Matius 3:7

3:7 But when he saw many Pharisees ¹  and Sadducees ²  coming to his baptism, he said to them, “You offspring of vipers! Who warned you to flee from the coming wrath?

Matius 16:1

The Demand for a Sign

16:1 Now when the Pharisees ³  and Sadducees ⁴  came to test Jesus, ⁵  they asked him to show them a sign from heaven. ⁶ 

Matius 16:6

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

Matius 22:23

Marriage and the Resurrection

22:23 The same day Sadducees ⁹  (who say there is no resurrection) ¹⁰  came to him and asked him, ¹¹ 

Matius 22:34

The Greatest Commandment

22:34 Now when the Pharisees ¹²  heard that he had silenced the Sadducees, ¹³  they assembled together. ¹⁴ 

Kisah Para Rasul 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 ¹⁵ ), ¹⁶  and they were filled with jealousy. ¹⁷ 

Kisah Para Rasul 23:6-8

23:6 Then when Paul noticed ¹⁸  that part of them were Sadducees ¹⁹  and the others Pharisees, ²⁰  he shouted out in the council, ²¹  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ²²  of the dead!” 23:7 When he said this, ²³  an argument ²⁴  began ²⁵  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.) ²⁶ 

[3:7]  ¹ 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.

[3:7]  ² 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 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[16:1]  ³ sn See the note on Pharisees in 3:7.

[16:1]  ⁴ sn See the note on Sadducees in 3:7.

[16:1]  ⁵ tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.

[16:1]  ⁶ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

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

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

[22:23]  ⁹ sn See the note on Sadducees in 3:7.

[22:23]  ¹⁰ sn This remark is best regarded as a parenthetical note by the author.

[22:23]  ¹¹ tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[22:34]  ¹² sn See the note on Pharisees in 3:7.

[22:34]  ¹³ sn See the note on Sadducees in 3:7.

[22:34]  ¹⁴ tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.

[5:17]  ¹⁵ sn See the note on Sadducees in 4:1.

[5:17]  ¹⁶ sn This is a parenthetical note by the author.

[5:17]  ¹⁷ 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.

[23:6]  ¹⁸ 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]  ¹⁹ sn See the note on Sadducees in 4:1.

[23:6]  ²⁰ sn See the note on Pharisee in 5:34.

[23:6]  ²¹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ²² 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]  ²³ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ²⁴ tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ²⁵ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8]  ²⁶ 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).

[23:8]  sn This is a parenthetical note by the author.