2 Raja-raja 9:11

9:11 When Jehu rejoined ¹  his master’s servants, they ²  asked him, “Is everything all right? ³  Why did this madman visit you?” He replied, “Ah, it’s not important. You know what kind of man he is and the kinds of things he says.” ⁴ 

Yeremia 29:26

29:26 “The Lord has made you priest in place of Jehoiada. ⁵  He has put you in charge in the Lord’s temple of controlling ⁶  any lunatic ⁷  who pretends to be a prophet. ⁸  And it is your duty to put any such person in the stocks ⁹  with an iron collar around his neck. ¹⁰ 

Hosea 9:7

9:7 The time of judgment ¹¹  is about to arrive! ¹² 

The time of retribution ¹³  is imminent! ¹⁴ 

Let Israel know! ¹⁵ 

Israel Rejects Hosea’s Prophetic Exhortations

The prophet is considered a fool ¹⁶  –

the inspired man ¹⁷  is viewed as a madman ¹⁸  –

because of the multitude of your sins

and your intense ¹⁹  animosity.

Markus 3:21

3:21 When his family ²⁰  heard this they went out to restrain him, for they said, “He is out of his mind.”

Yohanes 8:52

8:52 Then ²¹  the Judeans ²²  responded, ²³  “Now we know you’re possessed by a demon! ²⁴  Both Abraham and the prophets died, and yet ²⁵  you say, ‘If anyone obeys ²⁶  my teaching, ²⁷  he will never experience ²⁸  death.’ ²⁹ 

Yohanes 10:20

10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! ³⁰  Why do you listen to him?”

Kisah Para Rasul 26:24

26:24 As Paul ³¹  was saying these things in his defense, Festus ³²  exclaimed loudly, “You have lost your mind, ³³  Paul! Your great learning is driving you insane!”

Kisah Para Rasul 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ³⁴  I consider myself fortunate that I am about to make my defense before you today,

Kolose 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ³⁵ 

[9:11]  ¹ tn Heb “went out to.”

[9:11]  ² tc The MT has the singular, “he said,” but many witnesses correctly read the plural.

[9:11]  ³ tn Heb “Is there peace?”

[9:11]  ⁴ tn Heb “He said, ‘You, you know the man and his thoughts.’” Jehu tries to deflect their question by reminding them that the man is an eccentric individual who says strange things. His reply suggests that the man said nothing of importance. The translation seeks to bring out the tone and intent of Jehu’s reply.

[29:26]  ⁵ tn Heb “in place of Jehoiada the priest.” The word “the priest” is unnecessary to the English sentence.

[29:26]  ⁶ tc Heb “The Lord has appointed you priest in place of the priest Jehoiada to be overseer in the house of the Lord for/over.” The translation is based on a reading presupposed by several of the versions. The Hebrew text reads “The Lord has…to be overseers [in] the house of the Lord for/over.” The reading here follows that of the Greek, Syriac, and Latin versions in reading פָּקִיד בְּבֵית (paqid bÿvet) in place of פְּקִדִים בֵּית (pÿqidim bet). There has been a confusion of the ם (mem) and בּ (bet) and a transposition of the י (yod) and ד (dalet).

[29:26]  ⁷ sn The Hebrew term translated lunatic applies to anyone who exhibits irrational behavior. It was used for example of David who drooled and scratched on the city gate to convince Achish not to arrest him as a politically dangerous threat (1 Sam 21:14). It was often used contemptuously of the prophets by those who wanted to play down the significance of their words (2 Kgs 9:11; Hos 9:7 and here).

[29:26]  ⁸ tn The verb here is a good example of what IBHS 431 §26.2f calls the estimative-declarative reflexive where a person presents himself in a certain light. For examples of this usage see 2 Sam 13:5; Prov 13:7.

[29:26]  ⁹ tn See the translator’s note on 20:2 for this word which only occurs here and in 20:2-3.

[29:26]  ¹⁰ tn This word only occurs here in the Hebrew Bible. All the lexicons are agreed as seeing it referring to a collar placed around the neck. The basis for this definition are the cognate languages (see, e.g., HALOT 958-59 s.v. צִינֹק for the most complete discussion).

[9:7]  ¹¹ tn Heb “the days of the visitation”; NAB, NASB, NIV, NRSV “the days of punishment.”

[9:7]  ¹² tn Heb “has come” (בָּאוּ, ba’u). The two perfect tense (suffix-conjugation) verbs בָּאוּ (Qal perfect 3rd person common plural from בּוֹא, bo’, “to come”) repeated in this verse are both examples of the so-called “prophetic perfect”: the perfect, which connotes completed or factual action, is used in reference to future events to emphasize the certainty of the announced event taking place.

[9:7]  ¹³ tn Heb “the days of the retribution”; NIV “of reckoning”; NRSV “of recompense.”

[9:7]  ¹⁴ tn Heb “has come”; NIV “are at hand”; NLT “is almost here.”

[9:7]  ¹⁵ tc The Aleppo Codex and Leningrad Codex (the MT ms employed for BHS) both place the atnach (colon-divider) after יֵדְעוּ יִשְׂרָאֵל (yedÿ’u yisra’el, “Let Israel know!”), indicating that this line belongs with 9:7a (cf. NAB, NASB, NIV). However, the LXX reads κακωθήσεται (kakwqhsetai) which reflects an underlying Vorlage of יָרֵעוּ (yare’u, Qal imperfect 3rd person common plural from יָרַע, yara’, “to cry”), as opposed to the MT יֵדְעוּ (yedÿ’u, Qal jussive 3rd common plural from יָדַע, yada’, “to know”). The Old Greek connects יֵדְעוּ יִשְׂרָאֵל (“Israel cries out”) with the following lines (cf. NRSV), which appear to be quotations of Israel mocking Hosea. Aquila (ἔγνω, egnw) and Symmachus (γνώσεται, gnwsetai) both reflect the proto-MT tradition. For a discussion of this textual and syntactical problem, see H. W. Wolff, Hosea (Hermeneia), 150.

[9:7]  ¹⁶ tn Or “is distraught”; cf. CEV, NLT “are crazy.”

[9:7]  ¹⁷ tn Heb “the man of the Spirit”; NAB, NRSV “spirit.”

[9:7]  ¹⁸ tn Or “is driven to despair.” The term מְשֻׁגָּע (mÿshugga’, Pual participle masculine singular from שָׁגַע, shaga’, “to be mad”) may be understood in two senses: (1) It could be a predicate adjective which is a figure of speech: “to be maddened,” to be driven to despair (Deut 28:34); or (2) it could be a substantive: “a madman,” referring to prophets who attempted to enter into a prophetic state through whipping themselves into a frenzy (1 Sam 21:16; 2 Kgs 9:11; Jer 29:26; see BDB 993 s.v. שָׁגַע). The prophetic context of 9:7 favors the latter option (which is followed by most English versions). Apparently, the general populace viewed these mantics with suspicion and questioned the legitimacy of their claim to be true prophets (e.g., 2 Kgs 9:11; Jer 29:26).

[9:7]  ¹⁹ tn Heb “great.”

[3:21]  ²⁰ tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.

[3:21]  tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ (Joi par’ autou), see BDAG 756-57 s.v. παρά A.3.b.β.ב.

[3:21]  sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.

[8:52]  ²¹ tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:52]  ²² tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, 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).

[8:52]  ²³ tn Grk “said to him.”

[8:52]  ²⁴ tn Grk “you have a demon.”

[8:52]  ²⁵ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ²⁶ tn Grk “If anyone keeps.”

[8:52]  ²⁷ tn Grk “my word.”

[8:52]  ²⁸ tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[8:52]  ²⁹ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[10:20]  ³⁰ tn Or “is insane.” To translate simply “he is mad” (so KJV, ASV, RSV; “raving mad” NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity.

[26:24]  ³¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ³² sn See the note on Porcius Festus in 24:27.

[26:24]  ³³ tn On the term translated “lost your mind” see BDAG 610 s.v. μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.”

[26:24]  sn The expression “You have lost your mind” would be said to someone who speaks incredible things, in the opinion of the hearer. Paul’s mention of the resurrection (v. 23) was probably what prompted Festus to say this.

[26:2]  ³⁴ sn See the note on King Agrippa in 25:13.

[1:13]  ³⁵ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).