Matius 7:29

7:29 because he taught them like one who had authority, ¹  not like their experts in the law. ² 

Markus 2:6-7

2:6 Now some of the experts in the law ³  were sitting there, turning these things over in their minds: ⁴  2:7 “Why does this man speak this way? He is blaspheming! ⁵  Who can forgive sins but God alone?”

Markus 7:21

7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder,

Lukas 5:21

5:21 Then ⁶  the experts in the law ⁷  and the Pharisees began to think ⁸  to themselves, ⁹  “Who is this man ¹⁰  who is uttering blasphemies? ¹¹  Who can forgive sins but God alone?”

Lukas 7:39-40

7:39 Now when the Pharisee who had invited him saw this, ¹²  he said to himself, “If this man were a prophet, ¹³  he would know who and what kind of woman ¹⁴  this is who is touching him, that she is a sinner.” 7:40 So ¹⁵  Jesus answered him, ¹⁶  “Simon, I have something to say to you.” He replied, ¹⁷  “Say it, Teacher.”

[7:29]  ¹ sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[7:29]  ² tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.

[2:6]  ³ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:6]  ⁴ tn Grk “Reasoning within their hearts.”

[2:7]  ⁵ sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[5:21]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ⁷ tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ⁸ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ⁹ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ¹⁰ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ¹¹ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[7:39]  ¹² tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ¹³ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ¹⁴ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[7:40]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ¹⁶ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

[7:40]  sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.

[7:40]  ¹⁷ tn Grk “he said.”