Mark 5:7

5:7 Then ¹  he cried out with a loud voice, “Leave me alone, ²  Jesus, Son of the Most High God! I implore you by God ³  – do not torment me!”

Mark 5:17

5:17 Then ⁴  they asked Jesus ⁵  to leave their region.

Psalms 116:12

116:12 How can I repay the Lord

for all his acts of kindness to me?

Luke 8:38-39

8:38 The man from whom the demons had gone out begged to go ⁶  with him, but Jesus ⁷  sent him away, saying, 8:39 “Return to your home, ⁸  and declare ⁹  what God has done for you.” ¹⁰  So ¹¹  he went away, proclaiming throughout the whole town ¹²  what Jesus ¹³  had done for him.

Luke 17:15-17

17:15 Then one of them, when he saw he was healed, turned back, praising ¹⁴  God with a loud voice. 17:16 He ¹⁵  fell with his face to the ground ¹⁶  at Jesus’ feet and thanked him. ¹⁷  (Now ¹⁸  he was a Samaritan.) ¹⁹  17:17 Then ²⁰  Jesus said, ²¹  “Were ²²  not ten cleansed? Where are the other ²³  nine?

Luke 23:42-43

23:42 Then ²⁴  he said, “Jesus, remember me ²⁵  when you come in ²⁶  your kingdom.” 23:43 And Jesus ²⁷  said to him, “I tell you the truth, ²⁸  today ²⁹  you will be with me in paradise.” ³⁰ 

Philippians 1:23-24

1:23 I feel torn between the two, ³¹  because I have a desire to depart and be with Christ, which is better by far, 1:24 but it is more vital for your sake that I remain ³²  in the body. ³³ 

[5:7]  ¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:7]  ² 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….”

[5:7]  ³ sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” 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.

[5:17]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:17]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:38]  ⁶ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:39]  ⁸ tn Grk “your house.”

[8:39]  ⁹ tn Or “describe.”

[8:39]  ¹⁰ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ¹² tn Or “city.”

[8:39]  ¹³ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[17:15]  ¹⁴ tn Grk “glorifying God.”

[17:16]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ¹⁶ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ¹⁷ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ¹⁸ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ¹⁹ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[17:17]  ²⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17]  ²¹ tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

[17:17]  ²² tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

[17:17]  ²³ tn The word “other” is implied in the context.

[23:42]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ²⁵ sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.

[23:42]  ²⁶ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

[23:43]  ²⁷ tn Grk “he.”

[23:43]  ²⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ²⁹ sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.

[23:43]  ³⁰ sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.

[1:23]  ³¹ tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.

[1:24]  ³² tn Grk “But to remain in the flesh is more necessary for you.”

[1:24]  ³³ tn Grk “the flesh.”