1 Samuel 22:8

22:8 For all of you have conspired against me! No one informs me ¹  when my own son makes an agreement with this son of Jesse! Not one of you feels sorry for me or informs me that my own son has commissioned my own servant to hide in ambush against me, as is the case today!”

Psalms 119:69

119:69 Arrogant people smear my reputation with lies, ² 

but I observe your precepts with all my heart.

Amos 7:10

Amos Confronts a Priest

7:10 Amaziah the priest of Bethel ³  sent this message ⁴  to King Jeroboam of Israel: “Amos is conspiring against you in the very heart of the kingdom of Israel! ⁵  The land cannot endure all his prophecies. ⁶ 

Luke 23:2-5

23:2 They ⁷  began to accuse ⁸  him, saying, “We found this man subverting ⁹  our nation, forbidding ¹⁰  us to pay the tribute tax ¹¹  to Caesar ¹²  and claiming that he himself is Christ, ¹³  a king.” 23:3 So ¹⁴  Pilate asked Jesus, ¹⁵  “Are you the king ¹⁶  of the Jews?” He replied, “You say so.” ¹⁷  23:4 Then ¹⁸  Pilate said to the chief priests and the crowds, “I find no basis for an accusation ¹⁹  against this man.” 23:5 But they persisted ²⁰  in saying, “He incites ²¹  the people by teaching throughout all Judea. It started in Galilee and ended up here!” ²² 

[22:8]  ¹ tn Heb “uncovers my ear.”

[119:69]  ² tn Heb “smear over me a lie.”

[7:10]  ³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:10]  ⁴ tn The direct object of the verb translated “sent” is elided in the Hebrew text. The words “this message” are supplied in the translation for clarity and for stylistic reasons.

[7:10]  ⁵ tn Heb “in the middle of the house of Israel.”

[7:10]  ⁶ tn Heb “words.”

[23:2]  ⁷ tn Here δέ (de) has not been translated.

[23:2]  ⁸ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ⁹ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  ¹⁰ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ¹¹ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ¹² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ¹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:3]  ¹⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

[23:3]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:3]  ¹⁶ 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]  ¹⁷ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.

[23:4]  ¹⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:4]  ¹⁹ tn Grk “find no cause.”

[23:5]  ²⁰ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ²¹ sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.

[23:5]  ²² tn Grk “beginning from Galilee until here.”