Luke 7

words
“Words” translates the plural ῥήματα (rhēmata). The other common Greek term for word is the familiar λόγος (logos), but ῥῆμα (rhēma) more specifically denotes a spoken word. This is why some versions choose to use “discourse” or “sayings” here, but “words” is the closest literal rendering for this context and places emphasis on the plurality of things Jesus was teaching.

worthy
Whereas most translations do not distinguish between ἄξιος (axios), translated “worthy” here and in verse 7, and ἱκανός (hikanos) translated “good enough” in verse 6 (refer to the discussion there), Luke intentionally utilizes both Greek words to highlight the centurion’s humility when he compares himself to Jesus. The Greek word ἄξιος (axios) tends to refer to something’s worth in comparison to something else, as though comparing two items on a pair of scales. Here the centurion’s servants express the man’s worthiness to Jesus. Yet, the centurion’s own perceived unworthiness is demonstrated in the sending of his servants to make his request (cf. v. 7).

good enough
The phrase “good enough” translates the Greek word ἱκανός (hikanos), which communicates the idea of being of sufficient ability, status, or qualification for something. In Matthew 3:11, John the Baptist admitted that he was not “fit” (ἱκανός; hikanos) to remove Jesus’ sandals, and in 2 Corinthians 2:16, Paul poses the question regarding the glories of gospel ministry, “who is sufficient [ἱκανός; hikanos] for these things?” The translation here as “good enough” rather than something like “worthy” helps to distinguish this word from ἄξιος (axios), which is typically translated as “worthy” in other New Testament contexts. Further, ἱκανός (hikanos) tends to refer to something’s worth in and of itself, while ἄξιος (axios) tends to refer to something’s worth in comparison to something else, as though comparing two items on a pair of scales (cf. 7:4, 7, where the centurion judges himself far inferior in comparison to Jesus, precluding even a face-to-face request, despite his servants considering him worthy). Here, the Roman centurion recognizes that though he has a place of significant prominence in the Roman military force (the greatest force in the world at the time), he is not “good enough” even for Jesus to come under his roof. He understands who Jesus truly is—the Lord of all who has divine healing power at His command.

worthy
Refer to the discussion on verse 4 above.

behold
This Greek interjection ἰδοὺ (idou; “behold”) functions to arrest the attention of the reader and alert that something of great importance is about to occur. Thus, it is included in the translation.

cry
The verb κλαίω (klaiō) is consistently translated “cry” rather than “weep” to distinguish it from the similar noun used to describe “weeping” (κλαυθμός; klauthmos). Luke wants her seen not just as a weeper, but as actively crying, which Jesus prohibits here because He is about to miraculously resurrect her son, fully dispelling any reason for tears.

the One who is to come
The phrase “the One who is to come” translates the simpler phrase ὁ ἐρχόμενος (ho erchomenos; lit. “the Coming One”). The Jews at this time had a strong expectation that their promised Messiah would be coming soon, and would speak of Him using this term. It is translated here as “the One who is to come” to communicate that expectation in a way that reads smoothly in English.

the One who is to come
Refer to the discussion on verse 19 above.

that very time
The words “that very time” are used to translate ἐκείνῃ τῇ ὥρᾳ (ekeinē tē hōra) in Greek. This construction is emphatic as it employs both the demonstrative pronoun (ἐκείνῃ; ekeinē) and the article (τῇ; tē). The use of “very” here in English captures the strong demonstrative intention of this construction. Luke is emphasizing clearly that the miracles Jesus was performing were happening in precisely the same timeframe as John’s questioning, providing the perfect answer as to Jesus’ identity through the miraculous prophesied works He was accomplishing.

behold
The word translated “behold” here is θεάομαι (theaomai), which usually has the idea of looking closely, contemplating, or taking in with a sense of wonder. While sometimes translated “see,” the translation “behold” here better communicates the nuance of the verb and distinguishes it from a different word for “see” in verse 25 (ὁράω; horaō). John wore a garment of camel skin and ate locusts. He was certainly a sight to behold, and this plays into Jesus’ reasoning here as He argues that if there was not something special and significant about John, they would not have made the journey to behold him.

Behold
Refer to the discussion on verse 12 above.

scholars of the Law
The identification “scholars of the Law” translates the simpler Greek word νομικοὶ (nomikoi), which some translations render as “lawyers.” It is translated here as “scholars of the Law” to avoid confusion with the modern conception of lawyers. The picture Luke intends to paint is of Jewish men who were experts of the Law of God. It is thus surprising and ironic that these would be the very ones to reject God’s purpose.

eat
Some versions have “to dine” or “to have dinner” here. The Greek simply communicates “to eat” (ἵνα φάγῃ; hina phagē). To eat with a man in his home in the cultural context of the time usually meant to associate closely with him and to approve of or endorse him. In this instance, however, Jesus uses the opportunity to expose His disapproval for the man’s self-righteousness in contrast to the humble woman who entered to anoint Jesus’ feet. In a surprising turn, it was her and not His host, with whom Jesus more closely related.

alabaster jar
The word ἀλάβαστρον (alabastron) is simply used to communicate some type of container made of alabaster, which was a kind of glossy-white stone that was soft enough to carve. The word “jar” is supplied in the translation here because this would have been the kind of vessel used to contain liquid. While clay or earthen jars were most common at the time, a jar carved from alabaster was something special and valuable, appropriate to carry costly perfume.

said to himself, saying,
While “said to himself, saying,” sounds needlessly repetitive in English, this phrasing captures the Greek usage of λέγω (legō) twice in close proximity (εἶπεν ἐν ἑαυτῷ λέγων; eipen en heutō legōn), as in various other places throughout the New Testament.