Luke 8:28

8:28 When he saw ¹  Jesus, he cried out, fell ²  down before him, and shouted with a loud voice, “Leave me alone, ³  Jesus, Son of the Most High ⁴  God! I beg you, do not torment ⁵  me!”

Luke 8:37

8:37 Then ⁶  all the people of the Gerasenes ⁷  and the surrounding region ⁸  asked Jesus ⁹  to leave them alone, ¹⁰  for they were seized with great fear. ¹¹  So ¹²  he got into the boat and left. ¹³ 

Deuteronomy 10:20-21

10:20 Revere the Lord your God, serve him, be loyal to him and take oaths only in his name. 10:21 He is the one you should praise; ¹⁴  he is your God, the one who has done these great and awesome things for you that you have seen.

Psalms 27:4

27:4 I have asked the Lord for one thing –

this is what I desire!

I want to live ¹⁵  in the Lord’s house ¹⁶  all the days of my life,

so I can gaze at the splendor ¹⁷  of the Lord

and contemplate in his temple.

Psalms 32:7

32:7 You are my hiding place;

you protect me from distress.

You surround me with shouts of joy from those celebrating deliverance. ¹⁸  (Selah)

Psalms 116:12

116:12 How can I repay the Lord

for all his acts of kindness to me?

Psalms 116:16

116:16 Yes, Lord! I am indeed your servant;

I am your lowest slave. ¹⁹ 

You saved me from death. ²⁰ 

Mark 5:18

5:18 As he was getting into the boat the man who had been demon-possessed asked if he could go ²¹  with him.

Philippians 1:23

1:23 I feel torn between the two, ²²  because I have a desire to depart and be with Christ, which is better by far,

[8:28]  ¹ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ² 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]  ³ 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]  ⁴ sn On the title Most High see Luke 1:35.

[8:28]  ⁵ 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]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ⁷ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ⁸ 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]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ¹⁰ tn Or “to depart from them.”

[8:37]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[10:21]  ¹⁴ tn Heb “your praise.” The pronoun is subjective and the noun “praise” is used here metonymically for the object of their praise (the Lord).

[27:4]  ¹⁵ tn Heb “my living.”

[27:4]  ¹⁶ sn The Lord’s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).

[27:4]  ¹⁷ tn Or “beauty.”

[32:7]  ¹⁸ tn Heb “[with] shouts of joy of deliverance you surround me.”

[116:16]  ¹⁹ tn Heb “I am your servant, the son of your female servant.” The phrase “son of a female servant” (see also Ps 86:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child’s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The use of the expression here certainly does not imply that the Lord has such a secondary wife or concubine! It is used metaphorically and idiomatically to emphasize the psalmist’s humility before the Lord and his status as the Lord’s servant.

[116:16]  ²⁰ tn Heb “you have loosed my bonds.” In this context the imagery refers to deliverance from death (see v. 3).

[5:18]  ²¹ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[1:23]  ²² tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.