A Gentile Woman's Faith and the Healing at Tyre
Mark 7:24-30
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Mark.7.24 - Details
Original Text
Morphology
- Εκειθεν: ADV
- δε: CONJ
- αναστας: VERB,aor,act,part,nom,sg,m
- απηλθεν: VERB,aor,act,ind,3,sg
- εις: PREP
- τα: ART,acc,pl,n
- ορια: NOUN,acc,pl,n
- Τυρου: NOUN,gen,sg,f
- και: CONJ
- εισελθων: VERB,aor,act,ptc,nom,sg,m
- εις: PREP
- οικιαν: NOUN,acc,sg,f
- ουδενα: PRON,acc,sg,m
- ηθελεν: VERB,impf,act,ind,3,sg
- γνωναι: VERB,aor,act,inf
- και: CONJ
- ουκ: PART,neg
- ηδυνηθη: VERB,aor,pass,ind,3,sg
- λαθειν·: VERB,pres,act,inf
Parallels
- Matthew 15:21 (verbal): Direct parallel account of the same movement to the district of Tyre (and Sidon); Matthew records Jesus withdrawing to that region and entering private space, corresponding closely in setting and sequence.
- Mark 1:35–37 (thematic): Similar motif of Jesus rising and withdrawing to a solitary place to escape attention, yet being sought out/found by others — highlights the tension between Jesus' desire for privacy and his public visibility.
- Mark 1:45 (verbal): Uses nearly identical language about not being able to remain hidden (ουκ ἠδυνατήθη λαθεῖν); like 7:24, this verse emphasizes that attempts at secrecy are frustrated as news spreads or people discover him.
- Luke 4:42 (thematic): Luke also depicts Jesus departing to a solitary/desert place and the people seeking him out, reflecting the recurrent pattern of withdrawal met by public pursuit.
- John 6:15 (thematic): Jesus withdraws to avoid being made king by popular acclaim; thematically related to his attempts to escape public recognition and the recurring problem that others discover or pursue him.
Alternative generated candidates
- And he rose up and went away from there into the region of Tyre and Sidon. He entered a house and intended that no one should know where he was, yet he could not be hidden.
- And Jesus went away to the region of Tyre; and entering a house he did not want anyone to know he was there, but he could not be hidden.
Mark.7.25 - Details
Original Text
Morphology
- αλλ᾽ευθυς: CONJ
- ακουσασα: VERB,aor,act,part,nom,sg,f
- γυνη: NOUN,nom,sg,f
- περι: PREP
- αυτου: PRON,gen,sg,m
- ης: PRON,gen,sg,f
- ειχεν: VERB,impf,act,ind,3,sg
- το: ART,acc,sg,n
- θυγατριον: NOUN,nom,sg,n
- αυτης: PRO,gen,sg,f
- πνευμα: NOUN,acc,sg,n
- ακαθαρτον: ADJ,nom,sg,neut
- ελθουσα: VERB,aor,act,part,nom,sg,f
- προσεπεσεν: VERB,aor,act,ind,3,sg
- προς: PREP
- τους: ART,acc,pl,m
- ποδας: NOUN,acc,pl,m
- αυτου·: PRON,gen,sg,3
Parallels
- Matthew 15:22-28 (verbal): Parallel account of the Syrophoenician/Canaanite woman whose daughter is possessed; she comes to Jesus, falls at his feet, and petitions him—same episode with similar wording and sequence.
- Mark 5:22-24 (structural): Jairus’ plea for his daughter’s healing: a parent approaches Jesus on behalf of a suffering daughter and falls before him—structural parallel in motif and action.
- Mark 5:33 (thematic): Woman healed of the hemorrhage comes and falls down before Jesus and confesses what happened—shares the motif of an afflicted woman prostrating herself at Jesus’ feet in faith.
- Luke 8:47 (thematic): Lukan parallel to the hemorrhaging woman (cf. Mark 5:33); another example of a woman falling before Jesus after being healed, reinforcing the recurring motif of female supplicants prostrating in faith.
Alternative generated candidates
- And behold, a woman whose little daughter had an unclean spirit heard of him, and she came and fell at his feet.
- A certain woman whose little daughter had an unclean spirit heard of him; and she came and fell at his feet.
Mark.7.26 - Details
Original Text
Morphology
- η: ART,nom,sg,f
- δε: CONJ
- γυνη: NOUN,nom,sg,f
- ην: VERB,impf,act,ind,3,sg
- Ελληνις: NOUN,nom,sg,f
- Συροφοινικισσα: ADJ,nom,sg,f
- τω: ART,dat,sg,m
- γενει·και: NOUN,dat,sg,n
- ηρωτα: VERB,impf,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- ινα: CONJ
- το: ART,acc,sg,n
- δαιμονιον: NOUN,acc,sg,n
- εκβαλη: VERB,aor,act,subj,3,sg
- εκ: PREP
- της: ART,gen,sg,f
- θυγατρος: NOUN,gen,sg,f
- αυτης: PRO,gen,sg,f
Parallels
- Matthew 15:22-28 (quotation): Direct parallel account of the same episode (here the woman is called a Canaanite); Jesus' dialogue with the woman and the daughter's deliverance are recounted with close verbal and narrative correspondence.
- Matthew 8:5-13 (thematic): A Gentile (the centurion) expresses remarkable faith and Jesus grants healing from a distance—similar theme of a non‑Jew whose faith brings about healing by Jesus.
- 2 Kings 5:1-14 (thematic): Naaman, a foreigner, seeks healing from Israel's prophet Elisha and is cured—parallel motif of a non‑Israelite receiving restoration through faith and the agency of God's messenger.
- Acts 10:34-35 (thematic): Peter's declaration that God shows no partiality and accepts people from every nation echoes the theological significance of Jesus healing/interacting positively with a Gentile woman.
Alternative generated candidates
- Now the woman was a Greek, a Syrophoenician by birth; and she begged him to cast the demon out of her daughter.
- Now the woman was a Greek, a Syrophoenician by birth; and she begged him to cast the demon out of her daughter.
Mark.7.27 - Details
Original Text
Morphology
- και: CONJ
- ελεγεν: VERB,impf,act,ind,3,sg
- αυτη·Αφες: PRON,dat,sg,f;VERB,aor,act,imp,2,sg
- πρωτον: ADV
- χορτασθηναι: VERB,aor,pass,inf
- τα: ART,acc,pl,n
- τεκνα: NOUN,acc,pl,neut
- ου: PART,neg
- γαρ: PART
- καλον: ADJ,nom/acc,sg,neut
- εστιν: VERB,pres,act,ind,3,sg
- λαβειν: VERB,aor,act,inf
- τον: ART,acc,sg,m
- αρτον: NOUN,acc,sg,m
- των: ART,gen,pl,m
- τεκνων: NOUN,gen,pl,neut
- και: CONJ
- τοις: ART,dat,pl,n
- κυναριοις: NOUN,dat,pl,m
- βαλειν: VERB,pres,act,inf
Parallels
- Matthew 15:26 (verbal): Near-verbatim parallel account of the Syrophoenician/Canaanite exchange; uses the same 'children' vs. 'dogs' imagery and the refusal to give children's bread to the dogs.
- Matthew 15:24 (thematic): Jesus' statement that he was sent only to the 'lost sheep of Israel' supplies the theological rationale behind 'let the children first be filled.'
- Matthew 10:5-6 (thematic): Jesus' instruction to the Twelve to go only to Israel (not to Gentiles) reflects the broader motif of ministry priority to Israel expressed in Mark 7:27.
- Acts 10:34-35 (thematic): Peter's declaration that God shows no partiality and accepts Gentiles from every nation provides a later New Testament development and contrast to the initial exclusionary language in Mark 7:27.
Alternative generated candidates
- And he said to her, “Let the children first be fed; for it is not right to take the children’s bread and throw it to the dogs.”
- He said to her, "Let the children be fed first; for it is not right to take the children's bread and throw it to the dogs."
Mark.7.28 - Details
Original Text
Morphology
- η: ART,nom,sg,f
- δε: CONJ
- απεκριθη: VERB,aor,mid,ind,3,sg
- και: CONJ
- λεγει: VERB,pres,act,ind,3,sg
- αυτω·Κυριε: PRON,dat,sg,m
- και: CONJ
- τα: ART,acc,pl,n
- κυναρια: NOUN,nom,pl,n
- υποκατω: ADV
- της: ART,gen,sg,f
- τραπεζης: NOUN,gen,sg,f
- εσθιουσιν: VERB,pres,act,ind,3,pl
- απο: PREP
- των: ART,gen,pl,m
- ψιχιων: NOUN,gen,pl,n
- των: ART,gen,pl,m
- παιδιων: NOUN,gen,pl,n
Parallels
- Matthew 15:27 (verbal): Direct synoptic parallel — woman’s reply about ‘dogs eating the crumbs’ appears with nearly identical wording.
- Mark 7:27 (structural): Immediate context in Mark — Jesus’ statement about ‘children’ and ‘dogs’ sets up the woman’s retort.
- Matthew 15:28 (thematic): Parallel conclusion — Jesus praises her faith and her daughter is healed, showing the acceptance implicit in her reply.
- Luke 4:25-27 (thematic): Jesus’ examples of gentile beneficiaries (the widow of Zarephath, Naaman) anticipate God’s mercy extending beyond Israel, echoing the Gentile inclusion theme.
- Isaiah 49:6 (allusion): Prophetic motif of the servant being a light to the nations/Gentiles — background for the mission-to-Gentiles dimension of the episode.
Alternative generated candidates
- But she answered and said to him, “Yes, Lord; yet even the dogs under the table eat the children’s crumbs.”
- But she answered him, "Yes, Lord; yet even the dogs under the table eat the children's crumbs."
Mark.7.29 - Details
Original Text
Morphology
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτη·Δια: PRON,dat,sg,f; PREP
- τουτον: PRON,acc,sg,m
- τον: ART,acc,sg,m
- λογον: NOUN,acc,sg,m
- υπαγε: VERB,pres,act,imp,2,sg
- εξεληλυθεν: VERB,perf,act,ind,3,sg
- εκ: PREP
- της: ART,gen,sg,f
- θυγατρος: NOUN,gen,sg,f
- σου: PRON,gen,sg,2
- το: ART,acc,sg,n
- δαιμονιον: NOUN,acc,sg,n
Parallels
- Matthew 15:28 (verbal): Direct parallel wording and outcome: Jesus grants the woman's request and her daughter is healed 'from that hour,' echoing Mark's statement that the demon left her daughter.
- Matthew 15:22-28 (structural): The same pericope (the Canaanite/Syrophoenician woman): the dialogue, testing of faith, and final healing correspond closely to Mark's narrative context and resolution.
- Mark 1:25-26 (verbal): Earlier Markan exorcism formula: Jesus rebukes an unclean spirit and commands it to come out, after which the spirit departs — similar language and pattern of authoritative command and immediate effect.
- Mark 9:25-27 (verbal): Another Markan healing/exorcism where Jesus rebukes the spirit and the boy is restored. The sequence of rebuke/command and instantaneous healing parallels Mark 7:29's depiction of the demon leaving.
- Luke 9:42 (thematic): Luke's account of Jesus rebuking an unclean spirit and restoring a child aligns thematically with Mark 7:29: confrontation with a demon followed by immediate healing of the child.
Alternative generated candidates
- And he said to her, “For this word, go; the demon has gone out of your daughter.”
- And he said to her, "For this word go; the demon has gone out of your daughter."
Mark.7.30 - Details
Original Text
Morphology
- και: CONJ
- απελθουσα: VERB,aor,act,part,nom,sg,f
- εις: PREP
- τον: ART,acc,sg,m
- οικον: NOUN,acc,sg,m
- αυτης: PRO,gen,sg,f
- ευρεν: VERB,aor,act,ind,3,sg
- το: ART,acc,sg,n
- παιδιον: NOUN,nom,sg,n
- βεβλημενον: VERB,perf,pass,part,acc,sg,n
- επι: PREP
- την: ART,acc,sg,f
- κλινην: NOUN,acc,sg,f
- και: CONJ
- το: ART,acc,sg,n
- δαιμονιον: NOUN,acc,sg,n
- εξεληλυθος: VERB,perf,act,part,acc,sg,n
Parallels
- Matthew 15:28 (quotation): Direct parallel of the same episode in Matthew’s Gospel: Jesus heals the Canaanite woman’s daughter, ‘And her daughter was healed from that hour,’ matching Mark’s report of the demon having left.
- Mark 7:29 (verbal): Immediate verbal parallel within the same pericope: Jesus declares, ‘For this saying, go; the demon has gone out of your daughter,’ which anticipates the scene in 7:30.
- Mark 5:42 (structural): Structural/thematic parallel in Mark’s account of Jairus’ daughter: a child is restored to life/health and rises immediately, echoing the motif of a child found restored (lying/raised on a bed after a supernatural intervention).
- Luke 8:54-55 (thematic): Luke’s account of Jairus’ daughter similarly depicts a sudden, miraculous restoration—‘her spirit returned and she arose immediately’—paralleling Mark 7:30’s emphasis on instant healing and removal of the afflicting power.
Alternative generated candidates
- And when she went home, she found the child lying on the bed, and the demon gone.
- And she went home and found the child lying on the bed, and the demon gone.
And he set out from there and went away to the region of Tyre and Sidon. He entered a house and wished that no one should know it, but he could not be hidden.
For a certain woman, whose little daughter had an unclean spirit, heard of him; and she came and fell at his feet.
The woman was a Greek, a Syrophoenician by birth; and she begged him that he would cast the unclean spirit out of her daughter. And he said to her, "Let the children first be filled; for it is not right to take the children's bread and cast it to the dogs." But she answered and said to him, "Yes, Lord; yet even the dogs under the table eat the children's crumbs." And he said to her, "Because of this word go; the unclean spirit has gone out of your daughter." And she went away to her house and found the child lying on the bed and the unclean spirit gone.