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  • PARALLEL BIBLE - Matthew 8:9


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    King James Bible - Matthew 8:9

    For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

    World English Bible

    For I am also a man under authority, having under myself soldiers. I tell this one, 'Go,' and he goes; and tell another, 'Come,' and he comes; and tell my servant, 'Do this,' and he does it."

    Douay-Rheims - Matthew 8:9

    For I also am a man subject to authority, having under me soldiers; and I say to this, Go, and he goeth, and to another, Come, and he cometh, and to my servant, Do this, and he doeth it.

    Webster's Bible Translation

    For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

    Greek Textus Receptus


    και
    2532 CONJ γαρ 1063 CONJ εγω 1473 P-1NS ανθρωπος 444 N-NSM ειμι 1510 5748 V-PXI-1S υπο 5259 PREP εξουσιαν 1849 N-ASF εχων 2192 5723 V-PAP-NSM υπ 5259 PREP εμαυτον 1683 F-1ASM στρατιωτας 4757 N-APM και 2532 CONJ λεγω 3004 5719 V-PAI-1S τουτω 5129 D-DSM πορευθητι 4198 5676 V-AOM-2S και 2532 CONJ πορευεται 4198 5736 V-PNI-3S και 2532 CONJ αλλω 243 A-DSM ερχου 2064 5736 V-PNI-2S και 2532 CONJ ερχεται 2064 5736 V-PNI-3S και 2532 CONJ τω 3588 T-DSM δουλω 1401 N-DSM μου 3450 P-1GS ποιησον 4160 5657 V-AAM-2S τουτο 5124 D-ASN και 2532 CONJ ποιει 4160 5719 V-PAI-3S

    Treasury of Scriptural Knowledge

    VERSE (9) -
    Job 38:34,35 Ps 107:25-29; 119:91; 148:8 Jer 47:6,7 Eze 14:17-21

    SEV Biblia, Chapter 8:9

    Porque tambin yo soy hombre bajo potestad, y tengo debajo de mi potestad soldados; y digo a ste: Ve, y va; y al otro: Ven, y viene; y a mi siervo: Haz esto, y lo hace.

    Clarke's Bible Commentary - Matthew 8:9

    Verse 9. For I am a man under
    authority] That is, under the authority of others. This verse has given considerable embarrassment to commentators and critics. I believe the paraphrase given above to be the true meaning of the evangelist. To make this matter more plain, let it be observed, that the Roman foot was divided into three grand parts, Hastati, Principes, and Triarii. Each of these grand divisions was composed of thirty manipuli or companies; and every manipulus made two centuries or companies of one hundred men. Every manipulus had two centurions; but these were very far from being equal in rank and honour, though possessing the very same office. The Triarii and Principes were esteemed the most honourable, and had their centurions elected first; and these first elected centurions took precedency of the centurions of the Hastati, who were elected last. The centurion in the text was probably one of this last order; he was under the authority of either the Principes or Triarii, and had none under him but the hundred men whom he commanded, and who appear to have been in a state of the most loving subjection to him. The argument of the centurion seems to run thus. If I, who am a person subject to the control of others, yet have some so completely subject to myself, that I can say to one, Come, and he cometh, to another, Go, and he goeth, and to my slave (tw doulw mou) Do this, and he doeth it; how much more then canst thou accomplish whatsoever thou willest, being under no control, and having all things under thy command: He makes a proper use of his authority, who, by it, raises his mind to the contemplation of the sovereign power of God, taking occasion from it to humble himself before Him who has all power in heaven and earth, and to expect all good from him.

    There are two beautiful passages in Arrian that tend much to illustrate this speech of the centurion. katatageiv agamemnwn, legei moi, poreuou prov ton acillea, kai apospason thn brishida, poreuomai.

    ercou, ercomai. "He who personates Agamemnon says to me, Go to Achilles, and bring hither Briseis: I go. He says, Come hither: I come." Dissert. l. i. c. 25. p. 97.

    otan o qeov eiph toiv futoiv anqein, anqei. otan eiph blastanein, blastanei. otan ekferein ton karpon, ekferei. otan pepainein, pepainei. otan palin apoballein, kai fullorroein, kai auta eiv auta suneiloumena ef hsuciav menein, kai anapauesqai, menei kai anapauetai. "When God commands the plants to blossom, they bear blossoms. When he commands them to bear seed, they bear seed.

    When he commands them to bring forth fruit, they put forth their fruits.

    When he commands them to ripen, they grow ripe. When he commands them to fade, and shed their leaves, and remain inactive, involved in themselves, they thus remain, and are inactive." Cap. 14. p. 62. See Raphelius.

    This mode of speech fully marks supreme and uncontrolled power, and that power put forth by a sovereign will to effect any purpose of justice or mercy. And God said, let there be light, and there was light, is a similar expression.


    John Gill's Bible Commentary

    Ver. 9. For I am a man under authority , etc.] Of Caesar the Roman emperor, and of superior officers under him, as a tribune, etc. having soldiers under me ; an hundred of them at least, for military service, and some of them were used by him as his domestics: and I say unto this man go, and he goeth, and to another come, and he cometh : for there is no disputing the commands of officers, by soldiers, in anything, in exercises, marches, battles, etc. and to my servant , that was more properly his domestic servant, who waited upon him, and did those things for him which every soldier under him was not employed in, do this, and he doth it ; immediately, without any more ado; as indeed a servant ought. The Jews have a saying, that a servant over whom his master twr ya , hath no power, is not called a servant.

    Now, these words are not a reason excusing Christs coming to his house, or showing how unworthy it was, and how unfit it would be for him to come thither, since he was a man that held soldiers under him, and his house was encumbered with them; for these were not with him, but quartered out elsewhere: but they are an argument, from the lesser to the greater, that seeing he was a man, and Christ was God, he was under the authority of others. Christ was subject to none; and yet he had such power over his soldiers and servants, that if he bid one go, and another come, or ordered them to stand in such a place, and in such a posture, or do this and the other servile work, his orders were immediately obeyed: how much more easily then could Christ, who had all power in heaven and in earth, command off this distemper his servant was afflicted with? He suggests, that as his soldiers were under him, and at his command; so all bodily diseases were under Christ, and to be controlled by him, at his pleasure; and that, if he would but say to that servant of his, the palsy, remove, it would remove at once.


    Matthew Henry Commentary

    Verses 5-13 - This centurion was a heathen, a Roman soldier. Though he was a soldier yet he was a godly man. No man's calling or place will be an excuse for unbelief and sin. See how he states his servant's case. We shoul concern ourselves for the souls of our children and servants, who ar spiritually sick, who feel not spiritual evils, who know not that whic is spiritually good; and we should bring them to Christ by faith an prayers. Observe his self-abasement. Humble souls are made more humbl by Christ's gracious dealings with them. Observe his great faith. The more diffident we are of ourselves, the stronger will be our confidenc in Christ. Herein the centurion owns him to have Divine power, and full command of all the creatures and powers of nature, as a maste over his servants. Such servants we all should be to God; we must go and come, according to the directions of his word and the disposals of his providence. But when the Son of man comes he finds little faith therefore he finds little fruit. An outward profession may cause us to be called children of the kingdom; but if we rest in that, and have nothing else to show, we shall be cast out. The servant got a cure of his disease, and the master got the approval of his faith. What wa said to him, is said to all, Believe, and ye shall receive; onl believe. See the power of Christ, and the power of faith. The healin of our souls is at once the effect and evidence of our interest in the blood of Christ.


    Greek Textus Receptus


    και
    2532 CONJ γαρ 1063 CONJ εγω 1473 P-1NS ανθρωπος 444 N-NSM ειμι 1510 5748 V-PXI-1S υπο 5259 PREP εξουσιαν 1849 N-ASF εχων 2192 5723 V-PAP-NSM υπ 5259 PREP εμαυτον 1683 F-1ASM στρατιωτας 4757 N-APM και 2532 CONJ λεγω 3004 5719 V-PAI-1S τουτω 5129 D-DSM πορευθητι 4198 5676 V-AOM-2S και 2532 CONJ πορευεται 4198 5736 V-PNI-3S και 2532 CONJ αλλω 243 A-DSM ερχου 2064 5736 V-PNI-2S και 2532 CONJ ερχεται 2064 5736 V-PNI-3S και 2532 CONJ τω 3588 T-DSM δουλω 1401 N-DSM μου 3450 P-1GS ποιησον 4160 5657 V-AAM-2S τουτο 5124 D-ASN και 2532 CONJ ποιει 4160 5719 V-PAI-3S

    Vincent's NT Word Studies

    9. Also (kai). Omitted in A.V., but very important. "I also am a man under
    authority," as well as thou. (Tynd., I also myself). The centurion compares the Lord's position with his own. Christ had authority over disease. The centurion also was in authority over soldiers. As the centurion had only to say to a soldier "Go!" and he went, so Christ had only to say to disease "Go!" and it would obey him.

    Robertson's NT Word Studies

    8:9 {For I also am a man under
    authority} (kai gar egw anqrwpos hupo exousian). "Also" is in the text, though the kai here may mean "even," even I in my subordinate position have soldiers under me. As a military man he had learned obedience to his superiors and so expected obedience to his commands, instant obedience (aorist imperatives and aoristic present indicatives). Hence his faith in Christ's power over the illness of the boy even without coming. Jesus had only to speak with a word (#8:8), say the word, and it would be done.


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