SEV Biblia, Chapter 23:2
Y comenzaron a acusarle, diciendo: A ste hemos hallado que pervierte la nacin, y que veda dar tributo a Csar, diciendo que l es Cristo, un Rey.
Clarke's Bible Commentary - Luke 23:2
Verse 2. Perverting the nation] The Greek word diastrefonta, signifies stirring up to disaffection and rebellion. Many MSS. and versions add hmwn, OUR nation. They intimated that he not only preached corrupt doctrine, but that he endeavoured to make them disaffected towards the Roman government, for which they now pretended to feel a strong affection! Several copies of the Itala add, Destroying our law and prophets. Et solventem legem nostram et prophetas. Forbidding to give tribute to Caesar] These were the falsest slanders that could be invented. The whole of our Lord's conduct disproved them.
And his decision in the case of the question about the lawfulness of paying tribute to Caesar, Matt. xxii. 21, was so fully known that we find Pilate paid not the least attention to such evidently malicious and unfounded accusations. Neither Christ nor any of his followers, from that day until now, ever forbade the paying tribute to Caesar; that is, constitutional taxes to a lawful prince.
John Gill's Bible Commentary
Ver. 2. And they began to accuse him , etc.] After they found that Pilate would not receive him as a malefactor upon their word, and delivery of him to him as such; but insisted on knowing what they had to charge him with, and what accusation they had to bring against him: saying, we have found this fellow perverting the nation ; the nation of the Jews. Three of Beza's copies read, our nation; and so do the Vulgate Latin, and all the Oriental versions; and it is to be understood, either of his perverting the nation from the true doctrine of Moses and the prophets; by spreading among them new notions, and false principles of religion; whereby he was a troubler of God's Israel, as Ahab charged Elijah, ( Kings 18:17) where the Septuagint use the same word as here; and so is a charge of heresy, or innovation in religion against Christ: and thus Jesus stands charged in their writings f682 ; on those words in ( Psalm 91:10). Neither shall any plague come nigh thy dwelling, they have this note; that thou mayest not have a son, or a disciple, that corrupts his food publicly (i.e. his doctrine, who departs from the true doctrine and worship, to heresy and idolatry, and propagates the same), yrxwnh wy wgk , as Jesus the Nazarene.
Which last clause, in some later editions of the Talmud, is left out: or it may be understood of his perverting the nation in their politics, and so is a charge of sedition against him, as follows; forbidding to give tribute to Caesar ; than which, nothing was more false; (see Matthew 22:21, 17:24-27) nor does what is after alleged, support this charge: saying, that he himself is Christ, a King ; or Christ the King, or the King Christ; that is, he whom the Jews so frequently in their writings call jymh lm , the King Messiah, for so he might be, and was, without any hurt to Caesar's dignity, or revenue; for though he was a king, yet not an earthly one; and though he had a kingdom, yet not of this world: indeed they would insinuate by this, that he set himself up as an earthly king, in opposition to Caesar, to draw off the people from him, and their allegiance and duty to him; and so the Jews say of Jesus of Nazareth, that he was put to death, and had no mercy shown him, because he was twklml bwrq , near to the kingdom f683 . The whole of this charge was untrue; he was so far from perverting the nation with false doctrine and worship, that he taught the true doctrine, and right way of worship, and refuted the false glosses of the Pharisees, and opposed the vain traditions of the elders, by which both were corrupted; and so far was he from any seditious principles and practices, or doing any injury to Tiberius Caesar, the then reigning emperor, that he taught the people to give Caesar the things that were Caesar's, and he himself paid the tribute money; and when the people would have took him by force, and have made him a king, he avoided it by getting out of the way, ( John 6:15).
Matthew Henry Commentary
Verses 1-5 - Pilate well understood the difference between armed forces and ou Lord's followers. But instead of being softened by Pilate's declaratio of his innocence, and considering whether they were not bringing the guilt of innocent blood upon themselves, the Jews were the more angry The Lord brings his designs to a glorious end, even by means of thos who follow the devices of their own hearts. Thus all parties joined, s as to prove the innocence of Jesus, who was the atoning sacrifice for our sins.
Greek Textus Receptus
ηρξαντο 756 5662 V-ADI-3P δε 1161 CONJ κατηγορειν 2723 5721 V-PAN αυτου 846 P-GSM λεγοντες 3004 5723 V-PAP-NPM τουτον 5126 D-ASM ευρομεν 2147 5627 V-2AAI-1P διαστρεφοντα 1294 5723 V-PAP-ASM το 3588 T-ASN εθνος 1484 N-ASN και 2532 CONJ κωλυοντα 2967 5723 V-PAP-ASM καισαρι 2541 N-DSM φορους 5411 N-APM διδοναι 1325 5721 V-PAN λεγοντα 3004 5723 V-PAP-ASM εαυτον 1438 F-3ASM χριστον 5547 N-ASM βασιλεα 935 N-ASM ειναι 1511 5750 V-PXN
Vincent's NT Word Studies
2. We found. In a judicial sense: as the result of their examination before the council.
Robertson's NT Word Studies
23:2 {Began to accuse} (erxanto kategorein). They went at it and kept it up. Luke mentions three, but neither of them includes their real reason nor do they mention their own condemnation of Jesus. They had indulged their hatred in doing it, but they no longer have the power of life and death. Hence they say nothing to Pilate of that. {We found} (heuramen). Second aorist active indicative with first aorist vowel a. Probably they mean that they had caught Jesus in the act of doing these things (_in flagrante delicto_) rather than discovery by formal trial. {Perverting our nation} (diastrefonta to eqnos hemwn). Present active participle of diastrefw, old verb to turn this way and that, distort, disturb. In the N.T. only here and #Ac 13:10. The Sanhedrin imply that the great popularity of Jesus was seditious. {Forbidding to give tribute to Caesar}, (kwluonta forous kaisari didonai). Note object infinitive didonai after the participle kwluonta. Literally, hindering giving tribute to Caesar. this was a flat untruth. Their bright young students had tried desperately to get Jesus to say this very thing, but they had failed utterly (#Lu 20:25). {Saying that he himself is Christ a king} (legonta hauton criston basilea einai). Note the indirect discourse here after the participle legonta with the accusative (hauton where auton could have been used), and the infinitive. this charge is true, but not in the sense meant by them. Jesus did claim to be the Christ and the king of the kingdom of God. But the Sanhedrin wanted Pilate to think that he set himself up as a rival to Caesar. Pilate would understand little from the word "Christ," but "King" was a different matter. He was compelled to take notice of this charge else he himself would be accused to Caesar of winking at such a claim by Jesus.
