Ἤρξαντο δὲ κατηγορεῖν αὐτοῦ λέγοντες· τοῦτον εὕρομεν διαστρέφοντα τὸ ἔθνος καὶ κωλύοντα Καίσαρι φόρους διδόναι, λέγοντα ἑαυτὸν Χριστὸν βασιλέα εἶναι. (Luke 23:2)
The Opening Accusation: Legal Framing and Participial Precision
Luke 23:2 presents the fabricated charges brought against Jesus before Pontius Pilate. The religious leaders transition from theological opposition to political accusation. Their language is carefully crafted to stir Roman concern. But in the Greek, Luke lays bare the structure of the lie: a series of accusatory participles anchored to the verb εὕρομεν (“we found”). The grammar reveals how layered, methodical, and falsely legal the attack truly is.
Initiating the Charge: ἤρξαντο δὲ κατηγορεῖν αὐτοῦ λέγοντες
ἤρξαντο… κατηγορεῖν
“And they began to accuse him”
- ἤρξαντο is the aorist middle indicative, 3rd person plural of ἄρχομαι — “they began.”
- κατηγορεῖν is a present active infinitive — “to accuse.” Together, they form an idiomatic phrase: they began to accuse…
- αὐτοῦ is the genitive pronoun — “of him,” i.e., Jesus.
- λέγοντες (present active participle, nominative plural) introduces the content of the accusation — “saying…”
This construction suggests formal accusation, possibly courtroom-style — calculated, rehearsed, and malicious.
Three Participles, One Verdict
The heart of the verse is a trifold accusation introduced by:
τοῦτον εὕρομεν…
“We found this man…”
This introduces three coordinated accusatory participles — all agreeing with τοῦτον (“this man”), accusative masculine singular:
- διαστρέφοντα τὸ ἔθνος – perverting the nation
- κωλύοντα Καίσαρι φόρους διδόναι – forbidding to give taxes to Caesar
- λέγοντα ἑαυτὸν Χριστὸν βασιλέα εἶναι – saying that he himself is Christ, a king
All three are present active participles, accusative masculine singular, dependent on εὕρομεν τοῦτον. Their present tense gives the accusations an air of ongoing criminality.
1. διαστρέφοντα τὸ ἔθνος
- From διαστρέφω: “to pervert,” “to corrupt,” or “to stir up.”
- τὸ ἔθνος: “the nation” — here referring to the Jewish people, but implying public disorder.
- This is an intentionally vague but dangerous political charge: sedition.
2. κωλύοντα Καίσαρι φόρους διδόναι
- From κωλύω: “to hinder, forbid.”
- Καίσαρι: dative of indirect object — “to Caesar.”
- φόρους: “taxes,” accusative plural.
- διδόναι: present active infinitive of δίδωμι — “to give.”
This charge falsely claims Jesus opposes Roman taxation, twisting His actual teaching in Luke 20:25. It’s a blatant attempt to depict Him as a threat to Roman authority.
3. λέγοντα ἑαυτὸν Χριστὸν βασιλέα εἶναι
- λέγοντα: “saying”
- ἑαυτὸν: reflexive pronoun — “himself”
- Χριστὸν βασιλέα: two accusatives — “Christ, a king”
- εἶναι: infinitive of εἰμί — “to be”
This final accusation weaponizes messianic language. While Jesus did confess to being the Christ, the title βασιλέα (king) is used to provoke Roman anxiety. They twist spiritual kingship into political rebellion.
Table: Participial Accusations in Luke 23:2
| Greek Phrase | Grammatical Form | Function | Interpretive Note |
|---|---|---|---|
| διαστρέφοντα τὸ ἔθνος | Present active participle + accusative object | Charge of public disturbance | Vague accusation of sedition |
| κωλύοντα Καίσαρι φόρους διδόναι | Present active participle + infinitive clause | Charge of anti-Roman sentiment | Deliberate misrepresentation of Jesus’ teaching |
| λέγοντα ἑαυτὸν Χριστὸν βασιλέα εἶναι | Present active participle + accusative-infinitive clause | Messianic claim reframed as rebellion | Twists spiritual truth into political threat |
The Grammar of Injustice
Luke 23:2 reveals more than false charges — it shows how language can become a weapon. Each participle, precisely formed, builds a case meant to condemn. Yet the grammar also unmasks the intent: not to seek justice, but to manipulate jurisdiction.
In this verse, we hear the voice of corrupt religion cloaked in political concern. But Luke’s careful syntax lets us see through the veil: they did not find these things — they created them.
Christ, silent before His accusers, remains sovereign. But the participles speak loudly — and they tell us not just what was said, but how far deception will go to silence truth.
