Acts 27:11

27:11 But the centurion ¹  was more convinced ²  by the captain ³  and the ship’s owner than by what Paul said. ⁴ 

Acts 27:43

27:43 But the centurion, ⁵  wanting to save Paul’s life, ⁶  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ⁷ 

Acts 10:22

10:22 They said, “Cornelius the centurion, ⁸  a righteous ⁹  and God-fearing man, well spoken of by the whole Jewish nation, ¹⁰  was directed by a holy angel to summon you to his house and to hear a message ¹¹  from you.”

Acts 21:32

21:32 He ¹²  immediately took ¹³  soldiers and centurions ¹⁴  and ran down to the crowd. ¹⁵  When they saw ¹⁶  the commanding officer ¹⁷  and the soldiers, they stopped beating ¹⁸  Paul.

Acts 22:26

22:26 When the centurion ¹⁹  heard this, ²⁰  he went to the commanding officer ²¹  and reported it, ²²  saying, “What are you about to do? ²³  For this man is a Roman citizen.” ²⁴ 

Acts 23:17

23:17 Paul called ²⁵  one of the centurions ²⁶  and said, “Take this young man to the commanding officer, ²⁷  for he has something to report to him.”

Acts 24:23

24:23 He ordered the centurion ²⁸  to guard Paul, ²⁹  but to let him have some freedom, ³⁰  and not to prevent any of his friends ³¹  from meeting his needs. ³² 

Acts 28:16

28:16 When we entered Rome, Paul was allowed to live ³³  by himself, with the soldier who was guarding him.

Matthew 8:5-10

Healing the Centurion’s Servant

8:5 When he entered Capernaum, ³⁴  a centurion ³⁵  came to him asking for help: ³⁶  8:6 “Lord, ³⁷  my servant ³⁸  is lying at home paralyzed, in terrible anguish.” 8:7 Jesus ³⁹  said to him, “I will come and heal him.” 8:8 But the centurion replied, ⁴⁰  “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed. 8:9 For I too am a man under authority, with soldiers under me. ⁴¹  I say to this one, ‘Go’ and he goes, ⁴²  and to another ‘Come’ and he comes, and to my slave ⁴³  ‘Do this’ and he does it.” ⁴⁴  8:10 When ⁴⁵  Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, ⁴⁶  I have not found such faith in anyone in Israel!

Matthew 27:54

27:54 Now when the centurion ⁴⁷  and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!”

Luke 7:2

7:2 A centurion ⁴⁸  there ⁴⁹  had a slave ⁵⁰  who was highly regarded, ⁵¹  but who was sick and at the point of death.

Luke 23:47

23:47 Now when the centurion ⁵²  saw what had happened, he praised God and said, “Certainly this man was innocent!” ⁵³ 

[27:11]  ¹ sn See the note on the word centurion in 10:1.

[27:11]  ² tn Or “persuaded.”

[27:11]  ³ tn BDAG 456 s.v. κυβερνήτης 1 has “one who is responsible for the management of a ship, shipmaster…W. ναύκληρος, the ‘shipowner’…Ac 27:11” See further L. Casson, Ships and Seamanship in the Ancient World, 316-18.

[27:11]  ⁴ tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.

[27:43]  ⁵ sn See the note on the word centurion in 10:1.

[27:43]  ⁶ tn Or “wanting to rescue Paul.”

[27:43]  ⁷ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”

[10:22]  ⁸ sn See the note on the word centurion in 10:1.

[10:22]  ⁹ tn Or “just.”

[10:22]  ¹⁰ tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.

[10:22]  ¹¹ tn Grk “hear words.”

[21:32]  ¹² tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32]  ¹³ tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  ¹⁴ sn See the note on the word centurion in 10:1.

[21:32]  ¹⁵ tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ¹⁶ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ¹⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ¹⁸ sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

[22:26]  ¹⁹ sn See the note on the word centurion in 10:1.

[22:26]  ²⁰ tn The word “this” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ²¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ²² tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ²³ tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

[22:26]  ²⁴ tn The word “citizen” is supplied here for emphasis and clarity.

[23:17]  ²⁵ tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:17]  ²⁶ sn See the note on the word centurion in 10:1.

[23:17]  ²⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[24:23]  ²⁸ sn See the note on the word centurion in 10:1.

[24:23]  ²⁹ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ³⁰ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ³¹ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ³² tn Grk “from serving him.”

[28:16]  ³³ tn Or “to stay.”

[8:5]  ³⁴ 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.

[8:5]  ³⁵ 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.

[8:5]  ³⁶ sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.

[8:6]  ³⁷ tn Grk “and saying, ‘Lord.’” The participle λέγων (legwn) at the beginning of v. 6 is redundant in English and has not been translated.

[8:6]  ³⁸ tn 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.

[8:7]  ³⁹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.

[8:8]  ⁴⁰ tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[8:9]  ⁴¹ tn Grk “having soldiers under me.”

[8:9]  ⁴² 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.

[8:9]  ⁴³ 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.

[8:9]  ⁴⁴ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[8:10]  ⁴⁵ tn Here δέ (de) has not been translated.

[8:10]  ⁴⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[27:54]  ⁴⁷ sn See the note on the word centurion in Matt 8:5.

[7:2]  ⁴⁸ 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]  ⁴⁹ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ⁵⁰ 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]  ⁵¹ 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.

[23:47]  ⁵² sn See the note on the word centurion in 7:2.

[23:47]  ⁵³ tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.