SINEDRIO (συνέδριον “assembly”). — A body of councillors which, together with the high priest, exercised extensive religious and civil powers, especially toward the end of the Jewish state, in Jerusalem. It is mentioned by the New Testament, Flavius Josephus, and ancient rabbinic writings. For the earlier period, certain traces are found only in the Books of the Maccabees (I Mach. 11, 23; 12, 6; 14, 28; II Mach. 1, 10; 4, 44; 11, 27). This permits the conclusion that the s. was constituted Seleucids (v.) or shortly before. At first an undetermined terminology was used, with a preference for the word γερωνία (“senate”); later literature made the word s. common, while rabbinic texts use either a transcription of the Greek term (sanhedhrin) or the term, of somewhat different meaning, běth din (“house of judgment” or “tribunal”).
From the New Testament and Flavius Josephus it appears that the members of the s. were grouped into three classes: high priests, scribes, and elders (Mt. 27, 41; Mc. 11, 27; 14, 43.33; 15, 1; Lc. 20, 1; etc.), although at times, for the sake of brevity or for particular reasons, two or only one of these are mentioned. In general, such persons were called “senators” (βουλευταί) or “rulers” (ἄρχοντες). Although the more ancient texts are not in agreement, it is held that the members numbered 71, perhaps with reference to Ex. 24, 1, 9; Num. 11, 16. The term “high priests” (οἱ ἀρχιερεῖς) included the high priest in office, those who had possibly been deposed, and, in all probability, also the members of the families from which the highest religious office was customarily chosen (cf. Io. 18, 19; Act. 4, 6; 19, 14). The “elders” (οἱ πρεσβύτεροι) represented the secular aristocracy; they were the “most distinguished persons” (Flavius Josephus, Vita, 9). The “scribes” (οἱ γραμματεῖς) brought to the assembly the voice of legal scholarship; they came from the laity and from every social class. Their authority steadily increased, until after 70, once the other two classes had been eliminated, they became absolute masters in the spiritual sphere. By then, however, the s. had lost its primitive characteristics, having been reduced to a circle of learned men.
The authority of the s. underwent fluctuations; it was much greater during foreign occupations than in periods of autonomy or local dynasties, such as the time of the Hasmoneans and the family of Herod. The s. administered justice, but without the power to impose the death penalty; its sphere was eminently religious, but the s. also exercised considerable influence in other areas. Since there were local s. in the diaspora, its jurisdiction was practically limited to Judea or, at most, Palestine. Nevertheless, the ties binding it to the various communities appear to have been very close, and these communities recognized its moral supremacy (cf. Act. 9, 2).
The meeting place was probably in the south-western corner of the inner court of the Temple, where the celebrated “Chamber of Hewn Stones” (Hebr. liikath hag-gāxith) must have been located. The Talmudic treatise Sanhedhrin gives detailed regulations concerning the meetings; but it must not be forgotten that it was written when the true s., with judicial authority, no longer existed.