Matthew 8:5

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Matthew 8:5 in Multiple Translations

Berean Standard Bible BSB

When Jesus had entered Capernaum, a centurion came and pleaded with Him,

King James Version KJV

¶ And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,

American Standard Version ASV

And when he was entered into Capernaum, there came unto him a centurion, beseeching him,

Bible in Basic English BBE

And when Jesus was come into Capernaum, a certain captain came to him with a request,

Free Bible Version FBV

When Jesus entered Capernaum, a centurion came up to him, begging for help,

Geneva Bible 1599 GNV

When Iesus was entred into Capernaum, there came vnto him a Centurion, beseeching him,

Young's Literal Translation YLT

And Jesus having entered into Capernaum, there came to him a centurion calling upon him,

World English Bible WEB

When he came into Capernaum, a centurion came to him, asking him for help,

Noah Webster Bible WBS

And when Jesus had entered into Capernaum, there came to him a centurion, beseeching him,

Douay-Rheims 1899 DRV

And when he had entered into Capharnaum, there came to him a centurion, beseeching him,

Translation for Translators T4T

When Jesus went to Capernaum city, a Roman officer who commanded 100 soldiers came to him. He begged Jesus to help him.

Plain English Version PEV

Jesus went to a town called Capernium. There was a Roman army boss there. He was the boss over 100 soldiers. He went to Jesus and strongly asked him for help.

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Berean Amplified Bible — Matthew 8:5

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Matthew 8:5 Interlinear (Deep Study)

BIB

GRK εισελθοντι δε αυτω εις καπερναουμ προσηλθεν αυτω εκατονταρχος παρακαλων αυτον

εισελθοντι eiserchomai G1525 to enter Verb-2AAP-DSM

δε de G1161 then Conj

αυτω autos G846 it/s/he Pron-DSM

εις eis G1519 toward Prep

καπερναουμ Kapernaoum G2584 Capernaum Noun-PRI

προσηλθεν proserchomai G4334 to come near/agree Verb-2AAI-3S

αυτω autos G846 it/s/he Pron-DSM

εκατονταρχος hekatontarchos G1543 centurion Noun-NSM

παρακαλων parakaleō G3870 to plead/comfort Verb-PAP-NSM

αυτον autos G846 it/s/he Pron-ASM

Greek Word Study

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Greek Word Reference — Matthew 8:5

εισελθοντι eiserchomai G1525 "to enter" Verb-2AAP-DSM

To enter means to go into a place or situation, like Jesus entering a house in Matthew 9:25 or a city in Mark 1:21. It can be physical or symbolic, like entering a new phase of life. This word is used in many Bible stories, including when Jesus entered Jerusalem in Mark 11:11.

Definition: εἰσ-έρχομαι, [in LXX chiefly for בּוֹא ;] to go in or into, enter: Mat.9:25, Luk.7:45, al.; before εἰς, Mat.10:12, Mrk.2:1, al.; before διά (πύλης, θύρας, etc.), Mat.7:13, Jhn.10:1, al.; ὑπὸ τ. στέγην, Mat.8:8; with adv.: ὅπου, Mrk.14:14, Heb.6:20; ὧδε, Mat.22:12; ἔσω, Mat.26:58; before πρός, with accusative of person(s), Mrk.15:43, Luk.1:28, Act.10:3 11:3 16:40 17:2 28:8, Rev.3:20; of demons taking possession, Mrk.9:25, Luk.8:30 22:3, Jhn.13:27; of food, Mat.15:11, Act.11:8. Metaphorical, of thoughts, Luk.9:46; εἰς κόπον, Jhn.4:38; εἰς πειρασμόν, Mat.26:41, Luk.22:40, 46; of hope as an anchor, Heb.6:19; βοαί, Jas.5:4; πνεῦμα ζωῆς, Rev.11:11; εἰς τ. κόσμον (cf. Wis.2:24 14:14, Jhn.18:37), Rom.5:12, Heb.10:5; in counterparts of Jewish Aram. phrases relating to the theocracy (cf. Dalman, Words, 116ff.): εἰς τ. γάμους, Mat.25:10; εἰς τ. χάραν τ. κυρίου, Mat.25:21, 23; εἰς τ. ζωήν, Mat.18:8, 9 19:17, Mrk.9:43, 45; εἰς τ. βασιλ. τ. οὐρανῶν, Mat.5:20 7:21, al. (see: βασιλεία); εἰς τ. κατάπαυσιν, Heb.3:11, 18 4:1ff.; εἰς τ. δόξαν, Luk.24:26; εἰσ. καὶ ἐξερχ., to go in and out (like Heb. בוֹא וְצֵאת, Deu.28:6, etc.), of familiar intercourse, Act.1:21; figuratively, of moral freedom, Jhn.10:9 (cf. ἐπ-, παρ-, συν-εισέρχομαι). (AS)

Usage: Occurs in 185 NT verses. KJV: X arise, come (in, into), enter in(-to), go in (through) See also: 1 Corinthians 14:23; Luke 11:37; Hebrews 3:11.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

καπερναουμ Kapernaoum G2584 "Capernaum" Noun-PRI

Capernaum is a town in Palestine where Jesus lived and preached, as mentioned in Matthew 4:13 and Mark 1:21. It was an important place in Jesus' ministry.

Definition: καφαρναούμ (Καπερ-, Rec., see WH, App. 160), ἡ (Heb. נַחוּם כָּפָר Nahum's village) Capernaum: Mat.4:13, Mrk.1:21, Jhn.2:12, al (AS)

Usage: Occurs in 16 NT verses. KJV: Capernaum See also: John 2:12; Luke 10:15; Matthew 17:24.

προσηλθεν proserchomai G4334 "to come near/agree" Verb-2AAI-3S

To approach or come near, like when people visited Jesus in Matthew 4:11 and Luke 9:42, or when we draw near to God in Hebrews 12:18 and 22

Definition: προσ-έρχομαι [in LXX for קָרַב, נָגַשׁ, etc. ;] to approach, draw near: absol., Mat.4:11, Luk.9:42, al.; with infin., Mat.24:1, al.; with dative loc., Heb.12:18, 22; dative of person(s), Mat.5:1, and freq., Jhn.12:21, al.; ptcp., προσελθών, with indic., Mat.8:2, and freq., Mrk.1:31, Luk.7:14, al.; π. αὐτῷ, with indic., Mat.4:3, Mrk.6:35, Metaphorical, __(a) of approaching God: absol. (Lev.21:17, Deu.21:5, al.), Heb.10:1, 22; τ. θεῷ, Heb.7:25 11:6; τ. θρόνῳ τ. χάριτος, Heb.4:16; πρὸς Χριστόν, 1Pe.2:4; __(b) in sense not found elsewhere (Field, Notes, 211), to consent to: ὑγιαίνουσι λόγοις, 1Ti.6:3 (AS)

Usage: Occurs in 90 NT verses. KJV: (as soon as he) come (unto), come thereunto, consent, draw near, go (near, to, unto) See also: 1 Peter 2:4; Matthew 9:14; Hebrews 4:16.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

εκατονταρχος hekatontarchos G1543 "centurion" Noun-NSM

A centurion was a Roman military officer in charge of 100 men, as seen in Matthew 8:5 and Luke 7:2. They played important roles in the New Testament, such as the centurion who helped Jesus in Matthew 8:13. Centurions were respected for their authority and leadership.

Definition: ἑκατοντάρχης (-άρχος, Mat.8:5, 8 27:54, Luk.7:2, Act.22:25 28:16; cf. M, Pr., 48); -ου (ἑκατόν, ἄρχω,), [in LXX for מֵאָה שַׂר ;] a centurion: Mat.8:13, Luk.7:6 23:47, Act.10:1, 22 21:32 22:26 23:17, 23 24:23 27:1, 6 27:11, 31 27:43 (cf. κεντυρίως).† (AS)

Usage: Occurs in 21 NT verses. KJV: centurion See also: Acts 10:1; Acts 27:11; Matthew 27:54.

παρακαλων parakaleō G3870 "to plead/comfort" Verb-PAP-NSM

To plead with or comfort someone, as Jesus did with his disciples in Matthew 26:53 when he told them to have faith. This word can also mean to invoke or call on someone for help or guidance.

Definition: παρακαλέω, -ῶ, [in LXX chiefly for נחם ni., pi. ;] __1. to call to one, call for, summon: Act.28:20 (R, mg.; R, txt., entreat); hence (of the gods: Dem., Xen., al.), to invoke, call on, beseech, entreat: τ. πατέρα μου, Mat.26:53; τ. κύριον, 2Co.12:8; in late writers (Polyb., Diod., al.; rarely in LXX; in π., see Deiss., LAE, 176.14), also of men: absol., Phm 9; with accusative, Mat.8:5, Mrk.1:40, Act.16:9, al.; with inf., Mrk.5:17, Luk.8:41, Act.8:31, al.; before ἵνα (see M, Pr., 205, 208), Mt 14"36, Mrk.5:18, Luk.8:31, al. __2. to admonish, exhort: absol., Luk.3:18, Rom.12:8, 2Ti.4:2, al.; with accusative, Act.15:32, 1Th.2:11, Heb.3:13, al.; id. before inf., Act.11:23, Rom.12:1, Php.4:2, 1Th.4:10, al.; before ἵνα (see M, Pr., l.with), 1Co.1:10, 2Co.8:6, 1Th.4:1, al. __3. to cheer, encourage, comfort (Plut., LXX: Jb 43, Isa.35:3, Sir.43:24, al.): with accusative, 2Co.1:6, Eph.6:22, Col.2:2, al.; id. before ἐν, 1Th.4:18; διά, 2Co.1:4; pass., Mat.5:4, Luk.16:25, Act.20:12. SYN.: παραμυθέω (cf. M, Th., 25). (AS)

Usage: Occurs in 104 NT verses. KJV: beseech, call for, (be of good) comfort, desire, (give) exhort(-ation), intreat, pray See also: 1 Corinthians 1:10; Acts 20:12; 1 Peter 2:11.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Study Notes — Matthew 8:5

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Context — The Faith of the Centurion

3Jesus reached out His hand and touched the man. “I am willing,” He said. “Be clean!” And immediately his leprosy was cleansed. 4Then Jesus instructed him, “See that you don’t tell anyone. But go, show yourself to the priest and offer the gift prescribed by Moses, as a testimony to them.”

5When Jesus had entered Capernaum, a centurion came and pleaded with Him,

6“Lord, my servant lies at home, paralyzed and in terrible agony.” 7“I will go and heal him,” Jesus replied.

Cross References

	Reference	Text (BSB)
1	Luke 7:1–10	When Jesus had concluded His discourse in the hearing of the people, He went to Capernaum. There a highly valued servant of a centurion was sick and about to die. When the centurion heard about Jesus, he sent some Jewish elders to ask Him to come and heal his servant. They came to Jesus and pleaded with Him earnestly, “This man is worthy to have You grant this, for he loves our nation and has built our synagogue.” So Jesus went with them. But when He was not far from the house, the centurion sent friends with the message: “Lord, do not trouble Yourself, for I am not worthy to have You come under my roof. That is why I did not consider myself worthy to come to You. But just say the word, and my servant will be healed. For I myself am a man under authority, with soldiers under me. I tell one to go, and he goes; and another to come, and he comes. I tell my servant to do something, and he does it.” When Jesus heard this, He marveled at the centurion. Turning to the crowd following Him, He said, “I tell you, not even in Israel have I found such great faith.” And when the messengers returned to the house, they found the servant in good health.
2	Acts 27:43	But the centurion, wanting to spare Paul’s life, thwarted their plan. He commanded those who could swim to jump overboard first and get to land.
3	Acts 10:1–33	At Caesarea there was a man named Cornelius, a centurion in what was called the Italian Regiment. He and all his household were devout and God-fearing. He gave generously to the people and prayed to God regularly. One day at about the ninth hour, he had a clear vision of an angel of God who came to him and said, “Cornelius!” Cornelius stared at him in fear and asked, “What is it, Lord?” The angel answered, “Your prayers and gifts to the poor have ascended as a memorial offering before God. Now send men to Joppa to call for a man named Simon who is called Peter. He is staying with Simon the tanner, whose house is by the sea. ” When the angel who spoke to him had gone, Cornelius called two of his servants and a devout soldier from among his attendants. He explained what had happened and sent them to Joppa. The next day at about the sixth hour, as the men were approaching the city on their journey, Peter went up on the roof to pray. He became hungry and wanted something to eat, but while the meal was being prepared, he fell into a trance. He saw heaven open and something like a large sheet being let down to earth by its four corners. It contained all kinds of four-footed animals and reptiles of the earth, as well as birds of the air. Then a voice said to him: “Get up, Peter, kill and eat!” “No, Lord!” Peter answered. “I have never eaten anything impure or unclean.” The voice spoke to him a second time: “Do not call anything impure that God has made clean.” This happened three times, and all at once the sheet was taken back up into heaven. While Peter was puzzling over the meaning of the vision, the men sent by Cornelius found Simon’s house and approached the gate. They called out to ask if Simon called Peter was staying there. As Peter continued to reflect on the vision, the Spirit said to him, “Behold, three men are looking for you. So get up! Go downstairs and accompany them without hesitation, because I have sent them.” So Peter went down to the men and said, “Here am I, the one you are looking for. Why have you come?” “Cornelius the centurion has sent us,” they said. “He is a righteous and God-fearing man with a good reputation among the whole Jewish nation. A holy angel instructed him to request your presence in his home so he could hear a message from you.” So Peter invited them in as his guests. And the next day he got ready and went with them, accompanied by some of the brothers from Joppa. The following day he arrived in Caesarea, where Cornelius was expecting them and had called together his relatives and close friends. As Peter was about to enter, Cornelius met him and fell at his feet to worship him. But Peter helped him up. “Stand up,” he said, “I am only a man myself.” As Peter talked with him, he went inside and found many people gathered together. He said to them, “You know how unlawful it is for a Jew to associate with a foreigner or visit him. But God has shown me that I should not call any man impure or unclean. So when I was invited, I came without objection. I ask, then, why have you sent for me?” Cornelius answered: “Four days ago I was in my house praying at this, the ninth hour. Suddenly a man in radiant clothing stood before me and said, ‘Cornelius, your prayer has been heard, and your gifts to the poor have been remembered before God. Therefore send to Joppa for Simon, who is called Peter. He is a guest in the home of Simon the tanner, by the sea.’ So I sent for you immediately, and you were kind enough to come. Now then, we are all here in the presence of God to listen to everything the Lord has instructed you to tell us.”
4	Matthew 27:54	When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified and said, “Truly this was the Son of God.”
5	Acts 27:31	But Paul said to the centurion and the soldiers, “Unless these men remain with the ship, you cannot be saved.”
6	Matthew 4:13	Leaving Nazareth, He went and lived in Capernaum, which is by the sea in the region of Zebulun and Naphtali,
7	Acts 23:17	Then Paul called one of the centurions and said, “Take this young man to the commander; he has something to tell him.”
8	Matthew 9:1	Jesus got into a boat, crossed over, and came to His own town.
9	Acts 27:13	When a gentle south wind began to blow, they thought they had their opportunity. So they weighed anchor and sailed along, hugging the coast of Crete.
10	Mark 2:1	A few days later Jesus went back to Capernaum. And when the people heard that He was home,

Matthew 8:5 Summary

In Matthew 8:5, Jesus enters Capernaum and is approached by a centurion who is desperate for help. The centurion's plea to Jesus shows his humility and respect for Jesus' authority, similar to the leper in Matthew 8:2. This encounter sets the stage for Jesus to demonstrate His power and compassion, as seen in the following verses, Matthew 8:6-13. As I reflect on this verse, I can learn about the importance of humility and recognizing Jesus' authority in my life, as seen in passages like Matthew 9:35 and Matthew 12:15-21.

Frequently Asked Questions

What is the significance of Jesus entering Capernaum in Matthew 8:5?

Jesus entering Capernaum is significant because it marks a shift in His ministry, as He begins to minister in a new region, and it sets the stage for the encounter with the centurion, demonstrating Jesus' willingness to interact with Gentiles, as seen in Matthew 8:5-13 and Luke 7:1-10, which fulfills the prophecy in Isaiah 42:1-4.

Who was the centurion that came to Jesus in Matthew 8:5?

The centurion was a Roman military officer, likely a Gentile, who had a high level of authority and respect, as seen in Matthew 8:5-13, and his encounter with Jesus shows that faith can come from unexpected places, as Jesus Himself notes in Matthew 8:10.

What does it mean that the centurion 'pleaded with Him' in Matthew 8:5?

The centurion's plea to Jesus indicates his humility, respect, and desperation, as he recognizes Jesus' authority and power, similar to the leper in Matthew 8:2, who also showed humility and faith in Jesus' ability to heal.

How does this verse relate to the rest of the Gospel of Matthew?

Matthew 8:5 is part of a larger narrative that showcases Jesus' power and authority, as seen in the surrounding verses, Matthew 8:1-4 and Matthew 8:6-13, and it contributes to the overall theme of Jesus as the Messiah and King, as proclaimed in Matthew 1:1 and fulfilled throughout the Gospel of Matthew, including Matthew 9:35 and Matthew 12:15-21.

Reflection Questions

What does the centurion's approach to Jesus reveal about his character, and how can I apply that to my own interactions with God?
How does Jesus' response to the centurion in the following verses, Matthew 8:6-13, demonstrate His heart of compassion and mercy?
What can I learn from the centurion's faith and humility, as seen in Matthew 8:5-13, and how can I cultivate those qualities in my own life?
In what ways can I, like the centurion, recognize and submit to Jesus' authority in my life, as seen in Matthew 8:5-13 and other passages like Matthew 9:35 and Matthew 12:15-21?

Gill's Exposition on Matthew 8:5

And when Jesus was entered into Capernaum,.... Was returned from his journey through Galilee, to the place where he before dwelt, and is called his own city, Matthew 9:1 there came unto him a

Jamieson-Fausset-Brown on Matthew 8:5

And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, This incident belongs to a later stage. For the exposition, see the notes at Luke 7:1-10.

Matthew Poole's Commentary on Matthew 8:5

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Trapp's Commentary on Matthew 8:5

5 And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, Ver. 5. There came unto him a centurion] Rarior est virtus veniens e corpore raro. Soldiers are commonly fierce and godless creatures. But this noble centurion might well have made a commander in that Thundering Legion, and might well have had his hand in that Victoria Halleluiatica (as it was called) obtained by the orthodox Britons against the Pelagian Piers and Saxons here, Victoria fide obtenta, non viribus, as the story tells us; a victory gotten by faith, and not by force, Κεραυνοβολος D. Ussier, de Britann. Eccles. primord, p. 332.

Ellicott's Commentary on Matthew 8:5

(5) In St. Luke the narrative follows immediately upon the Sermon on the Plain; in St. Matthew (the healing of the leper intervening), upon the Sermon on the Mount. The juxtaposition in both cases seems to imply a connection between the teaching and the act that had fixed itself on men’s minds. The act was, indeed, chiefly memorable for the teaching to which it led. A comparison of the two narratives suggests the thought that St. Matthew records the miracle more with reference to the associated teaching, St. Luke after more close inquiry into the details and circumstances. Here, e.g., the centurion is said to have come to our Lord himself; but from St. Luke’s report we learn that he never came at all in person, but sent first the elders of the Jews, and then his friends. A centurion.—The presence of a centurion (a word originally meaning the commander of a hundred soldiers, out, like most words of the kind, afterwards used with a greater latitude of meaning) implied that of a garrison stationed at Capernaum to preserve order. So we find a centurion with his soldiers at Cæsarea (Acts 10:1). At Jerusalem, it would appear, it was thought necessary to station a Chiliarch, or “chief captain” of a thousand soldiers (Acts 21:31); and the same word meets us as connected with the birthday feast of the Tetrarch Antipas (Mark 6:21). Here, as in the case of Cornelius, the faith and the life of Judaism (seen, we may well believe, to more advantage in the villages of Galilee than amid the factions of Jerusalem) had made a deep impression on the soldier’s mind. He found a purity, reverence, simplicity, and nobleness of life which he had not found elsewhere; and so he “loved the nation” (Luke 7:5), and built anew the synagogue of the town. It is probable, as has been already said, that among the ruins of Tell-Hûm, identified as Capernaum, we have the remains of the very fabric thus erected. And he, in like manner, had made a favourable impression upon the Jews of that city. They felt his love for them, were ready to go on his errand, to support his prayer with all earnestness, to attest his worth. To one whose work had been, like that of St. Luke, to preach the gospel to the Gentiles, all these incidents would be precious, as early tokens of that breaking-down of barriers, that brotherhood of mankind in Christ, of which the Apostle who was his companion was the great preacher.

Adam Clarke's Commentary on Matthew 8:5

Verse 5. Capernaum] See Clarke on Matthew 4:13. A centurion] εκατονταρχος. A Roman military officer who had the command of one hundred men.

Cambridge Bible on Matthew 8:5

5–13. Cure of a Centurion’s Servant St Luke 7:1-10, where the incident is placed immediately after the Sermon on the Mount. The centurion sends a deputation of Jewish elders to Jesus, who speak of the worthiness of the centurion and of his love to the nation, “he built us a synagogue.” St Luke does not introduce our Lord’s comparison between Jew and Gentile, and the promises to the latter. This last point is characteristic—the rejection of the Jews is not dwelt upon when the Gospel is preached to the Gentiles. This might be further illustrated from the Acts.

Barnes' Notes on Matthew 8:5

Capernaum - See the notes at Matthew 4:13. There came unto him a centurion - A centurion was the commander of 100 men in the Roman armies.

Whedon's Commentary on Matthew 8:5

§ 37. — SECOND MIRACLE — HEALING THE ’S SERVANT, Matthew 8:5-13.5. Entered into Capernaum — From the Sermon on the Mount. Centurion — A Roman captain over a hundred men.

Sermons on Matthew 8:5

	Sermon	Description
	He Sent His Word and Healed Them by Joshua Daniel	In this sermon, Joshua Daniel emphasizes the power of God's Word to heal and deliver. He quotes Psalm 107:20, which states that God sent His Word to heal and deliver people from th
	Living in an Upside Down World by Zac Poonen	This sermon emphasizes the need for Christians to live differently from the world, following Jesus' example and values. It highlights the importance of faith in overcoming the worl
	New Covenant - the Gifts of the Spirit -Part 2 by Zac Poonen	This sermon emphasizes the importance of recognizing that every individual in the body of Christ has a unique function and calling from God. It highlights Jesus' ministry of healin
	Christ Our Healer by Paris Reidhead	In this sermon, the speaker emphasizes the importance of healing and salvation through the shed blood of Jesus. The congregation is encouraged to examine their own hearts and rely
	Biblical Conditions for Healing by Shane Idleman	This sermon emphasizes the importance of faith, sovereignty, and seeking God in the context of healing. It discusses the role of faith in healing, the sovereignty of God, the need
	Peter's House by Bakht Singh	In the video, we witness the centurion speaking to the Lord Jesus multiple times. The repetition of this interaction emphasizes the centurion's persistence and determination in see
	(Radical Jesus) 27 Radical Faith by Glenn Meldrum	In this sermon, the speaker discusses the differences between the accounts of Matthew and Luke in the Bible. He emphasizes that these differences should not be seen as contradictio