121 Grk “the Jews.” See the note on this term in v. . Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. Ἰουδαῖος 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.
122 Grk “answered and said to him.”
123 Grk “Do we not say rightly.”
124 Grk “and have a demon.” It is not clear what is meant by the charge της εἶ σὺ καὶ δαιμόνιον ἔχεις (Samaritēs ei su kai daimonion echeis). 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.

In other versions

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

The Jews answered him, “Aren’t we right in saying that you are a Samaritan and demon-possessed?”

The Jews responded to him, “Aren’t we right in saying that you’re a Samaritan and have a demon?”

The people retorted, “You Samaritan devil! Didn’t we say all along that you were possessed by a demon?”

The Jews answered and said to him, “Do we not correctly say that you are a Samaritan and have a demon?”

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

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