John 18:37

18:37 Then Pilate said, ¹  “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to ²  my voice.”

Matthew 27:11

Jesus and Pilate

27:11 Then ³  Jesus stood before the governor, and the governor asked him, ⁴  “Are you the king ⁵  of the Jews?” Jesus ⁶  said, “You say so.” ⁷ 

Mark 15:2

15:2 So ⁸  Pilate asked him, “Are you the king ⁹  of the Jews?” He replied, ¹⁰  “You say so.” ¹¹ 

Luke 23:3-4

23:3 So ¹²  Pilate asked Jesus, ¹³  “Are you the king ¹⁴  of the Jews?” He replied, “You say so.” ¹⁵  23:4 Then ¹⁶  Pilate said to the chief priests and the crowds, “I find no basis for an accusation ¹⁷  against this man.”

Luke 23:1

Jesus Brought Before Pilate

23:1 Then ¹⁸  the whole group of them rose up and brought Jesus ¹⁹  before Pilate. ²⁰ 

Luke 6:13

6:13 When ²¹  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ²² 

[18:37]  ¹ tn Grk “said to him.”

[18:37]  ² tn Or “obeys”; Grk “hears.”

[27:11]  ³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[27:11]  ⁴ tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[27:11]  ⁵ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

[27:11]  ⁶ tn Here δέ (de) has not been translated.

[27:11]  ⁷ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.

[15:2]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.

[15:2]  ⁹ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

[15:2]  ¹⁰ tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.

[15:2]  ¹¹ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).

[23:3]  ¹² tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

[23:3]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:3]  ¹⁴ sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.

[23:3]  ¹⁵ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.

[23:4]  ¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:4]  ¹⁷ tn Grk “find no cause.”

[23:1]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:1]  ¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:1]  ²⁰ sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.

[6:13]  ²¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ²² sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).