7:1 After Jesus 1 had finished teaching all this to the people, 2 he entered Capernaum. 3 7:2 A centurion 4 there 5 had a slave 6 who was highly regarded, 7 but who was sick and at the point of death. 7:3 When the centurion 8 heard 9 about Jesus, he sent some Jewish elders 10 to him, asking him to come 11 and heal his slave. 7:4 When 12 they came 13 to Jesus, they urged 14 him earnestly, 15 “He is worthy 16 to have you do this for him, 7:5 because he loves our nation, 17 and even 18 built our synagogue.” 19 7:6 So 20 Jesus went with them. When 21 he was not far from the house, the centurion 22 sent friends to say to him, “Lord, do not trouble yourself, 23 for I am not worthy 24 to have you come under my roof. 7:7 That is why 25 I did not presume 26 to come to you. Instead, say the word, and my servant must be healed. 27 7:8 For I too am a man set under authority, with soldiers under me. 28 I say to this one, ‘Go,’ and he goes, 29 and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” 30 7:9 When Jesus heard this, he was amazed 31 at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” 32 7:10 So 33 when those who had been sent returned to the house, they found the slave 34 well.
7:11 Soon 35 afterward 36 Jesus 37 went to a town 38 called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man 39 who had died was being carried out, 40 the only son of his mother (who 41 was a widow 42 ), and a large crowd from the town 43 was with her. 7:13 When 44 the Lord saw her, he had compassion 45 for her and said to her, “Do not weep.” 46 7:14 Then 47 he came up 48 and touched 49 the bier, 50 and those who carried it stood still. He 51 said, “Young man, I say to you, get up!” 7:15 So 52 the dead man 53 sat up and began to speak, and Jesus 54 gave him back 55 to his mother. 7:16 Fear 56 seized them all, and they began to glorify 57 God, saying, “A great prophet 58 has appeared 59 among us!” and “God has come to help 60 his people!” 7:17 This 61 report 62 about Jesus 63 circulated 64 throughout 65 Judea and all the surrounding country.
[7:2] 4 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 Paul.
[7:2] 6 tn 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. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.
[7:2] 7 tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.
[7:3] 10 sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.
[7:4] 13 tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).
[7:5] 17 tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).
[7:5] 18 tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.
[7:7] 27 tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì75vid B L 1241 sa. Most
[7:7] tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.
[7:8] 29 sn I say to this one, ‘Go,’ 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.
[7:9] 31 tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.
[7:9] 32 sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.
[7:10] 34 tc Most
[7:11] 35 tn Grk “And it happened that soon.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[7:11] 36 tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”
[7:16] 60 tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.