Lexical Summary sunedrion: Sanhedrin, council, assembly Original Word: συνέδριον Strong's Exhaustive Concordance council. Neuter of a presumed derivative of a compound of sun and the base of hedraios; a joint session, i.e. (specially), the Jewish Sanhedrin; by analogy, a subordinate tribunal -- council. see GREEK sun see GREEK hedraios HELPS Word-studies 4892 synédrion (from 4862 /sýn, "identified with" and hedra, "a convening, sitting together") – "a council of leading Jews (Mk 13:9, Mt 10:17), or the Jewish council at Jerusalem, the Sanhedrin (Aramaic form of synedrion), the High Court, the Senate, composed of 71 members comprising members of: high-priestly families, Pharisees learned in the law, and a lay element of Elders" (Souter). 4892 (synédrion) is also used of the smaller councils ("lower courts") throughout Israel which consisted of 23 members (cf. Mt 5:21,22). [The Great Sanhedrin met in Jerusalem and basically lacked jurisdiction in Galilee and Samaria (Dr. Maclean, Hasting's Dict. of Ap. Ch.). Local synagogues however exercised considerable authority (see C. Bigg, St. Peter and Jude, 25).] NAS Exhaustive Concordance Word Originfrom sun and the same as hedraios Definition a sitting together, hence a council, spec. the Sanhedrin NASB Translation council (19), courts (2), supreme court (1). Thayer's Greek Lexicon STRONGS NT 4892: συνέδριονσυνέδριον, συνεδρίου, τό (σύν and ἕδρα; hence, properly, 'a sitting together'), in Greek authors from Herodotus down, any assembly (especially of magistrates, judges, ambassadors), whether convened to deliberate or to pass judgment; Vulg.concilium; in the Scriptures 1. any session or assembly of persons deliberating or adjudicating (Proverbs 22:10; Psalm 25:4 2. specifically, a. the Sanhedrin, the great council at Jerusalem (Talmud, סַנְהֵדְרִין), consisting of seventy-one members, viz. scribes (see γραμματεύς, 2), elders, prominent members of the high priestly families (hence, called ἀρχιερεῖς; see ἀρχειρευς, 2), and the high priest, the president of the body. The fullest periphrasis for Sanhedrin is found in Matthew 26:3 R G; Mark 14:43, 53 (viz. οἱ ἀρχιερεῖς καί οἱ γραμματεῖς καί οἱ πρεσβύτεροι). The more important causes were brought before this tribunal, inasmuch as the Roman rulers of Judaea had left to it the power of trying such cases, and also of pronouncing sentence of death, with the limitation that a capital sentence pronounced by the Sanhedrin was not valid unless it were confirmed by the Roman procurator (cf. John 18:31; Josephus, Antiquities 20, 9, 1). The Jews trace the origin of the Sanhedrin to Numbers 11:16f. The Sanhedrin (A. V. council) is mentioned in Matthew 5:22; Matthew 26:59; Mark 14:55; Mark 15:1; Luke 22:66;. Acts 4:15; Acts 5:21, 27, 34, 41; Acts 6:12, 15; Acts 22:30; Acts 23:1, 6, 15, 20, 28; Acts 24:20; used ((as in classical Greek)) of the place of meeting in Acts 4:15. b. the smaller tribunal or council (so A. V.) which every Jewish town had for the decision of the less important cases (see κρίσις, 4): Matthew 10:17; Mark 13:9. Cf. Winers RWB under the word Synedrium; Leyrer in Herzog edition 1 under the word Synedrium (Strack in edition 2); Schürer, Neutest. Zeitgesch. 2te Aufl. § 23, II., III. (and in Riehm, p. 1595ff); Holtzmann in Schenkel see, p. 446ff; (BB. DD., under the word The term rendered “council” or transliterated “Sanhedrin” appears twenty-two times in the Greek New Testament and refers to the highest Jewish judicial body of the Second Temple era. In the Gospel accounts it confronts Jesus; in Acts it opposes the apostles. Throughout Scripture the Sanhedrin serves as a reminder that human courts, even religious ones, can resist the purposes of God, yet His redemptive plan remains unhindered. Historical Setting Originating after the Babylonian exile and developing fully during the Hasmonean and early Roman periods, the Sanhedrin combined legislative, judicial, and administrative authority over Jewish religious life. Roman governors generally allowed it to adjudicate internal matters, although capital sentences required Roman confirmation (John 18:31). Structure and Membership Composed of chief priests (predominantly Sadducees), elders of influential lay families, and scribes or experts in the Law (often Pharisees), the body was traditionally reckoned at seventy-one members with the high priest presiding. Its meeting place, the Chamber of Hewn Stone on the Temple Mount, underscores its claim to uphold the Law revealed at Sinai. Jurisdiction and Proceedings The Sanhedrin tried cases of blasphemy, false prophecy, and other offenses deemed religious treason, yet it also functioned as a political liaison with Rome. Hearings required at least twenty-three members for capital cases, testimony from two or more witnesses, and (in theory) a majority of two votes for conviction. Night sessions and unanimous guilty verdicts were discouraged or deemed invalid by later rabbinic standards, highlighting the irregularities recorded in the trials of Jesus. Presence in the Gospel Narrative 1. Instructional reference: In the Sermon on the Mount Jesus warns, “Whoever says to his brother, ‘Raca,’ will be subject to the Sanhedrin” (Matthew 5:22), using the council as an illustration of ultimate human accountability. Role in the Passion of Christ Matthew 26:59 records, “The chief priests and the whole Sanhedrin were seeking false testimony against Jesus to put Him to death.” Mark 14:55 parallels this, noting unsuccessful attempts to secure consistent witnesses. At dawn, “the assembly of the elders of the people, both chief priests and scribes, convened and led Him into their Sanhedrin” (Luke 22:66). Despite procedural violations—meeting at night, contradictory testimony, coercion for self-incrimination—the council condemned the sinless Son of God, fulfilling prophetic anticipation: “The kings of the earth take their stand, and the rulers gather together against the LORD and against His Anointed” (Psalm 2:2). Sanhedrin in the Acts of the Apostles • Acts 4:15-21: After healing the lame man, Peter and John are examined and threatened. The apostles respond, “We cannot stop speaking about what we have seen and heard” (verse 20). Doctrinal and Practical Implications 1. Sovereign purpose: Every adverse decree of the Sanhedrin ultimately facilitates redemption—Christ’s atoning death and the worldwide spread of the gospel. Typology and Prophetic Insight The Sanhedrin, bearing covenantal responsibility to shepherd Israel, paradoxically condemns the Good Shepherd. This rejection prefigures end-time alliances of political and religious power opposing Christ (Revelation 17:13-14) yet guarantees His ultimate vindication. Notes on Translation and Interpretation • Modern versions vary between “Sanhedrin” and “council.” The Berean Standard Bible alternates according to context, retaining the formal title where historical specificity is needed. Pastoral Application When confronting unbiblical decrees, the church must combine respect for governing authorities with unwavering fidelity to the gospel. The apostles’ courage, prayerfulness, and joy in suffering form a pattern for believers facing similar hostility today. Selected References for Further Study Josephus, Antiquities 14. Mishnah, tractate Sanhedrin. Edersheim, The Life and Times of Jesus the Messiah, Book V. Bruce, F. F., The Book of the Acts. Englishman's Concordance Matthew 5:22 N-DNSGRK: ἔσται τῷ συνεδρίῳ ὃς δ' NAS: shall be guilty before the supreme court; and whoever KJV: in danger of the council: but INT: will be to the Sanhedrin whoever moreover Matthew 10:17 N-ANP Matthew 26:59 N-NNS Mark 13:9 N-ANP Mark 14:55 N-NNS Mark 15:1 N-NNS Luke 22:66 N-ANS John 11:47 N-ANS Acts 4:15 N-GNS Acts 5:21 N-ANS Acts 5:27 N-DNS Acts 5:34 N-DNS Acts 5:41 N-GNS Acts 6:12 N-ANS Acts 6:15 N-DNS Acts 22:30 N-ANS Acts 23:1 N-DNS Acts 23:6 N-DNS Acts 23:15 N-DNS Acts 23:20 N-ANS Acts 23:28 N-ANS Acts 24:20 N-GNS Strong's Greek 4892 |
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