1 Petrus 4:4-5

4:4 So ¹  they are astonished ²  when you do not rush with them into the same flood of wickedness, and they vilify you. ³  4:5 They will face a reckoning before ⁴  Jesus Christ ⁵  who stands ready to judge the living and the dead.

Mazmur 49:9

49:9 so that he might continue to live ⁶  forever

and not experience death. ⁷ 

Mazmur 89:51

89:51 Your enemies, O Lord, hurl insults;

they insult your chosen king as they dog his footsteps. ⁸ 

Yesaya 51:7

51:7 Listen to me, you who know what is right,

you people who are aware of my law! ⁹ 

Don’t be afraid of the insults of men;

don’t be discouraged because of their abuse!

Matius 5:11

5:11 “Blessed are you when people ¹⁰  insult you and persecute you and say all kinds of evil things about you falsely ¹¹  on account of me.

Lukas 6:22

6:22 “Blessed are you when people ¹²  hate you, and when they exclude you and insult you and reject you as evil ¹³  on account of the Son of Man!

Yohanes 7:47-52

7:47 Then the Pharisees answered, ¹⁴  “You haven’t been deceived too, have you? ¹⁵  7:48 None of the rulers ¹⁶  or the Pharisees have believed in him, have they? ¹⁷  7:49 But this rabble ¹⁸  who do not know the law are accursed!”

7:50 Nicodemus, who had gone to Jesus ¹⁹  before and who was one of the rulers, ²⁰  said, ²¹  7:51 “Our law doesn’t condemn ²²  a man unless it first hears from him and learns ²³  what he is doing, does it?” ²⁴  7:52 They replied, ²⁵  “You aren’t from Galilee too, are you? ²⁶  Investigate carefully and you will see that no prophet ²⁷  comes from Galilee!”

Yohanes 8:48

8:48 The Judeans ²⁸  replied, ²⁹  “Aren’t we correct in saying ³⁰  that you are a Samaritan and are possessed by a demon?” ³¹ 

Yohanes 9:28

9:28 They ³²  heaped insults ³³  on him, saying, ³⁴  “You are his disciple! ³⁵  We are disciples of Moses!

Yohanes 9:34

9:34 They replied, ³⁶  “You were born completely in sinfulness, ³⁷  and yet you presume to teach us?” ³⁸  So they threw him out.

Yohanes 9:2

9:2 His disciples asked him, ³⁹  “Rabbi, who committed the sin that caused him to be born blind, this man ⁴⁰  or his parents?” ⁴¹ 

Kolose 1:10

1:10 so that you may live ⁴²  worthily of the Lord and please him in all respects ⁴³  – bearing fruit in every good deed, growing in the knowledge of God,

[4:4]  ¹ tn Grk “in/by which,” referring to the change of behavior described in v. 3. The unbelievers are astonished by the readers’ moral transformation. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:4]  ² tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.

[4:4]  ³ tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.

[4:5]  ⁴ tn Grk “give an account to.”

[4:5]  ⁵ tn Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.

[49:9]  ⁶ tn The jussive verbal form with vav (ו) conjunctive is taken as indicating purpose/result in relation to the statement made in v. 8. (On this use of the jussive after an imperfect, see GKC 322 §109.f.) In this case v. 8 is understood as a parenthetical comment.

[49:9]  ⁷ tn Heb “see the Pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 55:24; 103:4).

[89:51]  ⁸ tn Heb “[by] which your enemies, O Lord, taunt, [by] which they taunt [at] the heels of your anointed one.”

[51:7]  ⁹ tn Heb “people (who have) my law in their heart.”

[5:11]  ¹⁰ tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.

[5:11]  ¹¹ tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sy^s Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.

[6:22]  ¹² tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ¹³ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:22]  sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

[7:47]  ¹⁴ tn Grk “answered them.”

[7:47]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.

[7:50]  ¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:50]  ²⁰ tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.

[7:50]  ²¹ tn Grk “said to them.”

[7:51]  ²² tn Grk “judge.”

[7:51]  ²³ tn Grk “knows.”

[7:51]  ²⁴ 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 “does it?”).

[7:52]  ²⁵ tn Grk “They answered and said to him.”

[7:52]  ²⁶ 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 you?”).

[7:52]  ²⁷ tc At least one early and important ms (Ì^66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.

[7:52]  tn This claim by the leaders presents some difficulty, because Jonah had been from Gath Hepher, in Galilee (2 Kgs 14:25). Also the Babylonian Talmud later stated, “There was not a tribe in Israel from which there did not come prophets” (b. Sukkah 27b). Two explanations are possible: (1) In the heat of anger the members of the Sanhedrin overlooked the facts (this is perhaps the easiest explanation). (2) This anarthrous noun is to be understood as a reference to the prophet of Deut 18:15 (note the reading of Ì⁶⁶ which is articular), by this time an eschatological figure in popular belief. This would produce in the text of John’s Gospel a high sense of irony indeed, since the religious authorities by their insistence that “the Prophet” could not come from Galilee displayed their true ignorance of where Jesus came from on two levels at once (Bethlehem, his birthplace, the fulfillment of Mic 5:2, but also heaven, from which he was sent by the Father). The author does not even bother to refute the false attestation of Jesus’ place of birth as Galilee (presumably Christians knew all too well where Jesus came from).

[8:48]  ²⁸ tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.

[8:48]  ²⁹ tn Grk “answered and said to him.”

[8:48]  ³⁰ tn Grk “Do we not say rightly.”

[8:48]  ³¹ tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.

[9:28]  ³² tn Grk “And they.” 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.

[9:28]  ³³ tn The Greek word means “to insult strongly” or “slander.”

[9:28]  ³⁴ tn Grk “and said.”

[9:28]  ³⁵ tn Grk “You are that one’s disciple.”

[9:34]  ³⁶ tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”

[9:34]  ³⁷ tn Or “From birth you have been evil.” The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.

[9:34]  ³⁸ tn Grk “and are you teaching us?”

[9:2]  ³⁹ tn Grk “asked him, saying.”

[9:2]  ⁴⁰ tn Grk “this one.”

[9:2]  ⁴¹ tn Grk “in order that he should be born blind.”

[9:2]  sn The disciples assumed that sin (regardless of who committed it) was the cause of the man’s blindness. This was a common belief in Judaism; the rabbis used Ezek 18:20 to prove there was no death without sin, and Ps 89:33 to prove there was no punishment without guilt (the Babylonian Talmud, b. Shabbat 55a, although later than the NT, illustrates this). Thus in this case the sin must have been on the part of the man’s parents, or during his own prenatal existence. Song Rabbah 1:41 (another later rabbinic work) stated that when a pregnant woman worshiped in a heathen temple the unborn child also committed idolatry. This is only one example of how, in rabbinic Jewish thought, an unborn child was capable of sinning.

[1:10]  ⁴² tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁴³ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”