Luke 4:34

4:34 “Ha! Leave us alone, ¹  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ²  of God.”

Luke 10:17

10:17 Then ³  the seventy-two ⁴  returned with joy, saying, “Lord, even the demons submit to ⁵  us in your name!” ⁶ 

Luke 22:67

22:67 and said, “If ⁷  you are the Christ, ⁸  tell us.” But he said to them, “If ⁹  I tell you, you will not ¹⁰  believe,

Luke 24:24

24:24 Then ¹¹  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ¹² 

[4:34]  ¹ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin 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 Old Testament 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, 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). Option (1) implies hostility, while option (2) merely implies disengagement. 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….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

[4:34]  ² sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[10:17]  ³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ⁴ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ⁵ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ⁶ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[22:67]  ⁵ tn This is a first class condition in the Greek text.

[22:67]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  ⁷ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ⁸ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[24:24]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ⁸ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.