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John 8:48 [study!]

American Standard Version (ASV 1901) [2]
— The Jews answered and said unto him, Say we not well that thou art a Samaritan, and hast a demon?
King James Version (KJV 1769)
— Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?
New American Standard Bible (NASB ©1995)
— The Jews answered and said to Him, “Do we not say rightly that You are a Samaritan and have a demon?”
Webster's Revision of the KJB (WEB 1833)
— Then answered the Jews, and said to him, Say we not well that thou art a Samaritan, and hast a demon?
Darby's Translation (DBY 1890)
— The Jews answered and said to him, Say we not well that thou art a Samaritan and hast a demon?
Rotherham's Emphasized Bible (EBR 1902)
— The Jews answered, and said unto him—Do, we, not, well, say: Thou, art, a Samaritan, and hast a demon?
Young's Literal Translation (YLT 1898)
— The Jews, therefore, answered and said to him, 'Do we not say well, that thou art a Samaritan, and hast a demon?'
Douay-Rheims Challoner Revision (DR 1750)
— The Jews therefore answered and said to him: Do not we say well that thou art a Samaritan and hast a devil?
Original King James Bible (AV 1611) [2]
— Then answered the Iewes, and said vnto him, Say wee not well that thou art a Samaritane, & hast a deuill?
John Etheridge Peshitta-Aramaic NT (1849)
— The Jihudoyee answered and say to him, Did we not well say, Thou art a Shomroya, and hast a devil?
James Murdock Peshitta-Aramaic NT (1852)
— The Jews answered, and said to him: Did we not well say, that thou art a Samaritan, and hast a demon?

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
Then 3767
{3767} Prime
Apparently a primary word; (adverbially) certainly, or (conjugationally) accordingly.
answered 611
{0611} Prime
From G0575 and κρινω [[krino]]; to conclude for oneself, that is, (by implication) to respond; by Hebraism (compare [H6030]) to begin to speak (where an address is expected).
<5662> Grammar
Tense - Aorist (See G5777)
Voice - Middle Deponent (See G5788)
Mood - Indicative (See G5791)
Count - 352
the x3588
(3588) Complement

The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
Jews, 2453
{2453} Prime
From G2448 (in the sense of G2455 as a country); Judaean, that is, belonging to Jehudah.
and 2532
{2532} Prime
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
said 2036
{2036} Prime
A primary verb (used only in the definite past tense, the others being borrowed from G2046, G4483 and G5346); to speak or say (by word or writting).
<5627> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2138 plus 1 in a variant reading in a footnote
unto him, 846
{0846} Prime
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
Say 3004
{3004} Prime
A primary verb; properly to 'lay' forth, that is, (figuratively) relate (in words [usually of systematic or set discourse; whereas G2036 and G5346 generally refer to an individual expression or speech respectively; while G4483 is properly to break silence merely, and G2980 means an extended or random harangue]); by implication to mean.
<5719> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 3019
we 2249
{2249} Prime
Nomitive plural of G1473; we (only used when emphatic).
not 3756
{3756} Prime
A primary word; the absolutely negative (compare G3361) adverb; no or not.
well 2573
{2573} Prime
Adverb from G2570; well (usually morally).
that 3754
{3754} Prime
Neuter of G3748 as conjugation; demonstrative that (sometimes redundant); causatively because.
thou 4771
{4771} Prime
The personal pronoun of the second person singular; thou.
art 1488
{1488} Prime
Second parson singular present of G1510; thou art.
<5748> Grammar
Tense - Present (See G5774)
Voice - No Voice Stated (See G5799)
Mood - Indicative (See G5791)
Count - 1612
a Samaritan, 4541
{4541} Prime
From G4540; a Samarite, that is, inhabitants of Samaria.
and 2532
{2532} Prime
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
hast 2192
{2192} Prime
A primary verb (including an alternate form σχέω [[scheo]], {skheh'-o}; used in certain tenses only); to hold (used in very various applications, literally or figuratively, direct or remote; such as possession, ability, contiguity, relation or condition).
<5719> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 3019
a devil? 1140
{1140} Prime
Neuter of a derivative of G1142; a daemonic being; by extension a deity.
Jamieson-Fausset-Brown Commentary

John 8:48-51

_ _ Say we not well that thou art a Samaritan, and hast a devil? — What intense and virulent scorn! (See Hebrews 12:3). The “say we not well” refers to John 7:20. “A Samaritan” means more than “no Israelite at all”; it means one who pretended, but had no manner of claim to the title — retorting perhaps, this denial of their true descent from Abraham.

Matthew Henry's Commentary

John 8:48-50

_ _ Here is, I. The malice of hell breaking out in the base language which the unbelieving Jews gave to our Lord Jesus. Hitherto they had cavilled at his doctrine, and had made invidious remarks upon it; but, having shown themselves uneasy when he complained (John 8:43, John 8:47) that they would not hear him, now at length they fall to downright railing, John 8:48. They were not the common people, but, as it should seem, the scribes and Pharisees, the men of consequence, who, when they saw themselves convicted of an obstinate infidelity, scornfully turned off the conviction with this: Say we not well that thou art a Samaritan, and hast a devil? See here, see it and wonder, see it and tremble,

_ _ 1. What was the blasphemous character commonly given of our Lord Jesus among the wicked Jews, to which they refer. (1.) That he was a Samaritan, that is, that he was an enemy to their church and nation, one that they hated and could not endure. Thus they exposed him to the ill will of the people, with whom you could not put a man into a worse name than to call him a Samaritan. If he had been a Samaritan, he had been punishable, by the beating of the rebels (as they called it), for coming into the temple. They had often enough called him a Galilean — a mean man; but as if that were not enough, though it contradicted the other, they will have him a Samaritan — a bad man. The Jews to this day call the Christians, in reproach, Cuthaei-Samaritans. Note, Great endeavours have in all ages been used to make good people odious by putting them under black characters, and it is easy to run that down with a crowd and a cry which is once put into an ill name. Perhaps because Christ justly inveighed against the pride and tyranny of the priests and elders, they hereby suggest that he aimed at the ruin of their church, in aiming at its reformation, and was falling away to the Samaritans. (2.) That he had a devil. Either, [1.] That he was in league with the devil. Having reproached his doctrine as tending to Samaritanism, here they reflect upon his miracles as done in combination with Beelzebub. Or, rather [2.] That he was possessed with a devil, that he was a melancholy man, whose brain was clouded, or a mad man, whose brain was heated, and that which he said was no more to be believed than the extravagant rambles of a distracted man, or one in a delirium. Thus the divine revelation of those things which are above the discovery of reason have been often branded with the charge of enthusiasm, and the prophet was called a mad fellow, 2 Kings 9:11; Hosea 9:7. The inspiration of the Pagan oracles and prophets was indeed a frenzy, and those that had it were for the time beside themselves; but that which was truly divine was not so. Wisdom is justified of her children, as wisdom indeed.

_ _ 2. How they undertook to justify this character, and applied it to the present occasion: Say we not well that thou art so? One would think that his excellent discourses should have altered their opinion of him, and have made them recant; but, instead of this, their hearts were more hardened and their prejudices confirmed. They value themselves on their enmity to Christ, as if they had never spoken better than when they spoke the worst they could of Jesus Christ. Those have arrived at the highest pitch of wickedness who avow their impiety, repeat what they should retract, and justify themselves in that for which they ought to condemn themselves. It is bad to say and do ill, but it is worse to stand to it; I do well to be angry. When Christ spoke with so much boldness against the sins of the great men, and thereby incensed them against him, those who were sensible of no interest but what is secular and sensual concluded him beside himself, for they thought none but a madman would lose his preferment, and hazard his life, for his religion and conscience.

_ _ II. The meekness and mercifulness of Heaven shining in Christ's reply to this vile calumny, John 8:49, John 8:50.

_ _ 1. He denies their charge against him: I have not a devil; as Paul (Acts 26:25), I am not mad. The imputation is unjust; “I am neither actuated by a devil, nor in compact with one;” and this he evidenced by what he did against the devil's kingdom. He takes no notice of their calling him a Samaritan, because it was a calumny that disproved itself, it was a personal reflection, and not worth taking notice of: but saying he had a devil reflected on his commission, and therefore he answered that. St. Augustine gives this gloss upon his not saying any thing to their calling him a Samaritan — that he was indeed that good Samaritan spoken of in the parable, Luke 10:33.

_ _ 2. He asserts the sincerity of his own intentions: But I honour my Father. They suggested that he took undue honours to himself, and derogated from the honour due to God only, both which he denies here, in saying that he made it his business to honour his Father, and him only. It also proves that he had not a devil; for, if he had, he would not honour God. Note, Those who can truly way that they make it their constant care to honour God are sufficiently armed against the censures and reproaches of men.

_ _ 3. He complains of the wrong they did him by their calumnies: You do dishonour me. By this it appears that, as man, he had a tender sense of the disgrace and indignity done him; reproach was a sword in his bones, and yet he underwent it for our salvation. It is the will of God that all men should honour the Son, yet there are many that dishonour him; such a contradiction is there in the carnal mind to the will of God. Christ honoured his Father so as never man did, and yet was himself dishonoured so as never man was; for, though God has promised that those who honour him he will honour, he never promised that men should honour them.

_ _ 4. He clears himself from the imputation of vain glory, in saying this concerning himself, John 8:50. See here, (1.) His contempt of worldly honour: I seek not mine own glory. He did not aim at this in what he had said of himself or against his persecutors; he did not court the applause of men, nor covet preferment in the world, but industriously declined both. He did not seek his own glory distinct from his Father's, nor had any separate interest of his own. For men to search their own glory is not glory indeed (Proverbs 25:27), but rather their shame to be so much out in their aim. This comes in here as a reason why Christ made so light of their reproaches: “You do dishonour me, but cannot disturb me, shall not disquiet me, for I seek not my own glory.” Note, Those who are dead to men's praise can safely bear their contempt. (2.) His comfort under worldly dishonour: There is one that seeketh and judgeth. In two things Christ made it appear that he sought not his own glory; and here he tells us what satisfied him as to both. [1.] He did not court men's respect, but was indifferent to it, and in reference to this he saith, “There is one that seeketh, that will secure and advance, my interest in the esteem and affections of the people, while I am in no care about it.” Note, God will seek their honour that do not seek their own; for before honour is humility. [2.] He did not revenge men's affronts, but was unconcerned at them, and in reference to this he saith, “There is one that judgeth, that will vindicate my honour, and severely reckon with those that trample upon it.” Probably he refers here to the judgments that were coming upon the nation of the Jews for the indignities they did to the Lord Jesus. See Psalms 37:13-15. I heard not, for thou wilt hear. If we undertake to judge for ourselves, whatever damage we sustain, our recompence is in our own hands; but if we be, as we ought to be, humble appellants and patient expectants, we shall find, to our comfort, there is one that judgeth.

John Wesley's Explanatory Notes

John 8:48

Say we not well — Have we not just cause to say, Thou art, a Samaritan — An enemy to our Church and nation; and hast a devil? — Art possessed by a proud and lying spirit?

Geneva Bible Translation Notes

John 8:48

(15) Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?

(15) The enemies of Christ act bravely for a while, but the Father will appear in his time to avenge the reproach that is done unto him in the person of his Son.

Cross-Reference Topical ResearchStrong's Concordance

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,
James 2:19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.


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?
Isaiah 49:7 Thus saith the LORD, the Redeemer of Israel, [and] his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, [and] the Holy One of Israel, and he shall choose thee.
Isaiah 53:3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were [our] faces from him; he was despised, and we esteemed him not.
Matthew 10:25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more [shall they call] them of his household?
Matthew 12:24 But when the Pharisees heard [it], they said, This [fellow] doth not cast out devils, but by Beelzebub the prince of the devils.
Matthew 12:31 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy [against] the [Holy] Ghost shall not be forgiven unto men.
Romans 15:3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
Hebrews 13:13 Let us go forth therefore unto him without the camp, bearing his reproach.
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Is 49:7; 53:3. Mt 10:25; 12:24, 31; 15:7. Jn 4:9; 7:20; 8:52; 10:20; 13:13. Ro 15:3. He 13:13. Jm 2:19.

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