translation_id: net-engnet

book_id: MAT

label: NET translator note

text: Grk “And behold, a leper came.” The Greek word ἰδού ( idou ) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ). 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 ).


text: Grk “a leper approaching, bowed low before him, saying.”


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


text: Grk “gift.”


text: Or “as an indictment against them.” The pronoun αὐτοῖς ( autoi" ) may be a dative of disadvantage.


text: Grk “and saying, ‘Lord.’” The participle λέγων ( legwn ) at the beginning of v. 6 is redundant in English and has not been translated.


text: The Greek term here is παῖς ( pais ), often used of a slave who was regarded with some degree of affection, possibly a personal servant ( Luke 7:7 uses the more common term δοῦλος , doulos ). See L&N 87.77.


text: Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.


text: Grk “But answering, the centurion replied.” The participle ἀποκριθείς ( apokriqeis ) is redundant and has not been translated.


text: Grk “having soldiers under me.”


text: Though δοῦλος ( doulos ) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1 ). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος ) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.


text: The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.


text: Here δέ ( de ) has not been translated.


text: Grk “Truly ( ἀμήν , amhn ), I say to you.”


text: Grk “and recline at table,” as 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. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end. 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.


text: Grk “and Isaac and Jacob,” 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.


text: has the pronoun in brackets, indicating doubts as to its authenticity.


text: Grk “And.” Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


text: Grk “having been thrown down.” The verb βεβλημένην ( beblhmenhn ) is a perfect passive participle of the verb βάλλω ( ballw , “to throw”). This indicates the severity of her sickness.


text: Here καί ( kai ) has been translated as “then.”


text: Grk “was fulfilled, saying.” The participle λέγοντος ( legontos ) is redundant and has not been translated.


text: 33 Ï lat; it is judged to be superior on internal grounds (the possibility of accidental omission of πολλούς / πολύν in isolated witnesses) and, to a lesser extent, external grounds (geographically widespread, various texttypes). For reasons of English style, however, this phrase has been translated as “a large crowd.”


text: The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.


text: Or “a scribe.” See the note on the phrase “experts in the law” in 2:4 .


text: Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός ( ouranos ) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν ).


text: includes the pronoun in brackets, indicating doubt as to its authenticity.


text: The participle προσελθόντες ( proselqonte" ) has been translated as a finite verb due to requirements of contemporary English style.


text: Grk “And.” Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context.


text: Or “commanded” (often with the implication of a threat, L&N 33.331).


text: It is difficult to know whether ἄνθρωποι ( anqrwpoi ) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23 ), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.


text: Grk “the men were amazed, saying.” The participle λέγοντες ( legontes ) has been translated as a finite verb to make the sequence of events clear in English.


text: Grk “And behold, they cried out, saying.” The Greek word ἰδού ( idou ) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ). The participle λέγοντες ( legontes ) is redundant and has not been translated.


text: Grk “what to us and to you?” (an idiom). 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 ). 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 us alone….”


text: Here δέ ( de ) has not been translated.


text: Grk “asked him, saying.” The participle λέγοντες ( legontes ) is redundant in contemporary English and has not been translated.


text: Grk “And he said to them.”


text: Here δέ ( de ) has been translated as “so” to indicate a conclusion and transition in the narrative.


text: Or “city.” But see the sn on “Gadarenes” in 8:28 .


text: Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού ( idou ) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ).


text: Or “city.”