ly, "The Hebrew Trial" and "The Roman Trial", and
contains citations from the foregoing and other works.

Edersheim (vol. 2, pp. 556-8) contends that the night arraignment of
Jesus in the house of Caiaphas was not a trial before the Sanhedrin, and
notes the irregularities and illegalities of the procedure as proof that
the Sanhedrin could not have done what was done that night. With ample
citations in corroboration of the legal requirements specified, the
author says: "But besides, the trial and sentence of Jesus in the palace
of Caiaphas would have outraged every principle of Jewish criminal law
and procedure. Such causes could only be tried, and capital sentence
pronounced, in the regular meeting-place of the Sanhedrin, not, as here,
in the high priest's palace; no process, least of all such an one, might
be begun in the night, nor even in the afternoon, although if the
discussion had gone on all day, sentence might be pronounced at night.
Again, no process could take place on Sabbaths or feast-days, or even on
the eves of them, although this would not have nullified proceedings;
and it might be argued on the other side, that a process against one who
had seduced the people should preferably be carried on, and sentence
executed, on public feast-days, for the warning of all. Lastly, in
capital causes there was a very elaborate system of warning, and
cautioning witnesses; while it may safely be affirmed that at a regular
trial Jewish judges, however prejudiced, would not have acted as the
Sanhedrists and Caiaphas did on this occasion.... But although Christ
was not tried and sentenced in a formal meeting of the Sanhedrin, there
can, alas! be no question that His condemnation and death were the work,
if not of the Sanhedrin, yet of the Sanhedrists--of the whole body of
them ('all the council') in the sense of expressing what was the
judgment and purpose of all the supreme council and leaders of Israel,
with only very few exceptions. We bear in mind that the resolution to
sacrifice Christ had for some time been taken."

The purpose in quoting the foregoing is to show on acknowledged and
eminent authority, some of the illegalities of the night trial of Jesus,
which, as shown by the above, and by the scriptural record, was
conducted by the high priest and "the council" or Sanhedrin, in
admittedly irregular and unlawful manner. If the Sanhedrists tried and
condemned, yet were not in session as the Sanhedrin, the enormity of