Who was the high priest that accused Jesus Christ of blasphemy?

Answer 1

Firstly, his proper Hebrew name was Yahushua (and not Jesus, which is a Latinised and then Anglicised version of the Messiah's name). After being arrested upon his betrayal by Judas Iscariot, Yahushua was taken to the house of the high priest Annas, who was the father-in-law of the serving high priest in that year, Caiaphas.

Annas had questioned Yahushua about his disciples and about his doctrine (John, 18:19), but didn't get anything much out of the Messiah. He then sent him bound to Caiaphas, who effectively put him on trial.

The Jews at that time considered it "blasphemy" when anyone except for the High Priest pronounced the Sacred Name "Yahweh". This was an unscriptural rabbinic stipulation, meant to "protect" the Sacred Name from being profaned by non-consecrated lips. Under this law, nobody was allowed to pronounce or mention the Sacred Name except for the High Priest, and for him only once a year on the Day of Atonement, when he whispered it inside the Temple. One would be guilty of death if they broke this rabbinic law, and was subsequently found guilty in a trial. He would then be stoned and put to death. It was for this reason that substitutes (like adonai, ha shem, and the like) came to be used instead of the Sacred Name Yahweh. To this day, Jews still observe this substitution, being firm in the belief that they will lose their salvation if they utter the Sacred Name, contrary to the teaching in the Scriptures.

Nevertheless, this was a "law" that Yahushua the Messiah ignored (e.g. Psalm, 29:2; Joel, 2:32; even as we read in John, 17, where he clearly admits that one of His objectives was to restore the use of this Name - John, 17:6, 11, 12, 26).

Concerning the Jewish law on Blasphemy in the first century C.E., the Mishnah says (Sanh. 7:5), "'The blasphemer' is not culpable unless he exactly pronounces the (sacred) name."

At the Messiah's trial the judges at first sought "false evidence against Yahushua, so that they might put him to death." (Mark, 14:55-56). Yet, since the trial was hastily put together, they were unsuccessful. Though "many false witnesses had come forward," none could provide the kind of testimony needed to justify the death sentence (Matt., 26:59-60). Finally, we are told, "two false witnesses came forward" who claimed that Yahushua had said, "I am able to destroy the Temple of Yahweh, and in three days to build it" (Matt., 26:61; Mark, 14:57-58). The phrase "the Temple of θεού (theou, deity)," which is found in those Greek texts that remain to us, is clearly a substitute for "the Temple of Yahweh."

The claim of the two false witnesses, nevertheless, was flawed by inconsistencies, "and thus, neither was their testimony alike" (Mark, 14:59). Under scriptural law, at least two or three witnesses are required before a person could receive the death penalty (Num., 35:30; Deut., 17:6, 19:15), and on this point the Jewish court was still bound. Further, evidence shows that there were members among the elders and chief priests who defended Yahushua and his right to a fair trial (cf., John, 12:42-43 with John, 7:37-53; Acts, 6:7). These men would not have allowed the questionable testimony against Yahushua to condemn him to death. After the false witnesses had spoken, the high priest (Caiphas) asked Yahushua what his response was, but Yahushua remained silent (Matt., 26:62; Mark, 14:60-61). Seeing that their case against Yahushua had not succeeded, his adversaries now began to press him personally with an assortment of questions. Finally they gave Yahushua the one question he was willing to answer, the one he had been waiting for. They asked, "Are you the Messiah?" (Matt., 26:63; Mark, 14:61). He responded, "I am." Later He continued with a pronouncement that sealed his death sentence: "Henceforth shall be the Son of Man sitting at the right hand of the power of Yahweh and coming with the clouds of the heaven" (Luke, 22:69). Once again, the Greek edition gives θεού instead of Yahweh. It was upon this statement that Caiaphas the high priest rent his garments and said: "What have we any more need of witnesses? You heard the BLASPHEMY: what to you appears (i.e. what do you think)?" (Mark, 14:63-64; Matt., 26:65-66; Luke, 22:71). They all then condemned him to death.

For full details of the Messiah's Trial and the real plot behind the narrative in The Bible, see the Book, The Sacred Name Yahweh (available as a free download via the link in related links.)

Answer 2

The High Priest was Ananias (not the High Priest, Annas, of the Gospels) Ananias was hated by the Jews. He was one of the most cruel and most corrupt High Priests and the Jewish people killed him in the revolt of 66 CE. Paul was not exactly on trial at this time but more like a pre-trial as Paul had to be judged by Felix, the Governor of Judea from 52-59 CE, just as Jesus had to stand before Pontius Pilate.

Answer 3

While I have deep respect for other people's (and other commenters') beliefs, it is worth noting that Jesus left no writings; and many of the stories in the New Testament are either historically inaccurate or based on the beliefs and assertions of his followers, written between 50-150 years after he lived. As a result, we do not really know if he was actually accused of blasphemy by the high priest Caiaphas, although as the other commenter noted, it was indeed a Jewish belief that the most sacred name of the Deity must not be uttered in public. But more likely, if Jesus had said he was God (which John claims he said), that would have been a problem for Jews back then, or even now-- Jews do not believe God ever took a human body, nor do Jews believe in a dying and rising God. Thus, any Jewish person who claimed to be the deity and expected to be worshiped would be considered a blasphemer.

However, since Jesus was Jewish, it is doubtful he ever expected to be worshiped or claimed to be God-- perhaps he considered himself a prophet or a teacher, but it is doubtful he said he was the Deity Himself. There are even verses in the New Testament that suggest he told his followers to pray only to their Father in Heaven, and when they called him "good teacher, " he said that only God was good. If you want to know more about misconceptions and historical inaccuracies in the New Testament, as well as learning what Judaism back then really taught, I recommend a wonderful book by a scholar of Jewish belief in the era of the New Testament-- "The Misunderstood Jew," by Professor Amy-Jill Levine.