Discovery BoxMark 5:7 
Context5:7 Then 1 he cried out with a loud voice, “Leave me alone, 2 Jesus, Son of the Most High God! I implore you by God 3 – do not torment me!”
Mark 9:2
Context9:2 Six days later 4 Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, 5
Mark 14:53-54
Context14:53 Then 6 they led Jesus to the high priest, and all the chief priests and elders and experts in the law 7 came together. 14:54 And Peter had followed him from a distance, up to the high priest’s courtyard. He 8 was sitting with the guards 9 and warming himself by the fire.
Mark 14:60-61
Context14:60 Then 10 the high priest stood up before them 11 and asked Jesus, “Have you no answer? What is this that they are testifying against you?” 14:61 But he was silent and did not answer. Again the high priest questioned him, 12 “Are you the Christ, 13 the Son of the Blessed One?”
1 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2 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….”
3 sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” 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.
4 tn Grk “And after six days.”
5 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
7 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
8 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
9 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
11 tn Grk “in the middle.”
12 tn Grk “questioned him and said to him.”
13 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 8:29.
