Matthew 15:22-28

15:22 A ¹  Canaanite woman from that area came ²  and cried out, ³  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!” 15:23 But he did not answer her a word. Then ⁴  his disciples came and begged him, ⁵  “Send her away, because she keeps on crying out after us.” 15:24 So ⁶  he answered, “I was sent only to the lost sheep of the house of Israel.” 15:25 But she came and bowed down ⁷  before him and said, ⁸  “Lord, help me!” 15:26 “It is not right ⁹  to take the children’s bread and throw it to the dogs,” ¹⁰  he said. ¹¹  15:27 “Yes, Lord,” she replied, ¹²  “but even the dogs eat the crumbs that fall from their masters’ table.” 15:28 Then ¹³  Jesus answered her, “Woman, ¹⁴  your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.

Matthew 15:2

15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ¹⁵  hands when they eat.” ¹⁶ 

Matthew 1:1-2

The Genealogy of Jesus Christ

1:1 This is the record of the genealogy ¹⁷  of Jesus Christ, the son of David, the son of Abraham.

1:2 Abraham was the father ¹⁸  of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers,

Matthew 1:19

1:19 Because Joseph, her husband to be, ¹⁹  was a righteous man, and because he did not want to disgrace her, he intended to divorce her ²⁰  privately.

Psalms 81:10

81:10 I am the Lord, your God,

the one who brought you out of the land of Egypt.

Open your mouth wide and I will fill it!’

Psalms 81:16

81:16 “I would feed Israel the best wheat, ²¹ 

and would satisfy your appetite ²²  with honey from the rocky cliffs.” ²³ 

John 2:2

2:2 and Jesus and his disciples were also invited to the wedding. ²⁴ 

John 3:8-10

3:8 The wind ²⁵  blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” ²⁶ 

3:9 Nicodemus replied, ²⁷  “How can these things be?” ²⁸  3:10 Jesus answered, ²⁹  “Are you the teacher of Israel and yet you don’t understand these things? ³⁰ 

Luke 23:42-43

23:42 Then ³¹  he said, “Jesus, remember me ³²  when you come in ³³  your kingdom.” 23:43 And Jesus ³⁴  said to him, “I tell you the truth, ³⁵  today ³⁶  you will be with me in paradise.” ³⁷ 

Acts 9:11

9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ³⁸  and at Judas’ house look for a man from Tarsus named Saul. For he is praying,

[15:22]  ¹ tn Grk “And behold a Canaanite.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[15:22]  ² tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ³ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[15:23]  ⁴ tn Here καί (kai) has been translated as “Then.”

[15:23]  ⁵ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[15:24]  ⁶ tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.

[15:25]  ⁷ tn In this context the verb προσκυνέω (proskunew), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).

[15:25]  ⁸ tn Grk “she bowed down to him, saying.”

[15:26]  ⁹ tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.

[15:26]  ¹⁰ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[15:26]  ¹¹ tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:27]  ¹² tn Grk “she said.”

[15:28]  ¹³ tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.

[15:28]  ¹⁴ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[15:2]  ¹⁵ tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ˹ 579 700 892 1424 pc f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[15:2]  ¹⁶ tn Grk “when they eat bread.”

[1:1]  ¹⁷ tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.

[1:2]  ¹⁸ tn Grk “fathered.”

[1:19]  ¹⁹ tn Grk “husband.” See following note for discussion.

[1:19]  ²⁰ tn Or “send her away.”

[81:16]  ²¹ tn Heb “and he fed him from the best of the wheat.” The Hebrew text has a third person form of the preterite with a vav (ו) consecutive attached. However, it is preferable, in light of the use of the first person in v. 14 and in the next line, to emend the verb to a first person form and understand the vav as conjunctive, continuing the apodosis of the conditional sentence of vv. 13-14. The third masculine singular pronominal suffix refers to Israel, as in v. 6.

[81:16]  ²² tn Heb “you.” The second person singular pronominal suffix refers to Israel, as in vv. 7-10.

[81:16]  ²³ sn The language in this verse, particularly the references to wheat and honey, is reminiscent of Deut 32:13-14.

[2:2]  ²⁴ sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.

[3:8]  ²⁵ tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”

[3:8]  ²⁶ sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.

[3:9]  ²⁷ tn Grk “Nicodemus answered and said to him.”

[3:9]  ²⁸ sn “How can these things be?” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them.

[3:10]  ²⁹ tn Grk “Jesus answered and said to him.”

[3:10]  ³⁰ sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.

[23:42]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ³² sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.

[23:42]  ³³ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

[23:43]  ³⁴ tn Grk “he.”

[23:43]  ³⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ³⁶ sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.

[23:43]  ³⁷ sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.

[9:11]  ³⁸ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.