Mark 1:24

1:24 “Leave us alone, ¹  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ²  of God!”

Mark 3:8

3:8 Jerusalem, ³  Idumea, beyond the Jordan River, ⁴  and around Tyre ⁵  and Sidon ⁶  a great multitude came to him when they heard about the things he had done.

Mark 10:45

10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom ⁷  for many.”

Mark 11:27

The Authority of Jesus

11:27 They came again to Jerusalem. ⁸  While Jesus ⁹  was walking in the temple courts, ¹⁰  the chief priests, the experts in the law, ¹¹  and the elders came up to him

Mark 11:32

11:32 But if we say, ‘From people – ’” (they feared the crowd, for they all considered John to be truly a prophet).

Mark 12:38

Warnings About Experts in the Law

12:38 In his teaching Jesus ¹²  also said, “Watch out for the experts in the law. ¹³  They like walking ¹⁴  around in long robes and elaborate greetings ¹⁵  in the marketplaces,

Mark 14:60

14:60 Then ¹⁶  the high priest stood up before them ¹⁷  and asked Jesus, “Have you no answer? What is this that they are testifying against you?”

[1:24]  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 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). 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 Lk 8:28 and (in a different context) John 2:4.

[1:24]  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.

[3:8]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:8]  ⁴ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[3:8]  ⁵ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[3:8]  ⁶ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[10:45]  ⁵ sn The Greek word for ransom (λύτρον, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.

[11:27]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:27]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:27]  ⁹ tn Grk “the temple.”

[11:27]  ¹⁰ tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:38]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:38]  ¹⁰ tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:38]  ¹¹ tn In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.

[12:38]  ¹² sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[14:60]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:60]  ¹² tn Grk “in the middle.”