Matthew 5:20

5:20 For I tell you, unless your righteousness goes beyond that of the experts in the law ¹  and the Pharisees, ²  you will never enter the kingdom of heaven.

Matthew 12:24

12:24 But when the Pharisees ³  heard this they said, “He does not cast out demons except by the power of Beelzebul, ⁴  the ruler ⁵  of demons!”

Matthew 15:12

15:12 Then the disciples came to him and said, “Do you know that when the Pharisees ⁶  heard this saying they were offended?”

Matthew 16:6

16:6 “Watch out,” Jesus said to them, “beware of the yeast of the Pharisees ⁷  and Sadducees.” ⁸ 

Matthew 16:11-12

16:11 How could you not understand that I was not speaking to you about bread? But beware of the yeast of the Pharisees and Sadducees!” 16:12 Then they understood that he had not told them to be on guard against the yeast in bread, but against the teaching of the Pharisees and Sadducees.

Matthew 22:15

Paying Taxes to Caesar

22:15 Then the Pharisees ⁹  went out and planned together to entrap him with his own words. ¹⁰ 

Matthew 22:23

Marriage and the Resurrection

22:23 The same day Sadducees ¹¹  (who say there is no resurrection) ¹²  came to him and asked him, ¹³ 

Matthew 22:34

The Greatest Commandment

22:34 Now when the Pharisees ¹⁴  heard that he had silenced the Sadducees, ¹⁵  they assembled together. ¹⁶ 

Matthew 23:13-28

23:13 “But woe to you, experts in the law ¹⁷  and you Pharisees, hypocrites! ¹⁸  You keep locking people out of the kingdom of heaven! ¹⁹  For you neither enter nor permit those trying to enter to go in.

23:14 [[EMPTY]] ²⁰ 

23:15 “Woe to you, experts in the law ²¹  and you Pharisees, hypocrites! You cross land and sea to make one convert, ²²  and when you get one, ²³  you make him twice as much a child of hell ²⁴  as yourselves!

23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. ²⁵  But whoever swears by the gold of the temple is bound by the oath.’ 23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred? 23:18 And, ‘Whoever swears by the altar is bound by nothing. ²⁶  But if anyone swears by the gift on it he is bound by the oath.’ 23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred? 23:20 So whoever swears by the altar swears by it and by everything on it. 23:21 And whoever swears by the temple swears by it and the one who dwells in it. 23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it.

23:23 “Woe to you, experts in the law ²⁷  and you Pharisees, hypocrites! You give a tenth ²⁸  of mint, dill, and cumin, ²⁹  yet you neglect what is more important in the law – justice, mercy, and faithfulness! You ³⁰  should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! ³¹ 

23:25 “Woe to you, experts in the law ³²  and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence. 23:26 Blind Pharisee! First clean the inside of the cup, ³³  so that the outside may become clean too!

23:27 “Woe to you, experts in the law ³⁴  and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. ³⁵  23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.

Mark 7:3-5

7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, ³⁶  holding fast to the tradition of the elders. 7:4 And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches. ³⁷ ) ³⁸  7:5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat ³⁹  with unwashed hands?”

Mark 8:15

8:15 And Jesus ⁴⁰  ordered them, ⁴¹  “Watch out! Beware of the yeast of the Pharisees ⁴²  and the yeast of Herod!”

Mark 12:13

Paying Taxes to Caesar

12:13 Then ⁴³  they sent some of the Pharisees ⁴⁴  and Herodians ⁴⁵  to trap him with his own words. ⁴⁶ 

Mark 12:18

Marriage and the Resurrection

12:18 Sadducees ⁴⁷  (who say there is no resurrection) ⁴⁸  also came to him and asked him, ⁴⁹ 

Luke 7:30

7:30 However, the Pharisees ⁵⁰  and the experts in religious law ⁵¹  rejected God’s purpose ⁵²  for themselves, because they had not been baptized ⁵³  by John. ⁵⁴ ) ⁵⁵ 

Luke 11:39-44

11:39 But the Lord said to him, “Now you Pharisees clean ⁵⁶  the outside of the cup and the plate, but inside you are full of greed and wickedness. ⁵⁷  11:40 You fools! ⁵⁸  Didn’t the one who made the outside make the inside as well? ⁵⁹  11:41 But give from your heart to those in need, ⁶⁰  and ⁶¹  then everything will be clean for you. ⁶² 

11:42 “But woe to you Pharisees! ⁶³  You give a tenth ⁶⁴  of your mint, ⁶⁵  rue, ⁶⁶  and every herb, yet you neglect justice ⁶⁷  and love for God! But you should have done these things without neglecting the others. ⁶⁸  11:43 Woe to you Pharisees! You love the best seats ⁶⁹  in the synagogues ⁷⁰  and elaborate greetings ⁷¹  in the marketplaces! 11:44 Woe to you! ⁷²  You are like unmarked graves, and people ⁷³  walk over them without realizing it!” ⁷⁴ 

Luke 16:14

More Warnings about the Pharisees

16:14 The Pharisees ⁷⁵  (who loved money) heard all this and ridiculed ⁷⁶  him.

Luke 18:11

18:11 The Pharisee stood and prayed about himself like this: ⁷⁷  ‘God, I thank ⁷⁸  you that I am not like other people: ⁷⁹  extortionists, ⁸⁰  unrighteous people, ⁸¹  adulterers – or even like this tax collector. ⁸² 

John 1:24

1:24 (Now they had been sent from the Pharisees. ⁸³ ) ⁸⁴ 

John 7:45-49

Lack of Belief

7:45 Then the officers ⁸⁵  returned ⁸⁶  to the chief priests and Pharisees, ⁸⁷  who said to them, “Why didn’t you bring him back with you?” ⁸⁸  7:46 The officers replied, “No one ever spoke like this man!” 7:47 Then the Pharisees answered, ⁸⁹  “You haven’t been deceived too, have you? ⁹⁰  7:48 None of the rulers ⁹¹  or the Pharisees have believed in him, have they? ⁹²  7:49 But this rabble ⁹³  who do not know the law are accursed!”

John 9:40

9:40 Some of the Pharisees ⁹⁴  who were with him heard this ⁹⁵  and asked him, ⁹⁶  “We are not blind too, are we?” ⁹⁷ 

Acts 4:1-2

The Arrest and Trial of Peter and John

4:1 While Peter and John ⁹⁸  were speaking to the people, the priests and the commander ⁹⁹  of the temple guard ¹⁰⁰  and the Sadducees ¹⁰¹  came up ¹⁰²  to them, 4:2 angry ¹⁰³  because they were teaching the people and announcing ¹⁰⁴  in Jesus the resurrection of the dead.

Acts 5:17

Further Trouble for the Apostles

5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees ¹⁰⁵ ), ¹⁰⁶  and they were filled with jealousy. ¹⁰⁷ 

Acts 15:5

15:5 But some from the religious party of the Pharisees ¹⁰⁸  who had believed stood up and said, “It is necessary ¹⁰⁹  to circumcise the Gentiles ¹¹⁰  and to order them to observe ¹¹¹  the law of Moses.”

Acts 23:6-9

23:6 Then when Paul noticed ¹¹²  that part of them were Sadducees ¹¹³  and the others Pharisees, ¹¹⁴  he shouted out in the council, ¹¹⁵  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ¹¹⁶  of the dead!” 23:7 When he said this, ¹¹⁷  an argument ¹¹⁸  began ¹¹⁹  between the Pharisees and the Sadducees, and the assembly was divided. 23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ¹²⁰  23:9 There was a great commotion, ¹²¹  and some experts in the law ¹²²  from the party of the Pharisees stood up ¹²³  and protested strongly, ¹²⁴  “We find nothing wrong ¹²⁵  with this man. What if a spirit or an angel has spoken to him?”

Acts 26:5

26:5 They know, ¹²⁶  because they have known ¹²⁷  me from time past, ¹²⁸  if they are willing to testify, that according to the strictest party ¹²⁹  of our religion, I lived as a Pharisee. ¹³⁰ 

[5:20]  ¹ tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[5:20]  ² sn See the note on Pharisees in 3:7.

[12:24]  ³ sn See the note on Pharisees in 3:7.

[12:24]  ⁴ tn Grk “except by Beelzebul.”

[12:24]  ⁵ tn Or “prince.”

[15:12]  ⁶ sn See the note on Pharisees in 3:7.

[16:6]  ⁷ sn See the note on Pharisees in 3:7.

[16:6]  ⁸ sn See the note on Sadducees in 3:7.

[22:15]  ⁹ sn See the note on Pharisees in 3:7.

[22:15]  ¹⁰ tn Grk “trap him in word.”

[22:23]  ¹¹ sn See the note on Sadducees in 3:7.

[22:23]  ¹² sn This remark is best regarded as a parenthetical note by the author.

[22:23]  ¹³ tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[22:34]  ¹⁴ sn See the note on Pharisees in 3:7.

[22:34]  ¹⁵ sn See the note on Sadducees in 3:7.

[22:34]  ¹⁶ tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.

[23:13]  ¹⁷ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:13]  ¹⁸ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).

[23:13]  ¹⁹ tn Grk “because you are closing the kingdom of heaven before people.”

[23:14]  ²⁰ tc The most important mss (א B D L Z Θ Ë¹ 33 892* pc and several versional witnesses) do not have 23:14 “Woe to you experts in the law and you Pharisees, hypocrites! You devour widows’ property, and as a show you pray long prayers! Therefore you will receive a more severe punishment.” Part or all of the verse is contained (either after v. 12 or after v. 13) in W 0102 0107 ˹³ Ï and several versions, but it is almost certainly not original. The present translation follows NA²⁷ in omitting the verse number as well, a procedure also followed by a number of other modern translations. Note also that Mark 12:40 and Luke 20:47 are very similar in wording and are not disputed textually.

[23:15]  ²¹ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:15]  ²² tn Or “one proselyte.”

[23:15]  ²³ tn Grk “when he becomes [one].”

[23:15]  ²⁴ tn Grk “a son of Gehenna.” Expressions constructed with υἱός (Juios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.”

[23:16]  ²⁵ tn Grk “Whoever swears by the temple, it is nothing.”

[23:18]  ²⁶ tn Grk “Whoever swears by the altar, it is nothing.”

[23:23]  ²⁷ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:23]  ²⁸ tn Or “you tithe mint.”

[23:23]  ²⁹ sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.

[23:23]  ³⁰ tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë^1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[23:24]  ³¹ tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”

[23:25]  ³² tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:26]  ³³ tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 ˹³ 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë¹ 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* ˹³ al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.

[23:27]  ³⁴ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:27]  ³⁵ sn This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Deut 28:22; Ezek 13:10-16; Acts 23:3.

[7:3]  ³⁶ tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).

[7:4]  ³⁷ tc Several important witnesses (Ì^45vid א B L Δ 28* pc) lack “and dining couches” (καὶ κλινῶν, kai klinwn), while the majority of mss (A D W Θ Ë^1,13 33 Ï latt) have the reading. Although normally the shorter reading is to be preferred, especially when it is backed by excellent witnesses as in this case, there are some good reasons to consider καὶ κλινῶν as authentic: (1) Although the addition of κλινῶν could be seen as motivated by a general assimilation to the purity regulations in Lev 15 (as some have argued), there are three problems with such a supposition: (a) the word κλίνη (klinh) does not occur in the LXX of Lev 15; (b) nowhere in Lev 15 is the furniture washed or sprinkled; and (c) the context of Lev 15 is about sexual impurity, while the most recent evidence suggests that κλίνη in Mark 7:4, in keeping with the other terms used here, refers to a dining couch (cf. BDAG 549 s.v. κλίνη 2). Thus, it is difficult to see καὶ κλινῶν as a motivated reading. (2) κλίνη, though a relatively rare term in the NT, is in keeping with Markan usage (cf. Mark 4:21; 7:30). (3) The phrase could have been dropped accidentally, at least in some cases, via homoioteleuton. (4) The phrase may have been deliberately expunged by some scribes who thought the imagery of washing a dining couch quite odd. The longer reading, in this case, can thus be argued as the harder reading. On balance, even though a decision is difficult (especially because of the weighty external evidence for the shorter reading), it is preferable to retain καὶ κλινῶν in the text.

[7:4]  ³⁸ sn Verses 3-4 represent parenthetical remarks by the author, giving background information.

[7:5]  ³⁹ tn Grk “eat bread.”

[8:15]  ⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:15]  ⁴¹ tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[8:15]  ⁴² sn See the note on Pharisees in 2:16.

[12:13]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ⁴⁴ sn See the note on Pharisees in 2:16.

[12:13]  ⁴⁵ sn Pharisees and Herodians made a very interesting alliance. W. W. Wessel (“Mark,” EBC 8:733) comments: “The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.” See also the note on “Herodians” in Mark 3:6.

[12:13]  ⁴⁶ tn Grk “trap him in word.”

[12:18]  ⁴⁷ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1-12, 22:23-34; Luke 20:27-38; Acts 4:1, 5:17, 23:6-8.

[12:18]  ⁴⁸ sn This remark is best regarded as a parenthetical note by the author.

[12:18]  ⁴⁹ tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[7:30]  ⁵⁰ sn See the note on Pharisees in 5:17.

[7:30]  ⁵¹ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ⁵² tn Or “plan.”

[7:30]  ⁵³ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ⁵⁴ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ⁵⁵ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[11:39]  ⁵⁶ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ⁵⁷ tn Or “and evil.”

[11:40]  ⁵⁸ sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).

[11:40]  ⁵⁹ tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.

[11:41]  ⁶⁰ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  ⁶¹ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ⁶² sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[11:42]  ⁶³ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

[11:42]  ⁶⁴ tn Or “you tithe mint.”

[11:42]  ⁶⁵ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ⁶⁶ tn Grk “and rue.” Καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:42]  ⁶⁷ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ⁶⁸ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[11:43]  ⁶⁹ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ⁷⁰ sn See the note on synagogues in 4:15.

[11:43]  ⁷¹ tn Grk “and the greetings.”

[11:44]  ⁷² tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

[11:44]  ⁷³ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ⁷⁴ sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

[16:14]  ⁷⁵ sn See the note on Pharisees in 5:17.

[16:14]  ⁷⁶ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[18:11]  ⁷⁷ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ⁷⁸ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ⁷⁹ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ⁸⁰ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ⁸¹ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ⁸² sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[1:24]  ⁸³ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[1:24]  ⁸⁴ sn This is a parenthetical note by the author.

[7:45]  ⁸⁵ tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).

[7:45]  ⁸⁶ tn Grk “came.”

[7:45]  ⁸⁷ sn See the note on Pharisees in 1:24.

[7:45]  ⁸⁸ tn Grk “Why did you not bring him?” The words “back with you” are implied.

[7:47]  ⁸⁹ tn Grk “answered them.”

[7:47]  ⁹⁰ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have you?”).

[7:48]  ⁹¹ sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).

[7:48]  ⁹² tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have they?”).

[7:49]  ⁹³ tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.

[9:40]  ⁹⁴ sn See the note on Pharisees in 1:24.

[9:40]  ⁹⁵ tn Grk “heard these things.”

[9:40]  ⁹⁶ tn Grk “and said to him.”

[9:40]  ⁹⁷ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are we?”).

[4:1]  ⁹⁸ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ⁹⁹ tn Or “captain.”

[4:1]  ¹⁰⁰ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  ¹⁰¹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ¹⁰² tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:2]  ¹⁰³ tn Or “greatly annoyed,” “provoked.”

[4:2]  ¹⁰⁴ tn Or “proclaiming.”

[5:17]  ¹⁰⁵ sn See the note on Sadducees in 4:1.

[5:17]  ¹⁰⁶ sn This is a parenthetical note by the author.

[5:17]  ¹⁰⁷ sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.

[15:5]  ¹⁰⁸ sn See the note on Pharisee in 5:34.

[15:5]  ¹⁰⁹ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  ¹¹⁰ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ¹¹¹ tn Or “keep.”

[23:6]  ¹¹² tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ¹¹³ sn See the note on Sadducees in 4:1.

[23:6]  ¹¹⁴ sn See the note on Pharisee in 5:34.

[23:6]  ¹¹⁵ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ¹¹⁶ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[23:7]  ¹¹⁷ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ¹¹⁸ tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ¹¹⁹ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8]  ¹²⁰ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[23:9]  ¹²¹ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ¹²² tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ¹²³ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ¹²⁴ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ¹²⁵ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[26:5]  ¹²⁶ tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.

[26:5]  ¹²⁷ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ¹²⁸ tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”

[26:5]  ¹²⁹ tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.

[26:5]  ¹³⁰ sn See the note on Pharisee in 5:34.