Sanhedrin Insider Sources – Nicodemus or Joseph of Arimathea?

One of the mysteries of the Gospels is how the authors gained knowledge of inner workings of the Jewish Council. Two possibilities were Nicodemus and Joseph of Arimathea – actual ruling members of the Sanhedrin’s Jewish Council.[1]

Early on, Nicodemus wanted to learn more about this new celebrity, Jesus of Nazareth. With his stature in the Jewish Council, it seemed to open the door to set up a meeting with Jesus. Great caution was necessary with Jesus being the archenemy of the Council; where exposure of their meeting could have dire consequences.

Taking the big risk, they agreed to a secret night-time meeting. An unofficial summit, so to speak, where one of the rulers of the Jewish Council, Nicodemus, met clandestinely with the leader of its archnemesis, Jesus of Nazareth.

Miracles performed by Jesus rang an element of truth with Nicodemus asking, “Rabbi, we know you are a teacher who has come from God. For no-one could perform the miraculous signs you are doing if God were not with him.”[2]

It was the response that completely threw Nicodemus when Jesus said, “unless one is born again, he cannot see the kingdom of God.” Incredulous, Nicodemus asked, “How can anyone be born after having grown old? Can one enter a second time into the mother’s womb and be born?”[3]

For a Pharisee who prided himself for righteously following the letter of the Law, a single act, to be born again was an entirely foreign concept. It was completely contrary to Judaism’s beliefs which does not provide a clear path to the afterlife.[4] Pulled from a webpage header: “We Don’t Know, So Must Make Our Lives Count.”[5]

Jesus continued, “What is born of the flesh is flesh, and what is born of the Spirit is spirit.”[6] Explaining further led to the most famous quote of Jesus in all the Gospels, often seen on signs and T-shirts at major sporting events and the name of a song by country music superstar, Keith Urban, “John 3:16”:[7]

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” (NKJV)

Next in the Gospels came another incident involving Nicodemus, a confidential meeting among the Jewish Council members themselves. The scenario would not otherwise be known unless someone who was present during the private meeting divulged the details to John.

Sanhedrin officers had been sent to listen to Jesus hopefully teaching heresies, then bring him back to the chief priests and Pharisees. When the officers returned emptyhanded, the Council authorities were baffled and asked, “Why didn’t you bring him back with you?” The officers responded, “No one ever spoke like this man!”[8]

Nicodemus asked his fellow Sanhedrin peers, “Does our law judge a man before it hears him and knows what he is doing?”[9] For asking this, they mocked Nicodemus, “Surely you are not also from Galilee, are you? Search and you will see that no prophet is to arise from Galilee.”[10]

At the crucifixion scene of Jesus another Sanhedrin Pharisee is introduced, Joseph of Arimathea, a Judean town.[11] Joseph is identified as a rich man, a prominent member of the Sanhedrin Council and a follower of Jesus.[12]

Joseph first appears in all four Gospel accounts in the scene when Jesus hung dead on the cross. Taking great courage to overcome his fear of both the Sanhedrin and the fearsome Roman ruler who ordered Jesus to be crucified, Joseph approached Pilate to ask for the body.[13]

Arriving before the execution squad Centurion’s report, Pilate was surprised to hear Jesus was already dead.[14] Pilate first wanted confirmation from the Centurion that Jesus was, in fact, dead.[15]

Forced to wait for a decision, it was no doubt nerve-wracking – a despised Jew waiting in the Roman government local headquarters. Upon confirmation from the Centurion, Pilate granted the body of Jesus to Joseph.[16] Knowledge of these distinctive details were limited only to the Romans present with Pilate and Joseph.

Back at the Golgotha crucifixion scene, Joseph claimed the body from the Roman quaternion. He was joined by none other than Nicodemus who brought 75 pounds of burial spices, a mixture of myrrh and aloes – very specific details.[17] Together, the two Pharisee Council rulers carried the body of Jesus to the nearby unused tomb owned by Joseph where they wrapped the body in linens with the burial spices according to Jewish custom.[18]

In the next phase of the Gospel accounts, the Resurrection, neither Nicodemus nor Joseph are mentioned again, but they are still part of the story. As rulers within the Jewish Council, if not present, they were at least aware the Council again approached Pilate the next day on the Sabbath.[19] It was again a meeting with only the Romans, namely Pilate with his staff, and the Jewish leaders in attendance – none of the followers of Jesus were present.

Affirming to Pilate that Jesus was dead and buried, the Jewish authorities requested a means to secure the tomb to protect against theft of the body by followers of Jesus. To convince Pilate, they had to acknowledge Jesus prophesied he would rise from the dead after 3 days.[20] Pilate seemed annoyed by yet another meeting with the Jews and told them to secure the tomb as best they could.

No one had informed the followers of Jesus about the joint Roman-Jewish security actions. The exclusivity of the information is demonstrated by the women of Galilee who planned to go to the tomb at sunrise after the Sabbath thinking they could gain access to the body of Jesus. They wondered if anyone would be there to help roll away the stone from the entrance.[21]

How did the Gospel authors obtain insider information on the Jewish Council plans to trap and kill Jesus, their conversations, quotes from the Sanhedrin trial of Jesus, their request of Pilate to secure the tomb, and the chief priest’s response to the koustodia’s report of the missing body of Jesus? At least one insider or more within the Jewish Council had to be the source or sources of this information.

As ruling authorities within the Sanhedrin Jewish Council, Nicodemus and Joseph of Arimathea were privy to the inner workings the Jewish leadership. Each was called out by name in the Gospels. John, the eyewitness author, even quoted Nicodemus.[22] Was the insider source one of them, maybe both or perhaps someone else?

Insider information of the Jewish Council, if true, lends significant credibility to the truthfulness of the Gospels. One key consideration goes unstated making it a fact of silence – the Jewish Council did not deny the statements or actions of Nicodemus and Joseph of Arimathea as written in the publicly distributed Gospels.


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[1] John 12:42. John 3:1. Greek text. 2020. <> “archon <758>” 2020. <>  Mark 15:43; Luke 23:50. Greek text. <> “bouleutes <1010> 2020. <>
[2] John 3:2. NIV.
[3] John 3:4. NRSV.
[4] Josephus, Flavius. Wars of the Jews. Book II, Chapter VIII.14. Trans. and commentary. William Whitson. The Complete Works of Josephus. 1850. <> Moffic, Evan. “Do Jews Believe in an Afterlife?” 2020. <>  Gilad, Elon. “What Is the Jewish Afterlife Like?” 2019. <>
[5] Rose, Or N. “Heaven and Hell in Jewish Tradition.” 2020. <>
[6] John 3:6. NET.
[7] Rossen, Jake. “The Unbelievable Life of the ‘John 3:16’ Sports Guy.” 2017. <,%2C%20but%20have%20everlasting%20life.%E2%80%9D>  Urban, Keith. “Keith Urban – John Cougar, John Deere, John 3:16 (Official Music Video).” 2015.<>
[8] Luke 7:45. NET.
[9] John 7:51. NKJV.
[10] John 7:52. NSRV.
[11] Luke 23:51.
[12] Matthew 27:57, Mark 15:43, Luke 23:50-52, John 19:38. Mark 15:43. Footnote #1. <> Luke 23:50. Footnote #2. <>
[13] Matthew 27:58-59; Mark 15:43; Luke 23:51-52; John 19:38.
[14] Mark 15:44.
[15] Mark 15;44-45.
[16] Luke 23:51.
[17] Matthew 27:33; Mark 15:22; John 19:17-19, 39. CR Luk3 23:33.
[18] Matthew 27:57; John 19:40-42.
[19] Matthew 27:62-66; Luke 23:54; John 19:42.
[20] Matthew 27:62-27.
[21] Mark 16:3.
[22] John 3:1, 4, 9; 7:50, 19:39.

The Great Isaiah Scroll – Science and Technology Reveals

Isaiah is considered by Judaism and Christianity to be the greatest of all the prophets making the Book of Isaiah the greatest of all the books of the prophets.[1] The Talmud contains many references and interpretations of Isaiah’s prophecies with Sanhedrin 98 alone making ten references.[2]

Paramount to the prophecies of Isaiah is having confidence that the Book of Isaiah in today’s Bibles is credible and authentic.[3] The sciences of Archeology and Textual Criticism enhanced by technology play a major role in making that determination.

Septuagint LXX translation, produced from 285-247 BC, is the primary foundation for Christian Bible translations. Josephus, a Pharisee Jew, described in great detail about Egypt ruler Ptolemy Philadelphius who wrote to High Priest Eleazar in Jerusalem. The King requested six of the best elders from each of the 12 tribes to translate to Greek the Hebrew Scriptures directly from the official Hebrew text.[4]

Elders including priests traveled to Egypt with scrolls from the Temple for the translation project.[5] King Ptolemy was most impressed with the scrolls:

“…and when the membranes, upon which they had their law written in golden letters, he put questions to them concerning those books; and when they had taken off the covers wherein they were wrapt up, they showed him the membranes.  So the king stood admiring the thinness of those membranes, and the exactness of the junctures; which could not be perceived, (so exact were they connected one with another;)…”[6]

Upon completion, the Greek translation was reviewed again by “both the priests and the ancientest of the elders, and the principal men…” and finalized with a promise that it would never be changed.[7] “Septuagint” is Latin means 70 as does the Roman Numeral “LXX” representing the 70 who worked together to for the translation.[8]

Hebrew Bible translations are based on two surviving Hebrew Masoretic Texts (MT), the Aleppo Codex dated to 925 AD and the Leningrad Codex circa 1008-10 AD.[9] About a third of the Aleppo text was destroyed in a synagogue fire resulting in a dependency on the Leningrad manuscript.

Spanning the timeline between the Septuagint and the MT is at least 1250 years. In the interim, many things impacted Judea– the Greek Empire, its language and Hellenism influences; the rule of King Herod; and domination by the Roman Empire which destroyed Jerusalem with the Temple in 70 AD.[10]

Addressing these impacts opened the door to the Miqraot Gedolot HaKeter Project to produce a “precise letter-text” translation of the Masoretic text. Director Menachem Cohen, Professor of Bible at Bar-Ilan University of Israel, said the project was intended to address the “thousands of flaws of the previous and current editions.”[11]

Dead Sea Scroll discoveries at Qumran, beginning in 1947 continuing over the next decade until 1956, revealed a treasure trove of ancient scrolls determined to be about 2000 years old.[12] Two scrolls of Isaiah were among the discoveries, one virtually complete scroll known as “Qa” and the second scroll known as “Qb” which is about 75% complete.[13]

For good reason, the Qa scroll has been dubbed “The Great Isaiah Scroll” and is on display in Jerusalem at the Shrine of the Book.[14] Anyone may now view “The Scroll” in its entirety online.[15]

Dated to c. 125 BC, The Scroll was written on leather comprised of 17 pieces sewn together, each strip containing from 2 to 4 pages.[16] Predating the arrival of Jesus of Nazareth, it can be concluded that the scrolls could have been influenced by the Christian era.

A precept of the science of textual criticism is the shorter the time interval between the original and the existing text, the greater the level of textual purity – the shorter the timeframe, the fewer number of interim handwritten copies where variations are inevitably introduced.[17]

Josephus reveals the translation of the Greek Septuagint is based on a side-by-side text of the Hebrew Law taken directly from the Temple suggesting textual purity of the highest degree.[18] The downside, it was not Hebrew-to-Hebrew.

Differences are to be expected between a Greek translation from Hebrew text that was written with ancient Hebrew characters for which there was not a direct Greek equivalent.[19] As with any translation, some words or phrases must be deciphered by the translators with a heavy dependence on the context.[20]

Add in the comparison of The Scroll to the Masoretic Text. The variations posed a huge challenge to the project team where even the spelling of “Israel” appears differently.[21]

“…the aggregate of known differences in the Greek translations is enough to rule out the possibility that we have before us today’s Masoretic Text. The same can be said of the various Aramaic translations; the differences they reflect are too numerous for us to class their vorlage as our Masoretic Text.” – Menachem Cohen[22]

Focusing only on the two major controversial prophecies of Isaiah 7:14 and the Chapter 52-53 parashah makes it easier to digest the key differences. No significant variation is called out by experts for either Isaiah 7:14 nor chapter 53.[23]

“The major difference between the Aleppo Codex and the Dead Sea Scrolls is the addition of the vowel pointings (called nikkudot in Hebrew) in the Aleppo Codex to the Hebrew words.” – Jeff A Benner[24]

Isaiah 7:14 is entirely written in the future tense meaning it is a prophecy, that is undisputed. Several potentially meaningful differences occur between the MT and Septuagint that are impacted by The Scroll.[25]

What the prophecy means depends heavily on the translation.[26] Variations include the translation controversy of the two Hebrew words ha-alamah; a text pronoun difference and two name differences. 

MT translates ha-almah as “a young woman” while The Scroll translated it as “a young maiden.” [27] In Hebrew, ha exclusive means “the” – specific vs. general.[28] The Septuagint with its 70 Hebrew elders including priests translated the Hebrew words ha-almah into Greek as “ha Parthenos” precisely meaning “the virgin.”[29]

Another is the pronoun difference where the MT says “she or you” will call his name;  The Scroll says “he” will call his name; and the Septuagint says “you” shall call his name.[30] In The Scroll, “he” refers to God whereas “she” refers to the mother and “you” refers to the audience.

Two other noteworthy differences are also in play. The MT and Septuagint use the word Adonai for “Lord” rather than “LORD” while The Scroll translation uses YHWH, the name of God.[31] At the end of the verse, the MT writes Immanu-el as two words; however, The Scroll writes it as a single word “Immanuel.” In Hebrew, one word always indicates a name.

Isaiah Chapter 53 poses another controversy in the book of prophecies. Interestingly, The Scroll begins the parashah in Column XLIV with the Isaiah 52:13 reference to “my servant.”[32] Most differences are grammatical and do not change the general text; however, there are some notable exceptions found in The Scroll.[33]

An omission begins the differences in 53:2 where The Scroll includes in the margin, two words, “before us” while the MT says “before him.” No Bible translation includes these words in the first sentence which would otherwise say something like, “out of dry ground before us or him.[34]

Perhaps the most significant difference between the Septuagint and the MT in Isaiah 53:7 is not settled by The Scroll which contains the Hebrew word חֹ֑לִי (choliy). The word has been translated mainly in Bibles as “grief,” “suffering” or “disease.” Various translations read “a man of sorrows and knowing grief/suffering/disease.[35]

One last possibly significant difference revealed by The Scroll is the appearance of the word nephsho meaning “light.” The Septuagint includes the word as does some Bible translations (NASB, NIV, BSB, CSB, ISV, NHEB, WEB*); however, other Christian and Jewish Bibles including the MT translate the word as “it.”[36]

The Great Isaiah Scroll, though not an official text of the Temple, was written 100-150 years after the Greek Septuagint while the Hebrew Masoretic Text followed a 1000 years later. How likely is it that The Scroll more accurately reflects the original Hebrew text written by the prophet Isaiah?


*NASB = New American Standard Bible; NIV = New International Version; BSB = Berean Study Bible; CSB = Christian Standard Bible; ISV = International Standard Version; NHEB = New Heart English Bible; WEB = World English Bible

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[1] “Isaiah.” Jewish Encyclopedia. 2011. <> “Isaiah.” Biblica | The International Bible Society. 2019. <>
[2] Soncino Babylonian Talmud.  Sanhedrin 98a, footnote #1. Isaiah XLIX:7, XVIII:5, I:25, LIX:19, LIX:20, LX:21, LIX:16, XLVIII:11, LX:22, LIII.4. <>  CR The Babylonian Talmud. Trans. Michael L. Rodkinson. 1918. Sanhedrin, Chapter XI, p 310. <>
[3] Cohen, Menachem.  “The Idea of the Sanctity of the Biblical Text and the Science of Textual Criticism.” Bar-Ilan University. 1979. <>  Benner, Jeff A. “The Great Isaiah Scroll and the Masoretic Text.” Ancient Hebrew Research Center. 2017. <>  Zeolla, Gary F. “Textual Criticismj.” Universitat De Valencia. 2000.  <>  “Isaiah.” Biblica | The International Bible Society. 2019. <>
[4] Josephus, Flavius. Antiquities of the Jews. Trans. and commentary. William Whitson. The Complete Works of Josephus. 1850. Book XII, Chapter II. <>  “Septuagint.” Septuagint.Net. 2014. <>  Benner. “The Great Isaiah Scroll.”  Lundberg, Marilyn J. “The Leningrad Codex.”  USC West Semitic Research Project. 2012. <>  “Septuagint.” Encyclopædia Britannica. 2019. <> Cohen. “The Idea of the Sanctity of the Biblical Text and the Science of Textual Criticism.”
[5] Josephus. Antiquities. Book XII, Chapter II. 5-6, 11-13. Whitson, William. The Complete Works of Josephus. 1850. Antiquities of the Jews. Book XII, Chapter.II.12, footnote *.
[6] Josephus. Antiquities. Book XII, Chapter II.11.
[7] Josephus. Antiquities. Book XII, Chapter II.13.
[8] “Septuagint.” n.d. <>  “Septuagint.” Merriam-Webster. 2020. <>  Josephus. Antiquities. Book XII, Chapter II.7, 11.  Whitson. The Complete Works of Josephus.  Antiquities of the Jews. Book XII, Chapter.II.12, footnote *.
[9] Abegg,, et al. The Dead Sea Scrolls. “Introduction”, page x.  Aronson, Ya’akov.  “Mikraot Gedolot haKeter–Biblia Rabbinica:  Behind the scenes with the project team.”  Association Jewish Libraries.  Bar Ilan University. Ramat Gan, Israel. n.d. <>  Miller, Laura. “The Aleppo Codex: The bizarre history of a precious book.” 2012. Salon. <>
[10] “Scrolls from the Dead Sea.” Library of Congress. n.d. <> Greenberg, Irving. “The Temple and its Destruction.” 2020. <>  “Destruction of the Second Temple in 70 CE.” Harvard Divinity School. 2020. <>
[11] Cohen, Menachem. “Mikra’ot Gedolot – ‘Haketer’ – Isaiah.” 2009. <>
[12] “Dead Sea Scrolls.” Archaeology. 2018. <>  “Scrolls from the Dead Sea.” Library of Congress.  Roach, John.  “8 Jewish archaeological discoveries – From Dead Sea Scroll to a ‘miracle pool.’”  Science on <>  “The Great Isaiah Scroll.” The Digital Dead Sea Scrolls. 2020. <> Benner. “The Great Isaiah Scroll.” “Isaiah.” Biblica.
[13] Miller. Fred P. “The Great Isaiah Scroll.” Moellerhaus Publisher. Directory. 1998. <>  Cohen. “The Idea of the Sanctity of the Biblical Text.” Footnote #4.
[14] Benner. “The Great Isaiah Scroll.” Abegg,, et al. “The Dead Sea Scrolls.”
[15] “The Great Isaiah Scroll.” The Digital Dead Sea Scrolls.
[16] Miller. Fred P. “Q” = The Great Isaiah Scroll Introductory Page” Chapter I, IV. Moellerhaus Publisher. 2016. <>  Benner, Jeff A. “The Great Isaiah Scroll and the Masoretic Text.” “textus receptus.” The Free Dictionary. 2020. <,of%20recipere%2C%20to%20receive.%5D>  “The Great Isaiah Scroll.” The Digital Dead Sea Scrolls.
[17] Westcott, Brooke F. & Hort, John A. The New Testament in the Original Greek – Introduction | Appendix. pp 31, 58-59, 223-224, 310-311. 1907. <>  Miller. Fred P.  The Great Isaiah Scroll. Moellerhaus Publisher. 1998. “Qumran Great Isaiah Scroll.” Benner. “The Great Isaiah Scroll.”  Cohen, Menachem.  “The Idea of the Sanctity of the Biblical Text and the Science of Textual Criticism.” 
[18] Schodde, George H. Old Testament Textual Criticism. pp 45-46. 1887. <>  Gentry, Peter J. “The Text of the Old Testament.” p 24. 2009 <>
[19] Welch, Adam Cleghorn. “Since Wellhausen.” p 175. <>  Benner, Jeff A. “Introduction to Ancient Hebrew.” <>
[20] Benner. “Introduction to the Hebrew Bible.”
[21] Cohen. “The Idea of the Sanctity of the Biblical Text.” CR Miller. Fred P. “The Translation of the Great Isaiah Scroll.” Book of Isaiah. Trans. Fred P. Miller. Moellerhaus Publisher. 2001. <> Benner, Jeff A. “The Great Isaiah Scroll and the Masoretic Text.”
[22] Cohen. “The Idea of the Sanctity of the Biblical Text.” Footnotes
[23] Cohen. “The Idea of the Sanctity of the Biblical Text.” Footnotes #6-7.
[24] Benner, Jeff A. “The Great Isaiah Scroll and the Masoretic Text.”
[25] Miller. Fred P.  “The Translation of the Great Isaiah Scroll.” “The Translation of the Great Isaiah Scroll “Dead Sea Scrolls Bible Translations.” 2016. <>
[26] Miller, Fred P. “Column VI – The Great Isaiah Scroll 6:7 to 7:15.” Ancient Hebrew Research Center. n.d. <>
[27] Miller. “Column VI – The Great Isaiah Scroll 6:7 to 7:15.”  Miller. Fred P. “Assyrian Destruction of Israel is Not the End God Will Bring the Messiah to the Same Territory and the Same Restored People.” Chapters 7-8. Ancient Hebrew Research Center. n.d. <>  Benner, Jeff A. “Textual Criticisim of Isaiah 7:14 (Video).” 2020. <>  “Dead Sea Scrolls Bible Translations.”
[28] Benner. “Introduction to the Ancient Hebrew Alphabet.”
[29] Miller. “Column VI – The Great Isaiah Scroll 6:7 to 7:15.”  
[30] Benner, Jeff A. “Column VI – The Great Isaiah Scroll 6:7 to 7:15.” Miller. Fred P.  “The Translation of the Great Isaiah Scroll.”
[31] Benner, Jeff A. “What is the difference between lord, Lord and LORD?” Ancient Hebrew Research Center. 2020.>
[32] Miller. Fred P.  “The Translation of the Great Isaiah Scroll.”
[33 Cohen. “The Idea of the Sanctity of the Biblical Text.” Footnote #4.  Benner, Jeff A. “The Great Isaiah Scroll and the Masoretic Text.”
[34] Miller. “The Translation of the Great Isaiah Scroll.” Miller, Fred P. Moellerhaus Publishers. “Column XLIV – The Great Isaiah Scroll 52:13 to 54:4.” n.d. <> “Dead Sea Scrolls Bible Translations.” 1Q Isaiaha,  <>  “Isaiah 53 at Qumran,” Hebrew Streams. <> Isaiah 53:2. <>  Isaiah 53:2. <>  Yisheyah (Book of Isaiah) JPS translation. 1998. <>  Yeshayahu – Isaiah – Chapter 53. Complete Jewish Bible translation. 2020. <>
[35] Miller. “The Translation of the Great Isaiah Scroll.” Benner, Fred P. “The Great Isaiah Scroll and the Masoretic Text.” 2020. <>  “Dead Sea Scrolls Bible Translations.” 2016. <> “Isaiah 53 at Qumran.”
[36] “Isaiah 53:11.” 2020. <> “Isaiah 53:11.” 2020, <>  Isaiah 53:11. JPS translation. Isaiah 53:11. Complete Jewish Bible. Isaiah 53 :11. “Isaiah 53 at Qumran,”  Benner, Jeff A. “The Great Isaiah Scroll and the Masoretic Text.” Miller. “Column XLIV – The Great Isaiah Scroll 52:13 to 54:4.” n.d. <>  Miller. “The Translation of the Great Isaiah Scroll.”  “Dead Sea Scrolls Bible Translations.” 1Q Isaiahb 2016. <>  Footnote (2).