ειπεν 2036 5627 V-2AAI-3S ουν 3767 CONJ αυτω 846 P-DSM ο 3588 T-NSM πιλατος 4091 N-NSM ουκουν 3766 ADV βασιλευς 935 N-NSM ει 1488 5748 V-PXI-2S συ 4771 P-2NS απεκριθη 611 5662 V-ADI-3S ο 3588 T-NSM ιησους 2424 N-NSM συ 4771 P-2NS λεγεις 3004 5719 V-PAI-2S οτι 3754 CONJ βασιλευς 935 N-NSM ειμι 1510 5748 V-PXI-1S εγω 1473 P-1NS εγω 1473 P-1NS εις 1519 PREP τουτο 5124 D-ASN γεγεννημαι 1080 5769 V-RPI-1S και 2532 CONJ εις 1519 PREP τουτο 5124 D-ASN εληλυθα 2064 5754 V-2RAI-1S εις 1519 PREP τον 3588 T-ASM κοσμον 2889 N-ASM ινα 2443 CONJ μαρτυρησω 3140 5661 V-AAS-1S τη 3588 T-DSF αληθεια 225 N-DSF πας 3956 A-NSM ο 3588 T-NSM ων 5607 5752 V-PXP-NSM εκ 1537 PREP της 3588 T-GSF αληθειας 225 N-GSF ακουει 191 5719 V-PAI-3S μου 3450 P-1GS της 3588 T-GSF φωνης 5456 N-GSF
Vincent's NT Word Studies
37. Art thou then (oukoun ei su). The interrogative particle oujkoun, not therefore, occurs only here in the New Testament. It is ironical. In ver. 33 the emphasis is on thou: here upon king. So then, after all, thou art a king.Was I born - came I (gegennhmai - elhluqa). Both perfects. Have I been born-am I come. So Rev. The Greek order is I for this have been born, etc., throwing the emphasis on Christ's person and destiny. The perfect describes His birth and coming not merely as historical facts, but as abiding in their results. Compare this confession before Pilate (1 Timothy vi. 13) with the corresponding confession before the high-priest (Matt. xxvi. 64). "The one, addressed to the Jews, is framed in the language of prophecy; the other, addressed to a Roman, appeals to the universal testimony of conscience. The one speaks of a future manifestation of glory, the other speaking of a present manifestation of truth. The one looks forward to the Return, the other looks backward to the Incarnation" (Westcott).
Of the truth (ek thv alhqeiav). Literally, out of: sprung from: whose life and words issue from the truth. See on xiv. 6, and compare viii. 47.
