Yohanes 8:48

8:48 The Judeans ¹  replied, ²  “Aren’t we correct in saying ³  that you are a Samaritan and are possessed by a demon?” ⁴ 

Yohanes 8:52

8:52 Then ⁵  the Judeans ⁶  responded, ⁷  “Now we know you’re possessed by a demon! ⁸  Both Abraham and the prophets died, and yet ⁹  you say, ‘If anyone obeys ¹⁰  my teaching, ¹¹  he will never experience ¹²  death.’ ¹³ 

Yohanes 7:20

7:20 The crowd ¹⁴  answered, “You’re possessed by a demon! ¹⁵  Who is trying to kill you?” ¹⁶ 

Yohanes 10:20

10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! ¹⁷  Why do you listen to him?”

Mazmur 22:6

22:6 But I ¹⁸  am a worm, ¹⁹  not a man; ²⁰ 

people insult me and despise me. ²¹ 

Mazmur 31:18

31:18 May lying lips be silenced –

lips ²²  that speak defiantly against the innocent ²³ 

with arrogance and contempt!

Mazmur 123:4

123:4 We have had our fill ²⁴ 

of the taunts of the self-assured,

of the contempt of the proud.

Ibrani 12:3

12:3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.

Ibrani 13:13

13:13 We must go out to him, then, outside the camp, bearing the abuse he experienced. ²⁵ 

[8:48]  ¹ 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]  ² tn Grk “answered and said to him.”

[8:48]  ³ tn Grk “Do we not say rightly.”

[8:48]  ⁴ 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.

[8:52]  ⁵ 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]  ⁶ 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]  ⁷ tn Grk “said to him.”

[8:52]  ⁸ tn Grk “you have a demon.”

[8:52]  ⁹ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ¹⁰ tn Grk “If anyone keeps.”

[8:52]  ¹¹ tn Grk “my word.”

[8:52]  ¹² 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]  ¹³ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[7:20]  ¹⁴ tn Or “The common people” (as opposed to the religious authorities mentioned in 7:15).

[7:20]  ¹⁵ tn Grk “You have a demon!”

[7:20]  ¹⁶ 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]  ¹⁷ 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.

[22:6]  ¹⁸ tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.

[22:6]  ¹⁹ tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).

[22:6]  ²⁰ tn Or “not a human being.” The psalmist perceives himself as less than human.

[22:6]  ²¹ tn Heb “a reproach of man and despised by people.”

[31:18]  ²² tn Heb “the [ones which].”

[31:18]  ²³ tn Or “godly.”

[123:4]  ²⁴ tn Heb “greatly our soul is full to it.”

[13:13]  ²⁵ tn Grk “his abuse.”