John 8:48
New International Version
The Jews answered him, "Aren't we right in saying that you are a Samaritan and demon-possessed?"

New Living Translation
The people retorted, "You Samaritan devil! Didn't we say all along that you were possessed by a demon?"

English Standard Version
The Jews answered him, “Are we not right in saying that you are a Samaritan and have a demon?”

Berean Study Bible
The Jews answered Him, “Are we not right to say that You are a Samaritan and You have a demon?”

Berean Literal Bible
The Jews answered and said to Him, "Are we not rightly saying that You are a Samaritan and have a demon?"

New American Standard Bible
The Jews answered and said to Him, "Do we not say rightly that You are a Samaritan and have a demon?"

King James Bible
Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?

Christian Standard Bible
The Jews responded to him, "Aren't we right in saying that you're a Samaritan and have a demon?"

Contemporary English Version
The people told Jesus, "We were right to say that you are a Samaritan and that you have a demon in you!"

Good News Translation
They asked Jesus, "Were we not right in saying that you are a Samaritan and have a demon in you?"

Holman Christian Standard Bible
The Jews responded to Him, "Aren't we right in saying that You're a Samaritan and have a demon?"

International Standard Version
The Jewish leaders replied to him, "Surely we're right in saying that you are a Samaritan and have a demon, aren't we?"

NET Bible
The Judeans replied, "Aren't we correct in saying that you are a Samaritan and are possessed by a demon?"

New Heart English Bible
Then the Judeans answered him, "Do not we say well that you are a Samaritan, and have a demon?"

Aramaic Bible in Plain English
The Jews answered and they were saying to him, “Are we not saying correctly that you are a Samaritan and have a demon in you?”

GOD'S WORD® Translation
The Jews replied to Jesus, "Aren't we right when we say that you're a Samaritan and that you're possessed by a demon?"

New American Standard 1977
The Jews answered and said to Him, “Do we not say rightly that You are a Samaritan and have a demon?”

Jubilee Bible 2000
Then the Jews answered, and said unto him, Do we not say well that thou art a Samaritan and hast a demon?

King James 2000 Bible
Then answered the Jews, and said unto him, Say we not well that you are a Samaritan, and have a demon?

American King James Version
Then answered the Jews, and said to him, Say we not well that you are a Samaritan, and have a devil?

American Standard Version
The Jews answered and said unto him, Say we not well that thou art a Samaritan, and hast a demon?

Douay-Rheims Bible
The Jews therefore answered, and said to him: Do not we say well that thou art a Samaritan, and hast a devil?

Darby Bible Translation
The Jews answered and said to him, Say we not well that thou art a Samaritan and hast a demon?

English Revised Version
The Jews answered and said unto him, Say we not well that thou art a Samaritan, and hast a devil?

Webster's Bible Translation
Then answered the Jews, and said to him, Say we not well that thou art a Samaritan, and hast a demon?

Weymouth New Testament
"Are we not right," answered the Jews, "in saying that you are a Samaritan and are possessed by a demon?"

World English Bible
Then the Jews answered him, "Don't we say well that you are a Samaritan, and have a demon?"

Young's Literal Translation
The Jews, therefore, answered and said to him, 'Do we not say well, that thou art a Samaritan, and hast a demon?'
Study Bible
Before Abraham was Born, I Am
47Whoever belongs to God hears the words of God. The reason you do not hear is that you do not belong to God.” 48The Jews answered Him, “Are we not right to say that You are a Samaritan and You have a demon?” 49“I do not have a demon,” Jesus replied, “but I honor My Father, and you dishonor Me.…
Cross References
Matthew 10:5
These twelve Jesus sent out with the following instructions: "Do not go onto the road of the Gentiles or enter any town of the Samaritans.

Matthew 11:18
For John came neither eating nor drinking, and they say, 'He has a demon!'

John 1:19
And this was John's testimony when the Jews of Jerusalem sent priests and Levites to ask him, "Who are you?"

John 4:9
"You are a Jew," said the woman. "How can You ask for a drink from me, a Samaritan woman?" (For Jews do not associate with Samaritans.)

John 7:20
"You have a demon," the crowd replied. "Who is trying to kill You?"

John 8:22
So the Jews began to ask, "Will He kill Himself, since He says, 'Where I am going, you cannot come'?"

Treasury of Scripture

Then answered the Jews, and said to him, Say we not well that you are a Samaritan, and have a devil?

Say.

John 8:52
Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.

John 13:13
Ye call me Master and Lord: and ye say well; for so I am.

Matthew 15:7
Ye hypocrites, well did Esaias prophesy of you, saying,

thou.

John 4:9
Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.

John 7:20
The people answered and said, Thou hast a devil: who goeth about to kill thee?

John 10:20
And many of them said, He hath a devil, and is mad; why hear ye him?







Lexicon
The
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Jews
Ἰουδαῖοι (Ioudaioi)
Adjective - Nominative Masculine Plural
Strong's Greek 2453: Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah.

answered
Ἀπεκρίθησαν (Apekrithēsan)
Verb - Aorist Indicative Passive - 3rd Person Plural
Strong's Greek 611: From apo and krino; to conclude for oneself, i.e. to respond; by Hebraism to begin to speak.

Him,
αὐτῷ (autō)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

“Are we not
Οὐ (Ou)
Adverb
Strong's Greek 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

right
καλῶς (kalōs)
Adverb
Strong's Greek 2573: Well, nobly, honorably, rightly. Adverb from kalos; well.

to say
λέγομεν (legomen)
Verb - Present Indicative Active - 1st Person Plural
Strong's Greek 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

that
ὅτι (hoti)
Conjunction
Strong's Greek 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

You
σὺ (sy)
Personal / Possessive Pronoun - Nominative 2nd Person Singular
Strong's Greek 4771: You. The person pronoun of the second person singular; thou.

are
εἶ (ei)
Verb - Present Indicative Active - 2nd Person Singular
Strong's Greek 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

a Samaritan
Σαμαρίτης (Samaritēs)
Noun - Nominative Masculine Singular
Strong's Greek 4541: A Samaritan. From Samareia; a Samarite, i.e. Inhabitant of Samaria.

and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

You have
ἔχεις (echeis)
Verb - Present Indicative Active - 2nd Person Singular
Strong's Greek 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

a demon?”
δαιμόνιον (daimonion)
Noun - Accusative Neuter Singular
Strong's Greek 1140: An evil-spirit, demon; a heathen deity. Neuter of a derivative of daimon; a d?Monic being; by extension a deity.
(48) Say we not well that thou art a Samaritan, and hast a devil?--The words imply that the saying was customary among the Pharisees. The knowledge of this, and the simple way in which the fact is told, is one of many instances of the writer's minute acquaintance with what was said and done by the leaders of the Jerusalem party. There is no instance given of the term "Samaritan" being applied to our Lord, but the term itself is frequently used by the Rabbis as one of opprobrium. The history of the fourth chapter is at once suggested to our minds, and was probably not absent from theirs. (Comp. Note on John 7:35.) There may have been facts more immediately connected with this very Feast of Tabernacles present to their minds, which are unknown to us. The going up secretly of John 7:10, must almost certainly have been through Samaria. He had kept the last Passover in the despised Galilee (John 6:4). Had He kept Tabernacles in the hated Samaria? It is worth noting that the word Samaritan, in the singular, as applied to an individual, occurs but twice, except here and in John 4. One instance is in the parable spoken at no long interval after the present discourse (Luke 10:25-37). The other tells us that the only one of the ten lepers who turned back to glorify God "was a Samaritan" (Luke 17:16).

The rendering, "and hast a devil," is one which, probably, cannot now be improved. Wiclif's word here is "fiend," which in this sense is obsolete. But every reader of the Greek must feel how little our English word can represent the two distinct ideas, represented by two distinct words here and in John 8:44. "Demon," used originally for the lower divinities, and not unfrequently for the gods, passed in the Scriptures, which taught the knowledge of the true God, into the sense of an evil spirit. Thus the word which could represent the attendant genius of Socrates came to express what we speak of as demoniacal possession, and the supposed power of witchcraft and sorcery. Socrates is made to say, "For this reason, therefore, rather than for any other, he calls them demons, because they were prudent and knowing" (da?mones, Plato, Cratylus, xxiii.). The history of Simon Magus reminds us that the people of Samaria, from the least to the greatest, had been for a long time under the influence of his sorceries (Acts 8:9 et seq.), and it is probable that there is a special connection in the words here, "Thou art a Samaritan, and hast a demon." (Comp. Excursus III. on Notes to St. Matthew's Gospel, p. 185.)

Verse 48. - But it brought from them a shout of derision and a burst of scornful mockery. The Jews answered and said unto him, Say we not well that thou art a Samaritan, and hast a daemon? They imagine that the bare charge that they, the leaders of Israel, are "not of God," and that they reveal the fact by their inability to hear the words of God then sounding in their ears, was flat heresy, a gross lack of patriotism, and proved that, in his lofty self-assertion, he was no better than a Samaritan - the most hated of their neighbours. They return a harsh tu-quoque to our Lord's refusal to admit their Abrahamic descent, and his condemnation of their utter moral dissimilarity from their putative father. The sentence, "a Samaritan art thou!" is singularly insulting in its tone and form. We cannot measure the exact amount of insult they condensed into this word, whether it be of heresy, or alienation from Israel, or accusation of impure descent. It is remarkable that our Lord had shown special kindness to Samaritans (ch. 4.), and had made in his parable "the good Samaritan" the type of neighbourly love; but these very Jews had, in the height of this controversy, accused him of being a "Galilaean," and it is not probable that they used the term otherwise than as a soubriquet of scorn. Edersheim (loc. cit., 2:174, 175) would translate into Aramaic the language here cited, and finds in its form Shomroni the real interpretation of its meaning. Shomron is, according to him, used in rabbinical writing for Ashmedai, and in the cabbalists is used for Sammael or Satan. Arabian traditions are brought in to confirm this interpretation of the speech, which he regards as equivalent to "Thou art a child of the devil," thus retorting upon Jesus the charge that they were doing the works of their father, the devil. The one expression is thought by Edersheim equivalent to that which follows, thou hast a daemon; and his explanation is thought to cover our Lord's silence respecting it. In our opinion this is far-fetched and unnatural. Christ's silence is better justified by his refusal to regard such a term as conveying opprobrium, tic had risen above the distinction of race, and could afford to despise the taunt. In John 7:20 (see note) a similar charge had been made by the angry Jews. The Lord is accused of being mastered by some daemon, who is perverting his mind and confusing his speech. Some further force is added to the charge from the language of the Talmud, 'Jebamoth,' fol. 47, a: "R. Nachman, son of Isaac, said to a Samaritan, 'Thou art a Cuthite, and testimony from thy mouth has no validity.'" 8:48-53 Observe Christ's disregard of the applause of men. those who are dead to the praises of men can bear their contempt. God will seek the honour of all who do not seek their own. In these verses we have the doctrine of the everlasting happiness of believers. We have the character of a believer; he is one that keeps the sayings of the Lord Jesus. And the privilege of a believer; he shall by no means see death for ever. Though now they cannot avoid seeing death, and tasting it also, yet they shall shortly be where it will be no more forever, Ex 14:13.
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