Job 22:17

22:17 They were saying to God, ‘Turn away from us,’

and ‘What can the Almighty do to us?’ ¹ 

Psalms 10:4

10:4 The wicked man is so arrogant he always thinks,

“God won’t hold me accountable; he doesn’t care.” ² 

Psalms 10:11

10:11 He says to himself, ³ 

“God overlooks it;

he does not pay attention;

he never notices.” ⁴ 

Luke 8:28

8:28 When he saw ⁵  Jesus, he cried out, fell ⁶  down before him, and shouted with a loud voice, “Leave me alone, ⁷  Jesus, Son of the Most High ⁸  God! I beg you, do not torment ⁹  me!”

Luke 8:37

8:37 Then ¹⁰  all the people of the Gerasenes ¹¹  and the surrounding region ¹²  asked Jesus ¹³  to leave them alone, ¹⁴  for they were seized with great fear. ¹⁵  So ¹⁶  he got into the boat and left. ¹⁷ 

Habakkuk 1:15

1:15 The Babylonian tyrant ¹⁸  pulls them all up with a fishhook;

he hauls them in with his throw net. ¹⁹ 

When he catches ²⁰  them in his dragnet,

he is very happy. ²¹ 

John 15:23-24

15:23 The one who hates me hates my Father too. 15:24 If I had not performed ²²  among them the miraculous deeds ²³  that no one else did, they would not be guilty of sin. ²⁴  But now they have seen the deeds ²⁵  and have hated both me and my Father. ²⁶ 

Romans 8:7

8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.

[22:17]  ¹ tn The form in the text is “to them.” The LXX and the Syriac versions have “to us.”

[10:4]  ² tn Heb “the wicked [one], according to the height of his nose, he does not seek, there is no God, all his thoughts.” The phrase “height of his nose” probably refers to an arrogant or snooty attitude; it likely pictures one with his nose turned upward toward the sky in pride. One could take the “wicked” as the subject of the negated verb “seek,” in which case the point is that the wicked do not “seek” God. The translation assumes that this statement, along with “there is no God,” is what the wicked man thinks to himself. In this case God is the subject of the verb “seek,” and the point is that God will not hold the wicked man accountable for his actions. Verse 13 strongly favors this interpretation. The statement “there is no God” is not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see v. 11).

[10:11]  ³ tn Heb “he says in his heart.” See v. 6.

[10:11]  ⁴ tn Heb “God forgets, he hides his face, he never sees.”

[8:28]  ⁵ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ⁶ tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:28]  ⁷ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ⁸ sn On the title Most High see Luke 1:35.

[8:28]  ⁹ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[8:37]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ¹¹ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ¹² tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ¹⁴ tn Or “to depart from them.”

[8:37]  ¹⁵ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ¹⁶ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ¹⁷ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[1:15]  ¹⁸ tn Heb “he”; the referent (the Babylonian tyrant) has been specified in the translation for clarity (cf. NASB “The Chaldeans”; NIV “The wicked foe”; NRSV “The enemy”). Babylonian imperialism is here compared to a professional fisherman who repeatedly brings in his catch and has plenty to eat.

[1:15]  ¹⁹ tn Apparently two different types of fishing nets are referred to here. The חֵרֶם (kherem, “throw net”) was used by fishermen standing on the shore (see Ezek 47:10), while the מִכְמֶרֶת (mikhmeret, “dragnet”) was used by men in a boat. See R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 165.

[1:15]  ²⁰ tn Heb “and he gathers.”

[1:15]  ²¹ tn Heb “Therefore he is happy and rejoices.” Here two synonyms are joined for emphasis.

[15:24]  ²² tn Or “If I had not done.”

[15:24]  ²³ tn Grk “the works.”

[15:24]  ²⁴ tn Grk “they would not have sin” (an idiom).

[15:24]  ²⁵ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ²⁶ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.