The Meaning of Luke 7:2 Explained

Luke 7:2

KJV: And a certain centurion's servant, who was dear unto him, was sick, and ready to die.

YLT: and a certain centurion's servant being ill, was about to die, who was much valued by him,

Darby: And a certain centurion's bondman who was dear to him was ill and about to die;

ASV: And a certain centurion's servant, who was dear unto him, was sick and at the point of death.

KJV Reverse Interlinear

And  a certain  centurion's  servant,  who  was  dear  unto him,  was  sick,  and ready  to die. 

What does Luke 7:2 Mean?

Context Summary

Luke 7:1-10 - An Alien's Surprising Faith
It is interesting to find these wild flowers of natural faith, humility and love growing outside the carefully cultured garden of the Hebrew religion. God has never been without witnesses among the nations. We recall Cyrus in the Old Testament, Isaiah 45:1-7; and Cornelius in the New, Acts 10:1-8. "In every nation." See Acts 10:35. But of course the propitiation of Christ underpins the salvation of all men, Romans 3:25.
Because the centurion was under the authority of Rome and was loyally obedient to it, he was able to exercise authority; and since he was so sure that Christ was obedient and loyal to God, he felt that he, too, was able to exert authority over all other forces, especially those which were injuring and torturing human lives. Let us seek to be such obedient servants that Christ may be able to say to us also, with the absolute certainty that we shall obey, "Go" and "Come" and especially "Do this." [source]

Chapter Summary: Luke 7

1  Jesus finds a greater faith in the centurion;
10  heals his servant, being absent;
11  raises from death the widow's son at Nain;
18  answers John's messengers with the declaration of his miracles;
24  testifies to the people what opinion he held of John;
31  compares this generation to the children in the marketplaces,
36  and allowing his feet to be washed and anointed by a woman who was a sinner,
44  he shows how he is a friend to sinners, to forgive them their sins, upon their repentance

Greek Commentary for Luke 7:2

Centurion‘s servant [εκατονταρχου τινος δουλος]
Slave of a certain centurion (Latin word centurio, commander of a century or hundred). Mark 15:39, Mark 15:44 has the Latin word in Greek letters, χεντυριο — kenturiōn The centurion commanded a company which varied from fifty to a hundred. Each cohort had six centuries. Each legion had ten cohorts or bands (Acts 10:1). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position. See also Luke 23:47. The Greek has two forms of the word, both from κεντυριων — hekaton hundred, and εκατον — archō to rule, and they appear to be used interchangeably. So we have αρχω — hekatontarchos here, the form is -εκατονταρχος — archos and αρχος — hekatontarchēs the form is -εκατονταρχης — archēs in Luke 7:6. The manuscripts differ about it in almost every instance. The -αρχης — archos form is accepted by Westcott and Hort only in the nominative save the genitive singular here in Luke 7:2 and the accusative singular in Acts 22:25. See like variation between them in Matthew 8:5, Matthew 8:8 (-αρχος — archos) and Matthew 8:13 So also -αρχηι — archon (Acts 22:25) and -αρχον — archēs (Acts 22:26). [source]
Dear to him [αρχης]
Held in honour, prized, precious, dear (Luke 14:8; 1 Peter 2:4; Philemon 2:29), common Greek word. Even though a slave he was dear to him.Was sick (αυτωι εντιμος — kakōs echōn). Having it bad. Common idiom. See note on Matthew 4:24; Matthew 8:16; Mark 2:17; Luke 5:31, etc. Matthew 8:6 notes that the slave was a paralytic.And at the point of death Imperfect active of ημελλεν τελευταιν — mellō (note double augment μελλω — ē) which is used either with the present infinitive as here, the aorist (Revelation 3:16), or even the future because of the future idea in η — mellō (Acts 11:28; Acts 24:15). He was about to die. [source]
Was sick [αυτωι εντιμος]
Having it bad. Common idiom. See note on Matthew 4:24; Matthew 8:16; Mark 2:17; Luke 5:31, etc. Matthew 8:6 notes that the slave was a paralytic. [source]
And at the point of death [κακως εχων]
Imperfect active of ημελλεν τελευταιν — mellō (note double augment μελλω — ē) which is used either with the present infinitive as here, the aorist (Revelation 3:16), or even the future because of the future idea in η — mellō (Acts 11:28; Acts 24:15). He was about to die. [source]
Centurion [ἑκατοντάρχου]
From ἕκατον , a hundred, and ἄρχω , to command. Commander of a hundred men. Mark uses κεντυρίων , a Graecized form of the Latin word centurio. Acenturia was originally a division consisting of a hundred things of a kind; and thence came to mean any division, whether consisting of a hundred or not. In military language it meant a division of troops, a company, not necessarily of a hundred, the captain of which was called centurio. The numbers of a century varied from about fifty to a hundred. The Roman legion consisted of ten cohorts or σπεῖραι , bands, as” the Italian band,” of which Cornelius was a centurion (Acts 10:1). The commanders of these cohorts were called chiliarchs, or chief captains (John 18:12, Rev.). Each cohort contained six centuries, or companies, of which the commanders were called centurions. The duty of the centurion was chiefly confined to the regulation of his own corps, and the care of the watch. The badge of his office was the vitis, or vine-stock. He wore a short tunic, and was also known by letters on the crest of his helmet. Dean Howson (“Companions of St. Paul”) remarks on the favorable impression left upon the mind by the officers of the Roman army mentioned in the New Testament, and cites, besides the centurion in this passage, the one at the cross, and Julius, who escorted Paul to Rome. See Acts 10:1. [source]
Servant [δοῦλος]
A bond-servant. Matthew has παῖς , a servant, which occurs also at Luke 7:7. [source]
Dear [ἔντιμος]
Lit. held in honor or value. It does not necessarily imply an affectionate relation between the master and the servant, though such may well have existed. It may mean only that he was a valuable servant. See on 1 Peter 2:4. In this case Luke omits the mention of the disease, which is given by Matthew. [source]
Beseeching [ἐρωτῶν]
Too strong. Better asking, as Rev. The word to beseech ( παρακαλέω ) occurs in the next verse. See on Matthew 15:23. [source]
Heal [διασώσῃ]
Better as Rev., save. See on Luke 6:19. [source]

Reverse Greek Commentary Search for Luke 7:2

Matthew 9:32 Dumb [κωφὸν]
The word is also used of deafness (Matthew 11:5; Mark 7:32; Luke 7:22). It means dull or blunted. Thus Homer applies it to the earth; the dull, senseless earth (“Iliad,” xxiv., 25). Also to a blunted dart (“Iliad,” xi., 390). The classical writers use it of speech, hearing, sight, and mental perception. In the New Testament, only of hearing and speech, the meaning in each case being determined by the context. [source]
Matthew 8:6 Grievously tormented [δεινως βασανιζομενος]
Participle present passive from root βασανος — basanos (see note on Matthew 4:24). The boy (παις — pais), slave (δουλος — doulos Luke 7:2), was a bedridden (βεβληται — beblētai perfect passive indicative of βαλλω — ballō) paralytic. [source]
Mark 10:51 Rabboni [αββουνει]
The Aramaic word translated Lord (Kurie) in Matthew 20:33 and Luke 18:41. This very form occurs again in John 20:16.That I may receive my sight (ινα αναβλεπσω — hina anablepsō). To recover sight (ανα — anȧ), see again. Apparently he had once been able to see. Here ινα — hina is used though τελω — thelō is not (cf. Mark 10:35). The Messiah was expected to give sight to the blind (Isaiah 61:1; Luke 4:18; Luke 7:22). [source]
Mark 10:51 That I may receive my sight [ινα αναβλεπσω]
To recover sight The Messiah was expected to give sight to the blind (Isaiah 61:1; Luke 4:18; Luke 7:22). [source]
Mark 3:10 That they might touch him [ινα αυτου απσωνται]
If only that much. They hoped for a cure by contact with Christ. Aorist subjunctive. It was a really pathetic scene and a tremendous strain on Jesus.As many as had plagues (οσοι ειχον μαστιγας — hosoi eichon mastigas). Strokes or scourges, terms used by us today as a paralytic stroke, the influenza scourge. Our word plague is from πληγη — plēgē (Latin plaga), from πληγνυμι — plēgnumi to strike a blow. Common in ancient Greek in this sense. See note on Mark 5:29, Mark 5:34; Luke 7:21 for the same use of μαστιγες — mastiges and also 2 Maccabees 9:11. [source]
Mark 3:10 As many as had plagues [οσοι ειχον μαστιγας]
Strokes or scourges, terms used by us today as a paralytic stroke, the influenza scourge. Our word plague is from πληγη — plēgē (Latin plaga), from πληγνυμι — plēgnumi to strike a blow. Common in ancient Greek in this sense. See note on Mark 5:29, Mark 5:34; Luke 7:21 for the same use of μαστιγες — mastiges and also 2 Maccabees 9:11. [source]
Luke 7:7 Speak the word [ειπε λογωι]
As in Matthew 8:8. Second aorist active imperative with instrumental case, speak with a word.My servant shall be healed (ιατητω ο παις μου — iathētō ho pais mou). Imperative first aorist passive, let be healed. Παις — Pais literally means “boy,” an affectionate term for the “slave,” δουλος — doulos (Luke 7:2), who was “dear” to him. [source]
Luke 7:7 My servant shall be healed [ιατητω ο παις μου]
Imperative first aorist passive, let be healed. Παις — Pais literally means “boy,” an affectionate term for the “slave,” δουλος — doulos (Luke 7:2), who was “dear” to him. [source]
Luke 7:19 Two [δυο τινας]
Certain two. Not in Matthew 11:2.Saying (λεγων — legōn). John saying by the two messengers. The message is given precisely alike in Matthew 11:3, which see note. In both we have ετερον — heteron for “another,” either a second or a different kind. In Luke 7:20 Westcott and Hort read αλλον — allon in the text, ετερον — heteron in the margin. Προσδοκωμεν — Prosdokōmen may be present indicative or present subjunctive (deliberative), the same contract form (αο ω αω ω — ao =ō aō ō). [source]
Luke 4:18 To the poor [πτωχοις]
Jesus singles this out also as one of the items to tell John the Baptist in prison (Luke 7:22). Our word Gospel is a translation of the Greek Ευαγγελιον — Euaggelion and it is for the poor.He hath sent me (απεσταλκεν με — apestalken me). Change of tense to perfect active indicative. He is now on that mission here. Jesus is God‘s Apostle to men (John 17:3, Whom thou didst send).Proclaim As a herald like Noah (2 Peter 2:5).To the captives (αιχμαλωτοις — aichmalōtois). Prisoners of war will be released (αιχμη — aichmē a spear point, and αλωτος — halōtos from αλισκομαι — haliskomai to be captured). Captured by the spear point. Common word, but here only in the N.T.Set at liberty First aorist active infinitive of αποστελλω — apostellō Same verb as απεσταλκεν — apestalken above. Brought in here from Isaiah 58:6. Plummer suggests that Luke inserts it here from memory. But Jesus could easily have turned back the roll and read it so.Them that are bruised (τετραυσμενους — tethrausmenous). Perfect passive participle of τραυω — thrauō an old verb, but here only in the N.T. It means to break in pieces broken in heart and often in body as well. One loves to think that Jesus felt it to be his mission to mend broken hearts like pieces of broken earthenware, real rescue-mission work. Jesus mends them and sets them free from their limitations. [source]
Luke 7:2 Centurion‘s servant [εκατονταρχου τινος δουλος]
Slave of a certain centurion (Latin word centurio, commander of a century or hundred). Mark 15:39, Mark 15:44 has the Latin word in Greek letters, χεντυριο — kenturiōn The centurion commanded a company which varied from fifty to a hundred. Each cohort had six centuries. Each legion had ten cohorts or bands (Acts 10:1). The centurions mentioned in the N.T. all seem to be fine men as Polybius states that the best men in the army had this position. See also Luke 23:47. The Greek has two forms of the word, both from κεντυριων — hekaton hundred, and εκατον — archō to rule, and they appear to be used interchangeably. So we have αρχω — hekatontarchos here, the form is -εκατονταρχος — archos and αρχος — hekatontarchēs the form is -εκατονταρχης — archēs in Luke 7:6. The manuscripts differ about it in almost every instance. The -αρχης — archos form is accepted by Westcott and Hort only in the nominative save the genitive singular here in Luke 7:2 and the accusative singular in Acts 22:25. See like variation between them in Matthew 8:5, Matthew 8:8 (-αρχος — archos) and Matthew 8:13 So also -αρχηι — archon (Acts 22:25) and -αρχον — archēs (Acts 22:26). [source]
Luke 7:19 Saying [λεγων]
John saying by the two messengers. The message is given precisely alike in Matthew 11:3, which see note. In both we have ετερον — heteron for “another,” either a second or a different kind. In Luke 7:20 Westcott and Hort read αλλον — allon in the text, ετερον — heteron in the margin. Προσδοκωμεν — Prosdokōmen may be present indicative or present subjunctive (deliberative), the same contract form (αο ω αω ω — ao =ō aō ō). [source]
Luke 7:22 What things ye have seen and heard [α ειδετε και ηκουσατε]
In Matthew 11:4, present tense “which ye do hear and see.” Rest of Luke 7:22, Luke 7:23 as in Matthew 11:4-6, which see notes for details. Luke mentions no raisings from the dead in Luke 7:21, but the language is mainly general, while here it is specific. Σκανδαλιζομαι — Skandalizomai used here has the double notion of to trip up and to entrap and in the N.T. always means causing to sin. [source]
Luke 7:25 And live delicately [τρυπηι]
From τρυπτω — thruptō to break down, to enervate, an old word for luxurious living. See the verb τρυπαω — truphaō in James 5:5.In kings‘ courts (εν τοις βασιλειοις — en tois basileiois). Only here in the N.T. Matthew 11:8 has it “in kings‘ houses.” Luke 7:26, Luke 7:27 are precisely alike in Matthew 11:9, Matthew 11:10. See note on Matthew 11:9 for discussion. [source]
Luke 7:25 In kings‘ courts [εν τοις βασιλειοις]
Only here in the N.T. Matthew 11:8 has it “in kings‘ houses.” Luke 7:26, Luke 7:27 are precisely alike in Matthew 11:9, Matthew 11:10. See note on Matthew 11:9 for discussion. [source]
Luke 7:29 Justified God [εδικαιωσαν τον τεον]
They considered God just or righteous in making these demands of them. Even the publicans did. They submitted to the baptism of John (βαπτιστεντες το βαπτισμα του Ιωανου — baptisthentes to baptisma tou Iōanou First aorist passive participle with the cognate accusative retained in the passive. Some writers consider Luke 7:29, Luke 7:30 a comment of Luke in the midst of the eulogy of John by Jesus. This would be a remarkable thing for so long a comment to be interjected. It is perfectly proper as the saying of Jesus. [source]
John 7:7 Evil [πονηρά]
See on Luke 3:19; see on Luke 7:21. [source]
John 4:19 A prophet []
See on Luke 7:26. The order is a prophet art thou; the emphasis being on prophet. [source]
John 19:1 Scourged [ἐμαστίγωσεν]
Matthew and Mark use the Greek form of the Latin word flagellare, φραγελλόω , which occurs only in those two instances in the New Testament. John uses the more common Greek word, though he has φραγελλίον (flagellum ), scourge, at John 2:15. Matthew and Mark, however, both use μαστιγόω elsewhere (Matthew 10:17; Matthew 20:29; Mark 10:34). Its kindred noun, μάστιξ , occurs several times in the metaphorical sense of a plague. See on Mark 3:10, and compare Mark 5:29, Mark 5:34; Luke 7:21. The verb is used metaphorically only once, Hebrews 12:6. Scourging was the legal preliminary to crucifixion, but, in this case, was inflicted illegally before the sentence of crucifixion was pronounced, with a view of averting the extreme punishment, and of satisfying the Jews. (Luke 23:22). The punishment was horrible, the victim being bound to a low pillar or stake, and beaten, either with rods, or, in the case of slaves and provincials, with scourges, called scorpions, leather thongs tipped with leaden balls or sharp spikes. The severity of the infliction in Jesus' case is evident from His inability to bear His cross. [source]
John 18:3 A band [τὴν σπεῖραν]
Properly, the band. See on Mark 15:16; also see on centurion, Luke 7:2; and see on Acts 21:31. The band, or cohort, was from the Roman garrison in the tower of Antonia. [source]
John 18:12 The captain [χιλίαρχος]
See on Mark 6:21, and see on centurion, Luke 7:2. [source]
John 1:15 Cried [κέκραγεν]
See on Mark 5:5; see on Mark 9:24; see on Luke 18:39. The verb denotes an inarticulate utterance as distinguished from words. When used is connection with articulate speech, it is joined with λέγειν or εἰπεῖν , to say, as Luke 7:28, cried, saying. Compare Luke 7:37; Luke 12:44. The crying corresponds with the Baptist's description of himself as a voice ( φωνή , sound or tone ), Mark 1:3; Luke 3:4; John 1:23. The verb is in the perfect tense, but with the usual classical sense of the present. [source]
John 16:13 Howbeit [δε]
One of the most delicate and difficult particles to translate, varying from “and” to “but.” When he, the Spirit of truth, is come Indefinite relative clause (ερχομαι — hotan and the second aorist active subjunctive of εκεινος — erchomai no futurum exactum), “whenever he comes.” Note πνευμα — ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας — pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω — hodēgēsei humas). Future active of old verb οδηγος — hodēgeō (from οδος — hodēgos from ηγεομαι — hodos way, οδηγησον με εις την αλητειαν σου — hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου — hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει — aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω — anaggelei). Future active of τα ερχομενα — anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι — ta erchomena). Neuter plural articular participle of ο ερχομενος — erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
John 16:13 When he, the Spirit of truth, is come [οταν ελτηι εκεινοσ το πνευμα της αλητειας]
Indefinite relative clause (ερχομαι — hotan and the second aorist active subjunctive of εκεινος — erchomai no futurum exactum), “whenever he comes.” Note πνευμα — ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας — pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω — hodēgēsei humas). Future active of old verb οδηγος — hodēgeō (from οδος — hodēgos from ηγεομαι — hodos way, οδηγησον με εις την αλητειαν σου — hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου — hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει — aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω — anaggelei). Future active of τα ερχομενα — anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι — ta erchomena). Neuter plural articular participle of ο ερχομενος — erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
John 5:21 Quickeneth whom he will [ους τελει ζωοποιει]
Present active indicative of ζωοποιεω — zōopoieō (from ζωοποιος — zōopoios making alive), common in Paul (1 Corinthians 15:45, etc.). As yet, so far as we know, Jesus had not raised the dead, but he claims the power to do it on a par with the power of the Father. The raising of the son of the widow of Nain (Luke 7:11-17) is not far ahead, followed by the message to the Baptist which speaks of this same power (Luke 7:22; Matthew 11:5), and the raising of Jairus‘ daughter (Matthew 9:18, Matthew 9:22-26). Jesus exercises this power on those “whom he wills.” Christ has power to quicken both body and soul. [source]
Acts 21:32 Centurions []
See on Luke 7:2. [source]
Acts 21:31 Chief captain [χιλιάρχῳ]
A commander of a thousand men. See on Mark 6:21; and on centurion, Luke 7:2. [source]
Acts 13:1 Prophets []
See on Luke 7:26. [source]
Acts 11:27 Prophets []
See on Luke 7:26. [source]
Acts 10:1 Centurion []
See on Luke 7:2. [source]
Acts 10:1 Cornelius [Kornēlios)]
The great Cornelian family of Rome may have had a freedman or descendant who is centurion See Matthew 8:5. These Roman centurions always appear in a favourable light in the N.T. (Matthew 8:5; Luke 7:2; Luke 23:47; Acts 10:1; Acts 22:25; Acts 27:3). Furneaux notes the contrasts between Joppa, the oldest town in Palestine, and Caesarea, built by Herod; the Galilean fisherman lodging with a tanner and the Roman officer in the seat of governmental authority. [source]
Acts 11:27 Prophets [προπηται]
Christian prophets these were (cf. Acts 13:1) who came from Jerusalem (the headquarters, Acts 8:15). Judas and Silas are called prophets (Acts 14:4; Acts 15:32). They were not just fore-tellers, but forth-tellers. The prophet had inspiration and was superior to the speaker with tongues (1 Corinthians 14:3). John was a prophet (Luke 7:26). We need prophets in the ministry today. [source]
Acts 13:24 Before his coming [προ προσωπου της εισοδου αυτου]
Literally, before the face of his entering in (here act of entrance as 1 Thessalonians 1:9, not the gate as in Hebrews 10:19). See Malachi 3:1 quoted in Matthew 11:10 (Luke 7:27) for this Hebrew phrase and also Luke 1:76. The baptism of repentance (βαπτισμα μετανοιας — baptisma metanoias). Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John‘s preaching in Mark 1:4; Luke 3:3. It is clear therefore that Paul understood John‘s ministry and message as did Peter (Acts 2:38; Acts 10:37). [source]
Acts 21:32 He took [παραλαβων]
See Acts 21:24, Acts 21:26.Centurions (εκατονταρχας — hekatontarchas). See note on Luke 7:2 for discussion. Plural shows that Lysias the chiliarch took several hundred soldiers along (a centurion with each hundred). Ran down Effective second aorist active indicative of katatrechō From the tower of Antonia, vivid scene. And they (κατεδραμεν — hoi de). Demonstrative use of κατατρεχω — hoi The Jewish mob who had begun the work of killing Paul (Acts 21:31). Left off beating Paul The participle with οι — pauomai describes what they were already doing, the supplementary participle (Robertson, Grammar, p. 1121). They stopped before the job was over because of the sudden onset of the Roman soldiers. Some ten years before in a riot at the passover the Roman guard marched down and in the panic several hundred were trampled to death. [source]
Acts 21:32 Centurions [εκατονταρχας]
See note on Luke 7:2 for discussion. Plural shows that Lysias the chiliarch took several hundred soldiers along (a centurion with each hundred). [source]
Romans 12:6 Prophecy []
See on prophet, Luke 7:26. In the New Testament, as in the Old, the prominent idea is not prediction, but the inspired delivery of warning, exhortation, instruction, judging, and making manifest the secrets of the heart. See 1 Corinthians 14:3, 1 Corinthians 14:24, 1 Corinthians 14:25. The New-Testament prophets are distinguished from teachers, by speaking under direct divine inspiration. [source]
Romans 1:8 Is proclaimed [καταγγέλλεται]
The different compounds of the simple verb ἀγγέλλω toannounce, are interesting. The simple verb occurs only at John 20:18. Ἁναγγέλλειν is to report with the additional idea of bringing tidings up to or back to the person receiving them. So John 5:15. The impotent man brought back information to the Jews. Compare Mark 5:14. So Christ will send the Comforter, and He will bring back to the disciples tidings of things to come. John 16:13-15. See Acts 14:27; 2 Corinthians 7:7; 1 Peter 1:12. Ἁπαγγέλλειν is to announce with a reference to the source from ( ἀπό ) which the message comes So Matthew 2:8; Acts 12:14. Compare Luke 7:22; Luke 8:34, Acts 5:22. -DIVIDER-
-DIVIDER-
Καταγγέλλειν is to proclaim with authority, as commissioned to spread the tidings throughout, down among those that hear them, with the included idea of celebrating or commending. So here. Compare Acts 16:21; Acts 17:3. Thus in ἀναγγέλλειν therecipient of the news is contemplated; in ἀπαγγέλλειν thesource; in καταγγέλλειν the relation of the bearer and hearer of the message. The first is found mostly in John, Mark, and Acts; the second in the Synoptists and Acts; the third only. in the Acts and Paul. [source]

1 Corinthians 12:10 Prophecy []
Not mere foretelling of the future. Quite probably very little of this element is contemplated; but utterance under immediate divine inspiration: delivering inspired exhortations, instructions, or warnings. See on prophet, Luke 7:26. The fact of direct inspiration distinguished prophecy from “teaching.” [source]
1 Corinthians 12:9 Gifts of healings [χαρισματα ιαματων]
Ιαμα — Iama old word from ιαομαι — iaomai common in lxx, in N.T. only in this chapter. It means acts of healing as in Acts 4:30 (cf. James 5:14) and Luke 7:21 (of Jesus). Note εν — en here as just before. [source]
2 Corinthians 12:7 Messenger of Satan [ἄγγελος Σατᾶν]
The torment is thus personified. Messenger is the word commonly rendered angel in the New Testament, though sometimes used of human messengers, as Luke 7:24, Luke 7:27; Luke 9:52; James 2:25; see also on the angels of the churches, Revelation 1:20. Messenger and Satan are not to be taken in apposition - a messenger who was Satan - because Satan is never called ἄγγελος in the New Testament. Messenger is figurative, in the sense of agent. Satan is conceived in the New Testament as the originator of bodily evil. Thus, in the gospel narrative, demoniac possession is often accompanied with some form of disease. Compare Luke 13:16; Acts 10:38, and see on 1 Corinthians 5:5. [source]
Galatians 3:18 Gave [κεχάρισται]
Freely bestowed as a gracious gift. See on Luke 7:21. [source]
Ephesians 6:12 Spiritual wickedness [τὰ πνευματικὰ τῆς πονηρίας]
Lit., the spiritual things of wickedness. Rev., spiritual hosts of wickedness. The phrase is collective, of the evil powers viewed as a body. Wickedness is active evil, mischief. Hence Satan is called ὁ πονηρός thewicked one. See on Luke 3:19; see on Luke 7:21; see on 1 John 2:13. [source]
Ephesians 5:27 Glorious [ενδοχον]
Used of splendid clothing in Luke 7:25. Spot (σπιλος — spilos). Late word, in N.T. only here and 2 Peter 2:13, but σπιλοω — spiloō to defile in James 3:6; Judges 1:23. Wrinkle Old word from ρυω — ruō to contract, only here in N.T. But that it should be holy and without blemish (αλλ ινα ηι αγια και αμωμος — all' hina ēi hagia kai amōmos). Christ‘s goal for the church, his bride and his body, both negative purity and positive. [source]
Hebrews 11:22 When he died [τελευτῶν]
Comp. Genesis 1:26, lxx. The verb means to finish or close, with life understood. Always in this sense in N.T. See Matthew 2:19; Matthew 9:18; Luke 7:2, etc. Never used by Paul. Rend. “when near his end.” [source]
James 5:5 Ye have lived delicately [ετρυπησατε]
First aorist (constative, summary) active indicative of τρυπαω — truphaō old verb from τρυπη — truphē (luxurious living as in Luke 7:25, from τρυπτω — thruptō to break down, to enervate), to lead a soft life, only here in N.T. [source]
1 Peter 2:4 Coming [προσερχομενοι]
Present middle participle masculine plural of προσερχομαι — proserchomai Accusative case in apposition with ον — hon (whom, the Lord Christ). There is apparent an intentional contradiction between “living” and “stone.” Cf. “living hope” in 1 Peter 1:3 and “living word” in 1 Peter 1:23.Rejected indeed of men (υπο αντρωπων μεν αποδεδοκιμασμενον — hupo anthrōpōn men apodedokimasmenon). Perfect passive participle of αποδοκιμαζω — apodokimazō old verb to repudiate after test (Luke 9:22), in the accusative case agreeing with λιτον — lithon with God (παρα δε τεωι — para de theōi). “By the side of God,” as he looks at it, in contrast with the rejection “by men” (υπο αντρωπων — hupo anthrōpōn).Elect From Isaiah 28:6 as in εντιμον — entimon (precious, for which see Luke 7:2) rather than δοκιμον — dokimon (proved) expected after αποδεδοκιμασμενον — apodedokimasmenon as meaning far more in God‘s sight, “a pre-eminence of position with” (Hort). [source]
1 Peter 2:4 Elect [εκλεκτον]
From Isaiah 28:6 as in εντιμον — entimon (precious, for which see Luke 7:2) rather than δοκιμον — dokimon (proved) expected after αποδεδοκιμασμενον — apodedokimasmenon as meaning far more in God‘s sight, “a pre-eminence of position with” (Hort). [source]
2 Peter 2:13 As the hire of wrong-doing [μιστον αδικιας]
The Elephantine papyrus has the passive of αδικεω — adikeō in the sense of being defrauded, and that may be the idea here. Peter plays on words again here as often in 2 Peter. The picture proceeds now with participles like ηγουμενοι — hēgoumenoi (counting).Pleasure (ηδονην — hēdonēn). See James 4:1, James 4:3.To revel in the daytime “The in the daytime revel” (old word τρυπη — truphē from τρυπτω — thruptō to enervate, in N.T. only here and Luke 7:25).Spots (σπιλοι — spiloi). Old word for disfiguring spot, in N.T. only here and Ephesians 5:27.Blemishes Old word for blot (kin to μυω — muō), only here in N.T. See 1 Peter 1:19 for αμωμος και ασπιλος — amōmos kai aspilos Present active participle of εντρυπαω — entruphaō old compound for living in luxury, only here in N.T.In their love-feasts (εν ταις αγαπαις — en tais agapais). So B Sah, but Aleph A C K L P read απαταις — apatais (in their deceivings). If αγαπαις — agapais is genuine as it is in Judges 1:12, they are the only N.T. examples of this use of αγαπη — agapē they feast with you (συνευωχουμενοι — suneuōchoumenoi). Present passive participle of late and rare verb συνευωχεω — suneuōcheō (συν — sun together, and ευωχεω — euōcheō to feed abundantly) to entertain with. Clement of Alex. (Paed. ii. I. 6) applies ευωχια — euōchia to the αγαπη — agapē f0). [source]
2 Peter 2:13 To revel in the daytime [την εν ημεραι τρυπην]
“The in the daytime revel” (old word τρυπη — truphē from τρυπτω — thruptō to enervate, in N.T. only here and Luke 7:25).Spots (σπιλοι — spiloi). Old word for disfiguring spot, in N.T. only here and Ephesians 5:27.Blemishes Old word for blot (kin to μυω — muō), only here in N.T. See 1 Peter 1:19 for αμωμος και ασπιλος — amōmos kai aspilos Present active participle of εντρυπαω — entruphaō old compound for living in luxury, only here in N.T.In their love-feasts (εν ταις αγαπαις — en tais agapais). So B Sah, but Aleph A C K L P read απαταις — apatais (in their deceivings). If αγαπαις — agapais is genuine as it is in Judges 1:12, they are the only N.T. examples of this use of αγαπη — agapē they feast with you (συνευωχουμενοι — suneuōchoumenoi). Present passive participle of late and rare verb συνευωχεω — suneuōcheō (συν — sun together, and ευωχεω — euōcheō to feed abundantly) to entertain with. Clement of Alex. (Paed. ii. I. 6) applies ευωχια — euōchia to the αγαπη — agapē f0). [source]
1 John 2:13 The evil one [τὸν πονηρόν]
See on wickedness, Mark 7:22; see on evils, Luke 3:19; see on evil spirits, Luke 7:21. The prince of darkness is styled by John ὁ διάβολος thefalse accuser (John 8:44; John 13:2; 1 John 3:8, 1 John 3:10. See on Matthew 4:1): ὁ Σατανᾶς Satanthe adversary (John 13:27; compare ὁ κατήγωρ theaccuser, properly, in court, Revelation 12:10): ὁ πονηρός theevil one (John 17:15; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19): ὁ ἄρχων τοῦ κόσμου τούτου theruler of this world (John 12:31; John 14:30; John 16:11). Note the abrupt introduction of the word here, as indicating something familiar. [source]
Revelation 6:15 Chief captains [χιλίαρχοι]
See on Mark 6:21, and see on centurion, Luke 7:2. [source]
Revelation 19:18 Captains [χιλιάρχων]
See on Mark 6:21; see on Luke 7:2. [source]
Revelation 11:3 They shall prophesy [προφητεύσουσιν]
See on prophet, Luke 7:26. Commonly explained of preaching repentance, though some take it in the later sense of foretelling future events. [source]
Revelation 1:3 Prophecy []
See on prophet, Luke 7:26. [source]

What do the individual words in Luke 7:2 mean?

Of a centurion then a certain servant sick being was about to die who was to him valued highly
Ἑκατοντάρχου δέ τινος δοῦλος κακῶς ἔχων ἤμελλεν τελευτᾶν ὃς ἦν αὐτῷ ἔντιμος

Ἑκατοντάρχου  Of  a  centurion 
Parse: Noun, Genitive Masculine Singular
Root: ἑκατοντάρχης 
Sense: an officer in the Roman army.
τινος  a  certain 
Parse: Interrogative / Indefinite Pronoun, Genitive Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
δοῦλος  servant 
Parse: Noun, Nominative Masculine Singular
Root: δοῦλοσ1 
Sense: a slave, bondman, man of servile condition.
κακῶς  sick 
Parse: Adverb
Root: κακῶς  
Sense: miserable, to be ill.
ἔχων  being 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ἔχω  
Sense: to have, i.e. to hold.
ἤμελλεν  was  about 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: μέλλω  
Sense: to be about.
τελευτᾶν  to  die 
Parse: Verb, Present Infinitive Active
Root: τελευτάω  
Sense: to finish, bring to and end, close.
αὐτῷ  to  him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἔντιμος  valued  highly 
Parse: Adjective, Nominative Masculine Singular
Root: ἔντιμος  
Sense: held in honour, prized, precious.