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Jesus healing the servant of a Centurion, by the Venetian artist Paolo Veronese, 16th century. Healing the centurion's servant is one of the miracles performed by Jesus of Nazareth as related in the Gospel of Matthew [1] and the Gospel of Luke [2] (both part of the Christian biblical canon).
In the Gospel of Luke, the centurion concerned had a good relationship with the elders of the local Jewish population and had funded the development of the synagogue in Capernaum, and when he heard that Jesus was in the locality, he asked the Jewish elders to request healing for his servant. In the Gospel of Matthew, the centurion makes direct ...
The Gospel of Luke and the Acts of the Apostles make up a two-volume work which scholars call Luke–Acts. Together they account for 27.5% of the New Testament, the largest contribution by a single author. [40] St. Luke painting the Virgin, by Maarten van Heemskerck, 1532
The Gospel of Luke [a] is the third of the New Testament's four canonical Gospels. It tells of the origins, birth, ministry, death, resurrection, and ascension of Jesus. [4] Together with the Acts of the Apostles, it makes up a two-volume work which scholars call Luke–Acts, [5] accounting for 27.5% of the New Testament. [6]
This verse is almost identical to Luke 7:8 with only one word spelt differently. [1]In this verse the Centurion lists examples for how readily his orders are obeyed. The meaning of this verse is not explicit in either Matthew or Luke.
Luke 7 is the seventh chapter of the Gospel of Luke in the New Testament of the Christian Bible. It tells the records of two great miracles performed by Jesus, his reply to John the Baptist 's question, and the anointing by a sinful woman. [ 1 ]
Cornelius was a centurion in the Cohors II Italica Civium Romanorum, mentioned as Cohors Italica in the Vulgate. [3] [4] He was stationed in Caesarea, the capital of Roman Iudaea province. [5] He is depicted in the New Testament as a God-fearing man [6] who always prayed and was full of good works and deeds of alms.
The Centurion clearly acknowledges his subordinate position to Jesus, though the term translated as Lord does not necessitate the Centurion recognize Jesus as divine. [2] The concern about entering the house could be related to prohibitions on Jews entering the homes of Gentiles, but the gospel writer makes no mention of this.