Matthew 8:1-12

Cleansing a Leper

8:1 After he came down from the mountain, large crowds followed him. 8:2 And a leper ¹  approached, and bowed low before him, saying, ²  “Lord, if ³  you are willing, you can make me clean.” 8:3 He stretched out his hand and touched ⁴  him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed. 8:4 Then Jesus said to him, “See that you do not speak to anyone, ⁵  but go, show yourself to a priest, and bring the offering ⁶  that Moses commanded, ⁷  as a testimony to them.” ⁸ 

Healing the Centurion’s Servant

8:5 When he entered Capernaum, ⁹  a centurion ¹⁰  came to him asking for help: ¹¹  8:6 “Lord, ¹²  my servant ¹³  is lying at home paralyzed, in terrible anguish.” 8:7 Jesus ¹⁴  said to him, “I will come and heal him.” 8:8 But the centurion replied, ¹⁵  “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. ¹⁶  I say to this one, ‘Go’ and he goes, ¹⁷  and to another ‘Come’ and he comes, and to my slave ¹⁸  ‘Do this’ and he does it.” ¹⁹  8:10 When ²⁰  Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, ²¹  I have not found such faith in anyone in Israel! 8:11 I tell you, many will come from the east and west to share the banquet ²²  with Abraham, Isaac, and Jacob ²³  in the kingdom of heaven, 8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” ²⁴ 

[8:2]  ¹ tn Grk “And behold, a leper came.” 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).

[8:2]  ² tn Grk “a leper approaching, bowed low before him, saying.”

[8:2]  ³ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[8:3]  ⁴ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[8:4]  ⁵ sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s 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.

[8:4]  ⁶ tn Grk “gift.”

[8:4]  ⁷ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[8:4]  ⁸ tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.

[8:5]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.

[8:8]  ¹⁵ tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[8:9]  ¹⁶ tn Grk “having soldiers under me.”

[8:9]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Here δέ (de) has not been translated.

[8:10]  ²¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[8:11]  ²² tn Grk “and recline at table,” as 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. The word “banquet” 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.

[8:11]  ²³ tn Grk “and Isaac and Jacob,” but καί (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.

[8:12]  ²⁴ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.