The Meaning of Mark 15:2 Explained

Mark 15:2

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

YLT: and Pilate questioned him, 'Art thou the king of the Jews?' and he answering said to him, 'Thou dost say it.'

Darby: And Pilate asked him, Art thou the King of the Jews? And he answered and said to him, Thou sayest.

ASV: And Pilate asked him, Art thou the King of the Jews? And he answering saith unto him, Thou sayest.

KJV Reverse Interlinear

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

What does Mark 15:2 Mean?

Verse Meaning

Pilate had absolute authority over Jesus" fate under Roman law. Customarily trials such as this one took place in public. [1] They also took place "as soon after dawn as possible because the working day of a Roman official began at the earliest hour of daylight." [2] First, the plaintiffs or accusers made their charges against the defendant. Then the prosecutor, in this case Pilate, examined the defendant who could speak in his own defense, and he heard the testimony of any witnesses. Next, the prosecutor consulted with his legal advisers and finally pronounced his verdict. The execution of the sentence followed immediately. [1]
Pilate"s question shows that the Jews had charged Jesus with claiming to be a king. Claiming to be a king was tantamount to treason against Caesar and was a capital offense. Jesus admitted that He was the King of the Jews, but He implied that He was a different kind of king than Pilate thought (cf. Matthew 27:11). John wrote that Pilate discussed the nature of Jesus" kingship with Him further and concluded that Jesus was not guilty of treason ( John 18:34-38).

Context Summary

Mark 15:1-21 - The Choice Of The Multitude
The hurried consultation of the evening was followed by the more formal meeting of the early morning; and even the decision made then had no binding force till ratified by Pilate, the Roman governor, who happened at that time to be in Jerusalem. John gives a more detailed account of this memorable interview, John 18:33-38. Our Lord did not plead His own cause but committed Himself to the One who judges righteously, 1 Peter 2:23. It was only when Pilate asked questions for his own guidance that Jesus sought to help him and then He relapsed into silence. "Like a sheep dumb before her shearers, so He opened not His mouth." Men like Barabbas, embodiments of brute force, are ever the darlings of the crowd. By narrowing the people's choice to the murderer and Jesus, Pilate expected to bring them to demand the release of the lover and helper of men. But he failed to gauge the malice of which men are capable. Perhaps he hoped that the marks of extreme suffering would soften their hatred. As well appeal to a pack of hungry wolves! His purple stood for royalty won by blood; thorns, because His diadem was won by suffering; the reed, because he can wield the frailest life to momentous issues. Happy is the man who shares Christ's cross! Simon was an African, probably colored, and this incident changed his life, Romans 16:13. [source]

Chapter Summary: Mark 15

1  Jesus brought bound, and accused before Pilate
6  Upon the clamor of the people, the murderer Barabbas is released,
12  and Jesus delivered up to be crucified
16  He is crowned with thorns, spit on, and mocked;
21  faints in bearing his cross;
27  hangs between two thieves;
29  suffers the triumphing reproaches of the crowd;
39  but is confessed by the centurion to be the Son of God;
42  and is honorably buried by Joseph

Greek Commentary for Mark 15:2

Art thou the King of the Jews? [Συ ει ο βασιλευς των Ιουδαιων]
This is the only one of the charges made by the Sanhedrin to Pilate (Luke 23:2) that he notices. He does not believe this one to be true, but he has to pay attention to it or be liable to charges himself of passing over a man accused of rivalry and revolution against Caesar. John 18:28-32 gives the interview with Jesus that convinces Pilate that he is a harmless religious fanatic. See Matthew 26:11. [source]
Thou sayest [συ λεγεις]
An affirmation, though in John 18:34-37 there is a second and fuller interview between Pilate and Jesus. “Here, as in the trial before the Sanhedrin, this is the one question that Jesus answers. It is the only question on which his own testimony is important and necessary” (Gould). The Jews were out on the pavement or sidewalk outside the palace while Pilate came out to them from above on the balcony (John 18:28.) and had his interviews with Jesus on the inside, calling Jesus thither (John 18:33). [source]

Reverse Greek Commentary Search for Mark 15:2

Matthew 27:34 Wine mingled with gall [οινον μετα χολης μεμιγμενον]
Late MSS. read vinegar (οχος — oxos) instead of wine and Mark (Mark 15:23) has myrrh instead of gall. The myrrh gave the sour wine a better flavour and like the bitter gall had a narcotic and stupefying effect. Both elements may have been in the drink which Jesus tasted and refused to drink. Women provided the drink to deaden the sense of pain and the soldiers may have added the gall to make it disagreeable. Jesus desired to drink to the full the cup from his Father‘s hand (John 18:11). [source]
Matthew 27:45 From the sixth hour [απο εκτης ωρας]
Curiously enough McNeile takes this to mean the trial before Pilate (John 18:14). But clearly John uses Roman time, writing at the close of the century when Jewish time was no longer in vogue. It was six o‘clock in the morning Roman time when the trial occurred before Pilate. The crucifixion began at the third hour (Mark 15:25) Jewish time or nine a.m. The darkness began at noon, the sixth hour Jewish time and lasted till 3 p.m. Roman time, the ninth hour Jewish time (Mark 15:33; Matthew 27:45; Luke 23:44). The dense darkness for three hours could not be an eclipse of the sun and Luke (Luke 23:45) does not so say, only “the sun‘s light failing.” Darkness sometimes precedes earthquakes and one came at this time or dense masses of clouds may have obscured the sun‘s light. One need not be disturbed if nature showed its sympathy with the tragedy of the dying of the Creator on the Cross (Romans 8:22), groaning and travailing until now. [source]
Mark 15:32 King of Israel []
Referring to the confession before Pilate (Mark 15:2). [source]
Mark 15:24 What each should take [τις τι αρηι]
Only in Mark. Note double interrogative, Who What? The verb αρηι — arēi is first aorist active deliberative subjunctive retained in the indirect question. The details in Mark 15:24-32 are followed closely by Matthew 27:35-44. See there for discussion of details. [source]
Mark 15:33 The sixth hour [ωρας εκτης]
That is, noon (Jewish time), as the third hour was nine a.m. (Mark 15:25). See Matthew 27:45 for discussion. Given also by Luke 23:44. Mark gives the Aramaic transliteration as does B in Matthew 27:45, which see for discussion. [source]
Luke 23:38 Superscription []
See on Mark 15:26. [source]
Luke 16:19 Purple [πορπυραν]
This purple dye was obtained from the purple fish, a species of mussel or μυρεχ — murex (1 Maccabees 4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also Mark 15:17, Mark 15:20; Revelation 18:12.Fine linen (βυσσον — busson).Byssus or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. “Some of the Egyptian linen was so fine that it was called woven air” (Vincent). Here only in the N.T. for the adjective βυσσινος — bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως — euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι — euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως — Lamprōs is an old adverb from λαμπρος — lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
Luke 23:3 Thou sayest [συ λεγεις]
A real affirmative as in Luke 22:70. The Gospels all give Pilate‘s question about Jesus asking of the Jews in precisely the same words (Mark 15:2; Matthew 27:11; Luke 23:3; John 18:33). [source]
Luke 23:26 They laid hold [επιλαβομενοι]
Second aorist middle participle of the common verb επιλαμβανω — epilambanō The soldiers had no scruples about taking hold of any one of themselves (middle voice). Mark 15:21; Matthew 27:32 use the technical word for this process αγγαρευω — aggareuō which see note for discussion and also about Cyrene. [source]
Luke 23:32 Were led [αγω]
(αγω — e4gonto). Imperfect passive of κακουργοι — agō were being led.Malefactors (κακον — kakourgoi). Evil (εργον — kakon), doers (work, αναιρετηναι — ergon). Old word, but in the N.T. only in this passage (Luke 23:32, Luke 23:33, Luke 23:39) and 2 Timothy 2:9. Luke does not call them “robbers” like Mark 15:27; Matthew 27:38, Matthew 27:44. -DIVIDER-
-DIVIDER-
To be put to death (αναιρεω — anairethēnai). First aorist passive infinitive of anaireō old verb, to take up, to take away, to kill. [source]

Luke 23:33 The skull [το κρανιον]
Probably because it looked like a skull. See note on Matthew 27:33; Mark 15:22. [source]
Luke 23:34 Cast lots [βαλλω]
Second aorist active indicative of ballō See Mark 15:24; Matthew 27:35. John 19:23. shows how the lot was cast for the seamless garment, the four soldiers dividing the other garments. [source]
Luke 23:38 A superscription [επιγραπη]
Mark 15:26 has “the superscription of his accusation” Matthew 27:37, “his accusation,” John 19:19 “a title.” But they all refer to the charge written at the top on the cross giving, as was the custom, the accusation on which the criminal was condemned, with his name and residence. Put all the reports together and we have: This is Jesus of Nazareth the King of the Jews. This full title appeared in Latin for law, in Aramaic for the Jews, in Greek for everybody (John 19:20). [source]
John 19:29 Hyssop []
Matthew and Mark have καλάμῳ , a reed. Luke says merely that they offered Him vinegar. The vinegar mingled with gall (Matthew 27:34), or the wine mingled with myrrh (Mark 15:23) was offered to Jesus before his crucifixion as a stupefying draught. The hyssop gives a hint of the height of the cross, as the greatest length of the hyssop reed was not more than three or four feet. The vinegar in this case was offered in order to revive Christ. John does not mention the stupefying draught. [source]
John 19:17 His cross [τὸν σταυρὸν αὑτοῦ]
The best texts read αὑτῷ or ἑαυτῷ , “bearing the cross for Himself.” John does not mention the impressment of Simon of Cyrene for this service. Compare Matthew 27:32; Mark 15:21; Luke 23:26. [source]
John 1:39 Come and ye shall see [ερχεστε και οπσεστε]
Polite invitation and definite promise (future middle indicative οπσεστε — opsesthe from οραω — horaō correct text, not imperative ιδετε — idete). Where he abode Indirect question preserving the present active indicative after secondary tense “By his side,” “beside him.” That day Accusative of extent of time, all during that day. About the tenth hour Roman time and so ten o‘clock in the morning. John in Ephesus at the close of the century naturally uses Roman time. See John 20:19 “evening on that day,” clearly Roman time. Thus also John 19:14 (sixth hour, morning) and Mark 15:25 (third hour, nine a.m.) suit. To his latest day John never forgot the hour when first he met Jesus. [source]
John 18:33 Again [παλιν]
Back into the palace where Pilate was before. Called First aorist active indicative of πωνεω — phōneō Jesus was already inside the court (John 18:28). Pilate now summoned him to his presence since he saw that he had to handle the case. The charge that Jesus claimed to be a king compelled him to do so (Luke 23:2). Art thou the King of the Jews? This was the vital problem and each of the Gospels has the question (Mark 15:2; Matthew 27:1; Luke 23:3; John 18:33), though Luke alone (Luke 23:2) gives the specific accusation. Thou Emphatic. Jesus did claim to be the spiritual king of Israel as Nathanael said (John 1:49) and as the ecstatic crowd hailed him on the Triumphal Entry (John 12:13), but the Sanhedrin wish Pilate to understand this in a civil sense as a rival of Caesar as some of the Jews wanted Jesus to be (John 6:15) and as the Pharisees expected the Messiah to be. [source]
John 18:37 Art thou a king then? [ουκουν βασιλευς ει συ]
Compound of ουκ — ouk and ουν — oun and is clearly ironical expecting an affirmative answer, only here in the N.T., and in lxx only in A text in 2Kings 5:23. Thou sayest that In Matthew 27:11; Mark 15:2; Luke 23:3, συ λεγεις — su legeis clearly means “yes,” as συ ειπας — su eipas (thou saidst) does in Matthew 26:64 (= “I am,” εγω ειμι — egō eimi in Mark 14:62). Hence here οτι — hoti had best be taken to mean “because”: “Yes, because I am a king.” Have I been born Perfect passive indicative of γενναω — gennaō The Incarnation was for this purpose. Note repetition of εις τουτο — eis touto (for this purpose), explained by ινα μαρτυρησω τηι αλητειαι — hina marturēsō tēi alētheiāi (that I may bear witness to the truth), ινα — hina with first aorist active subjunctive of μαρτυρεω — martureō Paul (1 Timothy 6:13) alludes to this good confession when Christ bore witness (μαρτυρησαντος — marturēsantos) before Pilate. Jesus bore such witness always (John 3:11, John 3:32; John 7:7; John 8:14; Revelation 1:5). [source]
John 18:38 What is truth? [τι εστιν αλητεια]
This famous sneer of Pilate reveals his own ignorance of truth, as he stood before Incarnate Truth (John 14:6). Quid est veritas? The answer in Latin is Vir est qui adest as has been succinctly said by the use of the same letters. Pilate turned with indifference from his own great question and rendered his verdict: “I find no crime in him” For this use of αιτια — aitia see Matthew 27:37; Mark 15:26. Pilate therefore should have set Jesus free at once. [source]
John 19:17 Bearing the cross for himself [βασταζων αυτωι τον σταυρον]
Cf. Luke 14:27 for this very picture in the words of Jesus. The dative case of the reflexive pronoun αυτωι — hautōi “for himself” is in strict accord with Roman custom. “A criminal condemned to be crucified was required to carry his own cross” (Bernard). But apparently Jesus under the strain of the night before and the anguish of heart within him gave out so that Simon of Cyrene was impressed to carry it for Jesus (Mark 15:21.; Matthew 27:32.; Luke 23:26). See Mark 15:22.; Matthew 27:33.; Luke 23:33 for the meaning of “place of a skull” or Calvary and Golgotha in Hebrew (Aramaic). Luke has simply Κρανιον — Kranion (Skull), a skull-looking place. [source]
John 19:18 They crucified [εσταυρωσαν]
The soldiers just as in Acts 22:24.; the scourging of Paul was to be done by the soldiers. And Jesus in the midst Predicate adjective μεσον — meson A robber (ληιστης — lēistēs not a thief, κλεπτης — kleptēs) was on each side of Jesus (Mark 15:27; Matthew 27:38) like Barabbas (John 18:40) and probably members of his band, malefactors (κακουργοι — kakourgoi) Luke terms them (Luke 23:32). [source]
John 19:19 Pilate wrote a title also [εγραπσεν και τιτλον ο Πειλατος]
Only John tells us that Pilate himself wrote it and John alone uses the technical Latin word titlon (several times in inscriptions), for the board with the name of the criminal and the crime in which he is condemned; Mark (Mark 15:26) and Luke (Luke 23:28) use επιγραπη — epigraphē (superscription). Matthew (Matthew 27:37) has simply αιτιαν — aitian (accusation). The inscription in John is the fullest of the four and has all in any of them save the words “this is” (ουτος εστιν — houtos estin) in Matthew 27:37. [source]
John 19:1 Took and scourged [ελαβεν και εμαστιγωσεν]
First aorist active indicative of λαμβανω — lambanō and μαστιγοω — mastigoō (from μαστιχ — mastix whip). For this redundant use of λαμβανω — lambanō see also John 19:6. It is the causative use of μαστιγοω — mastigoō for Pilate did not actually scourge Jesus. He simply ordered it done, perhaps to see if the mob would be satisfied with this penalty on the alleged pretender to royalty (Luke 23:22) whom Pilate had pronounced innocent (John 18:38), an illegal act therefore. It was a preliminary to crucifixion, but Jesus was not yet condemned. The Sanhedrin had previously mocked Jesus (Mark 14:65; Matthew 26:67.; Luke 22:63.) as the soldiers will do later (Mark 15:16-19; Matthew 27:27-30). This later mock coronation (Mark and Matthew) was after the condemnation. Plaited a crown of thorns Old verb πλεκω — plekō to weave, in the N.T. only here, Mark 15:17; Matthew 27:19. Not impossible for the mock coronation to be repeated. Arrayed him “Placed around him” (second aorist active indicative of περιβαλλω — periballō). In a purple garment Old adjective πορπυρεος — porphureos from πορπυρα — porphura purple cloth (Mark 15:17, Mark 15:20), dyed in purple, in the N.T. only here and Revelation 18:16. Jesus had been stripped of his outer garment ιματιον — himation (Matthew 27:28) and the scarlet cloak of one of the soldiers may have been put on him (Matthew 27:28). [source]
John 19:14 The Preparation of the passover [παρασκευη του πασχα]
That is, Friday of passover week, the preparation day before the Sabbath of passover week (or feast). See also John 19:31, John 19:42; Mark 15:42; Matthew 27:62; Luke 23:54 for this same use of παρασκευη — paraskeuē for Friday. It is the name for Friday today in Greece. About the sixth hour Roman time, about 6 a.m. (a little after 6 no doubt) when Pilate rendered his final decision. Mark 15:25 notes that it was the third hour (Jewish time), which is 9 a.m. Roman time, when the crucifixion began. Why should John give Jewish time writing at the close of the first century when Jerusalem and the Jewish state passed away in a.d. 70? He is writing for Greek and Roman readers. Behold your king Ιδε — Ide is here an exclamation with no effect on the case of βασιλευς — basileus just as in John 1:29. The sarcasm of Pilate is aimed at the Jews, not at Jesus. [source]
John 19:29 Was set [εκειτο]
Imperfect middle. John, as eyewitness, had noticed it there. Of vinegar Not vinegar drugged with myrrh (Mark 15:23) and gall (Matthew 27:34) which Jesus had refused just before the crucifixion. Sponge Old word, in N.T. only here, Mark 15:36; Matthew 27:48, our “sponge.” They put Second aorist active participle of περιτιτημι — peritithēmi to place around. Upon hyssop A reed (καλαμωι — kalamōi) as Mark and Matthew have it. The reed of the hyssop bush was only three or four feet long. [source]
Romans 16:13 Rufus []
Meaning red. Possibly the son of Simon of Cyrene, Mark 15:21. Mark probably wrote in Rome. [source]
Romans 16:13 Rufus [ουπον]
A very common slave name, possibly the Rufus of Mark 15:21. The word means “red.” [source]
James 3:5 Boasteth great things [μεγαλα αυχει]
Present active indicative of αυχεω — aucheō old verb, here only in N.T. The best MSS. here separate μεγαλα — megala from αυχεω — aucheō though μεγαλαυχεω — megalaucheō does occur in Aeschylus, Plato, etc. Μεγαλα — Megala is in contrast with μικρον — mikron much - how small The same relative form for two indirect questions together, “What-sized fire kindles what-sized forest?” For double interrogatives see Mark 15:24. The verb αναπτω — anaptei is present active indicative of υλην — anaptō to set fire to, to kindle (Luke 12:49, only other N.T. example except some MSS. in Acts 28:2). αναπτει — Hulēn is accusative case, object of anaptei and occurs here only in N.T., though old word for forest, wood. Forest fires were common in ancient times as now, and were usually caused by small sparks carelessly thrown. [source]

What do the individual words in Mark 15:2 mean?

And questioned Him - Pilate You are the King of the Jews And answering to him He says have said
Καὶ ἐπηρώτησεν αὐτὸν Πιλᾶτος Σὺ εἶ Βασιλεὺς τῶν Ἰουδαίων δὲ ἀποκριθεὶς αὐτῷ λέγει λέγεις

ἐπηρώτησεν  questioned 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἐπερωτάω  
Sense: to accost one with an enquiry, put a question to, enquiry of, ask, interrogate.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Πιλᾶτος  Pilate 
Parse: Noun, Nominative Masculine Singular
Root: Πειλᾶτος 
Sense: the sixth Roman procurator of Judah and Samaria who ordered Christ to be crucified.
Βασιλεὺς  King 
Parse: Noun, Nominative Masculine Singular
Root: βασιλεύς  
Sense: leader of the people, prince, commander, lord of the land, king.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
Ἰουδαίων  Jews 
Parse: Adjective, Genitive Masculine Plural
Root: Ἰουδαῖος  
Sense: Jewish, belonging to the Jewish race.
ἀποκριθεὶς  answering 
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular
Root: ἀποκρίνομαι  
Sense: to give an answer to a question proposed, to answer.
αὐτῷ  to  him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
λέγει  He  says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
λέγεις  have  said 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: λέγω 
Sense: to say, to speak.