John 18:33
Verse (Click for Chapter)
New International Version
Pilate then went back inside the palace, summoned Jesus and asked him, "Are you the king of the Jews?"

New Living Translation
Then Pilate went back into his headquarters and called for Jesus to be brought to him. "Are you the king of the Jews?" he asked him.

English Standard Version
So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?”

Berean Study Bible
Pilate went back into the Praetorium, summoned Jesus, and asked Him, "Are You the King of the Jews?"

Berean Literal Bible
Therefore Pilate entered again into the Praetorium, and he called Jesus and said to Him, "Are You the King of the Jews?"

New American Standard Bible
Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, "Are You the King of the Jews?"

King James Bible
Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?

Holman Christian Standard Bible
Then Pilate went back into the headquarters, summoned Jesus, and said to Him, "Are You the King of the Jews?"

International Standard Version
So Pilate went back into the governor's headquarters, summoned Jesus, and asked him, "Are you the king of the Jews?"

NET Bible
So Pilate went back into the governor's residence, summoned Jesus, and asked him, "Are you the king of the Jews?"

New Heart English Bible
Pilate therefore entered again into the Praetorium, called Jesus, and said to him, "Are you the King of the Jews?"

Aramaic Bible in Plain English
But Pilate entered the Praetorium and he called for Yeshua and said to him, “Are you The King of the Judeans?”

GOD'S WORD® Translation
Pilate went back into the palace, called for Jesus, and asked him, "Are you the king of the Jews?"

New American Standard 1977
Pilate therefore entered again into the Praetorium, and summoned Jesus, and said to Him, “Are You the King of the Jews?”

Jubilee Bible 2000
Then Pilate entered into the judgment hall again and called Jesus and said unto him, Art thou the King of the Jews?

King James 2000 Bible
Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Are you the King of the Jews?

American King James Version
Then Pilate entered into the judgment hall again, and called Jesus, and said to him, Are you the King of the Jews?

American Standard Version
Pilate therefore entered again into the Praetorium, and called Jesus, and said unto him, Art thou the King of the Jews?

Douay-Rheims Bible
Pilate therefore went into the hall again, and called Jesus, and said to him: Art thou the king of the Jews?

Darby Bible Translation
Pilate therefore entered again into the praetorium and called Jesus, and said to him, Thou art the king of the Jews?

English Revised Version
Pilate therefore entered again into the palace, and called Jesus, and said unto him, Art thou the King of the Jews?

Webster's Bible Translation
Then Pilate entered into the judgment-hall again, and called Jesus, and said to him, Art thou the King of the Jews?

Weymouth New Testament
Re-entering the Praetorium, therefore, Pilate called Jesus and asked Him, "Are *you* the King of the Jews?"

World English Bible
Pilate therefore entered again into the Praetorium, called Jesus, and said to him, "Are you the King of the Jews?"

Young's Literal Translation
Pilate, therefore, entered into the praetorium again, and called Jesus, and said to him, 'Thou art the King of the Jews?'
Study Bible
Jesus Before Pilate
32This was to fulfill the word that Jesus had spoken to indicate the kind of death He was to die. 33Pilate went back into the Praetorium, summoned Jesus, and asked Him, “Are You the King of the Jews?” 34“Are you saying this on your own,” Jesus asked, “or did others tell you about Me?”…
Cross References
Matthew 27:27
Then the governor's soldiers took Jesus into the Praetorium and gathered the whole company around Him.

Luke 23:2
And they began to accuse Him, saying, "We found this man subverting our nation, forbidding payment of taxes to Caesar, and proclaiming Himself to be Christ, a king."

Luke 23:3
So Pilate asked Him, "Are You the King of the Jews?" "You have said so," Jesus replied.

John 18:28
Then they led Jesus away from Caiaphas into the Praetorium. By now it was early morning, and the Jews did not enter the Praetorium to avoid being defiled and unable to eat the Passover.

John 18:29
So Pilate went out to them and asked, "What accusation are you bringing against this man?"

John 18:34
"Are you saying this on your own," Jesus asked, "or did others tell you about Me?"

John 18:38
"What is truth?" Pilate asked. And having said this, he went out again to the Jews and told them, "I find no basis for a charge against Him.

John 19:4
Once again Pilate came out and said to the Jews, "Look, I am bringing Him out to you to let you know that I find no basis for a charge against Him."

John 19:9
and he went back into the Praetorium. "Where are You from?" he asked. But Jesus gave no answer.

John 19:12
From this moment on, Pilate tried to release Him, but the Jews kept shouting, "If you release this man, you are not a friend of Caesar. Everyone who declares himself a king is defying Caesar."
Treasury of Scripture

Then Pilate entered into the judgment hall again, and called Jesus, and said to him, Are you the King of the Jews?

and said.

John 18:37 Pilate therefore said to him, Are you a king then? Jesus answered, …

Matthew 27:11 And Jesus stood before the governor: and the governor asked him, …

Mark 15:2 And Pilate asked him, Are you the King of the Jews? And he answering …

Luke 23:3,4 And Pilate asked him, saying, Are you the King of the Jews? And he …

1 Timothy 6:13 I give you charge in the sight of God, who vivifies all things, and …

the king.

John 1:49 Nathanael answered and said to him, Rabbi, you are the Son of God; …

John 12:13,15 Took branches of palm trees, and went forth to meet him, and cried, Hosanna…

John 19:3,19-22 And said, Hail, King of the Jews! and they smote him with their hands…

Psalm 2:6-12 Yet have I set my king on my holy hill of Zion…

Isaiah 9:6,7 For to us a child is born, to us a son is given: and the government …

Jeremiah 23:5 Behold, the days come, said the LORD, that I will raise to David …

Zephaniah 3:15 The LORD has taken away your judgments, he has cast out your enemy: …

Zechariah 9:9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: …

Luke 19:38-40 Saying, Blessed be the King that comes in the name of the Lord: peace …

Acts 2:34-36 For David is not ascended into the heavens: but he said himself, …

(33) Then Pilate entered into the judgment hall again, and called Jesus.--Better, Pilate therefore entered into the Prtorium (or palace) again, and called Jesus. (Comp. John 18:28.) This was practically a private investigation, for the Jews could not enter the palace (John 18:28). (Comp. John 19:13.)

Art thou the King of the Jews?--Comp. Note on Matthew 27:11; Luke 23:2-3. Pilate, of course, knew of the charge brought against Him when he gave permission for the Roman cohort to apprehend Him.

Verses 33-38. - (b) [Within the Praetorium.] Christ's admission that he was a .King, but that his kingdom was not of this world. Verses 33, 34. - Pilate therefore entered again into the Praetorium, out of direct hearing of the vociferous crowd, where Jesus and John himself had remained under supervision of the officers of the court, and called - summoned -Jesus to his side, and said to him that of which the mob outside formed an imperfect idea. The account of John throws much light on the inference which Pilate drew from the reply of Jesus, as given in Ver. 38 and in Luke 23:4. To the loud accusations and bitter charges of "the chief priests and elders" (Matthew 27:11, 12; Mark 15:3, 4) brought in the presence of Pilate, Christ answered nothing. His solemn and accusing silence caused the governor to marvel greatly (see both Matthew 27:14 and Mark 15:5). He marveled not only at the silence of the Lord, but at that silence after he, Pilate, had received from him so explicit a statement as to the nature of his own kingdom. An explanation of the motive of Pilate, and of his entire manner upon this occasion, is to be found in the private interview between our Lord and the Roman governor within the Praetorium. It is unnecessary (with many) to see in Pilate an "almost persuaded" believer in the claims of Jesus, who yet was warring with his better judgment, and apostatizing from a nascent faith. He appears rather as the Roman man of the world, who has never learned to rule his policy by any notions of righteousness and truth, and is utterly unable to appreciate the spiritual claims of this Nazarene; yet he was shrewd enough to see that, so far as Roman authority was concerned, this Prisoner was utterly harmless. His question was, Art thou the King of the Jews? Of course, he expected at first a negative reply. Should this abused and rejected, this bound and bleeding Sufferer, with no apparent followers around him, actually betrayed by one of his intimate friends, deserted by the rest, and hounded to death by the fierce cries of Pharisee and Sadducee, chief priest and elder, answer in the affirmative, it might easily suggest itself to Pilate that he must be under some futile hallucination. It has been said that the question might have been answered right off in the affirmative or in the negative, according as the term "King of the Jews" was understood. If what Pilate meant was a popular titular leader, imperator of Jewish levies, one prepared for the career of Judas of Galilee, or Herod the Idumaean, or for that of Barchochab in after times, - nothing could seem to be less likely or more patently repudiated by the facts; moreover, from our Lord himself, who had always refused a quasi-royal dignity (John 6:15), it would have required an emphatic negative. Pilate knew no other way of interpreting the phrase. If the term meant the true "King of Israel," the Messiah anticipated by prophecy and psalm, the King of all kings and Lord of lords, the Ruler of hearts, who would draw all men to him, and east out and vanquish the prince of this world, then the "crown" was his, and he could not deny it; but before this assertion was made in the hearing of the multitude, our Lord would draw from Pilate the sense in which he used the words. He does not say to him, Σὺ λέγεις, "Thou sayest" -a reply given verbatim by all the synoptists, and referring to a second demand made in the presence of the multitude - but he put a counter-question, Sayest thou this thing, askest thou this question, from thyself? - from thy knowledge of the hopes kindled by the ancient books, or from comparing my words with my appearance, or from any judgments thou hast formed a priori? (so Godet, Neander, Olshausen, and Ewald). Thus Jesus was not so much informing Pilate of the distinction between the two kingships, as claiming qua Prisoner at the bar the source of the accusation. "Have I put forth any claim of this kind, which thou as the chief magistrate of this Roman province hast any legal cognizance of?" It was not, as Hengstenberg and Westcott suggest, an appeal to the man rather than to the governor, to the conscience of Pilate rather than to the forms of the tribunal; but (Meyer), with the intrepid consciousness of perfect innocence of the political crime, our Lord asks for the formal declaration of the charge brought against him. Or did others tell it thee concerning me? Alford, Lange, Schaff, etc., all agree with Godet in supposing that Christ was discriminating between the theocratic and the political use of the great phrase. It is obvious that he did rise from the latter to the former in the following verses, but it is difficult to find the distinction in this alternative question. "Did others (not thine own police or observation) - did the Jews, in fact, bring thee this charge against me? Nay, did they not? Is it not entirely due to this outbreak of hostility to my teaching that they have chosen thus to impeach me before thee - to deliver me to thee?" Therefore, first of all, Christ repudiated the charge, in the only sense in which it could have conveyed any colorable idea to the mind of Pilate. Then Pilate entered into the judgment hall again,.... Where he went at first, but the Jews refusing to come in thither to him, he came out to them; and now they speaking out more plainly, that he was guilty of a crime deserving of death; as that he set up himself as a king, in opposition to Caesar, and taught the people not to pay tribute to him; he goes into the "praetorium" again, and called Jesus; beckoned, or sent for him; or ordered him to come in thither to him, that he might alone, and the more freely, converse with him; which Jesus did, paying no regard to the superstitious observances of the Jews:

and said unto him, art thou the king of the Jews? This he might say, from a rumour that was generally spread, that there was such a person to come, and was born; and by many it was thought, that Jesus was he; and particularly from the charge of the Jews against him, which though not here expressed, is elsewhere; see Luke 23:2. Wherefore Pilate was the more solicitous about the matter, on account of Caesar, and lest he should be charged with dilatoriness and negligence in this affair: some read these words not by way of question, but affirmation, "thou art the king of the Jews"; which method he might make use of, the more easily to get it out of him, whether he was or not: and to this reading, Christ's answer in the next verse seems best to agree. 33-38. Pilate … called Jesus, and said … Art thou the King of the Jews?—In Lu 23:2 they charge our Lord before Pilate with "perverting the nation, and forbidding to give tribute to Cæsar, saying that He Himself is Christ a king." Perhaps this was what occasioned Pilate's question.18:33-40 Art thou the King of the Jews? that King of the Jews who has been so long expected? Messiah the Prince; art thou he? Dost thou call thyself so, and wouldest thou be thought so? Christ answered this question with another; not for evasion, but that Pilate might consider what he did. He never took upon him any earthly power, never were any traitorous principles or practices laid to him. Christ gave an account of the nature of his kingdom. Its nature is not worldly; it is a kingdom within men, set up in their hearts and consciences; its riches spiritual, its power spiritual, and it glory within. Its supports are not worldly; its weapons are spiritual; it needed not, nor used, force to maintain and advance it, nor opposed any kingdom but that of sin and Satan. Its object and design are not worldly. When Christ said, I am the Truth, he said, in effect, I am a King. He conquers by the convincing evidence of truth; he rules by the commanding power of truth. The subjects of this kingdom are those that are of the truth. Pilate put a good question, he said, What is truth? When we search the Scriptures, and attend the ministry of the word, it must be with this inquiry, What is truth? and with this prayer, Lead me in thy truth; into all truth. But many put this question, who have not patience to preserve in their search after truth; or not humility enough to receive it. By this solemn declaration of Christ's innocence, it appears, that though the Lord Jesus was treated as the worst of evil-doers, he never deserved such treatment. But it unfolds the design of his death; that he died as a Sacrifice for our sins. Pilate was willing to please all sides; and was governed more by worldly wisdom than by the rules of justice. Sin is a robber, yet is foolishly chosen by many rather than Christ, who would truly enrich us. Let us endeavour to make our accusers ashamed as Christ did; and let us beware of crucifying Christ afresh.
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