The Hyperlinked Bible
Intertextuality Pair
Echo
Later text
Luke 23:9-11BSB
Herod questioned Jesus at great length, but He gave no answer. Meanwhile, the chief priests and scribes stood there, vehemently accusing Him. And even Herod and his soldiers ridiculed and mocked Him. Dressing Him in a fine robe, they sent Him back to Pilate.
Earlier text
1 Kings 8:46BSB
When they sin against You—for there is no one who does not sin—and You become angry with them and deliver them to an enemy who takes them as captives to his own land, whether far or near,
Earlier text
Ezra 9:7BSB
From the days of our fathers to this day, our guilt has been great. Because of our iniquities, we and our kings and priests have been delivered into the hands of the kings of the earth and put to the sword and captivity, to pillage and humiliation, as we are this day.
Earlier text
Job 13:5BSB
If only you would remain silent; for that would be your wisdom!
Earlier text
Isaiah 53:7BSB
He was oppressed and afflicted, yet He did not open His mouth. He was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so He did not open His mouth.
The pairing named in this file's title fails outright. Luke 23:9-11 is Jesus before Herod: questioned at great length, giving no answer, accused vehemently by the chief priests, then ridiculed, dressed in a fine robe, and sent back to Pilate. 1 Kings 8:46 is a clause from Solomon's dedicatory prayer anticipating that Israel will sin and be carried captive — "When they sin against You, for there is no one who does not sin." The two texts are about entirely different things. Nothing in Luke 23:9-11 concerns universal sinfulness or exile, and the one figure in the scene who is emphatically not a sinner is its subject. Ezra 9:7, listed second, is the same category of error. A "Contrast" method was previously asserted here, presumably on the reasoning that the sinless Christ stands over against Solomon's "no one who does not sin" — but Contrast in Greidanus's sense requires the New Testament to invert something the Old Testament passage was actually saying about the same matter, and Luke is not engaging Solomon's prayer at all.
Job 13:5, third in the list, is a genuine if incidental proverb about the wisdom of silence, and no more than that.
The text that actually governs Jesus' silence is Isaiah 53:7: "He was oppressed and afflicted, yet He did not open His mouth. He was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so He did not open His mouth." The identification is not speculative — Luke himself quotes Isaiah 53 at this stage of his narrative (Luke 22:37, "He was numbered with the transgressors"), and Acts 8:32-33 has the Ethiopian reading precisely the silent-lamb verses and Philip beginning "with that very Scripture" to preach Jesus. Silence before a mocking king is, in Luke's frame, the Servant's obedience, not merely dignified restraint. It is also pointedly selective: Jesus answers Pilate and answers the Sanhedrin, but gives Herod — who wanted a miracle for entertainment — nothing at all.
Recommended disposition: withdraw the 1 Kings 8:46 and Ezra 9:7 pairings and re-anchor to Isaiah 53:7. Retained here without deletion for judgment.