Jesus Before the Sanhedrin
Matthew 26:57-68
Matt.26.57 - Details
Original Text
Morphology
- Οι: ART,nom,pl,m
- δε: CONJ
- κρατησαντες: VERB,aor,act,part,nom,pl,m
- τον: ART,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
- απηγαγον: VERB,aor,act,ind,3,pl
- προς: PREP
- Καιαφαν: NOUN,acc,sg,m
- τον: ART,acc,sg,m
- αρχιερεα: NOUN,acc,sg,m
- οπου: ADV
- οι: ART,nom,pl,m
- γραμματεις: NOUN,nom,pl,m
- και: CONJ
- οι: ART,nom,pl,m
- πρεσβυτεροι: NOUN,nom,pl,m
- συνηχθησαν: VERB,aor,pass,ind,3,pl
Parallels
- Mark 14:53 (verbal): Parallel narrative: Mark likewise reports that they led Jesus to the high priest and that chief priests, elders and scribes came together—very close in wording and sequence to Matthew 26:57.
- Luke 22:66 (structural): Luke describes the Jewish council assembling at daybreak (chief priests and scribes) and bringing Jesus before them, corresponding to Matthew's scene of Caiaphas and the gathered leaders.
- John 18:13-14 (allusion): John records Jesus being led first to Annas and then to Caiaphas, noting Caiaphas's role as high priest and the involvement of the Jewish leaders—an overlapping tradition about the interrogation before the high priestly circle.
- Matthew 26:3-4 (thematic): Earlier in Matthew the chief priests and elders gather at Caiaphas to plot how to arrest Jesus by stealth—this anticipates and thematically connects with the formal handing over in 26:57.
Alternative generated candidates
- Those who had arrested Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered.
- Those who had seized Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered.
Matt.26.58 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- Πετρος: NOUN,nom,sg,m
- ηκολουθει: VERB,impf,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- απο: PREP
- μακροθεν: ADV
- εως: CONJ
- της: ART,gen,sg,f
- αυλης: NOUN,gen,sg,f
- του: ART,gen,sg,n
- αρχιερεως: NOUN,gen,sg,m
- και: CONJ
- εισελθων: VERB,aor,act,part,nom,m,sg
- εσω: ADV
- εκαθητο: VERB,impf,mp,ind,3,sg
- μετα: PREP
- των: ART,gen,pl,m
- υπηρετων: NOUN,gen,pl,m
- ιδειν: VERB,aor,act,inf
- το: ART,nom,sg,n
- τελος: NOUN,acc,sg,n
Parallels
- Mark 14:54 (verbal): Very close verbal parallel—Peter follows Jesus at a distance into the high priest's house (palace), matching Matthew's wording and scene.
- Luke 22:54-55 (verbal): Luke narrates Peter following at a distance, entering the courtyard and sitting with the servants, paralleling Matthew's account of location and action.
- John 18:15-16 (verbal): John records that Simon Peter and another disciple followed Jesus; the other disciple was known to the high priest and went in with Jesus into the courtyard—paralleling the 'followed from afar' and courtyard setting.
- Matt.26:69 (structural): Immediate narrative continuation in Matthew—Peter seated in the courtyard among servants leads directly into the denial scene, linking the follow‑from‑afar detail to its outcome.
Alternative generated candidates
- Now Peter followed at a distance to the high priest's courtyard; and he went in and sat with the servants to see how it would end.
- But Peter followed at a distance to the high priest's courtyard, and he sat with the servants to see the end.
Matt.26.59 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- αρχιερεις: NOUN,nom,pl,m
- και: CONJ
- το: ART,nom,sg,n
- συνεδριον: NOUN,nom,sg,n
- ολον: ADJ,acc,sg,n
- εζητουν: VERB,impf,act,ind,3,pl
- ψευδομαρτυριαν: NOUN,acc,sg,f
- κατα: PREP
- του: ART,gen,sg,n
- Ιησου: NOUN,gen,sg,m
- οπως: CONJ
- αυτον: PRON,acc,sg,m,3
- θανατωσωσιν: VERB,aor,act,sub,3,pl
Parallels
- Mark 14:55 (verbal): Almost identical report: 'the chief priests and the whole council sought for witness against Jesus to put him to death'—a direct Synoptic parallel to Matthew's wording and scene.
- Luke 22:66-71 (structural): Luke's account describes Jesus being brought before the assembled council and questioned—paralleling the trial setting and the council's attempt to establish charges against him.
- John 11:47-53 (thematic): The council (chief priests and Pharisees) resolves that Jesus must die to protect the nation—shows the same motive and collective decision among Jewish leaders to remove Jesus.
- Acts 6:11-14 (thematic): False witnesses are manufactured to accuse Stephen before the council—an early Christian parallel showing the use of perjury to bring a righteous man to condemnation.
- 1 Kings 21:10-13 (allusion): False witnesses are produced to condemn Naboth and secure his death/land for Ahab—an Old Testament narrative precedent for judicial perjury used to eliminate an opponent.
Alternative generated candidates
- The chief priests and the whole council sought false testimony against Jesus in order to put him to death, but they found none; though many false witnesses came forward, they did not agree.
- Now the chief priests and the whole council sought false testimony against Jesus in order to put him to death, but they found none, though many came forward with false testimony.
Matt.26.60 - Details
Original Text
Morphology
- και: CONJ
- ουχ: PART
- ευρον: VERB,aor,act,ind,3,pl
- πολλων: ADJ,gen,pl,m
- προσελθοντων: PART,aor,act,gen,pl,m
- ψευδομαρτυρων: NOUN,gen,pl,m
- υστερον: ADV
- δε: CONJ
- προσελθοντες: VERB,aor,act,part,nom,pl,m
- δυο: NUM,card
Parallels
- Mark 14:56-59 (verbal): Close verbal parallel to Matthew's account of many false witnesses; Mark records conflicting testimony and then two witnesses who bring specific charges against Jesus.
- Luke 22:66-71 (structural): Parallel trial scene before the council; although Luke emphasizes the questioning and Jesus' answers, the sequence and failure of consistent testimony correspond to Matthew's depiction of false witnesses.
- Acts 6:11-13 (thematic): Stephen's trial before the council features commissioned false witnesses who bear false testimony—an early Christian echo of the pattern of malicious testimony at Jewish trials.
- Psalm 35:11 (allusion): OT motif of 'false witnesses' rising up against the righteous; Matthew's report of false witnesses resonates with this prophetic/legal image used elsewhere to describe unjust accusations.
Alternative generated candidates
- At last two stood up and bore witness, saying, "This man said, 'I am able to destroy the temple of God and to rebuild it in three days.'"
- At last two false witnesses came forward and said, 'This man said, I am able to destroy the temple of God and rebuild it in three days.'
Matt.26.61 - Details
Original Text
Morphology
- ειπαν·Ουτος: VERB,aor,act,ind,3,pl
- εφη·Δυναμαι: VERB,impf,act,ind,3,sg
- καταλυσαι: VERB,aor,act,inf
- τον: ART,acc,sg,m
- ναον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- και: CONJ
- δια: PREP
- τριων: NUM,gen,pl
- ημερων: NOUN,gen,pl,f
- οικοδομησαι: VERB,aor,act,inf
Parallels
- Mark 14:58 (verbal): Nearly identical testimony by the false witnesses accusing Jesus of saying he would destroy the temple and rebuild it in three days.
- John 2:19-21 (quotation): Jesus' saying, 'Destroy this temple, and in three days I will raise it up,' is recorded here and John explicitly interprets 'temple' as Jesus' body.
- Matt.27:63-64 (structural): The chief priests recall Jesus' prediction about rising after three days and request Pilate to secure the tomb—directly tied to the 'three days' claim.
- Matt.12:39-40 (thematic): Jesus' reference to the 'sign of Jonah'—being three days and three nights—connects thematically to the motif of 'three days' and vindication by resurrection.
Alternative generated candidates
- And the high priest stood up and said to him, "Have you no answer? What is this testimony that these men bring against you?"
- The high priest stood up and said to him, 'Have you no answer? What is it that these testify against you?'
Matt.26.62 - Details
Original Text
Morphology
- και: CONJ
- αναστας: VERB,aor,act,ptc,nom,m,sg
- ο: ART,nom,sg,m
- αρχιερευς: NOUN,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- αυτω·Ουδεν: PRON,dat,sg,3+PRON,acc,sg,n
- αποκρινη: VERB,pres,mid,subj,3,sg
- τι: ADV
- ουτοι: DEM,nom,pl,m
- σου: PRON,gen,sg,m
- καταμαρτυρουσιν: VERB,pres,act,ind,3,pl
Parallels
- Mark 14:60-61 (verbal): Nearly identical courtroom scene: the high priest stands and asks Jesus to answer, ‘What is it which these witness against thee?’—Matthew’s wording closely parallels Mark’s account.
- John 18:19-24 (verbal): In John’s trial narrative the high priest questions Jesus and presses him about his teaching; Jesus remains largely silent and is challenged for not answering, echoing Matthew’s depiction of silence under interrogation.
- Luke 23:9 (verbal): When Herod questions Jesus during the trial Jesus gives no answer—Luke highlights the same motif of Jesus’ silence before hostile authorities.
- Isaiah 53:7 (allusion): The Suffering Servant ‘was oppressed, and he was afflicted, yet he opened not his mouth’—a prophetic precedent often invoked to explain and interpret Jesus’ silence at his trial.
- 1 Peter 2:23 (thematic): Peter commends Christ’s conduct: ‘when he was reviled, he reviled not again’—reflecting the same ethic of non-retaliation and silence under false accusation present in Matthew’s scene.
Alternative generated candidates
- But Jesus remained silent. And the high priest said to him, "I adjure you by the living God: tell us if you are the Christ, the Son of God."
- But Jesus was silent. And the high priest said to him, 'I adjure you by the living God: tell us if you are the Christ, the Son of God.'
Matt.26.63 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- Ιησους: NOUN,nom,sg,m
- εσιωπα: VERB,impf,act,ind,3,sg
- και: CONJ
- ο: ART,nom,sg,m
- αρχιερευς: NOUN,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- αυτω·Εξορκιζω: PRON,dat,sg,3 + VERB,pres,act,ind,1,sg
- σε: PRON,acc,sg,2
- κατα: PREP
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- του: ART,gen,sg,n
- ζωντος: VERB,pres,act,part,gen,sg,m
- ινα: CONJ
- ημιν: PRON,dat,pl,1
- ειπης: VERB,aor,act,sub,2,sg
- ει: COND
- συ: PRON,nom,sg,2
- ει: COND
- ο: ART,nom,sg,m
- χριστος: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- υιος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
Parallels
- Mark 14:60-62 (verbal): Direct Synoptic parallel: Mark records the same high‑priest adjuration and Jesus' initial silence and ensuing claim about the Son of Man — wording and sequence closely match Matthew's account.
- Luke 22:67-70 (structural): Parallel trial scene: Luke presents the chief priests' questioning about Jesus' identity and Jesus' reference to being the Son of Man, paralleling Matthew's exchange about 'the Christ, the Son of God.'
- Isaiah 53:7 (thematic): The motif of the silent sufferer: Isaiah's image of the righteous servant who 'opened not his mouth' provides the prophetic background for Jesus' silence before his accusers.
- Psalm 2:7 (allusion): Messianic sonship background: The high priest's formula 'Are you the Christ, the Son of God?' evokes Psalms like 2:7 ('You are my Son'), which the NT uses to ground Jesus' identity as Messiah and Son.
- Psalm 110:1 (allusion): Contextual/Christological resonance: Jesus' subsequent claim about the Son of Man 'seated at the right hand of Power' (v. 64) alludes to Psalm 110:1, linking the messianic sonship questioned here to the throne imagery of the psalm.
Alternative generated candidates
- Jesus said to him, "You have said so; yet I tell you, from now on you will see the Son of Man seated at the right hand of power and coming on the clouds of heaven."
- Jesus said to him, 'You have said so. Yet I tell you, from now on you will see the Son of Man seated at the right hand of power and coming on the clouds of heaven.'
Matt.26.64 - Details
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- ο: ART,nom,sg,m
- Ιησους·Συ: NOUN,nom,sg,m+PRON,nom,sg,2
- ειπας·πλην: VERB,aor,act,ind,2,sg+CONJ
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,m
- απ᾽αρτι: ADV
- οψεσθε: VERB,fut,mid,ind,2,pl
- τον: ART,acc,sg,m
- υιον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- ανθρωπου: NOUN,gen,sg,m
- καθημενον: PART,pres,mid,acc,sg,m
- εκ: PREP
- δεξιων: NOUN,gen,pl,m
- της: ART,gen,sg,f
- δυναμεως: NOUN,gen,sg,f
- και: CONJ
- ερχομενον: VERB,pres,mid,part,acc,sg,m
- επι: PREP
- των: ART,gen,pl,m
- νεφελων: NOUN,gen,pl,f
- του: ART,gen,sg,n
- ουρανου: NOUN,gen,sg,m
Parallels
- Daniel 7:13-14 (allusion): The image of 'one like a son of man coming with the clouds of heaven' is taken directly from Daniel's vision, providing the messianic-carinal backdrop for Jesus' claim.
- Psalm 110:1 (quotation): Jesus' claim to be 'seated at the right hand of power' echoes Psalm 110:1 ('Sit at my right hand'), a scriptural proof-text for exalted messianic status.
- Mark 14:62 (verbal): The synoptic parallel in Mark records essentially the same wording and context (Jesus before the high priest), showing a close verbal and narrative correspondence.
- Luke 22:69 (verbal): Luke's account parallels Matthew's wording about the Son of Man 'seated at the right hand of the power,' reflecting the common synoptic tradition.
- Acts 7:56 (allusion): Stephen's vision—'I see the heavens opened and the Son of Man standing at the right hand of God'—echoes both the 'right hand' and 'Son of Man on the clouds' motifs, applying them to exalted, vindicated Jesus.
Alternative generated candidates
- Then the high priest tore his garments, saying, "He has spoken blasphemy! What further need have we of witnesses? Behold, now you have heard his blasphemy."
- Then the high priest tore his robes and said, 'He has blasphemed! What further need have we of witnesses? You have now heard his blasphemy.'
Matt.26.65 - Details
Original Text
Morphology
- τοτε: ADV
- ο: ART,nom,sg,m
- αρχιερευς: NOUN,nom,sg,m
- διερρηξεν: VERB,aor,act,ind,3,sg
- τα: ART,nom,pl,neut
- ιματια: NOUN,nom,pl,n
- αυτου: PRON,gen,sg,3,m
- λεγων·Εβλασφημησεν·τι: PART,pres,act,nom,sg,m
- ετι: ADV
- χρειαν: NOUN,acc,sg,f
- εχομεν: VERB,pres,act,ind,1,pl
- μαρτυρων: NOUN,gen,pl,m
- ιδε: VERB,pres,act,imp,2,sg
- νυν: ADV
- ηκουσατε: VERB,aor,act,ind,2,pl
- την: ART,acc,sg,f
- βλασφημιαν·: NOUN,acc,sg,f
Parallels
- Mark 14:63 (verbal): Near-verbatim parallel: the high priest rips his garments and cries that Jesus has blasphemed, asking what further need there is of witnesses.
- Luke 22:71 (verbal): Parallel wording and idea: the council declares no further witnesses are needed, saying they themselves heard the charge (echoes the declaration of blasphemy).
- Acts 6:13-14 (thematic): False witnesses accuse Stephen of speaking blasphemous words against God, the temple, and the law—a New Testament analogue to the blasphemy charge that led to Jesus’ condemnation.
- Leviticus 24:16 (allusion): Old Testament law prescribing death for one who blasphemes the Name of the LORD provides the legal and conceptual background for the charge of blasphemy brought against Jesus.
Alternative generated candidates
- What do you think? They answered, "He is deserving of death."
- They answered, 'He deserves death.'
Matt.26.66 - Details
Original Text
Morphology
- τι: ADV
- υμιν: PRON,dat,pl,m
- δοκει: VERB,pres,act,ind,3,sg
- οι: ART,nom,pl,m
- δε: CONJ
- αποκριθεντες: PART,aor,pass,nom,pl,m
- ειπαν·Ενοχος: VERB,aor,act,ind,3,pl+ADJ,nom,sg,m
- θανατου: NOUN,gen,sg,m
- εστιν: VERB,pres,act,ind,3,sg
Parallels
- Mark 14:64 (verbal): Mark records the same Sanhedrin scene with nearly identical wording—after the question the council responds that he is 'guilty of death,' a close verbal parallel to Matthew's wording.
- Luke 22:71 (verbal): Luke likewise reports the council's verdict using the phrase that Jesus is 'guilty of death,' paralleling Matthew's report of the Sanhedrin's condemnation.
- John 19:7 (thematic): The Jewish leaders insist Jesus must die under their law because he claimed to be the Son of God; thematically parallels the Sanhedrin's demand for a death sentence for alleged blasphemy.
- Leviticus 24:16 (allusion): The Mosaic law commands death for blasphemy ('whoever blasphemes the name of the LORD shall surely be put to death'), providing the legal/ritual background for the council's verdict that Jesus merits death.
- Acts 7:54-60 (structural): Stephen's trial before the council and subsequent execution for alleged blasphemy mirrors the structural pattern of a Jewish council condemning an accused blasphemer to death, echoing the Sanhedrin's verdict against Jesus.
Alternative generated candidates
- Then they spat in his face and struck him; and some slapped him with the palms of their hands,
- Then they spat in his face and struck him; and some slapped him.
Matt.26.67 - Details
Original Text
Morphology
- τοτε: ADV
- ενεπτυσαν: VERB,aor,act,ind,3,pl
- εις: PREP
- το: ART,nom,sg,n
- προσωπον: NOUN,acc,sg,n
- αυτου: PRON,gen,sg,3,m
- και: CONJ
- εκολαφισαν: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m,3
- οι: ART,nom,pl,m
- δε: CONJ
- εραπισαν: VERB,aor,act,ind,3,pl
Parallels
- Mark 14:65 (verbal): Near-verbatim Synoptic parallel: the council members spat on Jesus and struck him during the Sanhedrin proceedings (same humiliation and physical assault).
- Luke 22:63-65 (verbal): Parallel account of Jesus’ mistreatment by the guards and members of the council — they beat and mocked him, an equivalent depiction of abuse at his trial.
- John 18:22 (verbal): John records that an officer struck Jesus during his interrogation, a parallel instance of physical assault in the context of his arrest/trial.
- Isaiah 50:6 (allusion): Servant-songs imagery — 'I gave my back to those who strike me, and my cheeks to those who pull out the beard' prefigures the physical abuse and humiliation Jesus endures.
- Psalm 22:7-8 (thematic): Psalmist’s depiction of mockery and derision toward the righteous one ('all who see me mock me') echoes the taunting and contempt surrounding Jesus’ suffering.
Alternative generated candidates
- and they said, "Prophesy to us, you Christ! Who is it that struck you?"
- They said, 'Prophesy to us, you Christ!'
Matt.26.68 - Details
Original Text
Morphology
- λεγοντες·Προφητευσον: PART,pres,act,nom,pl,m + VERB,aor,act,imp,2,sg
- ημιν: PRON,dat,pl,1
- χριστε: NOUN,voc,sg,m
- τις: PRON,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- παισας: PART,aor,act,nom,sg,m
- σε: PRON,acc,sg,2
Parallels
- Mark 14:65 (verbal): Near-verbatim parallel in Mark’s Passion narrative: the onlookers mock Jesus with the same taunt, “Prophesy… who is it that struck you?” (Mark shares the same wording and setting).
- Luke 22:64 (verbal): Luke’s account also preserves the taunt after the men blindfold and strike Jesus: the mockers challenge him to prophesy and ask who struck him, a close verbal parallel to Matthew 26:68.
- Psalm 22:7-8 (thematic): Psalmist imagery of public mockery—‘All who see me mock me… He trusts in the LORD; let the LORD deliver him’—provides an Old Testament backdrop for the taunting of the suffering righteous one.
- Isaiah 50:6 (allusion): The servant’s portrayal—‘I gave my back to those who struck me’—echoes the physical abuse and contempt Jesus endures, an Old Testament motif often applied to the Passion.
- 1 Peter 2:23-24 (thematic): Peter recalls Christ’s patient suffering under insults and blows (‘when he was reviled, he did not revile’) and frames the mockery/striking as part of Jesus’ redemptive suffering, thematically linked to the scene in Matthew 26:68.
Alternative generated candidates
- And they kept striking him, reviling him and mocking him.
- 'Who is it that struck you?'
Those who had seized Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. But Peter followed him at a distance to the high priest’s courtyard; and he sat with the guards and warmed himself by the fire.
The chief priests and the whole council sought false testimony against Jesus in order to put him to death,
but they found none, though many bore false witness against him; their testimony did not agree.
At last two stood up and testified, saying, 'This man declared, I am able to destroy the temple of God and to rebuild it in three days.'
Then the high priest stood up and said to him, 'Have you no answer? What is this that these men testify against you?' But Jesus remained silent. And the high priest said to him, 'I adjure you by the living God: tell us if you are the Christ, the Son of God.'
Jesus said to him, 'You have said so. Yet I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.'
Then the high priest tore his robes and said, 'He has spoken blasphemy! What further need have we of witnesses? Behold, now you have heard his blasphemy.'
They all condemned him as deserving death.
Then they spat in his face and struck him; and some slapped him,
saying, 'Prophesy to us, you Christ! Who is it that struck you?'