Yohanes 4:9

4:9 So the Samaritan woman said to him, “How can you – a Jew ¹  – ask me, a Samaritan woman, for water ²  to drink?” (For Jews use nothing in common ³  with Samaritans.) ⁴ 

Yohanes 7:20

7:20 The crowd ⁵  answered, “You’re possessed by a demon! ⁶  Who is trying to kill you?” ⁷ 

Yohanes 10:20

10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! ⁸  Why do you listen to him?”

Yesaya 49:7

49:7 This is what the Lord,

the protector ⁹  of Israel, their Holy One, ¹⁰  says

to the one who is despised ¹¹  and rejected ¹²  by nations, ¹³ 

a servant of rulers:

“Kings will see and rise in respect, ¹⁴ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

Yesaya 53:3

53:3 He was despised and rejected by people, ¹⁵ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ¹⁶ 

he was despised, and we considered him insignificant. ¹⁷ 

Matius 10:25

10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!

Matius 12:24

12:24 But when the Pharisees ¹⁸  heard this they said, “He does not cast out demons except by the power of Beelzebul, ¹⁹  the ruler ²⁰  of demons!”

Matius 12:31

12:31 For this reason I tell you, people will be forgiven for every sin and blasphemy, ²¹  but the blasphemy against the Spirit will not be forgiven.

Roma 15:3

15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” ²² 

Ibrani 13:13

13:13 We must go out to him, then, outside the camp, bearing the abuse he experienced. ²³ 

[4:9]  ¹ tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.

[4:9]  ² tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ³ tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.

[4:9]  sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.

[4:9]  ⁴ sn This is a parenthetical note by the author.

[7:20]  ⁵ tn Or “The common people” (as opposed to the religious authorities mentioned in 7:15).

[7:20]  ⁶ tn Grk “You have a demon!”

[7:20]  ⁷ tn Grk “Who is seeking to kill you?”

[7:20]  sn Who is trying to kill you? Many of the crowd (if they had come in from surrounding regions for the feast) probably were ignorant of any plot. The plot was on the part of the Jewish leaders. Note how carefully John distinguishes between the leadership and the general populace in their respective responses to Jesus.

[10:20]  ⁸ 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.

[49:7]  ⁹ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ¹⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ¹¹ tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”

[49:7]  ¹² tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”

[49:7]  ¹³ tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).

[49:7]  ¹⁴ tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.

[53:3]  ¹⁵ tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).

[53:3]  ¹⁶ tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).

[53:3]  ¹⁷ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[12:24]  ¹⁸ sn See the note on Pharisees in 3:7.

[12:24]  ¹⁹ tn Grk “except by Beelzebul.”

[12:24]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[12:24]  ²⁰ tn Or “prince.”

[12:31]  ²¹ tn Grk “every sin and blasphemy will be forgiven men.”

[15:3]  ²² sn A quotation from Ps 69:9.

[13:13]  ²³ tn Grk “his abuse.”