Luk 7:1-10 | RWP | e4.org | After ( επειδη, επε ανδ δη ). This conjunction was written επε δη in Homer and is simple επε with the intensive δη added and even επε δη περ once in N.T. ( ). This is the only instance of the temporal use of επειδη in the N.T. The causal sense occurs only in Luke and Paul, for επε is the correct text in . Had ended ( επληρωσεν ). First aorist active indicative. There is here a reference to the conclusion of the Sermon on the Mount, but with nothing concerning the impression produced by the discourse such as is seen in . This verse really belongs as the conclusion of Chapter 6, not as the beginning of Chapter 7. In the ears of the people ( εις τας ακοας του λαου ). Ακοη from ακουω , to hear, is used of the sense of hearing ( ), the ear with which one hears ( ; ), the thing heard or the report ( ) or oral instruction ( , ). Both ; locate the healing of the centurion's servant in Capernaum where Jesus was after the Sermon on the Mount.

‏ Luke 7:1-10

After ( επειδη, επε ανδ δη ). This conjunction was written επε δη in Homer and is simple επε with the intensive δη added and even επε δη περ once in N.T. (Lu 1:1). This is the only instance of the temporal use of επειδη in the N.T. The causal sense occurs only in Luke and Paul, for επε is the correct text in Mt 21:46.

Had ended ( επληρωσεν ). First aorist active indicative. There is here a reference to the conclusion of the Sermon on the Mount, but with nothing concerning the impression produced by the discourse such as is seen in Mt 7:28. This verse really belongs as the conclusion of Chapter 6, not as the beginning of Chapter 7.

In the ears of the people ( εις τας ακοας του λαου ). Ακοη from ακουω, to hear, is used of the sense of hearing (1Co 12:17), the ear with which one hears (Mr 7:35; Heb 5:11), the thing heard or the report (Rom 10:16) or oral instruction (Ga 3:2, 5). Both Mt 8:5-13; Lu 7:1-10 locate the healing of the centurion's servant in Capernaum where Jesus was after the Sermon on the Mount.

Centurion's servant ( Hεκατονταρχου τινος δουλος ). Slave of a certain centurion (Latin word χεντυριο, commander of a century or hundred). Mr 15:39, 44 has the Latin word in Greek letters, κεντυριων. The centurion commanded a company which varied from fifty to a hundred. Each cohort had six centuries. Each legion had ten cohorts or bands (Ac 10:1). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position. See also Lu 23:47. The Greek has two forms of the word, both from εκατον, hundred, and αρχω, to rule, and they appear to be used interchangeably. So we have εκατονταρχος; here, the form is -αρχος, and εκατονταρχης, the form is -αρχης in verse 6. The manuscripts differ about it in almost every instance. The -αρχος form is accepted by Westcott and Hort only in the nominative save the genitive singular here in Lu 7:2 and the accusative singular in Ac 22:25. See like variation between them in Mt 8:5, 8 ( -αρχος ) and Mt 8:13 ( αρχη ). So also -αρχον (Ac 22:25) and -αρχης (Ac 22:26).

Dear to him ( αυτω εντιμος ). Held in honour, prized, precious, dear (Lu 14:8; 1Pe 2:4; Php 2:29), common Greek word. Even though a slave he was dear to him.

Was sick ( κακως εχων ). Having it bad. Common idiom. See already Mt 4:24; 8:16; Mr 2:17; Lu 5:31, etc. Mt 8:6 notes that the slave was a paralytic.

And at the point of death ( ημελλεν τελευταιν ). Imperfect active of μελλω (note double augment η ) which is used either with the present infinitive as here, the aorist (Re 3:16), or even the future because of the future idea in μελλω (Ac 11:28; 24:15). He was about to die.

Sent unto him elders of the Jews ( απεστειλεν προς αυτον πρεσβουτερους των Ιουδαιων ). Mt 8:5 says "the centurion came unto him." For discussion of this famous case of apparent discrepancy see discussion on Matthew. One possible solution is that Luke tells the story as it happened with the details, whereas Matthew simply presents a summary statement without the details. What one does through another he does himself.

Asking him ( ερωτων αυτον ). Present active participle, masculine singular nominative, of the verb ερωταω common for asking a question as in the old Greek (Lu 22:68). But more frequently in the N.T. the verb has the idea of making a request as here. This is not a Hebraism or an Aramaism, but is a common meaning of the verb in the papyri (Deissmann, Light from the Ancient East, p. 168). It is to be noted here that Luke represents the centurion himself as "asking" through the elders of the Jews (leading citizens). In Mt 8:6 the verb is παρακαλων (beseeching).

That he would come and save ( οπως ελθων διασωση ). Hινα is the more common final or sub-final (as here) conjunction, but οπως still occurs. Διασωση is effective aorist active subjunctive, to bring safe through as in a storm (Ac 28:1, 4). Common word.

Besought ( παρεκαλουν ). Imperfect active, began and kept on beseeching. This is the same verb used by Matthew in Mt 8:5 of the centurion himself.

Earnestly ( σπουδαιως ). From σπουδη haste. So eagerly, earnestly, zealously, for time was short.

That thou shouldst do this for him ( ω παρεξη τουτο ). Second future middle singular of παρεχω. Old and common verb, furnish on thy part. Hω is relative in dative case almost with notion of contemplated result (Robertson, Grammar, p. 961).

For ( γαρ ). This clause gives the reason why the elders of the Jews consider him "worthy" ( αξιος, drawing down the scale, αξις, αγο ). He was hardly a proselyte, but was a Roman who had shown his love for the Jews.

Himself ( αυτος ). All by himself and at his own expense.

Us ( ημιν ). Dative case, for us. It is held by some archaeologists that the black basalt ruins in Tell Hum are the remains of the very synagogue ( την συναγωγην ). Literally,

the synagogue, the one which we have, the one for us.

Went with them ( επορευετο συν αυτοις ). Imperfect indicative middle. He started to go along with them.

Now ( ηδη ). Already like Latin jam. In 1Co 4:8 νυν ηδη like jam nunc.

Sent friends ( επεμψεν φιλους ). This second embassy also, wanting in Matthew's narrative. He "puts the message of both into the mouth of the centurion himself" (Plummer). Note saying ( λεγων ), present active singular participle, followed by direct quotation from the centurion himself.

Trouble not thyself ( Μη σκυλλου ). Present middle (direct use) imperative of σκυλλω, old verb originally meaning to skin, to mangle, and then in later Greek to vex, trouble, annoy. Frequent in the papyri in this latter sense.

For I am not worthy that ( ου γαρ ικανος ειμ ινα ). The same word ικανος, not αξιος, as in Mt 8:8, which see for discussion, from ικω, ικανω, to fit, to reach, be adequate for. Hινα in both places as common in late Greek. See Mt 8:8 also for "roof" ( στεγην, covering).

Wherefore neither thought I myself worthy to come unto thee ( διο ουδε εμαυτον ηξιωσα προς σε ελθειν ). Not in Matthew because he represents the centurion as coming to Jesus.

Speak the word ( ειπε λογω ). As in Mt 8:8. Second aorist active imperative with instrumental case, speak with a word.

My servant shall be healed ( ιαθητω ο παις μου ). Imperative first aorist passive, let be healed. Παις literally means "boy," an affectionate term for the "slave," δουλος (verse 2), who was "dear" to him.

"Set" ( τασσομενος ). Genuine here, though doubtful in Mt 8:9 where see discussion of this vivid and characteristic speech of the centurion.

Turned ( στραφεις ). Second aorist passive participle of στρεφω, to turn. Common verb. A vivid touch not in Matthew's account. In both Matthew and Luke Jesus marvels at the great faith of this Roman centurion beyond that among the Jews. As a military man he had learned how to receive orders and to execute them and hence to expect obedience to his commands, He recognized Jesus as Master over disease with power to compel obedience.

Whole ( υγιαινοντα ). Sound, well. See Lu 5:31.