peace and Roman law. His role was crucial in the legal proceedings and ultimate execution of Jesus.
• asked: Greek "epērōtēsen" (ἐπηρώτησεν). From "eperōtaō," meaning to ask, question, or interrogate, often in an official or judicial sense. It suggests a formal inquiry rather than a casual question.
• Him: Greek "auton" (αὐτόν). Referring to Jesus.
• Are you: Greek "Sy ei" (Σὺ εἶ). A direct question using the emphatic second-person singular pronoun "you." Pilate pointedly asks Jesus, recognizing Him as the subject of the charge. The word order emphasizes "You."
• the King: Greek "ho basileus" (ὁ βασιλεὺς). "The" (ho) is a definite article, signifying a specific and recognized position. "Basileus" denotes a king, monarch, or ruler. For Pilate, this word carried political implications of a claimant to power in a Roman province. For the Jews, it denoted the awaited Messiah-King of Israel.
• of the Jews?: Greek "tōn Ioudaiōn?" (τῶν Ἰουδαίων?). Specifies the domain of this claimed kingship. This was the most serious charge from Rome's perspective, as claiming sovereignty over a Roman province was an act of treason ( crimen majestatis).
• And he: Greek "Ho de" (ὁ δὲ). "He," referring to Jesus. "De" (δὲ) indicates a slight contrast or change of subject, typical for introducing a response.
• answered: Greek "apokritheis" (ἀποκριθεὶς). From "apokrinomai," meaning to answer, respond, or reply. Signifies Jesus's direct address to Pilate.
• him: Greek "autō" (αὐτῷ). Again, referring to Pilate, indicating the directness of Jesus's response.
• says: Greek "legei" (λέγει). Present tense, "says," lending vividness and immediacy to the narration, making the event feel contemporary.
• You say so. Greek "Sy legeis." (Σὺ λέγεις.). A precise, powerful, and nuanced answer. It is a Jewish idiom meaning, "Yes, that is what you are saying, and what you say is true" but without affirming it in Pilate's own limited sense. It affirms the truth of the statement while implicitly clarifying that the speaker's understanding of "king" might differ from the listener's. It shifts the burden of definition or claim onto Pilate, forcing him to consider what he just stated. It's neither a plain "yes" nor a denial, but a deep affirmation of a truth whose full dimensions Pilate cannot grasp.

Words-Group Analysis:

• "And Pilate asked Him, 'Are you the King of the Jews?'": This question is the Roman judiciary's essential inquiry into the charges of sedition brought by the Jewish leaders. It crystallizes the clash between Jesus's spiritual, divine kingship and the earthly, political understanding of kingship held by Rome. Pilate is looking for a political insurgent.
• "And he answered him, 'You say so.'": Jesus's classic response. It is often interpreted as an emphatic "yes" that simultaneously declines to operate within Pilate's limited definition. It validates the statement's truth from an ultimate, divine perspective, while letting Pilate own the utterance and its immediate implications. This statement prevents Jesus from denying the charge, which would be a lie, and yet refrains from affirming it in a way that would suggest political ambition. This is "the good confession" of 1 Tim 6:13, where Jesus acknowledged who He truly was, even knowing it would lead to His crucifixion.

Mark 15 2 Bonus section

The title "King of the Jews" had deep messianic significance for Jewish people, harkening back to the Davidic covenant and the promise of an everlasting kingdom (2 Sam 7:12-16). Yet, they often misunderstood its spiritual nature, seeking an earthly deliverer from Roman oppression. Pilate, unaware of or indifferent to the theological depth, saw it purely as a claim to earthly sovereignty that Rome would not tolerate. This verse highlights the profound misunderstanding and clash of perspectives that characterize Jesus's trial. Ironically, the Roman prefect, in demanding an answer to this question, begins the process by which God's chosen "King of the Jews" would be publicly enthroned (albeit on a cross) and ultimately revealed as the King of Kings. This specific question marks the formal accusation that results in His condemnation for a "political" crime, rather than the "blasphemy" for which the Jewish authorities truly condemned Him.

Mark 15 2 Commentary

Mark 15:2 captures the pivotal moment of the confrontation between worldly power and divine truth. Pilate's direct question exposes the Roman authorities' main concern: rebellion against Caesar. "The King of the Jews" was not a theological title to Pilate, but a political threat. Jesus's reply, "You say so," is masterful. It is an affirmation of His kingship—a claim He had not made publicly in such terms, though it was implied by His messianic actions—but one that implicitly clarifies the nature of that kingship. He is indeed King, but not of the kind Pilate expects or fears, not one whose kingdom is "of this world" (Jn 18:36). This answer forces Pilate, and subsequently the reader, to ponder the meaning of Jesus's authority. His kingship is established on truth and service, leading to self-sacrifice, and yet holds ultimate authority over all creation. It reveals a paradoxical reality: His very arrest and trial are the means by which His unique kingship is fulfilled and proclaimed, leading ultimately to His enthronement on the cross, marked by Pilate's own inscription of His title.