Mazmur 22:6

22:6 But I ¹  am a worm, ²  not a man; ³ 

people insult me and despise me. ⁴ 

Matius 9:34

9:34 But the Pharisees ⁵  said, “By the ruler ⁶  of demons he casts out demons.” ⁷ 

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 ⁸  heard this they said, “He does not cast out demons except by the power of Beelzebul, ⁹  the ruler ¹⁰  of demons!”

Lukas 11:15

11:15 But some of them said, “By the power of Beelzebul, ¹¹  the ruler ¹²  of demons, he casts out demons.”

Yohanes 7:20

7:20 The crowd ¹³  answered, “You’re possessed by a demon! ¹⁴  Who is trying to kill you?” ¹⁵ 

Yohanes 8:48

8:48 The Judeans ¹⁶  replied, ¹⁷  “Aren’t we correct in saying ¹⁸  that you are a Samaritan and are possessed by a demon?” ¹⁹ 

Yohanes 8:52

8:52 Then ²⁰  the Judeans ²¹  responded, ²²  “Now we know you’re possessed by a demon! ²³  Both Abraham and the prophets died, and yet ²⁴  you say, ‘If anyone obeys ²⁵  my teaching, ²⁶  he will never experience ²⁷  death.’ ²⁸ 

Yohanes 10:22

Jesus at the Feast of Dedication

10:22 Then came the feast of the Dedication ²⁹  in Jerusalem. ³⁰ 

[22:6]  ¹ 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]  ² tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).

[22:6]  ³ tn Or “not a human being.” The psalmist perceives himself as less than human.

[22:6]  ⁴ tn Heb “a reproach of man and despised by people.”

[9:34]  ⁵ sn See the note on Pharisees in 3:7.

[9:34]  ⁶ tn Or “prince.”

[9:34]  ⁷ tc Although codex Cantabrigiensis (D), along with a few other Western versional and patristic witnesses, lacks this verse, virtually all other witnesses have it. The Western text’s reputation for free alterations as well as the heightened climax if v. 33 concludes this pericope explains why these witnesses omitted the verse.

[12:24]  ⁸ sn See the note on Pharisees in 3:7.

[12:24]  ⁹ 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]  ¹⁰ tn Or “prince.”

[11:15]  ¹¹ tn Grk “By Beelzebul.”

[11:15]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[11:15]  ¹² tn Or “prince.”

[7:20]  ¹³ tn Or “The common people” (as opposed to the religious authorities mentioned in 7:15).

[7:20]  ¹⁴ tn Grk “You have a demon!”

[7:20]  ¹⁵ 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.

[8:48]  ¹⁶ 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]  ¹⁷ tn Grk “answered and said to him.”

[8:48]  ¹⁸ tn Grk “Do we not say rightly.”

[8:48]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² tn Grk “said to him.”

[8:52]  ²³ tn Grk “you have a demon.”

[8:52]  ²⁴ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ²⁵ tn Grk “If anyone keeps.”

[8:52]  ²⁶ tn Grk “my word.”

[8:52]  ²⁷ 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]  ²⁸ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[10:22]  ²⁹ tn That is, Hanukkah or the ‘Festival of Lights.’ The Greek name for the feast, τὰ ἐγκαίνια (ta enkainia), literally means “renewal” and was used to translate Hanukkah which means “dedication.” The Greek noun, with its related verbs, was the standard term used in the LXX for the consecration of the altar of the Tabernacle (Num 7:10-11), the altar of the temple of Solomon (1 Kgs 8:63; 2 Chr 7:5), and the altar of the second temple (Ezra 6:16). The word is thus connected with the consecration of all the houses of God in the history of the nation of Israel.

[10:22]  sn The feast of the Dedication (also known as Hanukkah) was a feast celebrating annually the Maccabean victories of 165-164 b.c. – when Judas Maccabeus drove out the Syrians, rebuilt the altar, and rededicated the temple on 25 Kislev (1 Macc 4:41-61). From a historical standpoint, it was the last great deliverance the Jewish people had experienced, and it came at a time when least expected. Josephus ends his account of the institution of the festival with the following statement: “And from that time to the present we observe this festival, which we call the festival of Lights, giving this name to it, I think, from the fact that the right to worship appeared to us at a time when we hardly dared hope for it” (Ant. 12.7.6 [12.325]).

[10:22]  ³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.