Note: Text came from Wikipedia, the capitals and bold text from me.
In the New Testament, the Sanhedrin trial of Jesus, Sanhedrin (a Jewish judicial body), following his arrest in Jerusalem and before his dispensation by Pontius Pilate. It is an event reported by all four canonical gospels of the New Testament, although John’s Gospel does not explicitly mention a Sanhedrin trial in this context.
Jesus is generally quiet, does not mount a defence, and rarely responds to the accusations, but is condemned by the Jewish authorities for various charges:
- Violating the Sabbath law (by healing on the Sabbath).
- Threatening to destroy the Jewish Temple, sorcery.
- Exorcising people by the power of demons.
- Claiming to be the Messiah.
The Jewish leaders then take Jesus to Pontius Pilate, the governor of Roman Judaea, and ask that he be tried for claiming to be the King of the Jews.
ALL THE ACCUSATIONS DESCRIBED ABOVE ARE RELATED TO JEWISH RELIGION AFFAIR, THE ROMAN COULDN’T CARE LESS.
The trial as depicted in the Synoptic Gospels is temporally placed informally on Thursday night and then again formally on Friday morning. However, since the Jewish preparation day begins on Thursday at sunset, according to the Gospel of John, this informally happened on Wednesday night and then again formally on Thursday morning, with him eventually being taken off the cross on Thursday night, being the beginning of the Jews’ ‘day of preparation’, as it is written at John 19:42.
The idea that the ‘day of preparation’ begins on Thursday night is thought by some to be an error due to the bias of later ‘Christian’ thought. This trial takes place in the night portion of the 14th day of the 1st month, i.e. Passover, making the ‘day of preparation’ a reference of preparing the Passover meal and the cleansing of the home of all leaven. If this is true, the ‘Sabbath’ the next day is not a reference to the weekly Sabbath, but the High Sabbath of the Feast of Unleavened Bread’s first day. Interestingly, John calls this Sabbath a “high one” in John 19:31 (KJV, but called a ‘special Sabbath’ in the NIV). The High (special) Sabbaths associated with the Biblical feast days (Leviticus 23) can fall on any day of the week, not just Saturday. Most Hebraic believers believe that the Messiah was crucified on the afternoon of a Wednesday and rose again on the evening of the weekly Sabbath, just before the first day of the week, which began at sunset according to the Scriptural meaning of a day (Genesis 1, i.e. evening and morning). When the women went to the grave in the morning, his tomb was already empty; he was already gone. A Wednesday to Saturday time frame fulfills the only sign given that he was the Messiah, i.e. the sign of Jonah, three days and three nights in the grave (Matthew 12:40) and his claim that he would rise again on the third day (Matthew 20:19, Mark 12:34, Luke 24:46).
In the narrative of all the canonical gospels, after the arrest of Jesus, he is taken to the Sanhedrin. From a historical perspective, in the era in which the narrative is set, the Sanhedrin body was an ad hoc gathering rather than a fixed court. Sanhedrin’s portrayal contradicts that of Jewish tradition and texts, which portray the Sanhedrin to be an established court based in Jerusalem with strict guidelines on how to function. Christian sources often consider this a deliberate contradiction by the Gospel authors, accusing the Sanhedrin of illegally violating the Torah during the trial.
IF JESUS IS ARRESTED BY THE SANHEDRIN’S SOLDIERS AND BROUGTH TO THE HIGH PRIEST, WHY DO YOU NEED A ROMAN COHORT FOR THE ARRESTATION?
In the four canonical gospels, Jesus is tried and condemned by the Sanhedrin. According to Luke, Joseph of Arimathea and Nicodemus dissent from this decision. Jesus is mocked and beaten and convicted for various accusations, violating the Sabbath law (by healing on the Sabbath), threatening to destroy the Jewish Temple, sorcery, exorcising people by the power of demons, and claiming to be both the Messiah and the Son of God. Although the Gospel accounts vary concerning some of the details, they agree on the general character and overall structure of Jesus’s trials.
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. Matthew 27:1 adds that the next morning, the priests held another meeting. 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, and Mark 15:1 adds that another consultation was held among the priests the next morning. Luke 22:54 states that Jesus was taken to “the high priest’s house”, where he was mocked and beaten that night. It is added in 22:66 that, “as soon as it was day”, the chief priests and scribes gathered together and led Jesus away into their council.
In John 18:12-14, however, Jesus is first taken to Annas, the father-in-law of Caiaphas, who was the high priest at that time. Annas was the former high priest, and it appears that Caiaphas sought Annas’ confirmation of Caiaphas’ actions. In 18:24, Jesus is sent from Annas to Caiaphas, the high priest, and 18:28 states that, early in the morning, Jesus was led from Caiaphas to Pontius Pilate in the Praetorium.
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. The intercalated description of Jesus’ resolute determination offers a contrast to the framing description of Peter’s aggrieved denials (Mark 14:53–54, 14:66–72). 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.”
In the Gospel accounts, Jesus speaks very little and gives very infrequent and indirect answers to the questions of the priests, 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 that hold Jesus at the high priest’s house mock, blindfold, insult and beat him, at times slapping him and asking him to guess who had hit him that time.
Mark 14:55-59 states that the chief priests had sought witnesses against Jesus to put him to death but did not find any, so they arranged false witnesses against him, but their witnesses disagreed together. 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 robe in anger and accused Jesus of blasphemy. In Matthew 26:63, the high priest asks: “Tell us whether you are the Christ, the Son of God.” Jesus responds, “You have said it”, prompting the High Priest to tear his robe, breaking Mosaic Law (Leviticus 21:10).
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. At that point, the priests say, “What further need have we of witness? for we have heard from his mouth”, and they decide to condemn Jesus.
After that, 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.
FIRST: I’LL DISMISS EVRERYTHING COMMING FROM THE GOSPEL OF JOHN, BECAUSE NO ONE IS INVITED TO ASSIST TO THE HEARING. ALL JOHN’S GOSPEL OF THE TRIAL OF JESUS IS FABULATION.
TWO: IT HAS NO WRITEN TEXT, NO DOCUMENT OF ANY KIND CONCERNING THE HEARING
ALL THE QUESTIONNING FROM PILATE AND JESUS ANSWERS IS INVENTED.
- Thallus (52 CE) a secular writer to mention Jesus is so ancient his writings don’t even exist anymore. Still, Julius Africanus wrote about it in 221 CE.
- Tacitus confirms several historical elements of the Biblical narrative: Jesus lived in Judea, was crucified under Pontius Pilate, and had followers who were persecuted
- NO WITNESS ACCOUNT
Bible Specify That Paul Was a Roman Citizen
SAUL-PAUL WAS ARRESTED MANY TIMES, AND EACH TIME HE CLAIM TO BE A ROMAN CITIZEN, WHY? BY ROMAN LAW ONLY A ROMAN SUBJECT WHEN ARRESTED CAN HAVE AN HEARING, NO ONE ELSE CAN BE A BENEFICARY OF A TRAIL.
JESUS NOT A ROMAN CITIZEN EQUAL NO TRAIL
JESUS WAS ARRESTED AND CRUCIFYED
- Jewish DO NOT CRUCIFY ON RELIGIOUS GROUND OF ANY KIND
- ROMAN CRUCIFY FOR ONLY ONE REASON, agitation against the authority of a state, Jesus’ crime was really sedition and not blasphemy. The high priests may have seen this as blasphemy, but Jesus would never have been put to death by the Romans for such a local issue. The Romans practiced freedom of religion.
- ROMAN DO NOT CRUXICIFY THIEFS, THE GOD AND BAD LARRONS NEVER EXISTED
- CRUCIFIXION IS NOT A PUNISHMENT BUT A DISSUATION FOR OTHER NOT TO COMMIT THE SAME CRIME AND CRUCIFIXION IS ALWAYS ON A PUBLIC PATH / MAIN ROAD.
- NO ONE IS PERMITTED TO BE AT THE CROSS AFTER CRUXIFICTION
- ACCORDING TO JOHN DOMINIC CROSSAN: “JESUS (OR THE ONE WHO APPEAR TO BE JESUS) STAYED ON THE CROSS UNTIL NOTHING REMAIN, THE CRUXIFIED ARE AT THE MERCI OF SCAVENGERS”.
- ACCORDING TO SIMCHA JACOBOVICI, HE FOUND JESUS TOMB, THE REAL JESUS.
QUESTION CANT IT BE ACCORDING TO THE CORAN THAT JUDAS THE TWIN, DIDYMUS, THOMAS WAS CRUCIFYED INSTEAD OF JESUS?
The Coran says in one place someone replace Jesus with no names, also another place Simon of Cyrene.
The Muslim belief on Jesus’ CRUXIFIXTION is supported by those gospels which were kept safe from distortion, like the Gospel of Judas, which states that Jesus told Judas: “You will exceed all of them, for you will sacrifice the man that clothes me.” This gospel confirms the Muslim belief that Jesus was not crucified and it is Judas, who might have been the one who did not betrayed him, and who was crucified instead. According to Muslims, “clothes me” means “bears my resemblance”.
“He whom you saw on the tree, glad and laughing, this is the living Jesus. But this one into whose hands and feet they drive the nails is his fleshly part, which is the substitute being put to shame, the one who came into being in his likeness. But look at him and me.“
Gospel of Barnabas: The description of the crucifixion of Judas Iscariot in Chapter 218 in the Spanish text (217 in the Italian text). Jesus Christ has been miraculously abstracted from the action; and Judas, transformed into the likeness of Jesus, is crucified in his place.
- Jesus not arrested
- Judas arrested, no trial, Judas crucified
- The Zealot Jesus-Judas was arrested by the Roman for Sedition against Rome
- Judas rotten of the cross
- Jesus didn’t resurrect because not dead, he show up to the apostles.
- Jesus Tomb was found in Talpiot Israel.
A note on communion, last supper and the grail:
According to Jewish practice at the supper regarding Passover, they use four (4) cups each. Which one is Jesus ones?
According to Jewish Command, no one can be “GOD” other than God. So no one can think of taking a cup; no one knew that it would have a crucifixion.
According to Jewish Command, Jews and blood don’t get along, it must be avoided at any cost because you will be impure. In the text where Jesus says: “This is my blood” Christian invention.
- Judas or Jude brother of Jesus who is his twin or other name Thomas
- They where a cohort plus Jewish Soldiers for the arrest. A Roman cohort is 600 or 480 men depending of the source, in which you need to arrest a bunch of Zealots.
Abp. Eric Michel