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 1:34

1:34 So ³  he healed many who were sick with various diseases and drove out many demons. ⁴  But ⁵  he would not permit the demons to speak, ⁶  because they knew him. ⁷ 

Markus 5:9-13

5:9 Jesus ⁸  asked him, “What is your name?” And he said, “My name is Legion, ⁹  for we are many.” 5:10 He begged Jesus ¹⁰  repeatedly not to send them out of the region. 5:11 There on the hillside, ¹¹  a great herd of pigs was feeding. 5:12 And the demonic spirits ¹²  begged him, “Send us into the pigs. Let us enter them.” 5:13 Jesus ¹³  gave them permission. ¹⁴  So ¹⁵  the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake.

[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.

[1:34]  ³ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:34]  ⁴ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ⁶ sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.

[1:34]  ⁷ tc The mss vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [hdeisan auton Criston einai] in B L W Θ Ë¹ 28 33^vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [hdeisan ton Criston auton einai] in [א²] C [˹³ 700] 892 1241 [1424] pc); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 Ï lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.

[5:9]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:9]  ⁹ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[5:10]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:11]  ¹¹ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[5:12]  ¹² tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[5:13]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:13]  ¹⁴ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[5:13]  ¹⁵ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.