Sanhedrin trial of Jesus

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Sanhedrin trial of Jesus
Jesus en casa de Anas Museo del Prado Jose de Madrazo.jpg
Jesus about to be struck in front of former High Priest Annas, as in John 18:22 (Madrazo, 1803)
Court Sanhedrin
DecidedAD 30 or 33
Verdict Guilty
Case history
Subsequent action(s)Following trials at Pilate's and Herod's courts, sentenced to death

In the New Testament, the Sanhedrin trial of Jesus refers to the trial of Jesus before the Sanhedrin (a Jewish judicial body) following his arrest in Jerusalem and prior to the trial before Pontius Pilate. It is an incident reported by all three Synoptic Gospels of the New Testament, while the Gospel of John refers to a preliminary inquiry before Annas. [1] The gospel accounts vary on a number of details.

Contents

Jesus is generally quiet, does not defend himself, rarely responds to the accusations, and is found guilty of: violating the Sabbath law (by healing on the Sabbath); threatening to destroy the Jewish Temple; practicing sorcery, exorcising people by the power of demons; and claiming to be the Messiah. [2] He is then taken to Pontius Pilate, the governor of Roman Judaea, to be tried for claiming to be the King of the Jews.

Evening inquest at Caiaphas's palace

In the narrative of the synoptic gospels, after the arrest of Jesus, he is taken to the private residence of Caiaphas, the high priest. Matthew 26 (Matthew 26:57) states that Jesus was taken to the house of Caiaphas the High Priest of Israel, where the scribes and the elders were gathered together. Mark 14 (Mark 14:53) states that Jesus was taken that night "to the high priest" (without naming the priest), where all the chief priests and the elders gathered.

According to John's gospel, Jesus was taken not to Caiaphas but to Annas, [3] who questioned him only privately. A former high priest and father-in-law of Caiaphas, Annas remained very influential. The fact that Jesus was taken not to Caiaphas but to Annas is explained on the ground that the latter's palace was nearer the place of arrest than that of the former. Peter and other disciples, however, being ignorant of the state of affairs, went to Caiaphas's house in the night. [4]

La negazione di Pietro, Arturo Viligiardi, 1888 Arturo Viligiardi.jpg
La negazione di Pietro, Arturo Viligiardi, 1888

In all four Gospel accounts, the trial of Jesus before the priests and scribes is interleaved with the Denial of Peter narrative, where Apostle Peter, who has followed Jesus, denies knowing him three times. [5] The intercalated narrative of Jesus' resolute determination offers contrast to the framing narrative of Peter's aggrieved denials (Mark 14:53–54, 14:66–72). [6] [7] [8] Luke 22 (Luke 22:61) states that as Jesus was bound and standing at the priest's house Peter was in the courtyard. Jesus "turned and looked straight at him", and Peter remembered the words Jesus had spoken to him: "Before the rooster crows today, you will disown me three times." [2] [9] [10] [5]

In John 18 (John 18:24), Jesus is sent from Annas to Caiaphas the high priest. Both Matthew and Mark say that another consultation was held among the priests the next morning. The second interview with Jesus was "evidently held in the house of Caiaphas, rather than in the Chamber of Hewn Stone". [11]

According to Luke 22:63, at Caiaphas's house, Jesus is mocked and beaten. He is accused of claiming to be both the Messiah and the Son of God. [2] [9] [10] Although the Gospel accounts vary with respect to some of the details, they agree on the general character and overall structure of the trials of Jesus. [12]

Mark 14:55–59 states that the chief priests sought witnesses to testify against Jesus but did not find any. Matthew characterizes these as false witnesses. Many gave false witness against him, but their testimony did not agree. Finally two came forward and accused him of saying "I am able to destroy the temple and raise it again in three days". [13] Theologian Eckhard J. Schnabel points out that if the Sanhedrin had wished to contrive false testimony they would have prepared the witnesses so that their statements would have confirmed rather than contradicted each other. [14]

In the Gospel accounts, Jesus speaks very little and gives very infrequent and indirect answers to the priests' questions, according to John 18:22, prompting an officer to slap him. In Matthew 26:62, the lack of response from Jesus prompts the high priest to ask him, "Answerest thou nothing?" In the Gospel accounts, the men holding Jesus at the high priest's house mock, blindfold, insult and beat him, sometimes slapping him and asking him to guess who had hit him. [2] [9] [10] [15]

Mark 14:61 states that the high priest then asked Jesus, "Art thou the Christ, the Son of the Blessed?" And Jesus said, "I am", at which point the high priest tore his own robe in anger and accused Jesus of blasphemy. In Matthew 26:63, the high priest said, "Tell us whether you are the Christ, the Son of God." Jesus responded, "You have said it", and added, "But I say to all of you: In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven", prompting the High Priest to tear his own robe, [2] [9] [10] breaking Mosaic Law (Leviticus 21:10)[ disputed – discuss ], and to accuse him of blasphemy.

According to Luke, Joseph of Arimathea was a counsellor, a member of the Sanhedrin who dissented from the decision. [16] According to John, Nicodemus was with Joseph of Arimathea to recover and bury Jesus' body, [17] leading to the inference that he also dissented.

Morning arraignment and trial

Luke 22:66 states that, "as soon as it was day", the chief priests and scribes gathered together and led Jesus away into their council. [2] [9] [10] John 18:28 states that, early in the morning, Jesus was led from Caiaphas to Pontius Pilate in the Praetorium. [2] [9] [10]

In Luke 22:67, Jesus is asked: "If thou art the Christ, tell us. But he said unto them, If I tell you, ye will not believe". But, in 22:70, when asked "Are you then the Son of God?", Jesus answers "You say that I am", affirming the title Son of God. [18] At that point, the priests say "What further need have we of witness? for we ourselves have heard from his own mouth", and they decide to condemn Jesus. [2] [9] [10]

Thereafter, in Pilate's Court, the Jewish elders ask Pontius Pilate to judge and condemn Jesus, accusing him of claiming to be the King of the Jews. Such a claim would be considered treasonous for being a direct challenge to the Roman authorities. [10]

Commentary

The historicity of the gospel narratives has been questioned by scholars, who suggest that the evangelists' accounts reflect the later antagonism that arose between the Church and the Synagogue. They show a tendency to minimize the actions of Pilate and emphasize the responsibilities of the Jews. [19] Pilate's effectiveness as governor depended on cooperation with the aristocratic Jewish leadership. Provincial governors "had full jurisdiction over capital cases, even when they worked in conjunction with local courts". [20]

Comparison

Narrative comparison

The following comparison table is primarily based on the New International Version (NIV) English translation of the New Testament. [21]

MatthewMarkLukeJohn
Sanhedrin trial before Caiaphas (Matthew, Mark, Luke) or Annas (John)Matthew 26:57–67
  • Jesus taken to Caiaphas' court.
  • Sanhedrin brought forth false witnesses.
  • Jesus remained silent. Caiaphas: 'Are you the Messiah, the Son of God?'
  • Jesus: 'You say so, but from now on you will see the Son of Man next to the Mighty One and coming on the clouds of heaven.'
  • Caiaphas tore his clothes and said: 'Blasphemy! Who needs more witnesses, now you have heard the blasphemy! What do you think?'
  • The rest answered: 'He is worthy of death!'
  • Jesus spat on and beaten. 'Prophesy, who hit you, Messiah?'
Mark 14:53–65
  • Jesus taken to the high priest.
  • Sanhedrin brought forth false witnesses.
  • Jesus remained silent. High priest: 'Are you the Messiah, the Son of the Blessed One?'
  • Jesus: 'I am, and you will see the Son of Man next to the Mighty One and coming on the clouds of heaven.'
  • High priest tore his clothes: 'Who needs more witnesses, now you have heard the blasphemy! What do you think?'
  • They all condemned him as worthy of death.
  • Jesus spat on, blindfolded and beaten. 'Prophesy!'
Luke 22:54–71
  • Jesus taken to high priest's house.
  • Jesus mocked and beaten. Blindfolded and asked: 'Prophesy! Who hit you?'
  • At daybreak, Sanhedrin asked Jesus if he is the Messiah.
  • Jesus: 'You won't believe me, but from now on the Son of Man will be next to the power of God.'
  • All: 'Are you then the Son of God?'
  • Jesus: 'You say that I am.'
  • All: 'Who needs more testimony? We've heard him say it himself!'
John 18:13–28
  • Jesus taken to Annas' court.
  • Annas questioned Jesus about his disciples and teaching.
  • Jesus told Annas about his ministry.
  • Officer of Annas slapped Jesus, who asked him why.
  • Annas sent Jesus, bound, to Caiaphas.
  • Denial of Peter (part 2).
  • Jesus taken from Caiaphas to Pilate.
Trial before Pilate (Luke: and also before Herod Antipas)Matthew 27:1–14
  • Early in the morning the chief priests and elders planned to have Jesus executed.
  • Pilate: 'Are you the king of the Jews?' Jesus: 'You have said so.'
  • Jesus otherwise remained silent, which amazed Pilate.

Mark 15:1–5

  • Very early in the morning the chief priests, elders, law teachers and Sanhedrin made plans, bound Jesus and took him to Pilate.
  • Pilate: 'Are you the king of the Jews?' Jesus: 'You have said so.'
  • Jesus otherwise remained silent, which amazed Pilate.
Luke 23:1–12
  • The whole assembly rose and took Jesus to Pilate.
  • They accused Jesus of subverting the nation, opposing Roman taxes, and claiming to be Messiah, a king.
  • Pilate: 'Are you the king of the Jews?' Jesus: 'You have said so.'
  • Pilate: 'I find no guilt in this man.'
  • They: 'He came from Galilee stirring up people all over Judea by his teaching!'
  • Pilate sent Jesus to Herod Antipas because he was a Galilean.
  • Herod – also in Jerusalem at the time – was pleased to see Jesus, but Jesus didn't answer his questions. The chief priests and law teachers accused Jesus. Herod and his soldiers then mocked Jesus, put an elegant robe on him and sent him back to Pilate.
John 18:28–38
  • Early in the morning Jesus was taken to Pilate by the Jewish leaders, who refused to enter the praetorium to stay ceremonially clean for Passover.
  • Pilate came out and asked them why. They said only Pilate could apply the death penalty.
  • Pilate, inside: 'Are you the king of the Jews?' Jesus: 'My kingdom is not of this world, otherwise my servants would have fought to prevent my arrest by the Jewish leaders.'
  • Pilate: 'You are a king, then!' Jesus: 'You say that I am a king. In fact, the reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me.' Pilate: 'What is truth?'
  • Pilate, outside: 'I find no guilt in him.'
Jesus versus Barabbas Matthew 27:15–26
  • Narrator explains the amnesty vote and Barabbas.
  • Pilate asked crowd: 'Should I release Barabbas or Jesus 'the Messiah'?'
  • Pilate's wife begged him to release Jesus. Chief priests and elders persuaded the crowd against Jesus.
  • Pilate asked crowd: 'Who should I release?' Crowd: 'Barabbas!'
  • Pilate: 'What should I do with Jesus?' Crowd: 'Crucify him!'
  • Pilate: 'What crime has he committed then?' Crowd, louder: 'Crucify him!'
  • Pilate washed his hands of guilt and said: 'I'm innocent of this man's blood, it's your responsibility!' Crowd: 'His blood is on us and on our children!'
  • Pilate released Barabbas, had Jesus flogged and abducted.
Mark 15:6–15
  • Narrator explains the amnesty vote and Barabbas.
  • Pilate asked crowd: 'Do you want me to release the king of the Jews?'
  • Chief priests stirred up the crowd to release Barabbas.
  • Pilate: 'What shall I do, then, with the one you call the king of the Jews?' Crowd: 'Crucify him!'
  • Pilate: 'What crime has he committed then?' Crowd, louder: 'Crucify him!'
  • Pilate released Barabbas, had Jesus flogged and abducted.
Luke 23:13–25
  • Pilate tells chief priests and rulers: 'I've found Jesus not guilty, neither has Herod. So I will flog him and release him.'
  • But the crowd shouted: 'Away with him! Release Barabbas!'
  • Narrator explains Barabbas.
  • Pilate tried to appeal for Jesus's release and repeated his not guilty verdict, but due to insistent loud shouting for crucifixion, Pilate gave in to their demand.
  • Pilate released Barabbas, had Jesus abducted.
John 18:39–19:16
  • Pilate explained the amnesty vote and asked: 'Do you want me to release 'the king of the Jews'?'
  • They shouted back: 'No, not him! Give us Barabbas!' Narrator explains Barrabas.
  • Pilate had Jesus flogged. Soldiers put a crown of thorns and purple robe on Jesus, hit his face and mocked him saying: 'Hail, king of the Jews!'
  • Pilate, outside, repeated his not guilty verdict and presented Jesus: 'Here is the man!'
  • Chief priests and officials shouted: 'Crucify! Crucify!' Pilate: 'Go ahead and crucify him. I myself find no guilt in him.' Jewish leaders: 'Our law says he must die because he claimed to be the Son of God.'
  • Pilate, afraid, interrogated Jesus inside. Jesus: 'You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin.' Pilate tried to set Jesus free.
  • Jewish leaders: 'If you let him go, you disobey Caesar. Anyone who claims to be a king opposes Caesar.'
  • Pilate brought out Jesus around noon, saying: 'Here is your king.' They shouted: 'Take him away, crucify him!'
  • Pilate: 'Shall I crucify your king?' Chief priests: 'We have no king but Caesar.'
  • Pilate handed Jesus over to them for crucifixion.
Jesus abducted for crucifixionMatthew 27:27–31
  • Roman soldiers took Jesus into the praetorium.
  • Soldiers undressed Jesus and put a scarlet robe, a crown of thorns and a staff on him.
  • Soldiers knelt in front of Jesus and mocked him saying: 'Hail, king of the Jews!'
  • They spit on him, took the staff and struck his head.
  • They took off the robe, put his clothes back on and led him away.
Mark 15:16–20
  • Roman soldiers took Jesus into the praetorium.
  • Soldiers put a purple robe and a crown of thorns on Jesus.
  • Soldiers called out to Jesus: 'Hail, king of the Jews!'
  • They struck his head with a staff, spit on him and knelt in homage to him.
  • After mocking, they took off the purple robe, put his clothes back on, led him outside and away.
Luke 23:26
  • Jesus led away by Roman soldiers.
  • [No mistreatment by soldiers]
John 19:16
  • Jesus led away by chief priests.
  • [No mistreatment by soldiers; this did happen earlier, see 19:1–3]

Chronological comparison

Approximate chronological comparison between the Jesus Passion narratives according to the Gospels of Mark and John. Each section ('1' to '28') represents 3 hours of time. [22]

Empty tombBurial of JesusQuod scripsi, scripsiCrucifixion of JesusPilate's courtDenial of PeterSanhedrin trial of JesusArrest of Jesus

Last SupperEmpty tombBurial of JesusCrucifixion darknessMocking of JesusCrucifixion of JesusPilate's courtDenial of PeterSanhedrin trial of JesusArrest of JesusGethsemanePassover SederLast SupperSanhedrin trial of Jesus

See also

Related Research Articles

Annas was appointed by the Roman legate Quirinius as the first High Priest of the newly formed Roman province of Judaea in AD 6 – just after the Romans had deposed Archelaus, Ethnarch of Judaea, thereby putting Judaea directly under Roman rule. There are no accurate records of his death, but Archie D. Wood, aka Azrael Ondi-Ahman, maintains in his book "the Son of God", Yeshua's section, chapter 48, verse 27 through 36 that Annas was strangled to death behest by Caiaphas, his son-in-law.

<span class="mw-page-title-main">Passion of Jesus</span> Final period in the life of Jesus, before his crucifixion and death

The Passion is the short final period before the death of Jesus, described in the four canonical gospels. It is commemorated in Christianity every year during Holy Week.

<span class="mw-page-title-main">Caiaphas</span> Jewish high priest (c. 14 BC – c. 46 AD)

Joseph ben Caiaphas, known simply as Caiaphas in the New Testament, was the Jewish high priest during the years of Jesus' ministry, according to Josephus. The Gospels of Matthew, Luke and John indicate he was an organizer of the plot to kill Jesus. He famously presided over the Sanhedrin trial of Jesus. The primary sources for Caiaphas' life are the New Testament, and the writings of Josephus. The latter records he was made high priest by the Roman procurator Valerius Gratus after Simon ben Camithus had been deposed.

<span class="mw-page-title-main">Malchus</span> Subject of a miracle by Jesus according to the Bible

Malchus was the servant of the Jewish High Priest Caiaphas who participated in the arrest of Jesus as written in the four gospels. According to the Bible, one of the disciples, Simon Peter, being armed with a sword, cut off the servant's ear in an attempt to prevent the arrest of Jesus.

<span class="mw-page-title-main">Life of Jesus</span> Life of Jesus as told in the New Testament

The life of Jesus is primarily outlined in the four canonical gospels, which includes his genealogy and nativity, public ministry, passion, prophecy, resurrection and ascension. Other parts of the New Testament – such as the Pauline epistles which were likely written within 20 to 30 years of each other, and which include references to key episodes in the life of Jesus, such as the Last Supper, and the Acts of the Apostles, which includes more references to the Ascension episode than the canonical gospels also expound upon the life of Jesus. In addition to these biblical texts, there are extra-biblical texts that Christians believe make reference to certain events in the life of Jesus, such as Josephus on Jesus and Tacitus on Christ.

<span class="mw-page-title-main">Mark 14</span> Chapter of the New Testament

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Theophilus is the name or honorary title of the person to whom the Gospel of Luke and the Acts of the Apostles are addressed. It is thought that both works were written by the same author, and often argued that the two books were originally a single unified work. Both were written in a refined Koine Greek, and the name θεόφιλος ("Theophilos"), as it appears therein, means friend of God or (be)loved by God or loving God in the Greek language. The true identity of Theophilus is unknown, with several conjectures and traditions around an identity. In English Theophilus is also written "Theophilos", both a common name and an honorary title among the learned (academic) Romans and Jews of the era. The life of Theophilus would coincide with the writing of Luke and the author of the Acts.

<span class="mw-page-title-main">Luke 3</span> Chapter of the New Testament

Luke 3 is the third chapter of the Gospel of Luke in the New Testament of the Christian Bible, traditionally attributed to Luke the Evangelist, a companion of Paul the Apostle on his missionary journeys. It contains an account of the preaching of John the Baptist as well as a genealogy of Jesus. From the start of this chapter until Luke 9:50, the "shape and outlook" of Luke's Gospel follow closely those of the other synoptic gospels, Matthew and Mark. The Expositor's Greek Testament states that in this chapter "the ministry of the new era opens".

<span class="mw-page-title-main">New Testament places associated with Jesus</span>

The New Testament narrative of the life of Jesus refers to a number of locations in the Holy Land and a Flight into Egypt. In these accounts the principal locations for the ministry of Jesus were Galilee and Judea, with activities also taking place in surrounding areas such as Perea and Samaria.

<span class="mw-page-title-main">Matthew 27:3</span>

Matthew 27:3 is the third verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse returns to the story of Judas Iscariot who, in the previous chapter, had accepted payment to betray Jesus to the Jewish authorities. This verse opens the story of his remorse and death.

<span class="mw-page-title-main">Matthew 27</span> Chapter of the New Testament

Matthew 27 is the 27th chapter in the Gospel of Matthew, part of the New Testament in the Christian Bible. This chapter contains Matthew's record of the day of the trial, crucifixion and burial of Jesus. Scottish theologian William Robertson Nicoll notes that "the record of this single day is very nearly one-ninth of the whole book".

<span class="mw-page-title-main">Mark 15</span> Chapter of the New Testament

Mark 15 is the fifteenth chapter of the Gospel of Mark in the New Testament of the Christian Bible. This chapter records the narrative of Jesus' passion, including his trial before Pontius Pilate and then his crucifixion, death and entombment. Jesus' trial before Pilate and his crucifixion, death, and burial are also recorded in Matthew 27, Luke 23, and John 18:28–19:42.

<span class="mw-page-title-main">Matthew 26</span> Chapter of the New Testament

Matthew 26 is the 26th chapter of the Gospel of Matthew, part of the New Testament of the Christian Bible. This chapter covers the beginning of the Passion of Jesus narrative, which continues to Matthew 28; it contains the narratives of the Jewish leaders' plot to kill Jesus, Judas Iscariot's agreement to betray Jesus to Caiphas, the Last Supper with the Twelve Apostles and institution of the Eucharist, the Agony in the Garden of Gethsemane and the subsequent vindication of Jesus' predictions, of betrayal by one of the twelve Apostles, and that he will, in the Denial of Peter, be disowned by his closest follower, Saint Peter.

<span class="mw-page-title-main">John 18</span> Chapter of the New Testament

John 18 is the eighteenth chapter of the Gospel of John in the New Testament of the Christian Bible. This chapter records the events on the day of the Crucifixion of Jesus, starting with the arrest of Jesus the evening before. The three denials of Peter are interwoven into the narrative concerning the trials of Jesus.

<span class="mw-page-title-main">Luke 23</span> Chapter of the New Testament

Luke 23 is the twenty-third chapter of the Gospel of Luke in the New Testament of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles. This chapter records the trial of Jesus Christ before Pontius Pilate, Jesus' meeting with Herod Antipas, and his crucifixion, death and burial.

<span class="mw-page-title-main">Arrest of Jesus</span> Pivotal event in Christianity recorded in the canonical gospels

The arrest of Jesus was a pivotal event in Christianity recorded in the canonical gospels. It occurred shortly after the Last Supper, and immediately after the kiss of Judas, which is traditionally said to have been an act of betrayal since Judas made a deal with the chief priests to arrest Jesus. The event ultimately led, in the Gospel accounts, to Jesus's crucifixion.

<span class="mw-page-title-main">Matthew 27:2</span>

Matthew 27:2 is the second verse of the twenty-seventh chapter of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. Jesus has just seen condemned by the Jewish Sanhedrin, and in this verse is presented to Pontius Pilate.

<span class="mw-page-title-main">Pilate's court</span> Trial of Jesus in praetorium before Pontius Pilate

In the canonical gospels, Pilate's court refers to the trial of Jesus in praetorium before Pontius Pilate, preceded by the Sanhedrin Trial. In the Gospel of Luke, Pilate finds that Jesus, being from Galilee, belonged to Herod Antipas' jurisdiction, and so he decides to send Jesus to Herod. After questioning Jesus and receiving very few replies, Herod sees Jesus as no threat and returns him to Pilate.

<span class="mw-page-title-main">Jesus at Herod's court</span> Episode in the New Testament

Jesus at Herod's court refers to an episode in the New Testament which describes Jesus being sent to Herod Antipas in Jerusalem, prior to his crucifixion. This episode is described in Luke 23.

<span class="mw-page-title-main">Mocking of Jesus</span> Biblical event in the New Testament

The mocking of Jesus occurred several times, after his trial and before his crucifixion according to the canonical gospels of the New Testament. It is considered part of the passion of Jesus.

References

Citations

  1. ↑ Mark 14:53–65, Matthew 26:57–68, Luke 22:63–71, and John 18:12–24
  2. 1 2 3 4 5 6 7 8 Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN   0-8054-4482-3 pages 396–400
  3. ↑ Arbez, Edward (1907). "Annas"  . In Herbermann, Charles (ed.). Catholic Encyclopedia . Vol. 1. New York: Robert Appleton Company.
  4. ↑ Gottheil, Richard and Krauss, Samuel. "Caiaphas", Jewish Encyclopedia
  5. 1 2 Theological dictionary of the New Testament by Gerhard Kittel, Geoffrey William Bromiley, Gerhard Friedrich 1980 ISBN   0-8028-2248-7 page 105
  6. ↑ Edwards, James R. (1989). "Markan Sandwiches. The Significance of Interpolations in Markan Narratives". Novum Testamentum. JSTOR. 31 (3): 193–216. doi:10.2307/1560460. ISSN   0048-1009. JSTOR   1560460.
  7. ↑ Shepherd, Tom (1995). "The Narrative Function of Markan Intercalation". New Testament Studies. Cambridge University Press (CUP). 41 (4): 522–540. doi:10.1017/s0028688500021688. ISSN   0028-6885. S2CID   170266008.
  8. ↑ Rhoads, David M; Dewey, Joanna; Michie, Donald (2012). Mark as story : an introduction to the narrative of a gospel. Fortress Press. pp. 51–52. ISBN   978-1-4514-1104-1. OCLC   825768732.
  9. 1 2 3 4 5 6 7 The Bible Knowledge Background Commentary: Matthew-Luke, Volume 1 by Craig A. Evans 2003 ISBN   0-7814-3868-3 page 487–500
  10. 1 2 3 4 5 6 7 8 Holman Concise Bible Dictionary 2011 ISBN   0-8054-9548-7 pages 608–609
  11. ↑ Chapman & Schnabel 2015, p. 31.
  12. ↑ The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1982 ISBN   0-8028-3782-4 pages 1050–1052
  13. ↑ Matthew 26:61
  14. ↑ Chapman & Schnabel 2015, p. 40.
  15. ↑ Matthew 26:67, Mark 14:65, Luke 22:63–65, John 18:22
  16. ↑ Luke 23:50–51
  17. ↑ John 19:38–40
  18. ↑ Luke's presentation of Jesus: a christology by Robert F. O'Toole 2004 ISBN   88-7653-625-6 page 166
  19. ↑ "trial(s) of Jesus", A Dictionary of the Bible. (W. R. F. Browning, ed.) Oxford Biblical Studies Online. 02-Apr-2021
  20. ↑ Chapman & Schnabel 2015, p. 199.
  21. ↑ "Online Bible – New International Version". Biblehub.com. 2011. Retrieved 4 January 2021.
  22. ↑ For example, compare: "It was nine in the morning when they crucified him." (Mark 15:25 NIV) and "It was the day of Preparation of the Passover; it was about noon. (...) Finally Pilate handed him over to them to be crucified." (John 19:14,16 NIV). Bart D. Ehrman, Jesus: Apocalyptic Prophet of the New Millennium (1999), p. 32–36.

Sources

Further reading

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