KJV: Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.
YLT: saying, 'Away! what -- to us and to thee, Jesus the Nazarene? thou didst come to destroy us; I have known thee who thou art -- the Holy One of God.'
Darby: saying, Eh! what have we to do with thee, Jesus, Nazarene? Art thou come to destroy us? I know thee who thou art, the holy one of God.
ASV: saying, What have we to do with thee, Jesus thou Nazarene? art thou come to destroy us? I know thee who thou art, the Holy One of God.
λέγων | saying |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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ἡμῖν | to us |
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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σοί | to You |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular Root: σύ Sense: you. |
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Ἰησοῦ | Jesus |
Parse: Noun, Vocative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Ναζαρηνέ | of Nazareth |
Parse: Noun, Vocative Masculine Singular Root: Ναζαρηνός Sense: a resident of Nazareth. |
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ἦλθες | Did You come |
Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: ἔρχομαι Sense: to come. |
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ἀπολέσαι | to destroy |
Parse: Verb, Aorist Infinitive Active Root: ἀπόλλυμι Sense: to destroy. |
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ἡμᾶς | us |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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οἶδά | I know |
Parse: Verb, Perfect Indicative Active, 1st Person Singular Root: οἶδα Sense: to see. |
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Ἅγιος | Holy [One] |
Parse: Adjective, Nominative Masculine Singular Root: ἅγιος Sense: most holy thing, a saint. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
Greek Commentary for Mark 1:24
Hence the demon feared that Jesus was come to destroy him and the man in his power. In Matthew 8:29 the demon calls Jesus “Son of God.” Later the disciples will call Jesus “The Holy One of God” (John 6:69). The demon cried out aloud (ανεκραχεν anekraxen late first aorist form, ανεκραγεν anekragen common second aorist) so that all heard the strange testimony to Jesus. The man says “I know” (οιδα oida), correct text, some manuscripts “we know” (οιδαμεν oidamen), including the demon. [source]
Me and those like me. “The demons,” says Bengel, “make common cause.” [source]
The demon names him as giving to the destruction the impress of hopeless certainty. [source]
Reverse Greek Commentary Search for Mark 1:24
Would not allow, imperfect tense of continued refusal. The reason given is “because they knew him” Whether “to be Christ” (Χριστον ειναι Christon einai) is genuine or not, that is the meaning and is a direct reference to Mark 1:24 when in the synagogue the demon recognized and addressed Jesus as the Holy One of God. Testimony from such a source was not calculated to help the cause of Christ with the people. He had told the other demon to be silent. See note on Matthew 8:29 for discussion of the word demon. [source]
The demoniac puts Jesus on oath (two accusatives) after the startled outcry just like the one in Mark 1:24, which see. He calls Jesus here “son of the Most High God” (υιε του τεου του υπσιστου huie tou theou tou hupsistou) as in Luke 8:28 (cf. Genesis 14:18.). [source]
An interjection frequent in the Attic poets, but rare in prose. Apparently second person singular imperative of εαω eaō to permit. It is expressive of wonder, fear, indignation. Here it amounts to a diabolical screech. For the rest of the verse see note on Mark 1:24 and note on Matthew 8:29. The muzzle (πιμος phimos) occurs literally in 1 Corinthians 9:9, 1 Timothy 5:18, and metaphorically here and Mark 1:25; Mark 4:39; Matthew 22:12. [source]
More definite statement of the deity of Jesus than the witness of the demoniac in the synagogue (Luke 4:34; Mark 1:24), like the words of the Father (Luke 3:22) and more so than the condition of the devil (Luke 4:3, Luke 4:9). In the Canterbury Revision “devils” should always be “demons” Imperfect third singular active of εαω eaō very old and common verb with syllabic augment ει ei The tense accents the continued refusal of Jesus to receive testimony to his person and work from demons. Cf. Matthew 8:4 to the lepers.Because they knew Causal, not declarative, οτι hoti Past perfect of the second perfect οιδα oida he was the Christ Infinitive in indirect assertion with the accusative of general reference. Τον Χριστον Ton Christon = the Anointed, the Messiah. [source]
Literally, what is there to me and to thee. See on Mark 5:7, and compare Matthew 8:29; Matthew 27:19; Mark 1:24; Luke 8:28. It occurs often in the Old Testament, 2 Samuel 16:10; 1 Kings 17:18, etc. Though in a gentle and affectionate manner, Jesus rejects her interference, intending to supply the demand in His own way. Compare John 6:6. Wyc., What to me and to thee, thou woman? [source]
Vocative case of γυνη gunē and with no idea of censure as is plain from its use by Jesus in John 19:26. But the use of γυναι gunai instead of μητερ mēter (Mother) does show her she can no longer exercise maternal authority and not at all in his Messianic work. That is always a difficult lesson for mothers and fathers to learn, when to let go. What have I to do with thee? There are a number of examples of this ethical dative in the lxx (Judges 11:12; 2Sam 16:10; 1Kings 17:18; 2Kings 3:13; 2Chron 35:21) and in the N.T. (Mark 1:24; Mark 5:7; Matthew 8:29; Matthew 27:19; Luke 8:28). Some divergence of thought is usually indicated. Literally the phrase means, “What is it to me and to thee?” In this instance F.C. Burkitt (Journal of Theol. Studies, July, 1912) interprets it to mean, “What is it to us?” That is certainly possible and suits the next clause also. Mine hour is not yet come This phrase marks a crisis whenever it occurs, especially of his death (John 7:30; John 8:20; John 12:23; John 13:1; John 17:1). Here apparently it means the hour for public manifestation of the Messiahship, though a narrower sense would be for Christ‘s intervention about the failure of the wine. The Fourth Gospel is written on the plane of eternity (W. M. Ramsay) and that standpoint exists here in this first sign of the Messiah. [source]
Pagan inscriptions use this language for the Supreme Being. It looks like supernatural testimony like that borne by the demoniacs to Jesus as “son of the Most High God” (Luke 8:28. Cf; also Mark 1:24; Mark 3:11; Matthew 8:29; Luke 4:41, etc.). She may have heard Paul preach about Jesus as the way of salvation. [source]
The Nazarene, not in Acts 9:5; Acts 26:15 and here because Jesus is mentioned now for the first time in the address. The form Ναζωραιος Nazōraios as in Matthew 2:23 (which see) is used also in Acts 24:5 for the followers of Jesus instead of Ναζαρηνος Nazarēnos as in Mark 1:24, etc. (which see). [source]
Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. αγιος Hosea hagios is ascribed to God in Revelation 4:8; Revelation 6:10 (both αλητινος hagios and αλητινος alēthinos as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27, Acts 4:30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that αλητης alēthinos is verus as distinguished from verax So it is applied to God in Revelation 6:10 and to Christ in Revelation 3:14; Revelation 19:11 as in John 1:9; John 6:32; John 15:1.He that hath the key of David (και ουδεις κλεισει ho echōn tēn klein Daueid). This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16).And none shall shut Charles calls the structure Hebrew (future active indicative of ο ανοιγων kleiō), and not Greek because it does not correspond to the present articular participle just before και ουδεις ανοιγει ho anoigōn (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” (κλειων kai oudeis anoigei) over against κλειει kleiōn (present active participle, opening) though here some MSS. read kleiei (present active indicative, open). [source]