Matthew 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!

Matthew 27:39

27:39 Those ¹  who passed by defamed him, shaking their heads

Psalms 35:11

35:11 Violent men perjure themselves, ² 

and falsely accuse me. ³ 

Isaiah 66:5

66:5 Hear the word of the Lord,

you who respect what he has to say! ⁴ 

Your countrymen, ⁵  who hate you

and exclude you, supposedly for the sake of my name,

say, “May the Lord be glorified,

then we will witness your joy.” ⁶ 

But they will be put to shame.

Luke 7:33-34

7:33 For John the Baptist has come ⁷  eating no bread and drinking no wine, ⁸  and you say, ‘He has a demon!’ ⁹  7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ¹⁰  a glutton and a drunk, a friend of tax collectors and sinners!’ ¹¹ 

John 9:28

9:28 They ¹²  heaped insults ¹³  on him, saying, ¹⁴  “You are his disciple! ¹⁵  We are disciples of Moses!

John 9:1

Healing a Man Born Blind

9:1 Now as Jesus was passing by, ¹⁶  he saw a man who had been blind from birth.

John 2:23

Jesus at the Passover Feast

2:23 Now while Jesus ¹⁷  was in Jerusalem ¹⁸  at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. ¹⁹ 

[27:39]  ¹ tn Here δέ (de) has not been translated.

[35:11]  ² tn Heb “witnesses of violence rise up.”

[35:11]  ³ tn Heb “[that] which I do not know they ask me.”

[66:5]  ⁴ tn Heb “who tremble at his word.”

[66:5]  ⁵ tn Heb “brothers” (so NASB, NIV); NRSV “Your own people”; NLT “Your close relatives.”

[66:5]  ⁶ tn Or “so that we might witness your joy.” The point of this statement is unclear.

[7:33]  ⁷ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ⁸ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ⁹ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[7:34]  ¹⁰ tn Grk “Behold a man.”

[7:34]  ¹¹ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[9:28]  ¹² tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:28]  ¹³ tn The Greek word means “to insult strongly” or “slander.”

[9:28]  ¹⁴ tn Grk “and said.”

[9:28]  ¹⁵ tn Grk “You are that one’s disciple.”

[9:1]  ¹⁶ tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.

[2:23]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ¹⁹ sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.