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.

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.

³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁴ sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

⁵ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

⁶ sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).

⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸ tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.

⁹ tn Or “Master”; Grk ῥαββουνί (rabbouni).

¹⁰ 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 sn The custom called angaria allowed the impressment of animals for service to a significant figure.

¹² tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

¹³ tn Grk “while they were reclined at the table.”

sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

¹⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹⁵ tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”

¹⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹⁷ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

¹⁸ tn Grk “said emphatically.”

¹⁹ tn The word means “Father” in Aramaic.

²⁰ 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.

²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²³ tn Grk “in the middle.”

²⁴ tn Grk “Truly you are.”

²⁵ tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

²⁶ tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë^1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that θέλετε is authentic. Further, Mark’s known style of being generally more verbose and redundant than Matthew’s argues that θέλετε is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without θέλετε would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding θέλετε as authentic.