Mazmur 64:3-4

64:3 They ¹  sharpen their tongues like a sword;

they aim their arrow, a slanderous charge, ² 

64:4 in order to shoot down the innocent ³  in secluded places.

They shoot at him suddenly and are unafraid of retaliation. ⁴ 

Mazmur 123:3-4

123:3 Show us favor, O Lord, show us favor!

For we have had our fill of humiliation, and then some. ⁵ 

123:4 We have had our fill ⁶ 

of the taunts of the self-assured,

of the contempt of the proud.

Mazmur 123:1

Psalm 123 ⁷ 

A song of ascents. ⁸ 

123:1 I look up ⁹  toward you,

the one enthroned ¹⁰  in heaven.

1 Samuel 2:3

2:3 Don’t keep speaking so arrogantly, ¹¹ 

letting proud talk come out of your mouth!

For the Lord is a God who knows;

he ¹²  evaluates what people do.

1 Samuel 2:2

2:2 No one is holy ¹³  like the Lord!

There is no one other than you!

There is no rock ¹⁴  like our God!

1 Samuel 1:16

1:16 Don’t consider your servant a wicked woman, ¹⁵  for until now I have spoken from my deep pain and anguish.”

Yesaya 37:22-24

37:22 this is what the Lord says about him: ¹⁶ 

“The virgin daughter Zion ¹⁷ 

despises you – she makes fun of you;

daughter Jerusalem

shakes her head after you. ¹⁸ 

37:23 Whom have you taunted and hurled insults at?

At whom have you shouted

and looked so arrogantly? ¹⁹ 

At the Holy One of Israel! ²⁰ 

37:24 Through your messengers you taunted the sovereign master, ²¹ 

‘With my many chariots I climbed up

the high mountains,

the slopes of Lebanon.

I cut down its tall cedars

and its best evergreens.

I invaded its most remote regions, ²² 

its thickest woods.

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 ²³  heard this they said, “He does not cast out demons except by the power of Beelzebul, ²⁴  the ruler ²⁵  of demons!”

Yohanes 8:48

8:48 The Judeans ²⁶  replied, ²⁷  “Aren’t we correct in saying ²⁸  that you are a Samaritan and are possessed by a demon?” ²⁹ 

Kisah Para Rasul 25:7

25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ³⁰  bringing many serious ³¹  charges that they were not able to prove. ³² 

[64:3]  ¹ tn Heb “who.” A new sentence was started here in the translation for stylistic reasons.

[64:3]  ² tn Heb “a bitter word.”

[64:4]  ³ tn The psalmist uses the singular because he is referring to himself here as representative of a larger group.

[64:4]  ⁴ tn Heb “and are unafraid.” The words “of retaliation” are supplied in the translation for clarification.

[123:3]  ⁵ tn Heb “for greatly we are filled [with] humiliation.”

[123:4]  ⁶ tn Heb “greatly our soul is full to it.”

[123:1]  ⁷ sn Psalm 123. The psalmist, speaking for God’s people, acknowledges his dependence on God in the midst of a crisis.

[123:1]  ⁸ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[123:1]  ⁹ tn Heb “I lift my eyes.”

[123:1]  ¹⁰ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12).

[2:3]  ¹¹ tn Heb “proudly, proudly.” If MT is original, the repetition of the word is for emphasis, stressing the arrogance of those addressed. However, a few medieval Hebrew manuscripts and some other textual witnesses do not reflect the repetition, suggesting that the Hebrew text may be dittographic.

[2:3]  ¹² tc The MT (Qere) reads “and by him actions are weighed.” The translation assumes that reading of the Qere וְלוֹ (vÿlo, “and by him”), which is supported by many medieval Hebrew mss, is correct, rather than the reading of the Kethib וְלוֹא (vÿlo’, “and not”).

[2:2]  ¹³ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ¹⁴ tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[1:16]  ¹⁵ tn Heb “daughter of worthlessness.”

[37:22]  ¹⁶ tn Heb “this is the word which the Lord has spoken about him.”

[37:22]  ¹⁷ sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.

[37:22]  ¹⁸ sn Shaking the head was a mocking gesture of derision.

[37:23]  ¹⁹ tn Heb “and lifted your eyes on high?” Cf. NIV “lifted your eyes in pride”; NRSV “haughtily lifted your eyes.”

[37:23]  ²⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[37:24]  ²¹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[37:24]  ²² tn Heb “the height of its extremity”; ASV “its farthest height.”

[12:24]  ²³ sn See the note on Pharisees in 3:7.

[12:24]  ²⁴ 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]  ²⁵ tn Or “prince.”

[8:48]  ²⁶ 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]  ²⁷ tn Grk “answered and said to him.”

[8:48]  ²⁸ tn Grk “Do we not say rightly.”

[8:48]  ²⁹ 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.

[25:7]  ³⁰ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ³¹ tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ³² tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).