Kisah Para Rasul 5:34

5:34 But a Pharisee ¹  whose name was Gamaliel, ²  a teacher of the law who was respected by all the people, stood up ³  in the council ⁴  and ordered the men to be put outside for a short time.

Kisah Para Rasul 15:5

15:5 But some from the religious party of the Pharisees ⁵  who had believed stood up and said, “It is necessary ⁶  to circumcise the Gentiles ⁷  and to order them to observe ⁸  the law of Moses.”

Kisah Para Rasul 23:6-9

23:6 Then when Paul noticed ⁹  that part of them were Sadducees ¹⁰  and the others Pharisees, ¹¹  he shouted out in the council, ¹²  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ¹³  of the dead!” 23:7 When he said this, ¹⁴  an argument ¹⁵  began ¹⁶  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.) ¹⁷  23:9 There was a great commotion, ¹⁸  and some experts in the law ¹⁹  from the party of the Pharisees stood up ²⁰  and protested strongly, ²¹  “We find nothing wrong ²²  with this man. What if a spirit or an angel has spoken to him?”

Kisah Para Rasul 26:5

26:5 They know, ²³  because they have known ²⁴  me from time past, ²⁵  if they are willing to testify, that according to the strictest party ²⁶  of our religion, I lived as a Pharisee. ²⁷ 

[5:34]  ¹ sn A Pharisee was a member 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.

[5:34]  ² sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[5:34]  ³ tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[5:34]  ⁴ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

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

[15:5]  ⁶ 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]  ⁷ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ⁸ tn Or “keep.”

[23:6]  ⁹ 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]  ¹⁰ sn See the note on Sadducees in 4:1.

[23:6]  ¹¹ sn See the note on Pharisee in 5:34.

[23:6]  ¹² tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ¹³ 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]  ¹⁴ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ¹⁵ tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ¹⁶ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8]  ¹⁷ 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.

[23:9]  ¹⁸ 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]  ¹⁹ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ²⁰ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ²⁵ 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]  ²⁶ 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]  ²⁷ sn See the note on Pharisee in 5:34.