Matius 9:3

9:3 Then ¹  some of the experts in the law ²  said to themselves, “This man is blaspheming!” ³ 

Matius 9:1

Healing and Forgiving a Paralytic

9:1 After getting into a boat he crossed to the other side and came to his own town. ⁴ 

Kisah Para Rasul 21:10-13

21:10 While we remained there for a number of days, ⁵  a prophet named Agabus ⁶  came down from Judea. 21:11 He came ⁷  to us, took ⁸  Paul’s belt, ⁹  tied ¹⁰  his own hands and feet with it, ¹¹  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ¹²  to the Gentiles.’” 21:12 When we heard this, both we and the local people ¹³  begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking ¹⁴  my heart? For I am ready not only to be tied up, ¹⁵  but even to die in Jerusalem for the name of the Lord Jesus.”

Lukas 5:21

5:21 Then ¹⁶  the experts in the law ¹⁷  and the Pharisees began to think ¹⁸  to themselves, ¹⁹  “Who is this man ²⁰  who is uttering blasphemies? ²¹  Who can forgive sins but God alone?”

Yohanes 10:33

10:33 The Jewish leaders ²²  replied, ²³  “We are not going to stone you for a good deed ²⁴  but for blasphemy, ²⁵  because ²⁶  you, a man, are claiming to be God.” ²⁷ 

Yohanes 10:36

10:36 do you say about the one whom the Father set apart ²⁸  and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

[9:3]  ¹ tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative.

[9:3]  ² tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[9:3]  ³ 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.

[9:1]  ⁴ sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.

[21:10]  ⁵ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ⁶ sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:11]  ⁷ tn Grk “And coming.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁸ tn Grk “and taking.” This 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. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁹ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ¹⁰ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹¹ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ¹² tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[21:12]  ¹³ tn Or “the people there.”

[21:13]  ¹⁴ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ¹⁵ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[5:21]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ¹⁷ 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]  ¹⁸ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ¹⁹ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ²⁰ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ²¹ 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.

[10:33]  ²² tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

[10:33]  ²³ tn Grk “answered him.”

[10:33]  ²⁴ tn Or “good work.”

[10:33]  ²⁵ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

[10:33]  ²⁶ tn Grk “and because.”

[10:33]  ²⁷ tn Grk “you, a man, make yourself to be God.”

[10:36]  ²⁸ tn Or “dedicated.”