Original Word: Πιλᾶτος
Part of Speech: Noun, Masculine
Transliteration: Pilatos
Pronunciation: pee-LAH-tos
Phonetic Spelling: (pil-at'-os)
KJV: Pilate
NASB: Pilate
Word Origin: [of Latin origin]

1. close-pressed, i.e. firm
2. Pilatus, a Roman

Pilate.

Of Latin origin; close-pressed, i.e. Firm; Pilatus, a Roman -- Pilate.

Word Origin
of Latin origin
Definition
Pilate, a Rom. procurator of Judea
NASB Translation
Pilate (55).

STRONGS NT 4091: Πειλᾶτος

Πειλᾶτος, see Πιλᾶτος (and cf. εἰ, ἰ)

STRONGS NT 4091: ΠιλᾶτοςΠιλᾶτος (L) Tr better Πιλᾶτος ((on the accent in manuscripts see Tdf. Proleg., p. 103; cf. Chandler § 326; Buttmann, p. 6 n.); Winers Grammar, § 6, 1 m.), T WH incorrectly Πειλᾶτος (but see Tdf. Proleg., p. 84f; WHs Appendix, p. 155; and cf. εἰ, ἰ) (a Latin name, equivalent to 'armed with a pilum or javelin,' like Torquatus equivalent to 'adorned with the collar or neck-chain'; (so generally; but some would contract it from pileatus i. e. 'wearing the felt cap' (pileus), the badge of a manumitted slave; cf. Leyrer in Herzog as below; Plumptre in B. D. under the word (note))), Πιλάτου, ὁ (on the use of the article with the name cf. Winers Grammar, 113 (107) n.), Pontius Pilate, the fifth procurator of the Roman emperor in Judaea and Samaria (having had as predecessors Coponius, Marcus Ambivius, Annius Rufus, and Valerius Gratus). (Some writers (e. g. BB. DD., under the word) call Pilate the sixth procurator, reckoning Subinus as the first, he having had charge for a time, during the absence of Archelaus at Rome, shortly after the death of Herod; cf. Josephus, Antiquities 17, 9, 3.) He was sent into Judaea in the year , and remained in office ten years; (cf. Keim, Jesus von Naz. iii., p. 485f. (English translation, vi. 226f)). Although he saw that Jesus was innocent, yet, fearing that the Jews would bring an accusation against him before Caesar for the wrongs he had done them, and dreading the emperor's displeasure, he delivered up Jesus to their bloodthirsty demands and ordered him to be crucified. At length, in consequence of his having ordered the slaughter of the Samaritans assembled at Matt. Gerizim, Vitellius, the governor of Syria and father of the Vitellius who was afterward emperor, removed him from office and ordered him to go to Rome and answer their accusations; but before his arrival Tiberius died. Cf. Josephus, Antiquities 18, 2-4 and chapter 6, 5; b. j. 2, 9, 2 and 4; Philo, leg. ad Gaium § 38; Tacitus, ann. 15, 44. Eusebius (h. e. 2, 7, and Chron. ad ann. I. Gaii) reports that he died by his own hand. Various stories about his death are related in the Evangelia apocr. edition Tischendorf, p. 426ff (English translation, p. 231ff). He is mentioned in the N. T. in Matthew 27:2ff; Mark 15:1ff; Luke 3:1; Luke 13:1; Luke 23:1ff; John 18:29ff; ff; Acts 3:13; Acts 4:27; Acts 13:28; 1 Timothy 6:18. A full account of him is given in Winers RWB, under the word Pilatus; (BB. DD. ibid.); Ewald, Geschichte Christus' u. seiner Zeit, edition 3, p. 82ff; Leyrer in Herzog xi., p. 663ff (2nd edition, p. 685ff); Renan, Vie de Jesus, 14me edition, p. 413ff (English translation, (N. Y. 1865), p. 333ff); Klöpper in Schenkel iv., p. 581f; Schürer, Neutest. Zeitgesch. § 17 c., p. 252ff; (Warneck, Pont. Pilatus as above with (pp. 210. Gotha, 1867)).

Personal and Political Background

Pontius Pilate served as the fifth Roman prefect of Judea from A.D. 26 to 36 under Emperor Tiberius. A military officer turned administrator, he held ultimate civil, military, and judicial authority in the province, kept the imperial peace, and oversaw tax revenue. Scripture depicts him as answerable both to Rome’s expectations of order and to local Jewish sensitivities (John 19:12).

Governorship of Judea

Pilate’s tenure was marked by repeated clashes with Jewish leaders—Josephus records his introduction of imperial images into Jerusalem and appropriation of Temple funds. Luke 3:1 lists him alongside regional rulers to fix the historical setting for John the Baptist’s ministry, indicating the wide‐reaching implications of Rome’s presence in salvation history.

Pilate and the Galileans (Luke 13:1)

The report that Pilate “had mixed with their sacrifices the blood of the Galileans” portrays his readiness to crush perceived threats, foreshadowing the brutality seen in the scourging of Jesus (John 19:1). Jesus used the incident to call for repentance rather than political revolt, revealing a kingdom not of this world.

Role in the Trial of Jesus

All four Gospels concentrate more verses on Pilate than on any other Roman official.
• Initial accusations (Luke 23:1-4; John 18:29-31) show the Sanhedrin pressing political charges—“He claims to be a king”—to compel Pilate’s intervention.
• Interrogation: “Are You the King of the Jews?” (Mark 15:2). Jesus answers, “You have said so,” exposing Pilate’s dilemma: the charge is capital but the accused is unthreatening.
• Referral to Herod Antipas (Luke 23:6-12) demonstrates Pilate’s attempt to evade responsibility; ironically it reconciles him with Herod—“they became friends with one another that very day.”
• Custom of releasing a prisoner at Passover (Mark 15:6-15). The crowd chooses Barabbas, heightening Pilate’s guilt.
• Scourging and mock coronation (John 19:1-3) intended as a compromise fail; the leaders insist, “If you release this man, you are no friend of Caesar” (John 19:12).
• Formal verdict: “So Pilate handed Him over to be crucified” (John 19:16).

Pilate’s Wife and the Warning Dream

Matthew 27:19 records her message: “Have nothing to do with that righteous man, for I have suffered today in a dream because of Him.” Scripture presents this as an additional witness to Jesus’ innocence, intensifying Pilate’s moral conflict.

The Handwashing Symbol

Matthew 27:24-25 portrays Pilate publicly washing his hands: “I am innocent of this man’s blood. You shall bear the responsibility.” The gesture could not remove guilt; Acts 4:27 groups him among those who conspired against the Lord.

Interplay with Herod Antipas

Luke 23:11-12 shows Pilate and Herod uniting over Jesus’ fate. The shared mockery contrasts Rome’s earthly authority with the true kingship of Christ. Their alliance fulfills Psalm 2:2, “The kings of the earth take their stand and the rulers gather together against the Lord.”

Pilate’s Inscription on the Cross

John 19:19-22: “Pilate also had a sign posted on the cross. It read: JESUS OF NAZARETH, THE KING OF THE JEWS.” Refusing to amend it, Pilate unwittingly proclaims a messianic truth, illustrating how God uses pagan authority to declare the gospel.

Pilate in Apostolic Preaching

Peter’s temple sermon: “Though they found no ground for a death sentence, they asked Pilate to have Him executed” (Acts 13:28). The early church stressed Pilate’s involvement while affirming God’s predestined plan (Acts 4:27-28). His role anchors the crucifixion in verifiable history, strengthening apologetic credibility.

Confession before Pilate as a Model (1 Timothy 6:13)

Paul charges Timothy “in the presence of God, who gives life to all, and of Christ Jesus, who testified the good confession before Pontius Pilate.” Jesus’ steadfast witness becomes the standard for believers facing pressure from secular powers.

Historical Outcome and Later Tradition

Extra-biblical sources suggest Pilate was recalled to Rome after suppressing a Samaritan uprising and may have died in disgrace or suicide. Fourth-century creeds retain his name (“suffered under Pontius Pilate”) to stress the incarnation’s historical concreteness.

Theological and Pastoral Reflections

1. Human government is accountable to divine oversight; attempts to evade truth, like handwashing, fail before God’s judgment seat.
2. Christ’s kingdom confronts political pragmatism with eternal authority.
3. Believers may suffer under unjust rulers, yet God overrules for redemptive purposes, turning even an inscription by Pilate into gospel proclamation.
4. Jesus’ calm confession invites saints to hold fast “the good confession” amid opposition.

Key References

Matthew 27:2, 17-26, 58, 62-66; Mark 15:1-15, 44-45; Luke 23:1-25; John 18:28–19:22; Acts 3:13; Acts 4:27; Acts 13:28; 1 Timothy 6:13.

Πειλατον Πειλᾶτον Πειλατος Πειλᾶτος Πειλατου Πειλάτου Πειλατω Πειλάτῳ Πιλᾶτον Πιλᾶτος Πιλάτου Πιλάτῳ Pilato Pilatō Pilátoi Pilátōi Pilaton Pilâton Pilatos Pilâtos Pilatou PilátouInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts