An Exegetical Analysis Of Matthew 8 5-13

SHEPHERDS THEOLOGICAL SEMINARY
AN EXEGETICAL ANALYSIS OF MATTHEW 8:5-13
SUBMITTED TO DR. ANDREW SMITH
IN PARTIAL FULFILLMENT OF
NT651 BIBLICAL GREEK EXEGESIS II
BY
ANTHONY BERNARD DEROSSE
MAY 4, 2016

ABBREVIATIONS
BECNT
BDAG
Baker Exegetical Commentary on the New
Testament
Bauer, Danker, Arndt, and Gingrich, A Greek
Lexicon of the New Testament and Other
Early Christian Literature, 3d edition
EDNT Exegetical Dictionary of the New Testament
ICC The International Critical Commentary on the
Holy Scriptures of the Old and New
Testaments
L&N J. P. Louw and E. A. Nida, Greek-English
Lexicon of the New Testament: Based on
Semantic Domains, 2d edition
LSJ Liddell, H. G., R. Scott, H. S. Jones, A Greek-
English Lexicon, 9th ed. with revised
supplement
MM Moulton, J. H. and G. Milligan, The
Vocabulary of the Greek Testament
TDNT Theological Dictionary of the New Testament
NIDNTTE New International Dictionary of New
Testament Theology and Exegesis
NIGTC The New International Greek Testament
Commentary
NA28
ZECNT
Novum Testamentum Graece, Nestle-Aland,
28th
edition
Zondervan Exegetical Commentary on the
New Testament

1
TEXT CRITICAL ANALYSIS
VARIANT TYPE AND
CURRENT READING
VARIANTS AND THEIR WITNESSES CITED
Variant #1: Replacement
εἰσελθόντος δὲ αὐτοῦ
εἰσελθόντι δὲ αὐτω occurs in: the majuscules K, L, N,
W, Γ, Δ, Θ; in the minuscules 579, 892, 1424, and 565
(with minor differences); in the lectionaries (with minor
differences) 844 and 2211; and in the Majority Text. The
switch from genitive to dative does not alter the meaning
of the adopted reading.
εἰσελθόντι τω Ιησου occurs in: majuscules C (in the
third corrector). The change from the genitive
εἰσελθόντος to the dative εἰσελθόντι does not alter the
meaning of the adopted reading. The replacement of δὲ
with τω makes no significant change other than making
the discourse structure more ambiguous. The switch from
αὐτοῦ to Ιησου, the name of Jesus, clarifies that the one
entering Capernaum is Jesus and not the leper. The
change however makes little difference in the
understanding of the pericope.
[current reading] occurs in: majuscules ‫א‬ , B, C (in the
original reading), Z; in the minuscule families 1 and 13,
and 33, 700, 1241; and in Origen.
Textual decision. Majuscules ‫א‬ and B represent the
earliest and most important MSS for Matthew 8.1
Thus,
the adopted reading of the NA28
is to be preferred.
εκατόνταρχος
χιλιαρκος occurs in the: Syriac (both the Syrus
Sinaiticus, and a marginal reading in the Harklensis); and
in Eusebius of Caesarea. Ἑκατόνταρχος and χιλιαρκος
both refer to a kind of military leader and thus, no
essential element of the story is altered.
1
Philip W. Comfort, A Commentary on the Manuscripts and Text of the New Testament
(Grand Rapids, Mich.: Kregel, 2015), 11.

2
Textual decision. εκατόνταρχος is to be preferred
because it appears in the earliest and most consistently
cited manuscripts (NA28
). χιλιαρκος only appears in
Syriac translations and in Eusebius, giving the character
in the story a higher rank.2
Variant #3: Omission
κύριε
omission occurs in: the majuscule ‫א‬ (original reading); in
the Latin Codex k; in the Syriac (both the Syrus
Sinaiticus, and Syrus Curetonianus); and in Hilary. The
omission here does not alter the propositional content of
what the εκατόνταρχος is about to say. κύριε, however, is
a thematic address and emphasizes how the speaker
perceives the one he is addressing. Thus, the omission
effects the manner in which the military ruler is
approaching Jesus.
Textual decision. The omission is to be overlooked due
to the fact that the only significant manuscript that omits
κύριε is ‫א‬. B and the rest of the consistently cited
witnesses include the title. I agree with NA28
, Scrivener,
and Robinson-Pierpont and conclude to overlook the
omission.
καὶ
omission occurs in: the majuscule B; in the minuscule
700; in the majority of Old Latin manuscripts; in the
Wordsworth-White Vulgate edition; in the Peshitta; and
in the Coptic (in the Sahidic, Middle Egyptian, and in two
to four Bohairic manuscripts). Dropping the καὶ does not
alter the meaning of the adopted reading.
[current reading] occurs in: the majuscules ‫א‬ , C, K, L,
N, W, Γ, Δ, Θ; in the minuscule families 1 and 13, and 33,
565, 579, 892, 1241, 1424; in the lectionaries 844, 2211;
in the Majority Text; in the Vulgate and a part of Old
Latin witnesses: and in the Harklensis; and in the
Bohairic.
Textual decision. The omission of καὶ is to be
overlooked for both internal and external reasons. The
external evidence leans in favor of the inclusion of καὶ.
2
John Nolland, The Gospel of Matthew: A Commentary on the Greek Text (NIGTC;
Grand Rapids: Eerdmans), 352.

3
καὶ occurs in the majority of majuscules including the
important ‫א‬ as well as in the early manuscripts C and W.
Internally, καὶ is functioning as a logical connective in the
discourse (vv. 6, 8, 9) thus, the inclusion of καὶ better
maintains the pattern of the authors discourse.
Variant #5: Insertion
ο Ιησους
insertion occurs in: the majuscules C, K, L, N, W, Γ, Δ,
Θ; in the minuscule families 1 and 13, and 33, 565, 579,
700, 1241, 1424; in the lectionaries 844, 2211; in the
Majority Text; in the Vulgate and a part of Old Latin
witnesses; in the Syriac (Curetonianus, Peshitta, and
Harklensis); and in the Coptic versions (in the Sahidic,
Middle Egyptian, and in two to four Bohairic
manuscripts).
[current reading] occurs in: the majuscules ‫א‬ and B; in
the minuscules 892; in the Latin Codex k; in the Syrus
Sinaiticus; and in the Bohairic. The insertion of ο Ιησους
does not alter the meaning of the adopted reading. It is
sufficiently clear that Jesus is the one speaking even
though his name is absent.
Textual decision. If manuscripts were counted and not
weighed we would be in favor of the insertion.
Manuscripts, however, are to be weighed and both ‫א‬ and
B do not include the insertion of ο Ιησους thus, the
external evidence rejects the insertion. Furthermore,
internal evidence points to the rejection of the insertion
because the current reading explains the insertion of ο
Ιησους. In other words, it makes sense that a scribe would
insert ο Ιησους to clarify the third-person, singular form
of λεγει, but is harder to accept that a scribe would
remove the name in place of a pronoun.
Variant #6: Variant Punctuation
αὐτόν(.)
[;] is a variant reading in the NA28
.
καὶ ἀποκριθεὶς
ἀποκριθεὶς δε occurs in: the majuscules ‫א‬ (original
reading), B; in the minuscule 33; and in the Sahidic. The
change from καὶ to the postpositive δε does not alter the
meaning of the adopted reading.
[current reading] occurs in: the majuscules ‫א‬ (first
corrector), C, K, L, N, W, Γ, Δ, Θ; in the minuscule

4
families 1 and 13, and 565, 579, 700, 892, 1241, 1424; in
the lectionaries 844, 2211; in the Majority Text; in the
Vulgate and a part of Old Latin witnesses; and in the
Bohairic.
Textual decision. The textual variant ἀποκριθεὶς δε is to
be preferred. The variant occurs in the earliest and most
important manuscripts (‫א‬ [original reading] and B). B
(Codex Vaticanus) is a very reliable source for the gospel
records and ‫א‬ represents the early Alexandrian source.
Furthermore, internal evidence points to the variant
ἀποκριθεὶς δε as the prefered reading because the current
reading can best be explained as a correction. As
mentioned above in variant #4 καὶ is functioning as a
logical connective. It makes sense that a δε would be
changed to a καὶ in order to keep the pattern of discourse.
On the other side of that, it does not make much sense
that a scribe would break that pattern of discourse by
changing a καὶ to δε.
εκατόνταρχος
χιλιαρχος occurs in: the Syriac (both Syrus Sinaiticus and
in a marginal reading of the Harklensis); in Eusebius. As
mentioned in variant #2, having χιλιαρχος in place of
εκατόνταρχος does not alter the meaning of the adopted
reading.
Textual decision. As mentioned in variant #2,
εκατόνταρχος is to be preferred because it appears in the
earliest and most consistently cited manuscripts (NA28
).
χιλιαρκος only appears in Syriac translations and in
Eusebius, giving the character a higher rank.
ὁ παῖς µου
omission occurs in: the minuscule family 1; in the Latin
manuscript k; and in the Coptic versions (the Sahidic, the
Middle Egyptian, and two to four Bohairic manuscripts).
If the εκατόνταρχος were to omit the phrase ὁ παῖς µου
from his speech the context still dictates that he is
referring to his slave, who is incorporated into the 3rd
person singular form, ἰαθήσεται (he will be healed).
Textual decision. The external evidence is
overwhelmingly in support of the inclusion of ὁ παῖς µου.
The omission of ὁ παῖς µου in several of the witnesses

5
cited may have occurred when the eyes of the copyist
passed from ιαθησεται to the following και.3
τασσοµενος occurs in the majuscules ‫א‬ and B; in all or a
majority of Old Latin witnesses; in Clementine's Vulgate;
and in the Sahidic and the Bohairic (with minor
differences). The same word occurs in the parallel
passage Luke 7:8. The insertion of τασσοµενος does not
alter the meaning of the adopted reading.
Textual decision. Although τασσοµενος occurs in both ‫א‬
and B, the insertion is almost certainly an interpolation
from the parallel account in Luke 7:8. If τασσοµενος were
genuinely Matthean, a good reason is demanded to
explain why it is absent in nearly all witnesses.4
Variant #11:Replacement
παρ᾽οὐδενὶ τοσαύτην πίστιν ἐν τῷ
Ἰσραὴλ
ουδε εν τω Ισραηλ τοσαυτην πιστιν occurs in the
majuscules ‫א‬, C, K, L, N, Γ, Δ, Θ; in the minuscule family
13, and 33, 565, 700, 1241, 1424; in the lectionaries 844,
2211; in the Majority Text; in the Vulgate and a part of
Old Latin witnesses; and in the Syriac (Sinaiticus [with
minor differences], in the Peshitta, and in the Harklensis).
Dropping the preposition παρ᾽ and rearraging the order of
the sentence with minor differences does not alter the
meaning of the NA28
.
παρ᾽οὐδενὶ τοσαύτην πίστιν occurs in: the minuscule
family 1. Dropping the phrase ἐν τῷ Ἰσραὴλ removes the
geographical reference but makes no significant
alteration.
[current reading] occurs in: majuscules B, W, and 0281
(with minor differences); in the minuscule 892 (with
minor differences); in the Latin Codices a, g1
(with minor
differences), k, q; in the Syriac (Curetonianus and in a
marginal reading of the Harklensis); and in the Coptic.
Textual decision. The reading ουδε εν τω Ισραηλ
τοσαυτην πιστιν is clearer and easier to read and is most
3
Bruce M. Metzger, A Textual Commentary on the Greek New Testament (United Bible
Societies, Stuttgart: 1975), 20.
4
Ibid., 20-21.

6
likely an assimilation to its Lukan parallel (7:9).5
The
second variant, παρ᾽οὐδενὶ τοσαύτην πίστιν simply
removes the geographical reference. Since the witness are
so scarce it is best to adopt the current reading of the
NA28
.
εκβληθήσονται
εξελευσονται occurs in: the majuscule ‫א‬ (original
reading); in the Latin Codex k; in the whole Syriac
tradition; and in part of the writings of Didymus of
Alexandria. εκβληθήσονται is a future, passive,
indicative, and means "they will be thrown out."
εξελευσονται, on the other hand, means "they will go
out." εκβληθήσονται seems to be stronger and conveys
action that goes against the will of the subject.
εξελευσονται is softer and conveys the subjects who are
performing the going out as willing subjects.
ibunt occurs in: all or the majority of Old Latin
witnesses; and in Irenaeus, Latin translation. Ibunt is
Latin for "they will go," which aligns well with the Greek
replacement εξελευσονται.
Textual decision. εκβληθήσονται is to be preferred for
two reasons. First, εκβληθήσονται seems to have been
substituted for a grammatical or logical reason. Perhaps
the scribe committed the substitution in order to avoid
using a passive verb for an unexpressed agent or to create
a more appropriate counterpoint for the verb ηξουσιν in
the preceding verse.6
Secondly, εκβληθήσονται is more
aligned with Matthean vocabulary.7
εκβληθήσονται,
therefore, is the preferred reading.
εκατοντάρχῃ
χιλιαρχω occurs in: the Syriac (Sinaiticus); and in
Eusebius. This is essentially the same as variant #2 and,
as stated, both refer to a kind of military leader and thus,
no essential element of the story is altered.
5
Ibid., 21. See also, Nollan, Matthew, 352; Comfort, Manuscripts and Text, 140.
6
Metzger, Textual Commentary, 21. See also, Nolland, Matthew, 352.
7
W. D. Davies and D. C. Allison, A Critical and Exegetical Commentary on the Gospel
According to Saint Matthew (ICC; Edinburgh: T&T Clark, 2004, vol. 3), 30. See footnote 86.

7
Textual decision. As mentioned in variant #2,
εκατοντάρχῃ is to be preferred because it appears in the
earliest and most consistently cited manuscripts (NA28
).
χιλιαρκω only appears in Syriac translations and in
Eusebius.
και
insertion occurs in: the majuscules C, K, L, N, Γ, Δ, Θ; in
the minuscule families 1 and 13, and 33 565, 579, 700,
892, 1241, 1424; in the lectionaries 844, 2211; in the
Majority Text; in the Vulgate and a part of Old Latin
witnesses; and in the Harklensis; and in one Bohairic
witness. The insertion of και does not alter the adopted
reading of the NA28.
[current reading] occurs in the majuscules ‫א‬, B, W,
0281; in all or the majority of Old Latin witnesses; in the
Syriac (Sinaiticus, Curetonianus, and Peshitta); in the
Coptic; and in Irenaeus, Latin translation.
Textual decision. External evidence rejects the insertion
of και. Both ‫א‬, B reject the insertion and thus, και is most
likely not in the original text.
αὐτοῦ
omission occurs in: the majuscules ‫א‬, B, 0281; in the
minuscule family 1, and in 33; in the entire Latin
tradition; and in the Coptic (both Middle Egyptian and in
the Bohairic). The omission of αὐτοῦ does not alter the
meaning of the adopted reading because ὁ παῖς as a
character in the story is already established information
thus, a definite article is sufficient for the reader to know
who ὁ παῖς belongs to (the εκατοντάρχης).
[current reading] occurs in the majuscules C, K, L, N,
W, Γ, Δ, Θ; in the minuscule family 13, and 565, 579,
700, 892, 1241, 1424; in the lectionaries 844, 2211; in the
Majority Text; in the Harklensis; and in the Sahidic.
Textual decision. The omission of αὐτοῦ is to be
preferred due to the manuscripts with the most weight
excluding it. Furthermore, it is within reason to
understand that a scribe would insert αὐτοῦ in order to
clarify ὁ παῖς.

8
Variant 16: Replacement
ἐν τῇ ὥρᾳ ἐκείνῃ.
εν τη ηµερα εκεινη occurs in: the majuscule W; and in
the minuscules 700 and 1424. ἐν τῇ ὥρᾳ ἐκείνῃ means,
"in that hour." This first replacement (εν τη ηµερα εκεινη)
means, "in that day." τῇ ὥρᾳ and τη ηµερα obviously
entail different time elements but the difference makes no
significant impact upon the meaning of the text.
απο της ωρας εκεινης occurs in the majuscules C, N, Δ,
Θ; in minuscule 33; in all or a majority of Old Latin
witnesses; in several independent manuscripts of the
Vulgate; and in the Coptic (in two or more Sahidic
manuscripts and in five or more Bohairic manuscripts).
Two differences abide in this variant. First, τῇ ὥρᾳ ἐκείνῃ
is in the dative and switches to the genetive (της ωρας
εκεινης). The second difference is the change from the
preposition ἐν to απο. Neither alters the meaning of the
adopted reading.
Textual decision. Because Matthew uses all of these
terms throughout his record, the decision depends chiefly
upon external evaluation.8
The current reading of the
NA28
is to be preferred here because it is used in the most
consistently cited witnesses.
Variant 17: Insertion
και υποστρεψας ο εκατονταρχος εις τον οικον αυτου εν
αυτη τη ωρα ευρεν τον παιδα υγιαινοντα occurs in: the
majuscules ‫א‬ (in the original reading, and in the second
group of correctors), C, Θ; in the minuscule family 1; in
the Latin codex g1; and in the Harklensis. This insertion
reads, "And the military leader returning to his house in
the same hour found the servant in good health." This
insertion adds an entirely new scene into the narrative that
would otherwise be unknown. It provides a resolution to
the story that the author may not have intended for
possible reasons (e.g. rhetorical).
αυτη τη ωρα ευρεν τον παιδα αυτου υγιαινοντα occurs
in: the Harklensis. This is insertion reads the same as
above but inserts αυτου after τον παιδα which is an
unnecessary clarification of τον παιδα. As stated above,
8
Metzger, Textual Commentary, 21.

9
τον παιδα is established information. Thus, the definite
article is sufficient to recall his character, which includes
who he belongs to, thereby making αυτου unnecessary
information.
αυτη τη ωρα ευρεν αυτον υγιαινοντα occurs in: the
majuscule N; and in the minuscules 33, 1241. The
replacement of τον παιδα (the slave) with αυτον (him)
makes no significant impact on the reading of the variant.
It is established that αυτον refers to τον παιδα and does
not alter the meaning of the variant reading.
Textual decision. The current reading of the NA28
is
found in both the first corrector of ‫א‬ and B and thus,
external evidence is strong for the current reading. The
scribe most likely inserted the ending to resolve the story
as to match the Lukan account. The scribe may have
committed scribal expansion probably influenced by John
4:52-53.9
9
Comfort, Manuscripts and Text, 140.

10
LEXICAL ANALYSIS
κύριος
The word κυριος may be defined as either "one who is in charge by virtue of possession" or as
"one who is in a position of authority."10
The former definition has been commonly used with
both impersonal and personal objects. Κυριος, for example, used with an impersonal object can
be something like, "the Lord of my house" or "the Lord of the Sabbath." On the other hand,
κυριος can be used with reference to personal objects which would be something like, "the Lord
of Anthony," or "the Lord of the slave." Concerning the latter definition (one who is in a position
of authority), κυριος can be used of both earthly beings and transcendent beings. L&N
emphasizes this authoritative aspect in their rendering of the word. They define κυριος as, “one
who rules or exercises authority over others.”11
Returning to the human and transcendent understandings, in an earthly sense κυριος can
designate any person in a high position for example, of a husband in contrast to his wife (1 Pt
3:6), of a father in contrast to his child (Mt 21:29) or κυριος can be used as title of a high official
by those who do dealings with him. It should be mentioned at this point, that the word can also
be used as term of respectful address such as the term sir.12
Κυριος is not limited to earthly
beings but is also ascribed to transcendent beings. The word is often used as a designation of
God, as a personal name, as a designation of deity, and as a designation of Jesus, often times, for
the purpose of raising Jesus above the human level.13
The term κυριος occurs in extra biblical literature in several different forms with the first
being adjectival, probably derived from the noun form κυρος meaning “authority.”14
The word
was used often to speak of the Greek gods, beginning in the classical era and into the imperial
period.15
In the early adjectival sense, κυριος referred to “having authority or control [over
someone or something].16
The term appears in the substantive sense as early as Pindar and is
used to reference someone in a position of authority. TDNT confirms that in classical Greece the
word was more frequently used as an adjective but increasingly became used as a noun.17
10
"κυριος," BDAG 577.
11
“κυριος,” L&N 1:478
12
“κυριος,” LSJ 1013.
13
“κυριος,” BDAG 578. See also “κυριος,” L&N 1:139.
14
M. Silva, “κυριος,” NIDNTTE 2:768.
15
W. Foerster, “κυριος,” TDNT 3:1047.
16
M. Silva, “κυριος,” NIDNTTE 2:768.
17
W. Foerster, “κυριος,” TDNT 3:1047.

11
The term κυριος is used 80 times in Matthew’s gospel. There are many good reasons to
understand the term as simply “sir.” Many times in the gospels the term is used this way often
occurring in the vocative.18
While these things are true, two things seem to hint that κυριος is
being used to describe a transcendent being with power and authority. First, κυριος is written as a
nomen sacrum in the MSS, presenting this as a divine name.19
These nomina sacra indicate that
the centurion considered Jesus to be more than any ordinary “sir.” The nomina sacra hint that the
centurion considered Jesus as the sir par excellence. Furthermore, internal evidence seems to
indicate that this centurion viewed Jesus as someone who had powers that transcend any mere
human. For the centurion explains that Jesus does not even need to come to his home to heal his
slave, but that Jesus only needs to speak (8b). Such confidence seems to indicate that this
centurion’s understanding of Jesus was profound and that it went far beyond the boundaries of
paying social homage to a respected man.
παῖς
The word παις is found 24 times in the NT, but interestingly enough only in the writings of Luke
and Matthew.20
Παις can mean several things therefore, understanding the word’s pragmatic uses
is crucial for interpretation in the present passage. First, παις can be a child below the age of
puberty with focus on age and not social status. L&N comment in this line of though that the
child before puberty can also be described as one “without distinction as to sex.”21
The focus
here is on the smallness of the child. Some use etymology to trace the root meaning back to the
idea of smallness or little.22
Secondly, the semantic range can also include the idea of one’s own immediate
offspring.23
In other words, παις can refer to your own descendant or child.24
Lastly, the word
can also refer to one who is committed in total obedience to another. M-M write that, “the word
is commonly applied to slaves, as in Lk 7:7…where 11 slaves are enumerated under the heading
παιδες.”25
18
J. A. Fitzmeyer, “κυριος,” EDNT 2:329.
19
Comfort, Manuscripts and Text, 140.
20
J. A. Bühner, “παις,” EDNT 3:5
21
“παις,” L&N 1:9.
22
A. Oepke, “παις,” TDNT 5:637. See also M. Silva, “παις,” NIDNTTE 3:590.
23
"παις," BDAG 750.
24
“παις,” LSJ 1289.
25
"παις," MM 474.

12
The word does appear in extra biblical literature. It frequently shows up in Homer and
can be translated as “son” and sometimes “daughter.”26
The word doesn’t adapt to the meaning
of “servant” until the time of Aeschylus at which time the term can refer not only to a boy or girl
but also to a grown adult servants.27
It’s difficult to argue which sense of παις is to be taken here. Context, from my
perspective, doesn’t seem to demand one sense to be taken over the other. It is reasonable to
think that the centurion is taking about his servant just as much as it is about his child when the
immediate context is considered alone. Two reasons, however, point to παις being meant as
“servant.” First, as stated, the term is ambiguous and can mean either. Second, the parallel
passage in Luke 7:1-9 help in the decision to take παις as servant rather than young child.28
The
narrative is obviously parallel and in the Lukan account the same παις character is referred to as
a slave (δοῦλος). The passage cannot be a parallel with the John 4 passage because there are too
many discrepancies between the accounts. It is concluded, therefore, that παις is to be taken as
referring to a slave rather than the centurion’s child.29
26
M. Silva, “παις,” NIDNTTE 3:590.
27
Ibid.
28
See, M. Silva, “παις,” NIDNTTE 3:594; "παις," BDAG 750.
29
Jack Russell Shaffer, “A Harmonization of Matt 8:5-13 And Luke 7:1-10,” in The
Master’s Seminary Journal 17:1 (2006), 41.

13
SYNTACTIC ANALYSIS
1. Εἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναοὺµ προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτὸν καὶ
λέγων·
2. κύριε, ὁ παῖς µου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός, δεινῶς βασανιζόµενος.
3. καὶ λέγει αὐτῷ·
4. ἐγὼ ἐλθὼν θεραπεύσω αὐτόν.
5. ἀποκριθεὶς δε ὁ ἑκατόνταρχος ἔφη·
6. κύριε, οὐκ εἰµὶ ἱκανὸς
ἵνα µου ὑπὸ τὴν στέγην εἰσέλθῃς,
7. ἀλλὰ µόνον εἰπὲ λόγῳ,
8. καὶ ἰαθήσεται ὁ παῖς µου.
9. καὶ γὰρ ἐγὼ ἄνθρωπός εἰµι ὑπὸ ἐξουσίαν,
ἔχων ὑπ’ ἐµαυτὸν στρατιώτας,
10. καὶ λέγω τούτῳ·
11. πορεύθητι,
12. καὶ πορεύεται,
13. καὶ ἄλλῳ·
14. ἔρχου,
15. καὶ ἔρχεται,
16. καὶ τῷ δούλῳ µου·
17. ποίησον τοῦτο,
18. καὶ ποιεῖ.
19. ἀκούσας δὲ ὁ Ἰησοῦς ἐθαύµασεν
20. καὶ εἶπεν τοῖς ἀκολουθοῦσιν·

14
21. ἀµὴν λέγω ὑµῖν,
παρ’ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον.
22. Λέγω δὲ ὑµῖν ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσµῶν ἥξουσιν
23. καὶ ἀνακλιθήσονται µετὰ Ἀβραὰµ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν,
24. οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον·
25. ἐκεῖ ἔσται ὁ κλαυθµὸς καὶ ὁ βρυγµὸς τῶν ὀδόντων.
26. καὶ εἶπεν ὁ Ἰησοῦς τῷ ἑκατοντάρχῃ·
27. ὕπαγε,
28. ὡς ἐπίστευσας γενηθήτω σοι.
29. καὶ ἰάθη ὁ παῖς [αὐτοῦ] ἐν τῇ ὥρᾳ ἐκείνῃ.

15
Diagram of Matthew 8:5-13
5Εἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναοὺµ προσῆλθεν αὐτῷ ἑκατόνταρχος
παρακαλῶν αὐτὸν
6καὶ λέγων·
ø κύριε ὁ παῖς µου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός,
δεινῶς βασανιζόµενος.
7καὶ λέγει αὐτῷ·
ø ἐγὼ ἐλθὼν θεραπεύσω αὐτόν.
8 ἀποκριθεὶς δε ὁ ἑκατόνταρχος ἔφη·
ø κύριε, οὐκ εἰµὶ ἱκανὸς
ἵνα µου ὑπὸ τὴν στέγην εἰσέλθῃς,
ἀλλὰ µόνον εἰπὲ λόγῳ,
καὶ ἰαθήσεται ὁ παῖς µου.
9 καὶ γὰρ ἐγὼ ἄνθρωπός εἰµι ὑπὸ ἐξουσίαν,
καὶ λέγω τούτῳ·
ø πορεύθητι,
καὶ πορεύεται,
καὶ [X] ἄλλῳ·
ø ἔρχου,
καὶ ἔρχεται,
καὶ τῷ δούλῳ µου·
ποίησον τοῦτο,
καὶ ποιεῖ.
10ἀκούσας δὲ ὁ Ἰησοῦς ἐθαύµασεν
καὶ εἶπεν τοῖς ἀκολουθοῦσιν·
ø ἀµὴν λέγω ὑµῖν, παρ’ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον.

16
*11Λέγω δὲ ὑµῖν ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσµῶν ἥξουσιν
καὶ ἀνακλιθήσονται µετὰ Ἀβραὰµ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν,
12οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον·
ø ἐκεῖ ἔσται ὁ κλαυθµὸς καὶ ὁ βρυγµὸς τῶν ὀδόντων.*
13 καὶ εἶπεν ὁ Ἰησοῦς τῷ ἑκατοντάρχῃ·
ø ὕπαγε,
ø ὡς ἐπίστευσας γενηθήτω σοι.
καὶ ἰάθη ὁ παῖς [αὐτοῦ] ἐν τῇ ὥρᾳ ἐκείνῃ.

17
Syntactic Explanation
5 Εἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναοὺµ προσῆλθεν αὐτῷ ἑκατόνταρχος
δὲ represents a coordinating conjunction, but has an added constraint of signaling a new
development.30
Matthew’s choice to use δὲ is an explicit signal to the reader that what follows is
a new, distinct development, based on the writer’s perception.31
Matthew, therefore, is using δὲ
to transition from the preceding pericope of the leper to the present pericope of Jesus’ encounter
with the ἑκατόνταρχος.
παρακαλῶν αὐτὸν
This is a dependent clause. Dependent clauses stand in either substantival or subordinate
relationship to another clause, either an independent clause or another dependent clause.32
In this
case, παρακαλῶν αὐτὸν is a dependent participial clause related to the colon above it. It simply
serves to elaborate the main verb προσῆλθεν.
6 καὶ λέγων
This is another dependent participial clause that is elaborating the main verb προσῆλθεν. The two
participial clauses are connected with καὶ. Καὶ is a coordinating conjunction that is able to join
words, phrases, and/or paragraphs.33
It connects two items of equal status, constraining them to
be closely related to one another.34
Thus, Matthew is connecting the two dependent, participial
clauses as a unit that elaborate on the main verb προσῆλθεν. It should also be noted that the
choice of the writer to use καὶ signals that he/she judges the narrative events connected by the
conjunction to be of equal value.35
ø κύριε ὁ παῖς µου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός
This colon marks the beginning of the centurion’s speech and is thus shifted under καὶ λέγων.
Matthew connects the speech using asyndeton, “the linking of clauses or clause components
30
Ibid., 31.
31
Ibid.
32
Daniel Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New
Testament (Grand Rapids: Zondervan, 1996), 657.
33
Steven Runge, Discourse Grammar of the Greek New Testament: A Practical
Introduction for Teaching and Exegesis (Peabody, Mass: Hendrickson, 2010), 23.
34
Ibid., 24.
35
Ibid., 26.

18
without the use of a conjunction.”36
Asyndeton is the default option that is used when the writer
judges that the implicit relation between clauses can be sufficiently understood.37
δεινῶς βασανιζόµενος
This is another participial clause that is dependent on the preceding clause and is thus shifted
under its supporting clause. It serves to elaborate the main verb βέβληται.
7 καὶ λέγει αὐτῷ
Καὶ λέγει αὐτῷ is an independent clause coordinated to the preceding discourse with the
conjunction καὶ. Matthew connects the present clause to the preceding one much like the
example in the beginning of verse 6.
ø ἐγὼ ἐλθὼν θεραπεύσω αὐτόν
This marks the beginning of Jesus’ speech that was introduced in the beginning of verse 7. Thus,
while it is a colon, it is technically subordinate to the clause that has introduced it. Matthew uses
asyndeton because he judges the relationship between the present clause and its forerunner to be
sufficiently clear to the reader.
8 ἀποκριθεὶς δε ὁ ἑκατόνταρχος ἔφη
Verse 8 is an independent clause preparing the reader for the speech of the ὁ ἑκατόνταρχος.
Matthew connects this clause to the preceding colon with the coordinating conjunction δε to
signal a minor development in the narrative.
ø κύριε, οὐκ εἰµὶ ἱκανὸς
This colon is technically subordinate to the preceding clause because it is the beginning of the
speech introduced by the speaking verb ἔφη. Matthew connects this clause to its forerunner using
asyndeton because the relationship is sufficiently clear.
ἵνα µου ὑπὸ τὴν στέγην εἰσέλθῃς
This is a ἵνα clause that is dependent on the preceding colon. It is an epexegetical usage and
serves as a sub-point to the centurions speech.
36
Ibid., 20.
37
Ibid.

19
ἀλλὰ µόνον εἰπὲ λόγῳ
This clause is technically dependent on the beginning of verse 8 since this is still reported speech
introduced by the word ἔφη. The ἀλλὰ at the beginning of the clause connects it to the preceding
clause with the signal that something in the forerunning clause will be corrected.38
καὶ ἰαθήσεται ὁ παῖς µου
The καὶ connects this clause of the centurion’s speech to the one that precedes it, showing that it
is of equal value. This clause is shifted under the first clause in verse 8 because it is still reported
speech introduced by ἔφη.
9 καὶ γὰρ ἐγὼ ἄνθρωπός εἰµι ὑπὸ ἐξουσίαν
Verse 9 is connected to the preceding clause by γὰρ. Rather than signaling development, γὰρ
introduces offline material that strengthens and supports what precedes.39
Verse 9 then, offers
support to the preceding clause.
This is another dependent participial clause that is related to the colon above it. It serves to
elaborate on the preceding clause.
καὶ λέγω τούτῳ
is of equal value. This clause is shifted under the initial clause of verse 8 because it is still
reported speech introduced by ἔφη.
ø πορεύθητι,
This clause is connected to the preceding clause using asyndeton because the writer understands
the relationship between the present clause and its forerunner to be sufficiently clear. This clause
is shifted under the preceding clause because the preceding clause introduces it as a secondary,
or hypothetical discourse, that is within the present discourse.
is of equal value. It is in line with the centurion’s mainline of speech because it breaks away
from a secondary speech and resumes to resume the current one.
38
Ibid., 93.
39
Ibid., 52.

20
καὶ [X] ἄλλῳ·
The καὶ connects the present clause to the previous one and shows that both clauses are of equal
value. Matthew is simply advancing the speech.
ø ἔρχου,
This is the exact scenario discussed above in regards to ø πορεύθητι.
This is the exact scenario discussed above in regards to καὶ πορεύεται.
value. Matthew is simply advancing the speech.
ποίησον τοῦτο,
This is the exact scenario discussed above in regards to ø πορεύθητι.
This is the exact scenario discussed above in regards to καὶ πορεύεται.
10 ἀκούσας δὲ ὁ Ἰησοῦς ἐθαύµασεν
The δὲ in this clause, like verse 5a, is an explicit signal to the reader that what follows is a new,
distinct development, based on the writer’s perception. The δὲ is marking a transition from the
centurions speech to what Jesus is about to do.
value. It is simply advancing Jesus’ speech.
ø ἀµὴν λέγω ὑµῖν, παρ’ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον.
is shifted under the preceding clause because it signals the beginning of Jesus’ speech.

21
*11 Λέγω δὲ ὑµῖν ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσµῶν ἥξουσιν
The δὲ in this clause, like verse 5a, is an explicit signal to the reader that what follows is a new,
distinct development, based on the writer’s perception. The δὲ is marking a development in
Jesus’ speech. This is right shifted because it is Jesus’ speech.
value. The καὶ is simply continuing the flow of speech. This is right shifted because it is Jesus’
speech.
12 οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον·
Just like verse 11a, δὲ is marking a new development in Jesus’ speech, unlike καὶ which simply
continues the flow of an argument. This is right shifted because it is Jesus’ speech.
ø ἐκεῖ ἔσται ὁ κλαυθµὸς καὶ ὁ βρυγµὸς τῶν ὀδόντων.*
Asyndeton is used as a connector because the writer understands the relationship between the
present clause and its forerunner to be sufficiently clear. This is right shifted because it is Jesus’
speech.
Matthew inserts an editorial comment in between Jesus speech using καὶ to clue the reader in for
a transition that is closely related to what precedes it. In this case, Jesus has been speaking to τοῖς
ἀκολουθοῦσιν since the middle of verse 10. Matthew wants the reader to catch that Jesus will
now resume speaking with the centurion.
ø ὕπαγε
is shifted under the preceding clause because it signals the beginning of Jesus’ speech.
ø ὡς ἐπίστευσας γενηθήτω σοι.
This is the same scenario as the preceding colon.
καὶ ἰάθη ὁ παῖς [αὐτοῦ] ἐν τῇ ὥρᾳ ἐκείνῃ.
value. It is aligned to the right because it has transitioned away from Jesus’ speech and has
resumed discourse.

22
GRAMMATICAL ANALYSIS
(vs 5) Εἰσελθόντος
Εἰσελθόντος is a genitive absolute, which Matthew frequently uses in a temporal sense40
(about
90% of the time).41
Genitive absolutes stand alone at the beginning of a clause and primarily
function to describe an event that is related in time to the main verb.42
By using a genitive
absolute, Matthew is able to do at least two things. First, he is able to set a frame of
circumstances for the action that is about to take place. Secondly, by using a participle, Matthew
can tell the reader that its action is less prominent and that the main subject and verb should
receive more prominence. In verse 5 then, Matthew provides the circumstances in which
something more important is about to occur, that is, the approaching of a centurion.
(vs 8) ἔφη
After the nominative circumstantial frame, Matthew introduces the speech of the centurion with
the third person, singular, imperfect, active, indicative, ἔφη. The imperfect typically introduces
less important information and tends to correlate with backgrounding.43
Matthew then, uses the
imperfect ἔφη after the nominative circumstantial frame to provide a backdrop for what is to
follow. In this case, the speech of the centurion.
(vs 8) οὐκ εἰµὶ ἱκανὸς ἵνα µου ὑπὸ τὴν στέγην εἰσέλθῃς.
The syntax of this expression contains an epexegetical use of ἵνα. The epexegetical usage occurs
after a noun or adjective in order to explain it.44
In other words, the ἑκατόνταρχος has just
introduced that he is unworthy. The ἵνα introduces an explanation of what exactly the centurion
is unworthy of. In this case, the centurion is not worthy that Jesus should come into his house
(ἵνα µου ὑπὸ τὴν στέγην εἰσέλθῃς).
(vs 12) ἐκβληθήσονται
This third person, plural, future, passive, indicative can be categorized as a divine passive (also
called theological passive). Zerwick thinks it is given this title “in order to avoid directly naming
40
Grant R. Osbourne, Matthew (ZECNT; Grand Rapids: Zondervan, 2010, vol 1), 283.
41
Wallace, Greek Grammar, 655.
42
Rodney J. Decker, Reading Koine Greek: An Introduction and Integrated Workbook
(Grand Rapids: Zondervan, 2014), 446.
43
Stephen H. Levinsohn, Discourse Features of New Testament Greek: A Coursebook on
the Information Structure of New Testament Greek (Dallas: SIL International, 2000), 174.
44

23
God as agent.”45
Wallace disagrees stating, “it might be better to say that this phenomenon is due
to certain collocations that would render the repetition of the divine name superfluous, even
obtrusive.”46
A possible reason for the future passive without an expressed agent is to keep, and
even heighten, the focus on the subject.47
Introducing the agent of the action could be obtrusive
and detract from the “sons of the kingdom” (οἱ δὲ υἱοὶ τῆς βασιλείας) and what will happen to
them (ἐκβληθήσονται).
(vs 12) ὁ κλαυθµὸς καὶ ὁ βρυγµὸς
Jesus describes what happens in the location of ἐκεῖ with the statement above, “weeping and
gnashing.” The interesting thing about this phrase, is that the article is present with both nouns.
The articles, have the effect of heightening the deep intensity of grief and anguish that
accompany this weeping and gnashing.48
This usage of the article is known as “Par Excellence,”
which effectively sets the substantive (in this case, κλαυθµὸς and βρυγµὸς) in a class by itself.49
In sum, Jesus is drawing the reader to the severity of the weeping and gnashing that accompany
the ones who are thrown into outer darkness.
(vs 13) καὶ ἰάθη ὁ παῖς [αὐτοῦ] ἐν τῇ ὥρᾳ ἐκείνῃ
This clause represents the end of the pericope and closes with the slave being healed. The third
person, singular, aorist, passive, indicative verb ἰάθη is a dramatic aorist. The aorist indicative
can be used to speak of an event that has happened in the immediate past.50
Thus, this aorist
subtly expresses the immediacy of Jesus’ healing power.
45
Maximillian Zerwick, S.J., Biblical Greek Illustrated by Examples (Rome: Pontificii
Instituti Biblici, 1963), 76.
46
47
Ibid. Found in footnote 88.
48
Zerwick, Biblical Greek, 57; see also, Osborne, Matthew, 283, in footnote 23.
49
50
Wallace, Greek Grammar, 564-565.

24
DISCOURSE FEATURE ANALYSIS
Matthew 8:5-13 can, and should be, taken as a single pericope. Taken as a unit, the present
passage fits well into the overall context. If you recall, in chapter 7, Matthew records Jesus’
famous Sermon on the Mount. Jesus then comes down and performs three healings on three
marginalized people: a leper, a Roman centurion, and a woman. Theses three encounters
highlight Jesus’ special ministry to outcasts and the motif of reversed expectations.51
Matthew first shifts the story away from the mountain to something new with the
circumstantial frame, Καταβάντος δὲ αὐτοῦ ἀπὸ τοῦ ὄρους (8:1). Matthew uses this genitive
circumstantial participle to establish the state of affairs for the subsequent clause. Put simply,
Matthew is moving on in his record. The Sermon on the Mount is over and something new is
about to happen. This truth, however, does not preclude that the sermon is completely unrelated
to what follows. Indeed, genitive circumstantial frames indicate realtive continuity between what
follows and the affairs that have just preceded.52
What follows most likely serves as an
illustration of Jesus’ sermon. Nevertheless, Matthew is intending to move forward in his record.
After the evangelist sets the stage with the genitive circumstantial frame in 8:1, Matthew
begins his account of Jesus’ encounter with a leper, an outcast in the Jewish historical context.
The evangelist moves from there and records another genitive circumstantial frame in the
beginning of verse 5, ἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναοὺµ. The reason is the same as verse 1, to
shift the mental scene in the mind of the reader to something new. Subsequently, Matthew
records an account of Jesus’ encounter with a Roman centurion. The two, both the leper and the
centurion (and we could add the woman), have something in common. They are outcasts.53
This
affirms Jesus’ concern for the marginalized and may even be proleptic of 28:19.54
Verse 13 serves as the exit from the passage since verse 14 introduces the nominative
circumstantial frame, Καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν Πέτρου. This frame forces the reader to
create a new mental representation and intends to move the reader to the third healing performed
on an outcast. Thus, taken collectively, Matthew 8:5-13 relates to the account of the leper in 8:1-
4 and to the healing of a woman in 8:14-15. It is on these grounds, then, that the present passage
is justified as a pericope.
51
Osbourne, Matthew, 281.
52
Runge, Discourse Grammar, 256.
53
Ibid., 287.
54
Ibid.

25
Discourse Features and Explanation
5 Εἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναοὺµ προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτὸν 6
καὶ λέγων·
(vs 5) The Greek text highlighted in grey marks a genitive circumstantial frame. This frame
serves to background the main action and is typically not involved in any other way within the
main clause.55
Matthew is effectively setting the stage upon which Jesus will meet and deal with
a Roman centurion.
� κύριε � [TP
ὁ παῖς µου TP]
βέβληται ἐν τῇ οἰκίᾳ παραλυτικός, δεινῶς βασανιζόµενος.
(vs 6) The megaphones around κύριε indicate thematic address, which has the pragmatic effect
of characterizing a participant in the narrative in a specific way. In the present case, it would
have been rather unthinkable for the ἑκατόνταρχος to refer to Jesus as κύριε. Thus, the thematic
address, here, indicates a certain manner in which this roman official is approaching the Jewish
rabbi named Jesus.
(vs 6) The bracketed phrase, ὁ παῖς µου denotes a topical frame. Topical frames serve to draw
attention to a new participant or to a change in topic.56
The miracle in the narrative is necessarily
dependent on the παῖς thus, his introduction is rather important. The topical frame here serves
this end.
7 καὶ <� λέγει �> αὐτῷ·
(vs 7) The clocks surrounding the word λέγει indicate an historical present, the use of a present
form in a past tense setting. This is significant for exegesis because it signals a choice made by
the author to break with expected usage for rhetorical effect.57
It effectively highlights what
follows. In this case Matthew is drawing attention to the subsequent words of Jesus, ἐγὼ ἐλθὼν
θεραπεύσω αὐτόν.
[TP
ἐγὼ TP]
ἐλθὼν θεραπεύσω αὐτόν.
(vs 7) The bracketed word ἐγὼ is a topical frame indicating a change in topic or participant.
Matthew is elevating ἐγὼ as the main topic of the clause. In this case ἐγὼ refers to Jesus.
55
Runge, Discourse Grammar, 256.
56
Ibid., 210.
57
Ibid., 128.

26
(vs 7) ἐλθὼν is highlighted in grey because it is a circumstantial frame. Specifically, ἐλθὼνn is a
nominative circumstantial frame which refers to adverbial participles in the nominative case that
also precede the main verb. Nominative circumstantial frames create an expectation that the
subject of the participle will also become the subject of the main clause.58
Here then, ἐλθὼν is
backgrounded, placing the emphasis on what Jesus will go do namely, θεραπεύσω.
8 <” ἀποκριθεὶς “> δὲ ὁ ἑκατόνταρχος ἔφη·
(vs 8) ἀποκριθεὶς δὲ ὁ ἑκατόνταρχος is highlighted in grey because it is a circumstantial frame.
Because ὁ ἑκατόνταρχος is in the nominative case, the highlighted phrase is a nominative
circumstantial frame. In other words, ὁ ἑκατόνταρχος is the subject of the participle ἀποκριθεὶς
and is also expected to become the subject of the main verb, ἔφη. Placing ἀποκριθεὶς in the
circumstantial frame has the effect of backgrounding itself in order to draw attention to ἔφη.
(vs 8) ἀποκριθεὶς has quotations around it becuase it is a redundant quotative. Redundant
quotatives are the use of extra, or redundant, verbs of speaking. In this case, the redundant
quotative serves to highlight a shift in the conversation in a way comparable to other forward-
pointing devices.59
In other words, the evangelist is highlighting that the conversation is
transtioning from Jesus’ speech and is now turning to what the centurion is about to say.
� κύριε � οὐκ εἰµὶ ἱκανὸς
<x ἵνα µου ὑπὸ τὴν στέγην εἰσέλθῃς, x>
ἀλλὰ <✓µόνον εἰπὲ λόγῳ ✓>
καὶ ἰαθήσεται ὁ παῖς µου.
(vs 8) κύριε is surrounded by megaphones because it is a thematic address. Matthew is
conveying the centurion’s perspective of Jesus as one of reverence and respect.
(vs 8) The two cola above have been kept together for the sake of the point-counterpoint
construction (indicated by the x and ✓).The use of the point-counterpoint causes the latter
element of the construction to receive more emphasis than if it had simply been positively
asserted.60
The use of ἀλλὰ creates a corrective idea. In other words, the centurion states that
Jesus should not come under his roof (µου ὑπὸ τὴν στέγην εἰσέλθῃς,), creating expectation for
what he should do, and then he deploys the adversative ἀλλὰ to introduce what Jesus should do
namely, µόνον εἰπὲ λόγῳ (only say the word).
58
Ibid., 250.
59
Ibid., 150.
60
Ibid., 93.

27
(vs 8) The phrases µου ὑπὸ τὴν στέγην (under my roof) and µόνον εἰπὲ λόγῳ (only say the word)
are bolded to indicate that they are in the P2 position. The bolded phrases are already the focal
information of the sentence. That is, they are the newest and thus the most important
information. The author’s choice to front this important information before the main verb, breaks
expected syntax thereby placing the bolded phrases in a marked position of emphasis. In this
case, therefore, Matthew is drawing special attention to where the centurion does not want Jesus
to come (µου ὑπὸ τὴν στέγην)) and to what he thinks Jesus is capable of doing (µόνον εἰπὲ
λόγῳ).
9 [TP
<+ καὶ +> γὰρ ἐγὼ TP]
ἄνθρωπός εἰµι ὑπὸ ἐξουσίαν,
(vs 9) καὶ γὰρ ἐγὼ is a topical frame and serves to introduce a new topic in the centurions
dialogue. In other words, the centurion is shifting from what he desires Jesus to do (µόνον εἰπὲ
λόγῳ) to a related, but different topic. The γὰρ clues the reader in to the fact that what is about to
be said is support for the centurions proposition to Jesus.
(vs 9) καὶ occurs between the symbols + because it is a thematic addition. Thematic addition is
the use of καὶ as an adverb in order to create a connection between a current element and one that
precedes. It is essentially adding what is being said to what has just been said. The centurion
then, is inviting the reader to make a connection between the authority and power of Jesus and
the authority and power of himself. Simply put, this centurion is saying, that because he has the
authority to command, then certainly Jesus has the authority to command a servant to be made
well. Interestingly enough, there seems to be an implicit statement that this centurion thinks
Jesus to be much more powerful than himself.
(vs 9) ἄνθρωπός and ὑπὸ ἐξουσίαν are bolded because they are in the P2 position. In other
words, the author took the most important information which in this case is ἄνθρωπός and
fronted it before the verb εἰµι to emphasize the fact that he, the centurion, sees himself as only a
man.
καὶ λέγω [❐τούτῳ ❐]
(vs 9) τούτῳ is placed between the symbol ❐because it is a near demonstrative pronoun. near/far
demonstratives are often used to signal the presence of a distinction.61
In this verse, the goal of
using the near demonstrative pronoun τούτῳ is to differentiate between hypothetical entities.
That is to say, using the near demonstrative pronoun provides the centurion with another soldier
to talk about while he is demonstrating his authority.
πορεύθητι,
61
Ibid., 368.

28
καὶ ἄλλῳ·
ἔρχου,
ποίησον <❐τοῦτο ❐>
(vs 9) Much like the near demonstrative above, τοῦτο is being used to signal the presence of a
distinction. The purpose of using the near demonstrative pronoun here is to differentiate between
hypothetical commands. Using the near demonstrative pronoun provides the centurion with
another command to talk about while he is demonstrating his authority.
10 ἀκούσας δὲ [TP
ὁ Ἰησοῦς TP]
ἐθαύµασεν
(vs 10) In the verse above, the word ἀκούσας creates a nominative circumstantial frame. The
nominative participle ἀκούσας is placed before the main verb to establish the state of affairs for
the subsequent clause. This has the effect of ensuring that the main verb receives the attention of
the reader. In other words, the state of affairs in this colon is that Jesus is hearing what this
centurion has just said. It is on this foundation that Jesus performs the most important action in
view here namely, ἐθαύµασεν (he was astonished).
(vs 10) ὁ Ἰησοῦς is in a topical frame effectively highlighting a change in the discourse. In verse
10 then, Matthew is structuring the conversation with topical frames to make clear delineations
in the conversation between Jesus and the centurion.
<! ἀµὴν !> <�λέγω ὑµῖν�>
(vs 10) The word ἀµὴν appears in between the symbols “!” because it is an attention getter acting
as a forward pointing device. The propositional content could have been stated without the use of
ἀµὴν. The choice to use ἀµὴν here, creates a break in the flow of the discourse that may have
gone otherwise unnoticed.62
Jesus is effectively breaking the flow of discourse in order to draw
62
Ibid., 123.

29
extra attention to what he is about to say namely, παρ᾽ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ
εὗρον.
παρ’ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον.
(vs 10) The phrase, ἐν τῷ Ἰσραὴλ, is bolded because it is in the P2 position. In other words, the
phrase is already the focal information of the clause but the writer has fronted this new
information in front of the main verb (εὗρον) in order to draw even more attention to it.
Interestingly enough, the phrase οὐδενὶ τοσαύτην (with no one) also occurs in the P2 positon,
emphasizing the fact that there is no one quite like this centurion. Jesus has effectively, and
emphatically, singled him out. With the use of ἐν τῷ Ἰσραὴλ in the P2 position, Jesus specifies
the location in which no one with such faith (παρ’ οὐδενὶ τοσαύτην πίστιν) has been found,
namely in Israel. A roman centurion having the greatest faith in all of Israel is already a
scandalous statement to Jewish ears. Matthew uses emphasis to ensure the reader not miss this
most crucial point.
11 <�Λέγω δὲ ὑµῖν�> ὅτι [TP
πολλοὶ TP}
ἀπὸ ἀνατολῶν καὶ δυσµῶν ἥξουσιν
(vs 11) The phrase Λέγω δὲ ὑµῖν has the word bubble symbol placed around it because it is a
meta-comment. Put simply, meta-comments mark the speaker’s decision to stop saying what
they have been saying to comment on what they are about to say. It has the effect of slowing
down the discourse to highlight what follows. In this case, Jesus proceeds to comment about a
certain judgment that is coming for the οἱ δὲ υἱοὶ τῆς βασιλείας (the sons of the kingdom).
(vs 11) πολλοὶ creates a topical frame. This frame allows Jesus to introduce a new character. The
character, in this case, is the plural πολλοὶ (many). This establishes a frame of reference for the
clause that follows. If a frame had not been used, it would have been more difficult for Jesus’
hearers to identify the subject of the following clause.63
12 [TP
οἱ δὲ υἱοὶ τῆς βασιλείας TP]
ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον·
(vs 12) Much like the preceding discourse feature, the phrase οἱ δὲ υἱοὶ τῆς βασιλείας creates a
topical frame that provides the hearer with a new frame of reference for the clause that follows.
In sum, Jesus has just been talking about the πολλοὶ and thus, he deploys yet another topical
frame to introduce a new main character for what he is about to say. This new character is οἱ δὲ
υἱοὶ τῆς βασιλείας (the sons of the kingdom).
[SP
<❐ ἐκεῖ ❐> SP]
ἔσται ὁ κλαυθµὸς καὶ ὁ βρυγµὸς τῶν ὀδόντων.
63
Ibid., 215.

30
(vs 12) The word ἐκεῖ here, is doing a couple of things. First, it is acting as a spatial frame.
Placing information regarding place or location in an initial position draws more attention to it
than it would have normally received in its default position at the end of the clause.64
Like all
other points of departure, the spatial frame provides a reference for the clause that follows. By
placing ἐκεῖ in the initial position, Jesus is providing the hearer a clue to listen for what happens
in this location. It creates a question in the mind of the hearer that expects an answer in the not
too distant discourse. In this case, bad things happen at the location referenced by ἐκεῖ. Jesus
tells them that at ἐκεῖ there will be weeping and teeth gnashing (ἔσται ὁ κλαυθµὸς καὶ ὁ βρυγµὸς
τῶν ὀδόντων).
ὕπαγε,
[CP
ὡς ἐπίστευσας CP]
γενηθήτω σοι.
(vs 13) ὡς ἐπίστευσας is placed in between the brackets with the CP
superscript to indicate a
comparative frame. Comparative frames establish a basis against which something in the main
clause is to be compared.65
The basis of comparison, which in this case is ὡς ἐπίστευσας (as you
have believed), provides the lens by which the following clause is to be read, which here is
γενηθήτω σοι (it will be done for you). Jesus’ point, then, is that to the degree that the
ἑκατόνταρχος has believed, it will be done for him.
καὶ ἰάθη ὁ παῖς αὐτοῦ ἐν <❐τῇ ὥρᾳ ἐκείνῃ ❐>
(vs 13) The word ἐκείνῃ is placed in between the symbol ❐to indicate that it marks a near/far
distinction. In the present case, ἐκείνῃ is a far demonstrative pronoun and signals something that
is not thematically central to the discourse. It signals thematic significance and not spatial
significance due to the immaterial nature of ὥρᾳ. The far demonstrative places this detail (τῇ
ὥρᾳ ἐκείνῃ) on the backburner and emphasizes the healing of the slave (ἰάθη ὁ παῖς αὐτοῦ).
64
Ibid., 220.
65
Ibid. 233.

31
EXPOSITION
Matthew 8:5-13
Context: Jesus has just delivered his greatest sermon in chapter 7 and now decides to make his
way down the mountain. Chapter 8 picks up the narrative just as Jesus’ foot leaves the giant land
feature. Matthew begins a series of three healings with three unlikely recipients: A leper (1-4), a
Roman centurion (5-13) and a woman (14-15). Interestingly enough, the present passage
contains what is likely the theme statement of all three of these encounters. The theme statement
of Matthew 8:1-17 occurs in verses 11-12.
Theme Proposition: “But I say to you that many will come from east and west and be seated at
the banquet[l]
with Abraham and Isaac and Jacob in the kingdom of heaven. But the sons of the
kingdom will be thrown out into the outer darkness. In that place there will be weeping and
gnashing of teeth” (Matthew 8:11-11 Lexham English Bible).
Put simply, it may be that the most obvious candidates to enter the kingdom of God never
receive it while the least likely do. An obvious corollary surfaces that Jesus is compassionate to
the least likely.
Teaching Outline:
I. The Centurion’s Request and the Lord’s Response (5-7)
a. The desperate plea of a respected Gentile (5-6)
• Centurion-“commanded about a hundred soldiers (a “century”) and was
subordinate to a tribune.”66
• Notice the thematic address κύριε. This clues the reader into how this
respected man views this Jewish rabbi.
• The crux of the problem: a sick slave (παῖς).
o The word “terribly” in the phrase “terribly tormented” (δεινῶς
βασανιζόµενος) is in the P2 position thus emphasizing the intensity
with which this centurion’s slave is suffering.
b. The Lord’s gracious answer (7)
• Jesus’ answer is preceded by an historical present (λέγει) drawing extra
attention to what Jesus is about to say.
• Using a topical frame (ἐγὼ), Jesus immediately establishes himself as the
referent for what he is about to say. This indicates the willingness of the
Lord to help the needy.
II. The Centurion’s Humble Response (8-9)
a. His unworthiness (8a)
• The thematic address κύριε is used for the second time.
• He exalts the Lord and simultaneously humbles himself when he says οὐκ
εἰµὶ ἱκανὸς ἵνα µου ὑπὸ τὴν στέγην εἰσέλθῃς)
66
David L. Turner, Matthew, (BECNT; Grand Rapids: Baker, 2008), 232.

32
o Humble himself— οὐκ εἰµὶ ἱκανὸς
o Exalts Jesus— ἵνα µου ὑπὸ τὴν στέγην εἰσέλθῃς
• This statement of his unworthiness may be the centurions recognition of
Jewish prohibitions against entering Gentile homes.67
b. His faith in Jesus ability (8b)
• Healing at a distance has not yet occurred in Matthew before this time.68
• This demonstration of faith in Jesus is remarkable.
• This reveals the understanding of the centurion, that he knows Jesus can
do whatever he pleases.
c. His understanding of Jesus’ power (9)
• Verse 9 begins with a postpositive γὰρ in order to introduce support to the
preceding clause.
• He begins to elaborate on his familiarity with authority (καὶ γὰρ ἐγὼ
ἄνθρωπός εἰµι ὑπὸ ἐξουσίαν ἔχων ὑπ᾽ ἐµαυτὸν στρατιώτας)
o He speaks of himself as “under” authority because all power in the
empire belonged to emperor. When the centurion gave orders,
however, it was understood that he spoke with the authority of the
emperor.69
o This may demonstrate that the centurion has an understanding that
Jesus is vested with God’s authority just as he himself is vested
with the emperor’s authority.70
o The centurion provides and example of his own power to further
his point.
III. Jesus’ Response (10-12)
a. His amazement (10)
• In Matthew, “amazement” is usually used to describe the crowds. In fact,
this is the only time in Matthew where Jesus is performing the
marveling.71
• Before responding back to the centurion, Jesus takes this is as an
opportune moment to teach those following him.
• He prefaces what he is going to say with two forward pointing devices: an
attention getter (ἀµὴν) and a meta-comment (λέγω ὑµῖν). This clues the
reader into the fact that what follows is very important.
67
Osborne, Matthew, 291; Also, Turner, Matthew, 232.
68
Ibid.
69
Leon Morris, The Gospel According to Matthew (Grand Rapids: Eerdmans, 1992), 194.
70
Ibid.
71
Osborne, Matthew, 292.

33
• He begins by stating how amazing the centurion’s faith is (παρ᾽ οὐδενὶ
τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον).
b. The blessing to the Gentiles (11)
• Jesus’ statement regarding the centurion’s faith should be understood as a
demonstration of what follows in verse 11-12.
• Jesus begins his statement with another meta-comment (Λέγω δὲ ὑµῖν) in
order to highlight the importance of what he is about to say.
• Jesus states that many from east and west (πολλοὶ ἀπὸ ἀνατολῶν καὶ
δυσµῶν) will be eschatologically accepted at the table of Israel’s
patriarchs. This, undoubtedly, is a reference to Gentiles.
c. The punishment of Israel (12)
• Contrasted with the πολλοὶ, the sons of the kingdom will be cast out where
there is weeping and gnashing.
o The sons of the kingdom—a reference to those who should inherit
the kingdom namely, Israel.
o Weeping and gnashing—both articular making them Par
Excellence. In other words, this is the worst weeping and gnashing
there is. Jesus is emphasizing the horror of those who reject the
kingdom.
o Recall again that this dramatic reversal of expectations is the theme
of the present pericope (5-13) as well as the greater context (1-15).
In other words, all three healings serve to illustrate the point made
here in verses 11-12.
IV. The Miracle (13)
• Jesus turns from his eschatological speech to the crowds and now resumes
speaking to the centurion.
• Jesus tells him to “go” and then comments about what will happen.
o After telling the centurion to “go,” Jesus uses a comparative frame
(ὡς ἐπίστευσας) to use as a lens by which to view the following
clause. In sum, Jesus is saying that, just as you have believed and
hoped for, it will be done.72
o The word “healed” (ἰάθη) is a dramatic aorist which, subtly
references the immediacy of the healing.
72
Ibid., 294.

34
BIBLIOGRAPHY
Balz, Horst and Gerhard Schneider, eds. Exegetical Dictionary of the New Testament. 3 vols.
Grand Rapids: Eerdmans, 1978–1980.
Bauer, W., F. W. Danker, W. F. Arndt, and F. W. Gingrich. Greek-English Lexicon of the New
Testament and other Early Christian Literature. 3d ed. Chicago: University of Chicago
Press, 1999.
Comfort, Philip W. A Commentary on the Manuscripts and Text of the New Testament. Grand
Rapids: Kregel, 2015.
Davies, W. D. and D. C. Allison. A Critical and Exegetical Commentary on the Gospel
According to Saint Matthew. ICC: 3 vols. Edinburgh: T&T Clark, 2004.
Decker, Rodney J. Reading Koine Greek: An Introduction and Integrated Workbook. Grand
Rapids: Zondervan, 2014.
Kittel, G., and G. Friedrich, eds. Theological Dictionary of the New Testament. Translated by G.
W. Bromily. 10 vols. Grand Rapids: Eerdmans, 1964– 1976.
Levinsohn, Stephen H. Discourse Features of New Testament Greek: A Coursebook on the
Information Structure of New Testament Greek. Dallas: SIL International, 2000.
Lidell, H. G., R. Scott, and H. S. Jones. A Greek-English Lexicon. 9th ed. with revised
supplement. Oxford: Clarendon Press, 1996.
Luow, Johannes P. and Eugene A. Nida, eds. Greek-English Lexicon of the New Testament:
Based on Semantic Domains. 2d ed. 2 vols. New York: United Bible Societies, 1989.
Metzger, Bruce M. A Textual Commentary on the Greek New Testament. Stuttgart: United Bible
Societies, 1975.
Morris, Leon. The Gospel According to Matthew. Grand Rapids: Eerdmans, 1992.
Moulton, J. H., and G. Milligan. Vocabulary of the Greek Testament. Peabody, Mass:
Hendrickson, 1997.
Nestle, Eberhard, Erwin Nestle, Barbara Aland, Kurt Aland, Ioan. D. Karavidopoulos, Carlo
Maria Martini, Bruce M. Metzger, and Holger Strutwolf. Novum Testamentum Graece.
28th ed. Stuttgart: Deutsche Bibelgesellschaft, 2012.
Nolland, John. The Gospel of Matthew: A Commentary on the Greek Text. NIGTC; Grand
Rapids: Eerdmans, 2005.
Osbourne, Grant R. Matthew. ZECNT; Grand Rapids: Zondervan, 2010.

35
Runge, Steven. Discourse Grammar of the Greek New Testament: A Practical Introduction for
Teaching and Exegesis. Peabody, Mass: Hendrickson, 2010.
Shaffer, Jack Russell. “A Harmonization of Matt 8:5-13 And Luke 7:1-10,” in The Masters
Seminary Journal 17:1, 2006.
Silva, Moises. New International Dictionary of New Testament Theology and Exegesis. 2d ed. 5
vols. Grand Rapids: Zondervan, 2014.
Turner, David L. Matthew. BECNT; Grand Rapids: Baker, 2008.
Zerwick, S.J. Maximillian Biblical Greek Illustrated by Examples. Rome: Pontificii Instituti
Biblici, 1963.

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