Markus 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!”

Markus 5:41

5:41 Then, gently taking the child by the hand, he said to her, “Talitha koum,” which means, “Little girl, I say to you, get up.”

Markus 10:51

10:51 Then ³  Jesus said to him, ⁴  “What do you want me to do for you?” The blind man replied, “Rabbi, ⁵  let me see again.” ⁶ 

Markus 11:28

11:28 and said, “By what authority ⁷  are you doing these things? Or who gave you this authority to do these things?”

Markus 14:30-31

14:30 Jesus said to him, “I tell you the truth, ⁸  today – this very night – before a rooster crows twice, you will deny me three times.” 14:31 But Peter ⁹  insisted emphatically, ¹⁰  “Even if I must die with you, I will never deny you.” And all of them said the same thing.

Markus 14:36

14:36 He said, “Abba, ¹¹  Father, all things are possible for you. Take this cup ¹²  away from me. Yet not what I will, but what you will.”

[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.

[10:51]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:51]  ⁴ tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.

[10:51]  ⁵ tn Or “Master”; Grk ῥαββουνί (rabbouni).

[10:51]  ⁶ tn Grk “that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[11:28]  ⁷ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[14:30]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:31]  ⁹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[14:31]  ¹⁰ tn Grk “said emphatically.”

[14:36]  ¹¹ tn The word means “Father” in Aramaic.

[14:36]  ¹² sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.