Matthew 8
8
Cleansing a Leper
1 After he came down from the mountain, large crowds followed him. 2 And a leper#tn Grk āAnd behold, a leper came.ā The Greek word į¼°Ī“ĪæĻ (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). approached, and bowed low before him, saying,#tn Grk āa leper approaching, bowed low before him, saying.ā āLord, if#tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not. you are willing, you can make me clean.ā 3 He stretched out his hand and touched#sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Negaāim 3.1; 11.1; 12.1; 13.6-12). him saying, āI am willing. Be clean!ā Immediately his leprosy was cleansed. 4 Then Jesus said to him, āSee that you do not speak to anyone,#sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesusā healings from becoming the central focus of the peopleās reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry. but go, show yourself to a priest, and bring the offering#tn Grk āgift.ā that Moses commanded,#sn On the phrase bring the offering that Moses commanded see Lev 14:1-32. as a testimony to them.ā#tn Or āas an indictment against them.ā The pronoun Ī±į½ĻĪæįæĻ (autoi") may be a dative of disadvantage.
Healing the Centurionās Servant
5 When he entered Capernaum,#sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.map For location see Map1-D2; Map2-C3; Map3-B2. a centurion#sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did. came to him asking for help:#sn While in Matthewās account the centurion came to him asking for help, Lukeās account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf. 6 āLord,#tn Grk āand saying, āLord.āā The participle Ī»ĪĪ³ĻĪ½ (legwn) at the beginning of v. 6 is redundant in English and has not been translated. my servant#tn The Greek term here is ĻĪ±įæĻ (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 Ī“Īæįæ¦Ī»ĪæĻ, doulos). See L&N 87.77. is lying at home paralyzed, in terrible anguish.ā 7 Jesus#tn Grk āAnd heā; the referent (Jesus) has been specified in the translation for clarity. said to him, āI will come and heal him.ā 8 But the centurion replied,#tn Grk āBut answering, the centurion replied.ā The participle į¼ĻĪæĪŗĻĪ¹ĪøĪµĪÆĻ (apokriqeis) is redundant and has not been translated. āLord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed. 9 For I too am a man under authority, with soldiers under me.#tn Grk āhaving soldiers under me.ā I say to this one, āGoā and he goes,#sn I say to this one āGoā and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed. and to another āComeā and he comes, and to my slave#tn Though Ī“Īæįæ¦Ī»ĪæĻ (doulos) is normally translated āservant,ā the word does not bear the connotation of a free individual serving another. BDAG notes that āāservantā for āslaveā is largely confined to Biblical transl. and early American timesā¦ in normal usage at the present time the two words are carefully distinguishedā (BDAG 260 s.v. 1). The most accurate translation is ābondservantā (sometimes found in the ASV for Ī“Īæįæ¦Ī»ĪæĻ) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. āDo thisā and he does it.ā#tn The word āitā is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. 10 When#tn Here Ī“Ī (de) has not been translated. Jesus heard this he was amazed and said to those who followed him, āI tell you the truth,#tn Grk āTruly (į¼Ī¼į½µĪ½, amhn), I say to you.ā I have not found such faith in anyone in Israel! 11 I tell you, many will come from the east and west to share the banquet#tn Grk āand recline at table,ā as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on oneās side on the floor with the head closest to the low table and the feet farthest away. The word ābanquetā 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 oneās side on the floor with the head closest to the low table and the feet farthest away. with Abraham, Isaac, and Jacob#tn Grk āand Isaac and Jacob,ā but ĪŗĪ±ĪÆ (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. in the kingdom of heaven, 12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.ā#sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from Godās promise. 13 Then Jesus said to the centurion, āGo; just as you believed, it will be done for you.ā And the servant#tc ā” Most mss read Ī±į½ĻĪæįæ¦ (autou, āhisā) after āservant.ā It is unlikely that the pronoun was accidentally overlooked by such diverse witnesses as × B 0250 0281 Ć1 33 latt. More likely is the probability that Western, Byzantine, and some other scribes added the word for clarification (so C L W Ī 0233 Ć13 Ć sy sa). NA27 has the pronoun in brackets, indicating doubts as to its authenticity. was healed at that hour.
Healings at Peterās House
14 Now#tn Grk āAnd.ā Here ĪŗĪ±ĪÆ (kai) has been translated as ānowā to indicate the transition to a new topic. when Jesus entered Peterās house, he saw his mother-in-law lying down,#tn Grk āhaving been thrown down.ā The verb Ī²ĪµĪ²Ī»Ī·Ī¼ĪĪ½Ī·Ī½ (beblhmenhn) is a perfect passive participle of the verb Ī²Ī¬Ī»Ī»Ļ (ballw, āto throwā). This indicates the severity of her sickness. sick with a fever. 15 He touched her hand, and the fever left her. Then#tn Here ĪŗĪ±ĪÆ (kai) has been translated as āthen.ā she got up and began to serve them. 16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick.#sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical. 17 In this way what was spoken by Isaiah the prophet was fulfilled:#tn Grk āwas fulfilled, saying.ā The participle Ī»ĪĪ³ĪæĪ½ĻĪæĻ (legontos) is redundant and has not been translated.
āHe took our weaknesses and carried our diseases.ā#sn A quotation from Isa 53:4.
Challenging Professed Followers
18 Now when Jesus saw a large crowd#tc ā” Codex B and some Sahidic mss read simply į½ĻĪ»ĪæĪ½ (oclon, ācrowdā), the reading that NA27 follows; the first hand of ×, as well as Ć1 and a few others, has į½ĻĪ»ĪæĻ
Ļ (oclous, ācrowdsā); other witnesses read ĻĪæĪ»į½ŗĪ½ į½ĻĪ»ĪæĪ½ (polun oclon, āa large crowdā). But the reading most likely to be original seems to be ĻĪæĪ»Ī»ĪæĻĻ į½ĻĪ»ĪæĻ
Ļ (pollou" oclou"). It is found in ×2 C L Ī 0233 Ć13 33 Ć lat; it is judged to be superior on internal grounds (the possibility of accidental omission of ĻĪæĪ»Ī»ĪæĻĻ/ĻĪæĪ»ĻĪ½ 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 āa large crowd.ā around him, he gave orders to go to the other side of the lake.#tn The phrase āof the lakeā is not in the Greek text but is clearly implied; it has been supplied here for clarity. 19 Then#tn Here ĪŗĪ±ĪÆ (kai) has been translated as āthen.ā an expert in the law#tn Or āa scribe.ā See the note on the phrase āexperts in the lawā in 2:4. came to him and said, āTeacher, I will follow you wherever you go.ā#sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost. 20 Jesus said to him, āFoxes have dens, and the birds in the sky#tn Grk āthe birds of the skyā or āthe birds of the heavenā; the Greek word Īæį½ĻĪ±Ī½ĻĻ (ouranos) may be translated either āskyā or āheaven,ā depending on the context. The idiomatic expression ābirds of the skyā refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. ĻĪµĻĪµĪ¹Ī½ĻĪ½). have nests, but the Son of Man has no place to lay his head.ā#sn Jesusā reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head). 21 Another#tn Here Ī“Ī (de) has not been translated. of the#tc ā” Most mss (C L W Ī 0250 Ć1,13 Ć lat sy mae bo) read Ī±į½ĻĪæįæ¦ (autou, āhisā) here, but the earliest witnesses, × and B (along with 33 and a few others), lack it. The addition may have been a motivated reading to clarify whose disciples were in view. NA27 includes the pronoun in brackets, indicating doubt as to its authenticity. disciples said to him, āLord, let me first go and bury my father.ā 22 But Jesus said to him, āFollow me, and let the dead bury their own dead.ā#sn There are several options for the meaning of Jesusā reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his fatherās bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying oneās father would have seriously dishonored oneās father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, āThe matter in question is not the real issue,ā in which case Jesus was making a wordplay on the wording of the manās (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, āLet the spiritually dead bury the dead.ā (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to follow Jesus.
Stilling of a Storm
23 As he got into the boat, his disciples followed him.#sn A boat that held all the disciples would be of significant size. 24 And a great storm developed on the sea so that the waves began to swamp the boat. But he was asleep. 25 So they came#tn The participle ĻĻĪæĻĪµĪ»ĪøĻĪ½ĻĪµĻ (proselqonte") has been translated as a finite verb due to requirements of contemporary English style. and woke him up saying, āLord, save us! We are about to die!ā 26 But#tn Grk āAnd.ā Here ĪŗĪ±ĪÆ (kai) has been translated as ābutā to indicate the contrast present in this context. he said to them, āWhy are you cowardly, you people of little faith?ā Then he got up and rebuked#tn Or ācommandedā (often with the implication of a threat, L&N 33.331). the winds and the sea,#sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was. and it was dead calm. 27 And the men#tn It is difficult to know whether į¼Ī½ĪøĻĻĻĪæĪ¹ (anqrwpoi) should be translated as āmenā or āpeopleā (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. were amazed and said,#tn Grk āthe men were amazed, saying.ā The participle Ī»ĪĪ³ĪæĪ½ĻĪµĻ (legontes) has been translated as a finite verb to make the sequence of events clear in English. āWhat sort of person is this? Even the winds and the sea obey him!ā#sn Jesusā authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
Healing the Gadarene Demoniacs
28 When he came to the other side, to the region of the Gadarenes,#tc The textual tradition here is quite complicated. A number of mss (B C [Ī] Ī al sys,p,h) read āGadarenes,ā which is the better reading here. Many other mss (×2 L W Ć1,13 Ć [syhmg] bo) have āGergesenes.ā Others (892c latt syhmg sa mae) have āGerasenes,ā which is the reading followed in Luke 8:26. The difference between Matthew and Luke may be due to uses of variant regional terms. sn The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring āin the region of the Gerasenes.ā āIrrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, āopposite Galileeāā (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore ā the town that the herdsmen most likely entered after the drowning of the pigs. two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way. 29 They#tn Grk āAnd behold, they cried out, saying.ā The Greek word į¼°Ī“ĪæĻ (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 Ī»ĪĪ³ĪæĪ½ĻĪµĻ (legontes) is redundant and has not been translated. cried out, āSon of God, leave us alone!#tn Grk āwhat to us and to you?ā (an idiom). The phrase ĻĪÆ į¼”Ī¼įæĪ½ ĪŗĪ±į½¶ ĻĪæĪÆ (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. į¼Ī³į½½). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say āWhat to me and to you?ā meaning, āWhat have I done to you that you should do this to me?ā (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, āWhat to me and to you?ā meaning, āThat is your business, how am I involved?ā (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: āLeave us aloneā¦.ā Have you come here to torment us before the time?ā#sn There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesusā arrival on the scene as an illegitimate change in Godās plan regarding the time when their sentence would be executed. 30 A#tn Here Ī“Ī (de) has not been translated. large herd of pigs was feeding some distance from them. 31 Then the demons begged him,#tn Grk āasked him, saying.ā The participle Ī»ĪĪ³ĪæĪ½ĻĪµĻ (legontes) is redundant in contemporary English and has not been translated. āIf you drive us out, send us into the herd of pigs.ā 32 And he said,#tn Grk āAnd he said to them.ā āGo!ā So#tn Here Ī“Ī (de) has been translated as āsoā to indicate a conclusion and transition in the narrative. they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water. 33 The#tn Here Ī“Ī (de) has not been translated. herdsmen ran off, went into the town,#tn Or ācity.ā But see the sn on āGadarenesā in 8:28. and told everything that had happened to the demon-possessed men. 34 Then#tn Here ĪŗĪ±ĪÆ (kai) has been translated as āthenā to indicate the implied sequence of events within the narrative. The Greek word į¼°Ī“ĪæĻ (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). the entire town#tn Or ācity.ā came out to meet Jesus. And when they saw him, they begged him to leave their region.
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Matthew 8: NET
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