Sanhedrin Sentence Examples

The first seat of the sanhedrin was at Jamnia (Yebna), where the Rabbinic system began to be formulated.

This hierarchical government, which can find no foundation in the Hebrew monarchy, is the forerunner of the Sanhedrin (q.v.); it is an institution which, however inaugurated, set its stamp upon the narratives which have survived.

The great saying of each of these rabbis is concerned with the duties of a judge; the selection does justice to the importance of the Sanhedrin, which was filled with Pharisees.

Complaint was made to Hyrcanus that Herod had violated the law which prohibited the execution of even an evil man, unless he had been first condemned to death by the Sanhedrin.

Of all the Sanhedrin only Sameas " a righteous man and therefore superior to fear " dared to speak.

The Sanhedrin had its police and powers to safeguard the Jewish religion; but the procurator had the appointment of the high priests, and no capital sentence could be executed without his sanction.

With the apparent intention of restoring order in Jerusalem, he assembled the Sanhedrin, and being, as a Sadducee, cruel in the matter of penalties, secured the condemnation of certain lawbreakers to death by stoning.

With the Temple and its Sadducean high priests perished the Sanhedrin in which the Sadducees had competed with the Pharisees for predominance.

A new Sanhedrin was formed there under the presidency of a ruler, who received yearly dues from all Jewish communities.

For the Sanhedrin see Synedrium.

Little more than half a century after the overthrow of the Jewish nationality, the Mishnah was practically completed, and by this code of rabbinic law - and law is here a term which includes the social, moral and religious as well as the ritual and legal phases of human activity - the Jewish people were organized into a community, living more or less autonomously under the Sanhedrin or Synedrium and its officials.

This figure, corresponding to the four hundred years of Egyptian bondage, occurs also in the Talmud (Sanhedrin 99a).

His obvious desire to preserve law and order excited the hostility of John of Giscala, who endeavoured vainly to remove him as a traitor to the national cause by inciting the Galileans to kill him and by persuading the Sanhedrin at Jerusalem to recall him.

Gamaliel I., a grandson of Hillel, and like him designated Ha-Zagen (the Elder), by which is apparently indicated that he was numbered among the Sanhedrin, the high council of Jerusalem.

According to the tradition of the schools of Palestine Gamaliel succeeded his grandfather and his father (of the latter nothing is known but his name, Simeon) as Nasi, or president of the Sanhedrin.

Even if this tradition does not correspond with historic fact, it is at any rate certain that Gamaliel took a leading position in the Sanhedrin, and enjoyed the highest repute as an authority on the subject of knowledge of the Law and in the interpretation of the Scriptures.

In Jabneh (Jamnia), where during the siege of Jerusalem the scribes of the school of Hillel had taken refuge by permission of Vespasian, a new centre of Judaism arose under the leadership of the aged Johanan ben Zakkai, a school whose members inherited the authority of the Sanhedrin of Jerusalem.

Jewish traditions represented the Sanhedrin as retaining to the end its plenary power over the calendar, and as still fixing the first day of every month and the first month of every year.

This custom, which is still observed among the Jews of Caucasia (Tchorni, Sepher ha-Masaoth, pp. 191-192), is very ancient, as it is mentioned in the Talmud (Sanhedrin 64).

Tradition assigns him the highest dignity of the Sanhedrin, under the title of nasi (" prince"), about a hundred years before the destruction of Jerusalem, i.e.

The epithet ha-zaken (" the elder"), which usually accompanies his name, proves him to have been a member of the Sanhedrin, and according to a trustworthy authority Hillel filled his leading position for forty years, dying, therefore, about A.D.

The Rabbi HILLEL, who in the 4th century made the remarkable declaration that Israel need not expect a Messiah, because the promise of a Messiah had already been fulfilled in the days of King Hezekiah (Babli, Sanhedrin, 99a), is probably Hillel, the son of Samuel ben Nahman, a well-known expounder of the scriptures.

That Joseph was a member of the Sanhedrin is improbable.

The characteristics of this section point to its composition about ro090 B.C., when Simon ben Shetah was president of the Sanhedrin.

Herod was cited in the name of Hyrcanus to appear before the Sanhedrin, whose prerogative he had usurped in executing Hezekiah.

He appeared with a bodyguard, and the Sanhedrin was overawed.

He had scotched the faction of Hasmonaean sympathizers by killing forty-five members of the Sanhedrin and confiscating their possessions.

The action of the Sanhedrin and the presence of the women suppliants in the Temple suggest, if the y do not prove, that this Hezekiah who harassed the Syrians was a Jewish patriot, who could not acquiesce and wait with Sameas.

Generals were selected by the Sanhedrin from the aristocracy, who had tried to keep the peace and still hoped to make terms with Rome.

It practically exercised the judicial functions of the Sanhedrin (see Jews, § 40 ad fin.).

No historical use can be made of the artificial story, in Sanhedrin 43a, that Matthew was condemned to death by a Jewish court (see Laible, Christ in the Talmud, 71 seq.).