translation_id: net-engnet

book_id: MAT

label: NET translator note

text: Grk “And behold, they were bringing.” Here καὶ ἰδού ( kai idou ) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού ( idou ) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ), especially in conjunction with the suddenness of the stretcher bearers’ appearance.


text: Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.


text: Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη ( klinh ) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.


text: Grk “And behold.” 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 ). Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events in the narrative.


text: Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4 .


text: Grk “to your house.”


text: Grk “to his house.”


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


text: 33 892 1424 al lat co and thus is surely authentic.


text: Grk “people.” The plural of ἄνθρωπος ( anqrwpo" ) usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6 : His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις ( anqrwpoi" ) has been translated here as “men” rather than as the more generic “people.”


text: While “tax office” is sometimes given as a translation for τελώνιον ( telwnion , so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings. sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Matthew (also named Levi [see Mark 2:14 , Luke 5:27 ]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.


text: Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο ( kai egeneto , “it happened that”) is redundant in contemporary English and has not been translated.


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


text: Grk “was reclining at table.” sn As Jesus was having a meal. 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 “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.


text: Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.


text: Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically friends of the bridegroom present at the wedding celebration (L&N 11.7).


text: Grk “days.”


text: Grk “And behold a woman.” 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: Grk “garment,” but here ἱμάτιον ( Jimation ) denotes the outer garment in particular.


text: The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak.


text: Grk “saved.” sn In this pericope the author uses a term for being healed ( Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Mark 5:28 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”


text: Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.


text: Grk “saved.”


text: Grk “They were laughing at him.” The imperfect verb has been taken ingressively.


text: For the translation of τὴν γῆν ἐκείνην ( thn ghn ekeinhn ) as “that region,” see L&N 1.79.


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


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


text: Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.


text: Grk “away, behold, they brought a man to him.” 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 “prince.”


text: Or “cities.”


text: Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.


text: Or “because they had been bewildered and helpless.” The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived.


text: Grk “to thrust out.”