2 Samuel 16:10

16:10 But the king said, “What do we have in common, ¹  you sons of Zeruiah? If he curses because the Lord has said to him, ‘Curse David!’, who can say to him, ‘Why have you done this?’”

2 Samuel 19:22

19:22 But David said, “What do we have in common, ²  you sons of Zeruiah? You are like my enemy today! Should anyone be put to death in Israel today? Don’t you realize that today I am king over Israel?”

2 Samuel 19:2

19:2 So the victory of that day was turned to mourning as far as all the people were concerned. For the people heard on that day, “The king is grieved over his son.”

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ³  the God of our forefathers, ⁴  has glorified ⁵  his servant ⁶  Jesus, whom you handed over and rejected ⁷  in the presence of Pilate after he had decided ⁸  to release him.

Kisah Para Rasul 3:2

3:2 And a man lame ⁹  from birth ¹⁰  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹¹  so he could beg for money ¹²  from those going into the temple courts. ¹³ 

Kisah Para Rasul 1:21

1:21 Thus one of the men ¹⁴  who have accompanied us during all the time the Lord Jesus associated with ¹⁵  us,

Lukas 4:34

4:34 “Ha! Leave us alone, ¹⁶  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ¹⁷  of God.”

Lukas 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ¹⁸  for I am a sinful man!” ¹⁹ 

Lukas 8:28

8:28 When he saw ²⁰  Jesus, he cried out, fell ²¹  down before him, and shouted with a loud voice, “Leave me alone, ²²  Jesus, Son of the Most High ²³  God! I beg you, do not torment ²⁴  me!”

Yohanes 2:4

2:4 Jesus replied, ²⁵  “Woman, ²⁶  why are you saying this to me? ²⁷  My time ²⁸  has not yet come.”

[16:10]  ¹ tn Heb “What to me and to you?”

[19:22]  ² tn Heb “what to me and to you.”

[3:13]  ³ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ⁴ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ⁵ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁶ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ⁷ tn Or “denied,” “disowned.”

[3:13]  ⁸ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:2]  ⁹ tn Or “crippled.”

[3:2]  ¹⁰ tn Grk “from his mother’s womb.”

[3:2]  ¹¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹² tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[1:21]  ¹⁴ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ¹⁵ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[4:34]  ¹⁶ 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 Old Testament 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, 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 Luke 8:28 and (in a different context) John 2:4.

[4:34]  ¹⁷ 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.

[5:8]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ²¹ 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]  ²² 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]  ²³ sn On the title Most High see Luke 1:35.

[8:28]  ²⁴ 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.

[2:4]  ²⁵ tn Grk “and Jesus said to her.”

[2:4]  ²⁶ sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? It probably indicates that a new relationship existed between Jesus and his mother once he had embarked on his public ministry. He was no longer or primarily only her son, but the “Son of Man.” This is also suggested by the use of the same term in 19:26 in the scene at the cross, where the beloved disciple is “given” to Mary as her “new” son.

[2:4]  ²⁷ tn Grk “Woman, what to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί, γύναι (ti emoi kai soi, gunai) is Semitic in origin. The equivalent Hebrew expression in the Old Testament 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, 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) implies merely disengagement. Mere disengagement is almost certainly to be understood here as better fitting the context (although some of the Greek Fathers took the remark as a rebuke to Mary, such a rebuke is unlikely).

[2:4]  ²⁸ tn Grk “my hour” (referring to the time of Jesus’ crucifixion and return to the Father).

[2:4]  sn The Greek word translated time (ὥρα, Jwra) occurs in John 2:4; 4:21, 23; 5:25, 28, 29; 7:30; 8:20; 12:23, 27; 13:1; 16:25; and 17:1. It is a reference to the special period in Jesus’ life when he was to leave this world and return to the Father (13:1); the hour when the Son of man is glorified (17:1). This is accomplished through his suffering, death, resurrection (and ascension – though this last is not emphasized by John). John 7:30 and 8:20 imply that Jesus’ arrest and death are included. John 12:23 and 17:1, referring to the glorification of the Son, imply that the resurrection and ascension are included as part of the “hour.” In John 2:4 Jesus’ remark to his mother indicates that the time for this self-manifestation has not yet arrived; his identity as Messiah is not yet to be publicly revealed.