Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter.
Parallel Translations
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Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter.
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The woman was a Greke oute of Syrophenicia and she besought him that he wolde caste out the devyll oute of her doughter.
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(And the woman was a Greeke, a Syrophenissian by nation) and she besought him that he would cast out the deuill out of her daughter.
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Contradictions (1)
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Cross-references (4)
Passages linked to Mark 7:26 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 15:22 Behold, a Canaanite woman came out from those borders, and cried, saying, “Have mercy on me, Lord, you son of David! My daughter is severely possessed by a demon!”
- Isaiah 49:12 Behold, these shall come from afar, and behold, these from the north and from the west; and these from the land of Sinim.”
- Galatians 3:28 There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.
- Colossians 3:11 where there can’t be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, or free person; but Christ is all, and in all.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (8 sources)
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Geneva Bible translators 1599 · Public Domain By profession, profane.
By profession, profane.
Neighbor or near to Damascus.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 26 The woman was a Greek, a Syrophenician by…
26 The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.
Ver. 26. A Greek] i.e. a Gentile, as Rom 2:9, profane by profession; a Canaanite, St Matthew saith she was: confer Zec 14:21.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain But Jesus said unto her,.... Not directly and immediately,…
But Jesus said unto her,.... Not directly and immediately, upon her first request; for he answered not a word to that; but after his, disciples had desired she might be sent away, her cries being so troublesome to them; and after she had renewed her request to him; see Mat 15:23.
Let the children first be filled: according to this method, our Lord directed his apostles, and they proceeded: as he himself was sent to the lost sheep of the house of Israel, he ordered his disciples to go to them, and preach the Gospel to them, and work miracles among them; and not go in the way of the Gentiles, nor into any of the cities of the Samaritans; but when they had gone through the cities of Judea, he ordered them, after his resurrection, to go into all the world, and preach the Gospel to all nations, beginning at Jerusalem: and this order they observed in other places, where there were Jews; they first preached to them, and then to the Gentiles; knowing that it was necessary, that the word of God should be first spoken to them; and it was the power of God to the Jew first, and then to the Gentile: and the expression here used, though it gives the preference to the Jew, does not exclude the Gentile; nay, it supposes, that after the Jews had had the doctrines of Christ, confirmed by his miracles, sufficiently ministered unto them, for the gathering in the chosen ones among them, and to leave the rest inexcusable; and so long as until they should despise it, and put it away from them, judging themselves unworthy of it; that then the Gentiles should have plenty of Gospel provisions set before them, and should eat of them, and be filled; and should have a large number of miracles wrought among them, and a fulness of the blessings of grace bestowed on them. The Jews are meant, who were the children of God by national adoption; who were first to be filled with the doctrines and miracles of Christ, before the Gentiles were to have them among them; as they were, even to a loathing and contempt of them:
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for it is not meet to take the children's bread, and to cast it unto the dogs: as by "the children" are meant the Israelites, who were not only the children of Abraham by natural descent, but the children of God, to whom pertained the adoption, by virtue of the national covenant made with them; so by "the dogs", are meant the Gentiles, who were reckoned as such by the Jews; and by the "bread", which it was not fit and proper should be taken from the one for the present, and cast to the other, is designed the ministry of the Gospel; which is as bread, solid, substantial, wholesome, and nourishing; and the miraculous cures wrought on the bodies of men, which accompanied it: now it was not meet and convenient as yet, that these things should be taken away from the Jewish nation, until they had answered the ends for which they were designed, and the Jews should express their loathing and abhorrence of them: which when they did, they were taken away from them, and were ministered to the nations of the world, they contemptuously called dogs; See Gill on Mat 15:26.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The woman was a Greek (that is, a Gentile,…
The woman was a Greek (that is, a Gentile, not a Jew) a Syrophenician or Canaanite. Canaan was also called Syrophenicia, as lying between Syria, properly so called, and Phenicia.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 26. The woman was a Greek] Rosenmuller has…
Verse 26. The woman was a Greek] Rosenmuller has well observed, that all heathens or idolaters were called Ἑλληνες, Greeks, by the Jews; whether they were Parthians, Medes, Arabs, Indians, or AEthiopians. Jews and Greeks divided the whole world at this period.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 26. a Greek] St Matthew describes her as a…
26. a Greek] St Matthew describes her as a “woman of Canaan” (Mat_15:22), St Mark calls her a Greek, a Syrophœnician. The first term describes her religion, that she was a Gentile; the second the stock of which she came, “which was even that accursed stock once doomed of God to total excision, but of which some branches had been spared by those first generations of Israel that should have extirpated them root and branch. Everything, therefore, was against this woman, yet she was not hindered by that everything from drawing nigh, and craving the boon that her soul longed after.” Trench on the Parables, p. 339. She is called a Syrophœnician, as distinguished from the Libyphœnicians, the Phœnicians of Africa, that is, Carthage. Phœnicia belonged at this time to the province of Syria.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (26) A Greek—i.e., in the sense which the word…
(26) A Greek—i.e., in the sense which the word had gained in Palestine, a Gentile, as in Rom_1:16; Rom_2:9-10. The modern use of “Frank” in the East for Europeans of every country, offers an analogous extension of the original meaning of a name.
Syrophenician.—The word, which occurs in Juvenal (Sat. viii. 159), may be noted as an instance of St. Mark’s tendency to use Latin forms. The Emperor Adrian divided the province of Syria into three parts—Syria proper, Syro-Phœnicia, and Syria-Palæstina—and we may well believe that this official distinction rested on a pre-existing nomenclature.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain (See Scofield "Mat 15:21")
Greek
(See Scofield "Mat 15:21")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.