Matius 8:29

8:29 They ¹  cried out, “Son of God, leave us alone! ²  Have you come here to torment us before the time?” ³ 

Ulangan 5:25

5:25 But now, why should we die, because this intense fire will consume us! If we keep hearing the voice of the Lord our God we will die!

Ulangan 5:1

The Opening Exhortation

5:1 Then Moses called all the people of Israel together and said to them: ⁴  “Listen, Israel, to the statutes and ordinances that I am about to deliver to you today; learn them and be careful to keep them!

1 Samuel 16:4

16:4 Samuel did what the Lord told him. ⁵  When he arrived in Bethlehem, ⁶  the elders of the city were afraid to meet him. They ⁷  said, “Do you come in peace?”

1 Samuel 16:1

Samuel Anoints David as King

16:1 The Lord said to Samuel, “How long do you intend to mourn for Saul? I have rejected him as king over Israel. ⁸  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ⁹  for I have selected a king for myself from among his sons.” ¹⁰ 

Kisah Para Rasul 17:18

17:18 Also some of the Epicurean ¹¹  and Stoic ¹²  philosophers were conversing ¹³  with him, and some were asking, ¹⁴  “What does this foolish babbler ¹⁵  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ¹⁶  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ¹⁷ 

Kisah Para Rasul 18:17

18:17 So they all seized Sosthenes, the president of the synagogue, ¹⁸  and began to beat ¹⁹  him in front of the judgment seat. ²⁰  Yet none of these things were of any concern ²¹  to Gallio.

Ayub 21:14

21:14 So they say to God, ‘Turn away from us!

We do not want to ²²  know your ways. ²³ 

Ayub 22:17

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

and ‘What can the Almighty do to us?’ ²⁴ 

Markus 5:17-18

5:17 Then ²⁵  they asked Jesus ²⁶  to leave their region. 5:18 As he was getting into the boat the man who had been demon-possessed asked if he could go ²⁷  with him.

Lukas 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ²⁸  for I am a sinful man!” ²⁹ 

Lukas 8:28

8:28 When he saw ³⁰  Jesus, he cried out, fell ³¹  down before him, and shouted with a loud voice, “Leave me alone, ³²  Jesus, Son of the Most High ³³  God! I beg you, do not torment ³⁴  me!”

Lukas 8:37-39

8:37 Then ³⁵  all the people of the Gerasenes ³⁶  and the surrounding region ³⁷  asked Jesus ³⁸  to leave them alone, ³⁹  for they were seized with great fear. ⁴⁰  So ⁴¹  he got into the boat and left. ⁴²  8:38 The man from whom the demons had gone out begged to go ⁴³  with him, but Jesus ⁴⁴  sent him away, saying, 8:39 “Return to your home, ⁴⁵  and declare ⁴⁶  what God has done for you.” ⁴⁷  So ⁴⁸  he went away, proclaiming throughout the whole town ⁴⁹  what Jesus ⁵⁰  had done for him.

Kisah Para Rasul 16:39

16:39 and came ⁵¹  and apologized to them. After ⁵²  they brought them out, they asked them repeatedly ⁵³  to leave the city.

[8:29]  ¹ tn Grk “And behold, they cried out, saying.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). The participle λέγοντες (legontes) is redundant and has not been translated.

[8:29]  ² tn Grk “what to us and to you?” (an idiom). 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). 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 us alone….”

[8:29]  ³ sn 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.

[5:1]  ⁴ tn Heb “and Moses called to all Israel and he said to them”; NAB, NASB, NIV “Moses summoned (convened NRSV) all Israel.”

[16:4]  ⁵ tn Heb “said.”

[16:4]  ⁶ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:4]  ⁷ tc In the MT the verb is singular (“he said”), but the translation follows many medieval Hebrew mss and ancient versions in reading the plural (“they said”).

[16:1]  ⁸ tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”

[16:1]  ⁹ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ¹⁰ tn Heb “for I have seen among his sons for me a king.”

[17:18]  ¹¹ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ¹² sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ¹³ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ¹⁴ tn Grk “saying.”

[17:18]  ¹⁵ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ¹⁶ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ¹⁷ sn This is a parenthetical note by the author.

[18:17]  ¹⁸ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ¹⁹ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ²⁰ sn See the note on the term judgment seat in 18:12.

[18:17]  ²¹ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.

[21:14]  ²² tn The absence of the preposition before the complement adds greater vividness to the statement: “and knowing your ways – we do not desire.”

[21:14]  ²³ sn Contrast Ps 25:4, which affirms that walking in God’s ways means to obey God’s will – the Torah.

[22:17]  ²⁴ tn The form in the text is “to them.” The LXX and the Syriac versions have “to us.”

[5:17]  ²⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:17]  ²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:18]  ²⁷ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[5:8]  ²⁸ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ²⁹ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[8:28]  ³⁰ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ³¹ 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]  ³² 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]  ³³ sn On the title Most High see Luke 1:35.

[8:28]  ³⁴ 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]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ³⁶ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ³⁷ 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]  ³⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ³⁹ tn Or “to depart from them.”

[8:37]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[8:38]  ⁴³ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ⁴⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:39]  ⁴⁵ tn Grk “your house.”

[8:39]  ⁴⁶ tn Or “describe.”

[8:39]  ⁴⁷ 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]  ⁴⁸ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ⁴⁹ tn Or “city.”

[8:39]  ⁵⁰ 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.

[16:39]  ⁵¹ tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:39]  ⁵² tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[16:39]  ⁵³ tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.