An Exegetical Analysis of Σὺ Λέγεις in Mark 15:2: Textual, Lexical, and Prosodic Considerations
This exegetical study of “Mark ch 15, v. 2” is based on a b-greek discussion from Tue Jun 9 01:43:29 EDT 1998. The initial contribution brought forth a query regarding Jesus’ response to Pilate, specifically the phrase Σὺ λέγεις in Mark 15:2. Previous scholarly input, including suggestions for books by Earle and Moule (“An Idiom Book of NT Greek”), had been noted. Specific points of discussion from prior exchanges included the prosecutorial context of Pilate’s question and its potential influence on Jesus’ answer, an aspect the author also considered significant. Comparative analysis of the Synoptic Gospels’ treatment of Σὺ λέγεις was found compelling, though the inherent difficulty in precisely defining idioms was also acknowledged.
The primary exegetical issue concerns the precise meaning and nuance of Jesus’ response, Σὺ λέγεις, to Pilate’s question, “Are you the King of the Jews?” in Mark 15:2. Specifically, the discussion centers on whether this is an unqualified affirmation, a qualified affirmation, an evasive answer, or a denial. A critical aspect of this inquiry involves the significance of the accentuation on the pronoun σύ, particularly the presence of the grave accent in this context, and its implications for the original intonation and rhetorical force of Jesus’ statement. The broader debate touches upon the reliability of accents in later manuscripts for reconstructing ancient Greek phonology and semantic emphasis.
καὶ ἐπηρώτησεν αὐτὸν ὁ Πιλᾶτος, Σὺ εἶ ὁ βασιλεύς τῶν Ἰουδαίων; Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτῷ, Σὺ λέγεις. (Mark 15:2, Nestle 1904)
Key differences with SBLGNT (2010):
- The Nestle 1904 text reads βασιλεύς, while the SBLGNT (2010) uses the modern spelling βασιλεὺς. This is an orthographical difference with no change in meaning.
- The Nestle 1904 text reads εἶπεν αὐτῷ, whereas SBLGNT (2010) reads αὐτῷ λέγει. This difference primarily concerns verb choice and word order, shifting from the aorist indicative (perfective aspect, ‘he said’) to the present indicative (imperfective aspect, ‘he says’) and affecting the placement of the dative pronoun. While grammatically distinct, both convey the same meaning of Jesus responding to Pilate. The phrase Σὺ λέγεις itself is consistent across both editions.
Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)
Textual Criticism (NA28): The phrase Σὺ λέγεις in Mark 15:2 is textually stable across major manuscript traditions, and no significant variants are typically noted for this specific phrase within the critical apparatus of NA28. As mentioned, variations in this verse primarily concern the verb of response (εἶπεν vs. λέγει) and the word order with αὐτῷ, but these do not impact the wording of Jesus’ direct reply.
Lexical Notes (BDAG):
- σύ: The second person singular pronoun, ‘you’. In standard Attic Greek orthography, σύ as an oxytone would typically carry an acute accent. However, its accentuation is subject to rules of proclisis and enclisis, often shifting to a grave accent (e.g., before another word in the same breath group) unless specific exceptions apply (e.g., before an enclitic, an elided syllable, or at the end of a sentence or clause). The emphatic use of an explicitly stated pronoun where it could be omitted (as the verb conjugation already implies the subject) is often debated.
- λέγω: ‘to say, speak, tell’. In the context of σὺ λέγεις, BDAG (s.v. λέγω, 2.b.β) defines this phrase as a “peculiar idiom in answer to a direct question, usually confirming the statement or question of the interrogator, e.g., ‘that is what you are saying,’ i.e., ‘you are right, it is so.'” This idiom is generally interpreted as an affirmation, though sometimes with a nuance of reservation or a refusal to use the interrogator’s exact terms, thereby avoiding a simple “yes” or “no.”
Lexical Notes (KITTEL, TDNT): While the Theological Dictionary of the New Testament offers comprehensive entries on σύ (Vol. VII, pp. 738-767) and λέγω (Vol. IV, pp. 91-135), the specific idiom σὺ λέγεις is primarily a linguistic and pragmatic construct rather than a concept demanding extensive theological exegesis beyond the semantic nuances provided by BDAG. Its significance in this context is found in its precise nuance of affirmation with possible reservation or qualification, which is more directly addressed by grammatical and lexical analysis.
Translation Variants with Grammatical & Rhetorical Analysis
The core of the discussion revolves around the meaning of Σὺ λέγεις, particularly considering the grave accent on σύ. One perspective, voiced by an early contributor to the discussion, posits that the accents in Greek manuscripts are late additions, likely centuries after the original composition, and thus are reconstructive rather than direct reflections of ancient pronunciation or intonation. If this is true, then any attempt to derive intonational meaning from the written accents is tenuous. The grave accent on σύ would then simply be a grammatical consequence of its position as an oxytone before another word, rather than indicating a specific pitch or emphasis.
However, if one hypothetically considers that accents might, at least in some instances, preserve an earlier tradition of intonation, the original discussion offers an interesting exploration. The grave accent, in ancient Greek prosody, was sometimes associated with a descending intonation or lower pitch, contrasting with the acute accent’s rising or higher pitch. Applying this hypothesis to Mark 15:2, a grave-accented σύ could suggest a less emphatic, perhaps more measured, reserved, or even non-committal tone in Jesus’ reply, as opposed to a definitive, high-pitched affirmation. The original author noted that acute accents for σύ tended to appear in contexts of prayer (high pitch, entreaty) or rebuke (sharpness), implying emotional intensity, while the grave accent seemed to characterize more neutral or factual statements.
Rhetorically, Jesus’ choice of Σὺ λέγεις is significant. Pilate’s question, “Are you the King of the Jews?”, is highly loaded, particularly in a prosecutorial context. A direct “yes” could be interpreted as a seditious claim against Roman authority, while a direct “no” would be a denial of Jesus’ true identity. Σὺ λέγεις functions as an artful middle ground. It acknowledges the truth of Pilate’s statement but places the responsibility for the assertion on Pilate, implicitly distinguishing Jesus’ understanding of “kingship” from Pilate’s Roman perspective. This idiom allows Jesus to affirm his identity without endorsing Pilate’s potentially misconstrued or politically charged terms. The very presence of the pronoun σύ, which is grammatically redundant as the verb λέγεις already indicates the second-person subject, lends a degree of emphasis to “you”—highlighting Pilate’s perspective as the source of the statement.
The consistency of Σὺ λέγεις across the Synoptic Gospels (Matthew 27:11, Luke 23:3, Mark 15:2) and in John 18:37 (Σὺ λέγεις ὅτι βασιλεύς εἰμι) further underscores its idiomatic and nuanced nature as Jesus’ standard response to this crucial question. This pervasive usage suggests a deliberate and carefully chosen reply, regardless of whether the specific accentuation was intended to convey intonation.
Conclusions and Translation Suggestions
The phrase Σὺ λέγεις in Mark 15:2 functions as a qualified affirmation. It acknowledges the truth of Pilate’s statement that Jesus is “King of the Jews,” but it reframes or qualifies this affirmation by placing the assertion squarely on Pilate. This avoids a simple binary answer that could be politically damaging or spiritually misrepresentative. While the historical reliability of manuscript accents for reconstructing ancient intonation is debatable, the rhetorical effect of the phrase itself is clear: Jesus affirms his identity while subtly distancing himself from Pilate’s interpretation of “kingship.”
- “You say so.”
This translation emphasizes Pilate’s role as the speaker, indicating an acknowledgment of his words without necessarily endorsing the full implications of ‘kingship’ as understood by Rome. - “It is as you say.”
This rendering provides a clear affirmation of the truth of Pilate’s statement, yet retains a subtle distance by framing it as ‘your statement’ rather than a direct, unreserved ‘yes’. - “You are the one saying that.”
This option highlights the inherent tension of the judicial setting, placing the burden of the statement back on the interrogator and perhaps implying a divergence in the understanding of the term ‘king’.