Tradition, Purity, and the Canaanite Woman's Faith
Matthew 15:1-28
Matt.15.1 - Details
Original Text
Morphology
- Τοτε: ADV
- προσερχονται: VERB,pres,mid,ind,3,pl
- τω: ART,dat,sg,m
- Ιησου: NOUN,gen,sg,m
- απο: PREP
- Ιεροσολυμων: NOUN,gen,pl,n
- Φαρισαιοι: NOUN,nom,pl,m
- και: CONJ
- γραμματεις: NOUN,nom,pl,m
- λεγοντες: VERB,pres,act,ptc,nom,pl,m
Parallels
- Mark 7:1-5 (verbal): Direct parallel account — the wording and scene (Pharisees and scribes from Jerusalem questioning Jesus about ritual handwashing) correspond closely to Matthew 15:1.
- Luke 11:37-54 (thematic): Luke records a dinner scene and a series of rebukes against Pharisees and lawyers (scribes) for hypocrisy and ritualism, thematically paralleling Matthew’s conflict with Pharisees and scribes.
- Matthew 23:1-36 (structural): Extended discourse in which Jesus confronts and pronounces woes on the scribes and Pharisees — a structural/thematic continuation of Matthew’s portrayal of antagonism between Jesus and these groups.
- John 8:3-11 (thematic): Scribes and Pharisees bring a case to test Jesus (the woman caught in adultery), illustrating the recurring motif of these groups challenging and testing Jesus’ authority and interpretation of the law.
Alternative generated candidates
- Then Pharisees and scribes came to Jesus from Jerusalem, saying,
- Then some Pharisees and scribes came to Jesus from Jerusalem.
Matt.15.2 - Details
Original Text
Morphology
- Δια: PREP
- τι: ADV
- οι: ART,nom,pl,m
- μαθηται: NOUN,nom,pl,m
- σου: PRON,gen,sg,m
- παραβαινουσιν: VERB,pres,act,ind,3,pl
- την: ART,acc,sg,f
- παραδοσιν: NOUN,acc,sg,f
- των: ART,gen,pl,m
- πρεσβυτερων: NOUN,gen,pl,m
- ου: PART
- γαρ: CONJ
- νιπτονται: VERB,pres,mid,ind,3,pl
- τας: ART,acc,pl,f
- χειρας: NOUN,acc,pl,f
- αυτων: PRON,gen,pl,3
- οταν: CONJ,sub
- αρτον: NOUN,acc,sg,m
- εσθιωσιν: VERB,pres,act,subj,3,pl
Parallels
- Mark 7:5-8 (verbal): Parallel synoptic account: Pharisees and scribes ask why Jesus' disciples transgress the tradition of the elders by not washing hands—very close verbal and narrative parallel to Matthew 15:2.
- Luke 11:37-38 (verbal): A related pericope where a Pharisee notes that Jesus did not wash before the meal; reflects the same concern with ritual hand-washing and purity practices associated with Pharisaic/elderly traditions.
- Matt.23:2-3 (thematic): Jesus contrasts the authoritative teaching of the scribes and Pharisees with their failure to practice rightly; thematically related critique of human tradition and religious appearance versus true obedience.
- Isa.29:13 (quotation): Isaiah 29:13 is explicitly quoted by Jesus later in Matthew 15 (vv.8–9) to indict those who honor God with lips while holding to human precepts—provides prophetic basis for condemning empty tradition behind the hand-washing controversy.
- Colossians 2:20-23 (thematic): Paul's critique of human regulations and rules (ascetic and ceremonial observances) as having the appearance of wisdom but no value echoes the New Testament rejection of legalistic traditions that burden conscience more than heart-faith.
Alternative generated candidates
- “Why do your disciples break the tradition of the elders? For they do not wash their hands when they eat.”
- They said to him, "Why do your disciples transgress the tradition of the elders? For they do not wash their hands when they eat."
Matt.15.3 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- αποκριθεις: VERB,aor,act,part,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Δια: PRON,dat,pl
- τι: ADV
- και: CONJ
- υμεις: PRON,nom,pl,2
- παραβαινετε: VERB,pres,act,ind,2,pl
- την: ART,acc,sg,f
- εντολην: NOUN,acc,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- δια: PREP
- την: ART,acc,sg,f
- παραδοσιν: NOUN,acc,sg,f
- υμων: PRON,gen,pl,2
Parallels
- Mark 7:8-9 (verbal): Very close parallel account—Jesus rebukes the Pharisees for abandoning God’s commandment and holding to human tradition, using similar language about breaking God’s commandment for tradition.
- Mark 7:13 (verbal): Explicit statement that traditions can make the word of God powerless—parallels the charge in Matthew 15:3 that tradition causes people to violate God’s command.
- Matt.15:6 (verbal): Immediate parallel within Matthew’s narrative where Jesus says, ‘Thus you nullify the word of God for the sake of your tradition,’ reiterating the same accusation.
- Isaiah 29:13 (quotation): Old Testament citation later invoked by Jesus (Matt 15:8–9) to condemn outward religion and lip service that substitutes for obedience to God’s commands.
- Colossians 2:8 (thematic): Paul warns against being taken captive by human tradition and philosophy—theological parallel criticizing reliance on human traditions that obscure God’s truth.
Alternative generated candidates
- He answered them, “Why do you yourselves transgress the commandment of God for the sake of your tradition?
- He answered them, "And why do you also transgress the commandment of God by your tradition?
Matt.15.4 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- γαρ: CONJ
- θεος: NOUN,nom,sg,m
- ειπεν·Τιμα: VERB,aor,act,ind,3,sg
- τον: ART,acc,sg,m
- πατερα: NOUN,acc,sg,m
- και: CONJ
- την: ART,acc,sg,f
- μητερα: NOUN,acc,sg,f
- και·Ο: CONJ
- κακολογων: VERB,pres,act,part,nom,sg,m
- πατερα: NOUN,acc,sg,m
- η: ART,nom,sg,f
- μητερα: NOUN,acc,sg,f
- θανατω: NOUN,dat,sg,m
- τελευτατω·: VERB,pres,act,imp,3,sg
Parallels
- Exodus 20:12 (quotation): The Decalogue command to 'Honor your father and your mother' — the primary OT source for Jesus' citation of the commandment.
- Deuteronomy 5:16 (quotation): A parallel formulation of the Ten Commandments repeating the injunction to honor parents, often cited alongside Exodus 20:12.
- Exodus 21:17 (verbal): A legal stipulation stating that one who curses a parent 'shall be put to death,' closely matching the punitive clause quoted in Matthew 15:4.
- Leviticus 20:9 (verbal): Another legal text that echoes the same penalty for cursing father or mother, reinforcing the OT legal tradition behind Jesus' citation.
- Mark 7:10 (quotation): Parallel Gospel passage where Jesus (in the same controversy about tradition and commandment) cites the command to honor parents and the prohibition against cursing them.
Alternative generated candidates
- For God commanded, ‘Honor your father and your mother,’ and ‘Whoever speaks evil of father or mother, let him be put to death.’
- For God commanded, 'Honor your father and your mother,' and 'Whoever speaks ill of father or mother shall be put to death.'
Matt.15.5 - Details
Original Text
Morphology
- υμεις: PRON,nom,pl,2
- δε: CONJ
- λεγετε·Ος: VERB,pres,act,ind,2,pl;PRON,nom,sg,masc
- αν: PART
- ειπη: VERB,aor,act,sub,3,sg
- τω: ART,dat,sg,m
- πατρι: NOUN,dat,sg,m
- η: ART,nom,sg,f
- τη: ART,dat,sg,f
- μητρι·Δωρον: NOUN,dat,sg,f;NOUN,nom,sg,n
- ο: ART,nom,sg,m
- εαν: CONJ
- εξ: PREP
- εμου: PRON,gen,sg,1
- ωφεληθης: VERB,aor,pass,sub,3,sg
Parallels
- Mark 7:11 (quotation): Direct Gospel parallel describing the same ‘Corban’ tradition—people declare offerings to God so they need not support parents (verbal parallel).
- Mark 7:13 (thematic): Jesus’ indictment that human tradition can ‘make void the word of God’ uses the Corban example to show how tradition nullifies the command to honor parents.
- Matthew 15:4 (verbal): Immediate Matthean context where Jesus cites God’s command to honor father and mother, contrasting divine command with the Corban tradition in 15:5.
- Exodus 20:12 (quotation): The Decalogue’s command to ‘Honor your father and your mother’ which Jesus invokes as the law being undermined by Corban practices.
- Deuteronomy 5:16 (quotation): Parallel restatement of the command to honor parents in the covenant code, providing the Old Testament background Jesus appeals to against the Corban tradition.
Alternative generated candidates
- But you say, ‘If anyone tells his father or his mother, “Whatever benefit you might have received from me is a gift dedicated to God,”
- But you say, 'If anyone says to his father or mother, "Whatever profit you might have received from me is devoted to God,"'—
Matt.15.6 - Details
Original Text
Morphology
- ου: PART
- μη: PART
- τιμησει: VERB,fut,act,ind,3,sg
- τον: ART,acc,sg,m
- πατερα: NOUN,acc,sg,m
- αυτου·και: PRON,gen,sg,m
- ηκυρωσατε: VERB,aor,act,ind,2,pl
- τον: ART,acc,sg,m
- λογον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- δια: PREP
- την: ART,acc,sg,f
- παραδοσιν: NOUN,acc,sg,f
- υμων: PRON,gen,pl,2
Parallels
- Mark 7:9-13 (verbal): Almost identical pericope in Mark: Jesus condemns Pharisaic traditions that annul the word of God and gives the Corban example (setting aside support for parents).
- Exodus 20:12 (verbal): The command 'Honor your father and mother' (the law Jesus cites as being nullified) — the specific divine commandment contrasted with human tradition.
- Isaiah 29:13 (quotation): Isaiah is quoted in the surrounding Matt 15:8–9 passage ('this people honors me with their lips...'), linking lip-service/tradition to the nullifying of God's word.
- Colossians 2:8 (thematic): Paul warns against human tradition and philosophy that lead people away from Christ — thematically parallel to nullifying God's word by elevating tradition.
Alternative generated candidates
- he need not honor his father.’ Thus you nullify the word of God for the sake of your tradition.
- you nullify the word of God for the sake of your tradition. And many such things you do."
Matt.15.7 - Details
Original Text
Morphology
- υποκριται: NOUN,voc,pl,m
- καλως: ADV
- επροφητευσεν: VERB,aor,act,ind,3,sg
- περι: PREP
- υμων: PRON,gen,pl,2
- Ησαιας: NOUN,nom,sg,m
- λεγων·: PTCP,pres,act,nom,sg,m
Parallels
- Isaiah 29:13 (quotation): The exact prophecy Jesus cites—Israel honors God with lips while their heart is far removed; Matthew here explicitly quotes/echoes Isaiah's rebuke.
- Mark 7:6 (verbal): Near-identical saying in Mark's account of the same episode—Mark records Jesus' 'Well did Isaiah prophesy of you' rebuke to the Pharisees.
- Matthew 15:8-9 (structural): Immediate continuation of the citation in Matthew: the Isaiah quotation ('This people honors me with their lips...') and its application to vain teaching and tradition.
- Matthew 23:27 (thematic): Another of Jesus' denunciations of scribes and Pharisees as hypocrites, contrasting outward religiosity with inner corruption (whitewashed tombs imagery).
- Luke 6:42 (thematic): Luke uses the term 'hypocrite' in teaching on judging and moral consistency—same ethical concern with hypocrisy that Jesus addresses in Matthew 15:7.
Alternative generated candidates
- You hypocrites! Well did Isaiah prophesy of you, saying,
- You hypocrites! Isaiah rightly prophesied of you when he said,
Matt.15.8 - Details
Original Text
Morphology
- Ο: ART,nom,sg,m
- λαος: NOUN,nom,sg,m
- ουτος: PRO,nom,sg,m
- τοις: ART,dat,pl,m
- χειλεσιν: NOUN,dat,pl,n
- με: PRON,acc,sg,1
- τιμα: VERB,pres,act,ind,3,sg
- η: ART,nom,sg,f
- δε: CONJ
- καρδια: NOUN,dat,sg,f
- αυτων: PRON,gen,pl,3
- πορρω: ADV
- απεχει: VERB,pres,act,ind,3,sg
- απ᾽εμου·: PREP+PRON,gen,sg,1
Parallels
- Isaiah 29:13 (quotation): Direct Old Testament source of Jesus' words—LXX/MT: 'This people honor me with their lips, but their heart is far from me.'
- Mark 7:6 (verbal): Parallel Gospel passage in which Jesus repeats the Isaiah quotation to accuse the Pharisees of lip service and inner distance from God.
- Matthew 23:27 (thematic): Jesus denounces hypocritical religious leaders who appear righteous outwardly but are inwardly corrupt—same contrast between external piety and inner reality.
- Hosea 6:6 (thematic): God's preference for steadfast love/knowledge of God over mere sacrifice—related theme that God values true inward devotion rather than external ritual.
Alternative generated candidates
- ‘This people honors me with their lips, but their heart is far from me;
- 'This people honor me with their lips, but their heart is far from me;'
Matt.15.9 - Details
Original Text
Morphology
- ματην: ADV
- δε: CONJ
- σεβονται: VERB,pres,mid/pass,ind,3,pl
- με: PRON,acc,sg,1
- διδασκοντες: VERB,pres,act,ptc,nom,pl,m
- διδασκαλιας: NOUN,gen,sg,f
- ενταλματα: NOUN,acc,pl,n
- ανθρωπων: NOUN,gen,pl,m
Parallels
- Mark 7:7 (verbal): Parallel Synoptic account with nearly identical wording—Jesus accuses them of vain worship because they teach human commandments.
- Isaiah 29:13 (quotation): Jesus is explicitly citing this Isaiah text (honor me with lips, heart far from me; their fear is taught by human precepts), which Matthew links to the Pharisees' traditions.
- Matt.15:3 (structural): Immediate context in Matthew’s narrative: Jesus challenges the Pharisees’ appeal to tradition that violates God’s commandments, leading to the charge of vain worship in v.9.
- Colossians 2:8 (thematic): Paul warns against being taken captive by human philosophy and empty deceit based on human tradition—echoing the critique of human commandments and teachings that supplant divine truth.
Alternative generated candidates
- in vain do they worship me, teaching as doctrines the commandments of men.’”
- 'in vain do they worship me, teaching as doctrines the commandments of men.'"
Matt.15.10 - Details
Original Text
Morphology
- Και: CONJ
- προσκαλεσαμενος: VERB,aor,mid,part,nom,sg,m
- τον: ART,acc,sg,m
- οχλον: NOUN,acc,sg,masc
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Ακουετε: PRON,dat,pl,m + VERB,pres,act,imp,2,pl
- και: CONJ
- συνιετε·: VERB,pres,act,imp,2,pl
Parallels
- Mark 7:14 (verbal): Near-verbatim Synoptic parallel: Jesus summons the crowd and issues the same imperative to listen/understand in the immediate Markan counterpart to Matthew 15:10.
- Matthew 11:15 (thematic): Same pedagogical theme—an imperative about hearing (e.g., 'He who has ears, let him hear') stressing the need for receptive understanding of Jesus' teaching.
- Matthew 13:9 (thematic): Part of Matthew's collection of sayings urging attentive hearing ('He who has ears, let him hear'), reinforcing the motif that Jesus' audiences must listen in order to understand.
- Isaiah 6:9-10 (allusion): OT background on hearing and understanding: Isaiah's commission contrasts mere hearing with true comprehension; Jesus' summons to 'hear and understand' functions against this prophetic context about receptive versus unresponsive hearing.
Alternative generated candidates
- Then he called the crowd to him and said, “Hear and understand:
- Then he called the crowd and said to them, "Hear and understand.
Matt.15.11 - Details
Original Text
Morphology
- ου: PART
- το: ART,nom,sg,n
- εισερχομενον: PART,pres,mid/dep,nom,sg,n
- εις: PREP
- το: ART,nom,sg,n
- στομα: NOUN,acc,sg,n
- κοινοι: VERB,pres,act,ind,3,sg
- τον: ART,acc,sg,m
- ανθρωπον: NOUN,acc,sg,m
- αλλα: CONJ
- το: ART,nom,sg,n
- εκπορευομενον: PART,pres,mid/dep,nom,sg,n
- εκ: PREP
- του: ART,gen,sg,n
- στοματος: NOUN,gen,sg,n
- τουτο: PRON,acc,sg,n
- κοινοι: VERB,pres,act,ind,3,sg
- τον: ART,acc,sg,m
- ανθρωπον: NOUN,acc,sg,m
Parallels
- Mark 7:15 (verbal): Almost identical saying in Mark’s parallel account: what enters the mouth cannot defile, but what comes out defiles.
- Mark 7:20-23 (verbal): Mark’s expanded version listing the evil things that come from within (from the heart) which defile a person.
- Matt.15:17-20 (structural): Immediate Matthean context that explains Jesus’ meaning—linking what comes out of the mouth to the heart and enumerating evil words/actions that defile.
- Matt.12:34-37 (verbal): Jesus’ teaching that ‘out of the abundance of the heart the mouth speaks’ and that people will give account for their words, echoing the moral point about speech and defilement.
- James 3:6-8 (thematic): Early Christian reflection on the tongue’s power to corrupt and defile the whole person, thematically parallel to Jesus’ warning about what proceeds from the mouth.
Alternative generated candidates
- it is not what goes into the mouth that defiles a person, but what comes out of the mouth—this defiles.”
- It is not what goes into the mouth that defiles a person, but what comes out of the mouth—this defiles."
Matt.15.12 - Details
Original Text
Morphology
- Τοτε: ADV
- προσελθοντες: VERB,aor,act,part,nom,pl,m
- οι: ART,nom,pl,m
- μαθηται: NOUN,nom,pl,m
- λεγουσιν: VERB,pres,act,ind,3,pl
- αυτω·Οιδας: PRON,dat,sg,m+VERB,pres,act,ind,2,sg
- οτι: CONJ
- οι: ART,nom,pl,m
- Φαρισαιοι: NOUN,nom,pl,m
- ακουσαντες: VERB,aor,act,part,nom,pl,m
- τον: ART,acc,sg,m
- λογον: NOUN,acc,sg,m
- εσκανδαλισθησαν: VERB,aor,pass,ind,3,pl
Parallels
- Mark 7:1-13 (structural): Direct Synoptic parallel: Pharisees and scribes confront Jesus about his disciples’ failure to observe elders’ tradition and Jesus answers, provoking offense—same episode as Matthew 15:1-20.
- Luke 11:37-54 (thematic): Parallel theme of Jesus’ public confrontation with Pharisees and their hostile reaction; Jesus pronounces woes and exposes their hypocrisy, a similar conflict motif.
- John 6:60-66 (thematic): Shows the related phenomenon of listeners/disciple responding with offense at Jesus’ difficult sayings—many turn away when his words scandalize them.
- Matt 13:57 (verbal): Same verb/idea (σκανδαλίζω): villagers/townspeople ‘took offense’ at Jesus—parallel wording and the recurrent motif of people being scandalized by Jesus.
- Matt 11:6 (verbal): Jesus’ saying ‘Blessed is the one who is not offended by me’ directly addresses the problem of taking offense at his words, thematically linked to the disciples’ observation in 15:12.
Alternative generated candidates
- Then the disciples came and said to him, “Do you know that the Pharisees were offended when they heard this?”
- Then the disciples came and said to him, "Do you know that the Pharisees were offended when they heard this?"
Matt.15.13 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- αποκριθεις: VERB,aor,act,part,nom,sg,m
- ειπεν·Πασα: VERB,aor,act,ind,3,sg
- φυτεια: NOUN,nom,sg,f
- ην: VERB,impf,act,ind,3,sg
- ουκ: PART
- εφυτευσεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- πατηρ: NOUN,nom,sg,m
- μου: PRON,gen,sg,1
- ο: ART,nom,sg,m
- ουρανιος: ADJ,nom,sg,m
- εκριζωθησεται: VERB,fut,pass,ind,3,sg
Parallels
- Matt.15:14 (structural): Immediate context—verse 13's judgment imagery is followed by Jesus' instruction to 'let them alone' about the blind guides; the two verses form a unit addressing those not 'planted' by the Father.
- Matt.3:10 (verbal): John the Baptist: 'Every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire'—shares the 'root/uproot' and unfruitful-tree judgment language.
- John 15:2-6 (verbal): Jesus' vine-and-branches teaching: branches that do not bear fruit are taken away/removed and cast away—parallel theological motif of divine removal of what is not fruitfully 'planted'.
- Luke 6:43-45 (thematic): Teaching about good and bad trees and their fruit—the ethical/metaphorical principle that true identity (planted/owned by God) is shown by fruit, and false/unfruitful 'trees' are judged.
Alternative generated candidates
- He answered, “Every plant that my heavenly Father did not plant will be rooted up.
- He answered, "Every plant that my heavenly Father did not plant will be rooted up.
Matt.15.14 - Details
Original Text
Morphology
- αφετε: VERB,pres,act,imp,2,pl
- αυτους·τυφλοι: PRON,acc,pl,m
- εισιν: VERB,pres,act,ind,3,pl
- οδηγοι: NOUN,nom,pl,m
- τυφλων·τυφλος: NOUN,nom,pl,m
- δε: CONJ
- τυφλον: NOUN,acc,sg,m
- εαν: CONJ
- οδηγη: VERB,pres,act,ind,3,sg
- αμφοτεροι: ADJ,nom,pl,m
- εις: PREP
- βοθυνον: NOUN,acc,sg,m
- πεσουνται: VERB,fut,mid,ind,3,pl
Parallels
- Luke 6:39 (verbal): Direct verbal parallel — the same proverb: 'Can the blind lead the blind? Will they not both fall into a pit?' (Jesus' warning about incompetent leaders).
- Matt.23:16 (verbal): Jesus addresses the Pharisees as 'blind guides' — the same epithet and charge against religious leaders who mislead others.
- Matt.23:24 (verbal): Another use of 'blind guides' in condemning Pharisaic hypocrisy; shows the theme that blinded leadership produces serious spiritual error and stumbling.
- John 9:39-41 (thematic): Jesus contrasts physical and spiritual sight and rebukes religious leaders who claim to see but are spiritually blind — thematically parallel condemnation of misguided, blind leadership.
Alternative generated candidates
- Leave them alone; they are blind guides. If a blind man leads a blind man, both will fall into a pit.”
- Leave them; they are blind guides. And if the blind lead the blind, both will fall into a pit."
Matt.15.15 - Details
Original Text
Morphology
- Αποκριθεις: VERB,aor,mid,ptc,nom,sg,m
- δε: CONJ
- ο: ART,nom,sg,m
- Πετρος: NOUN,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- αυτω·Φρασον: PRON,dat,sg,m,3 + VERB,aor,act,imp,2,sg
- ημιν: PRON,dat,pl,1
- την: ART,acc,sg,f
- παραβολην: NOUN,acc,sg,f
- ταυτην: PRON,acc,sg,f,dem
Parallels
- Mark 7:17 (structural): Parallel account of the same incident—after leaving the crowd the disciples ask Jesus privately about the meaning of the parable.
- Matt.13:36 (structural): Disciples request an explanation of a parable (the tares); same form and function as Peter's request here.
- Mark 4:10 (structural): Disciples ask Jesus about the parable of the sower; a closely parallel scene where the disciples seek private clarification.
- Luke 8:9 (verbal): The disciples ask, 'What might this parable be?'—a similar verbal request for the meaning of a parable.
Alternative generated candidates
- But Peter said to him, “Explain the parable to us.”
- Peter answered him, "Explain the parable to us."
Matt.15.16 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- ειπεν·Ακμην: VERB,aor,act,ind,3,sg
- και: CONJ
- υμεις: PRON,nom,pl,2
- ασυνετοι: ADJ,nom,pl,m
- εστε: VERB,pres,act,ind,2,pl
Parallels
- Mark 7:18 (verbal): Parallel account of the same exchange; Mark preserves the same rebuke where Jesus asks the disciples if they too are without understanding.
- Mark 8:17-21 (thematic): Jesus reproves the disciples for failing to perceive/understand after the feeding episode ('Do you not yet understand?'), thematically paralleling Matthew 15:16's chiding for lack of understanding.
- Matt.16:9-11 (thematic): A similar rebuke when Jesus chastises the disciples for not understanding his warning about the 'leaven' of the Pharisees and Sadducees—another instance of Jesus faulting their lack of insight.
- Luke 24:25 (thematic): On the Emmaus road Jesus calls the disciples 'foolish' and 'slow of heart to believe,' a thematic parallel in which he rebukes their failure to understand Scriptural reality about the Messiah.
- Matt.13:51 (structural): After explaining parables Jesus asks his disciples if they have understood—structurally similar to Matthew 15:16's exchange in which Jesus tests and rebukes their comprehension.
Alternative generated candidates
- And he said, “Are you still without understanding?
- And he said, "Are you also still without understanding?
Matt.15.17 - Details
Original Text
Morphology
- ου: PART
- νοειτε: VERB,pres,act,ind,2,pl
- οτι: CONJ
- παν: ADJ,nom,sg,n
- το: ART,nom,sg,n
- εισπορευομενον: VERB,pres,mid/pass,part,nom,sg,n
- εις: PREP
- το: ART,nom,sg,n
- στομα: NOUN,acc,sg,n
- εις: PREP
- την: ART,acc,sg,f
- κοιλιαν: NOUN,acc,sg,f
- χωρει: VERB,pres,act,ind,3,sg
- και: CONJ
- εις: PREP
- αφεδρωνα: NOUN,acc,sg,m
- εκβαλλεται: VERB,pres,mid/pass,ind,3,sg
Parallels
- Matt.15.11 (verbal): Immediate statement in the same discourse: 'It is not what enters the mouth that defiles...' — Matthew 15:17 explains how food passes through and thus cannot make a person unclean.
- Mark 7:19 (verbal): Direct Gospel parallel where Jesus says what enters the mouth goes into the stomach and is expelled; Mark explicitly links this to declaring all foods clean (in many manuscripts).
- Acts 10:15 (allusion): Peter's vision 'What God has made clean, do not call common' addresses food purity and echoes Jesus' teaching that food itself does not defile a person.
- Romans 14:14 (thematic): Paul's argument that 'nothing is unclean in itself' (concerning food) reflects the same theological point that what is eaten does not make one morally or ritually unclean.
- 1 Timothy 4:4-5 (thematic): Paulic instruction that everything God created is good and to be received with thanksgiving parallels Jesus' dismissal of dietary restrictions as a basis for defilement.
Alternative generated candidates
- Do you not see that whatever goes into the mouth passes into the stomach and is expelled?
- Do you not see that whatever goes into the mouth passes into the belly and is expelled?
Matt.15.18 - Details
Original Text
Morphology
- τα: ART,nom,pl,neut
- δε: CONJ
- εκπορευομενα: VERB,pres,mid/pass,part,nom,pl,n
- εκ: PREP
- του: ART,gen,sg,n
- στοματος: NOUN,gen,sg,n
- εκ: PREP
- της: ART,gen,sg,f
- καρδιας: NOUN,gen,sg,f
- εξερχεται: VERB,pres,mid/pass,ind,3,sg
- κακεινα: DEM,nom,pl,n
- κοινοι: VERB,pres,act,ind,3,sg
- τον: ART,acc,sg,m
- ανθρωπον: NOUN,acc,sg,m
Parallels
- Mark 7:20-23 (verbal): Nearly identical teaching: what comes out of a person (from the heart) defiles him; lists inner sources (evil thoughts, etc.).
- Luke 6:45 (verbal): Same proverb-like formula: out of the heart the good/evil person brings forth speech and action; links mouth to inner treasure/heart.
- Matthew 12:34-35 (structural): Earlier Matthean parallel: 'out of the abundance of the heart the mouth speaks,' connecting speech directly to the heart's moral character.
- James 3:9-10 (thematic): Reflects the moral problem of the tongue—blessing and cursing from the same mouth—underscoring speech as an index of the heart's condition.
- Proverbs 4:23 (allusion): Wisdom tradition concern for the heart as moral source: 'Keep your heart... for out of it are the springs of life,' providing background for Jesus' saying.
Alternative generated candidates
- But what comes out of the mouth proceeds from the heart, and this is what defiles a person.
- But what comes out of the mouth proceeds from the heart, and this defiles a person.
Matt.15.19 - Details
Original Text
Morphology
- εκ: PREP
- γαρ: CONJ
- της: ART,gen,sg,f
- καρδιας: NOUN,gen,sg,f
- εξερχονται: VERB,pres,mid/pass,ind,3,pl
- διαλογισμοι: NOUN,nom,pl,m
- πονηροι: ADJ,nom,pl,m
- φονοι: NOUN,nom,pl,m
- μοιχειαι: NOUN,nom,pl,f
- πορνειαι: NOUN,nom,pl,f
- κλοπαι: NOUN,nom,pl,f
- ψευδομαρτυριαι: NOUN,nom,pl,f
- βλασφημιαι: NOUN,nom,pl,f
Parallels
- Mark 7:21-23 (verbal): Nearly identical wording and list of sins—Jesus states that evil things (murders, adulteries, etc.) come out of the heart; direct synoptic parallel.
- Luke 6:45 (thematic): Teaches that a person's words and deeds flow from the heart's abundance (good or evil), echoing Matthew's emphasis on the heart as the source of moral action.
- Proverbs 4:23 (thematic): Commands vigilance over the heart because life issues from it; parallels Matthew's focus on the heart as the origin of moral outcomes.
- Jeremiah 17:9 (allusion): Declares the heart is deceitful above all things and the source of evil—resonates with Matthew's portrayal of the heart as the origin of sinful thoughts and acts.
- Galatians 5:19-21 (thematic): Paul's catalog of 'works of the flesh' (sexual immorality, impurity, debauchery, idolatry, hatred, etc.) parallels Matthew's list of sins that proceed from the human heart.
Alternative generated candidates
- For out of the heart come evil thoughts—sexual immorality, theft, murder, adultery, covetousness, wickedness, deceit, licentiousness, envy, slander, pride, and folly—
- For out of the heart come evil thoughts, murders, adulteries, sexual immorality, thefts, false witness, and slanders.
Matt.15.20 - Details
Original Text
Morphology
- ταυτα: PRON,acc,pl,n
- εστιν: VERB,pres,act,ind,3,sg
- τα: ART,nom,pl,neut
- κοινουντα: PTCP,pres,act,nom,pl,n
- τον: ART,acc,sg,m
- ανθρωπον: NOUN,acc,sg,m
- το: ART,nom,sg,n
- δε: CONJ
- ανιπτοις: ADJ,dat,pl,m
- χερσιν: NOUN,dat,pl,f
- φαγειν: VERB,aor,act,inf
- ου: PART
- κοινοι: VERB,pres,act,ind,3,sg
- τον: ART,acc,sg,m
- ανθρωπον: NOUN,acc,sg,m
Parallels
- Mark 7:20-23 (verbal): Near-verbatim parallel account of Jesus' teaching that what proceeds from the heart (and out of the mouth) defiles a person—corresponds directly to Matt.15:18–20.
- Mark 7:15 (structural): Summarizes the same principle: nothing outside a person can defile him if it enters, but what comes out of the heart defiles—structurally parallels Matthew's contrast between external ritual (unwashed hands) and inner defilement.
- Acts 10:9-16 (thematic): Peter's vision declares formerly 'unclean' animals clean, challenging Jewish food laws and echoing the theme that divine perspective removes ritual distinctions about foods.
- Romans 14:14 (thematic): Paul's assertion that 'no food is unclean in itself' and his concern with conscience reflects the same conviction that eating does not make a person spiritually defiled.
- Colossians 2:20-23 (thematic): Paul's critique of human regulations and enforcing ascetic rules (including food/ritual practices) as having 'no value' resonates with Jesus' rejection of external ritual purity as the basis of true righteousness.
Alternative generated candidates
- all these evils come from within and defile a person; but to eat with unwashed hands does not defile.”
- These are what defile a person, but to eat with unwashed hands does not defile."
Matt.15.21 - Details
Original Text
Morphology
- Και: CONJ
- εξελθων: VERB,aor,act,part,nom,m,sg
- εκειθεν: ADV
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- ανεχωρησεν: VERB,aor,act,ind,3,sg
- εις: PREP
- τα: ART,nom,pl,neut
- μερη: NOUN,acc,pl,n
- Τυρου: NOUN,gen,sg,f
- και: CONJ
- Σιδωνος: NOUN,gen,sg,f
Parallels
- Mark 7:24 (verbal): Direct Gospel parallel — Mark records Jesus withdrawing into the region of Tyre and Sidon (nearly identical narrative placement and wording).
- Mark 3:8 (thematic): Mentions people coming to Jesus 'from Tyre and Sidon,' showing these Gentile coastal cities as part of Jesus' wider audience and movement.
- Luke 6:17 (thematic): Lists Tyre and Sidon among regions from which large crowds came to hear Jesus, reinforcing the presence of these cities in Luke's geography of Jesus' ministry.
- Matt.11:21 (allusion): Uses Tyre and Sidon in Jesus' reproach (ὣσπερ) as exemplars in a judgment saying — the cities function as notable Gentile/local benchmarks tied to Jesus' movement beyond Israel.
Alternative generated candidates
- Jesus withdrew from there and went away to the districts of Tyre and Sidon.
- And Jesus went away from there and withdrew to the district of Tyre and Sidon.
Matt.15.22 - Details
Original Text
Morphology
- και: CONJ
- ιδου: INTJ
- γυνη: NOUN,nom,sg,f
- Χαναναια: NOUN,nom,sg,f
- απο: PREP
- των: ART,gen,pl,m
- οριων: NOUN,gen,pl,n
- εκεινων: PRON,gen,pl,n
- εξελθουσα: VERB,aor,mid,part,nom,sg,f
- εκραζεν: VERB,impf,act,ind,3,sg
- λεγουσα·Ελεησον: VERB,pres,act,part,nom,sg,f
- με: PRON,acc,sg,1
- κυριε: NOUN,voc,sg,m
- υιος: NOUN,nom,sg,m
- Δαυιδ·η: NOUN,voc,sg,m
- θυγατηρ: NOUN,nom,sg,f
- μου: PRON,gen,sg,1
- κακως: ADV
- δαιμονιζεται: VERB,pres,mid,ind,3,sg
Parallels
- Mark 7:24-30 (verbal): Direct parallel account of the Canaanite (Syrophoenician) woman who begs Jesus to cast a demon out of her daughter; shares setting, dialogue and outcome.
- Matthew 15:21 (structural): Immediate context/introduction to the pericope—places Jesus in the Gentile region where the Canaanite woman approaches him.
- Matthew 15:28 (structural): Conclusion of the episode in Matthew where Jesus commends the woman's faith and grants her request—directly resolves the plea in 15:22.
- Matthew 8:5-13 (thematic): Another example where a Gentile (the Roman centurion) appeals to Jesus’s power and is praised for remarkable faith—parallels theme of Gentile faith and Jesus’ response.
- Mark 5:25-34 (thematic): Story of the hemorrhaging woman who persistently seeks Jesus’ mercy and is healed by faith—parallels motifs of a desperate woman's plea, faith, and healing/exorcism.
Alternative generated candidates
- Behold, a Canaanite woman came out from those regions and cried, “Have mercy on me, Lord, Son of David; my daughter is severely oppressed by a demon.”
- Behold, a Canaanite woman came out from that region and cried, "Have mercy on me, Lord, Son of David! My daughter is grievously oppressed by a demon."
Matt.15.23 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- ουκ: PART
- απεκριθη: VERB,aor,mid,ind,3,sg
- αυτη: PRON,dat,sg,f
- λογον: NOUN,acc,sg,m
- και: CONJ
- προσελθοντες: VERB,aor,act,part,nom,pl,m
- οι: ART,nom,pl,m
- μαθηται: NOUN,nom,pl,m
- αυτου: PRON,gen,sg,3,m
- ηρωτουν: VERB,impf,act,ind,3,pl
- αυτον: PRON,acc,sg,m,3
- λεγοντες·Απολυσον: VERB,pres,act,part,nom,pl,m
- αυτην: PRON,acc,sg,f
- οτι: CONJ
- κραζει: VERB,pres,act,ind,3,sg
- οπισθεν: PREP
- ημων: PRON,gen,pl,1
Parallels
- Mark 7:25-30 (verbal): Direct parallel account of the Syrophoenician/Canaanite woman; Mark also records that Jesus 'answered her not a word' and that the disciples urged him to send her away.
- Matt 15:25-28 (structural): Immediate continuation of the same pericope in Matthew: the woman's renewed plea ('Lord, help me') and Jesus' eventual answer give context to his initial silence.
- Luke 11:5-8 (thematic): Parable of the friend at midnight emphasizes persistence in asking; thematically parallels the woman's persistent petition and the disciples' desire to dismiss her.
- Luke 18:1-8 (thematic): Parable of the persistent widow seeking justice; thematically related to the motif of persistence in prayer and the eventual granting of the plea.
- Isaiah 53:7 (allusion): The servant's silence ('he opened not his mouth') echoes the motif of Jesus' initial silence in the face of a plea, inviting reflection on messianic suffering and restraint.
Alternative generated candidates
- But he did not answer her a word. And his disciples came and begged him, “Send her away, for she keeps crying after us.”
- But he did not answer her a word. And his disciples came and urged him, saying, "Send her away, for she keeps crying out after us."
Matt.15.24 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- αποκριθεις: VERB,aor,act,part,nom,sg,m
- ειπεν·Ουκ: VERB,aor,act,ind,3,sg
- απεσταλην: VERB,aor,pass,ind,1,sg
- ει: COND
- μη: PART
- εις: PREP
- τα: ART,nom,pl,neut
- προβατα: NOUN,acc,pl,n
- τα: ART,nom,pl,neut
- απολωλοτα: PART,perf,act,acc,pl,n
- οικου: NOUN,gen,sg,m
- Ισραηλ: PROPN,gen,sg,m
Parallels
- Matthew 10:6 (verbal): Jesus' commission to the disciples: 'go rather to the lost sheep of the house of Israel' — nearly identical wording and same expression of an initial mission limited to Israel.
- Matthew 15:26 (structural): Immediate continuation of the Canaanite-woman pericope in Matthew; reinforces the boundary of Jesus' mission (children/household imagery) and the tension over ministering to Gentiles.
- Mark 7:27 (structural): Parallel account of the encounter with the Syrophoenician/Canaanite woman in Mark; contains the 'children/dogs' saying that functions similarly to Matthew's statement about mission to Israel.
- Romans 15:8 (thematic): Paul states that Christ became 'a servant to the circumcised' to confirm God's promises to the patriarchs — echoes the theme that Jesus' ministry was first to Israel.
- Acts 13:46-47 (thematic): Paul and Barnabas' declaration to turn to the Gentiles after Jewish rejection, citing the prophetic mandate to bring salvation to the nations — reflects the widening of mission beyond 'the lost sheep of Israel.'
Alternative generated candidates
- He answered, “I was sent only to the lost sheep of the house of Israel.”
- He answered, "I was sent only to the lost sheep of the house of Israel."
Matt.15.25 - Details
Original Text
Morphology
- η: ART,nom,sg,f
- δε: CONJ
- ελθουσα: VERB,aor,act,part,nom,sg,f
- προσεκυνει: VERB,aor,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- λεγουσα·Κυριε: VERB,pres,act,part,nom,sg,f+NOUN,voc,sg,m
- βοηθει: VERB,pres,act,imp,2,sg
- μοι: PRON,dat,sg,1
Parallels
- Matt.15.22 (verbal): Same narrative episode: the Canaanite/Syrophoenician woman's initial cry for mercy immediately precedes v.25; v.25 records her coming, kneeling/worshipping, and pleading 'Lord, help me.'
- Mark 7:26 (structural): Parallel account in Mark of the same encounter (the woman coming and begging Jesus to cast the demon out of her daughter), showing the same action of approaching and imploring Jesus.
- Matt.9:27 (thematic): Two blind men address Jesus as 'Son of David' and plead for mercy/healing—parallel theme of desperate petitioners approaching Jesus and seeking his help.
- Luke 18:38 (thematic): Blind Bartimaeus cries out to Jesus as 'Son of David' and begs for mercy—another instance of a petitioner loudly appealing to Jesus for help, highlighting persistence and faith.
Alternative generated candidates
- But she came and knelt before him, saying, “Lord, help me.”
- But she came and knelt before him, saying, "Lord, help me."
Matt.15.26 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- αποκριθεις: VERB,aor,act,part,nom,sg,m
- ειπεν·Ουκ: VERB,aor,act,ind,3,sg
- εστιν: VERB,pres,act,ind,3,sg
- καλον: ADJ,acc,sg,n
- λαβειν: VERB,aor,act,inf
- τον: ART,acc,sg,m
- αρτον: NOUN,acc,sg,m
- των: ART,gen,pl,m
- τεκνων: NOUN,gen,pl,n
- και: CONJ
- βαλειν: VERB,aor,act,inf
- τοις: ART,dat,pl,m
- κυναριοις: NOUN,dat,pl,n
Parallels
- Mark 7:27 (verbal): Almost identical saying in Mark's parallel account—Jesus calls it wrong to give the children's bread to dogs (verbal parallel in Greek).
- Matthew 15:27 (structural): Immediate literary response: the Canaanite woman accepts the children/dogs metaphor and humbly asks for crumbs, showing the dynamic of the exchange.
- Matthew 10:5-6 (thematic): Jesus' earlier instruction to the Twelve to go only to Israel ('lost sheep of Israel') reflects the initial priority for 'the children' and explains the ministry's early focus on Jews.
- Isaiah 49:6 (allusion): Prophetic promise that Israel's servant will be 'a light to the nations'—a theological counterpoint/fulfillment theme to the apparent exclusion of Gentiles implied by the 'children/dogs' saying.
- Acts 10:34-35 (thematic): Peter's realization that God shows no partiality and accepts Gentiles who fear him demonstrates the early Christian expansion beyond 'the children,' reversing the exclusion implied in Matthew 15:26.
Alternative generated candidates
- He answered, “It is not right to take the children’s bread and throw it to the little dogs.”
- He answered, "It is not right to take the children's bread and throw it to the dogs."
Matt.15.27 - Details
Original Text
Morphology
- η: ART,nom,sg,f
- δε: CONJ
- ειπεν·Ναι: VERB,aor,act,ind,3,sg
- κυριε: NOUN,voc,sg,m
- και: CONJ
- γαρ: CONJ
- τα: ART,nom,pl,neut
- κυναρια: NOUN,nom,pl,n
- εσθιει: VERB,pres,act,ind,3,pl
- απο: PREP
- των: ART,gen,pl,m
- ψιχιων: NOUN,gen,pl,n
- των: ART,gen,pl,m
- πιπτοντων: PART,pres,act,gen,pl
- απο: PREP
- της: ART,gen,sg,f
- τραπεζης: NOUN,gen,sg,f
- των: ART,gen,pl,m
- κυριων: NOUN,gen,pl,m
- αυτων: PRON,gen,pl,3
Parallels
- Mark 7:28 (verbal): Parallel gospel account of the same exchange; the Canaanite woman's reply about 'even the dogs under the table' is nearly identical in wording and function.
- Matthew 15:26 (verbal): Immediate context in the same pericope where Jesus says it is not right to take the children's bread and throw it to the dogs — the statement to which the woman responds in 15:27.
- Acts 10:34-35 (thematic): Peter's realization that God shows no partiality and accepts those from every nation parallels the episode's theme of Gentile faith gaining access to God's blessing despite initial exclusionary language.
- Romans 11:17-24 (thematic): Paul's olive-tree metaphor of Gentiles being grafted in to share the promises of Israel echoes the broader theme in Matthew 15 of Gentile inclusion and the surprising elevation of a non‑Jewish believer.
Alternative generated candidates
- She said, “Yes, Lord; yet even the little dogs feed on the crumbs that fall from their masters’ table.”
- She said, "Yes, Lord; yet even the dogs eat the crumbs that fall from their masters' table."
Matt.15.28 - Details
Original Text
Morphology
- τοτε: ADV
- αποκριθεις: VERB,aor,act,part,nom,sg,m
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- αυτη·Ω: PRON,dat,sg,3,f
- γυναι: NOUN,voc,sg,f
- μεγαλη: ADJ,voc,sg,f
- σου: PRON,gen,sg,m
- η: ART,nom,sg,f
- πιστις·γενηθητω: NOUN,nom,sg,f
- σοι: PRON,dat,sg,2
- ως: CONJ
- θελεις: VERB,pres,act,ind,2,sg
- και: CONJ
- ιαθη: VERB,aor,pass,ind,3,sg
- η: ART,nom,sg,f
- θυγατηρ: NOUN,nom,sg,f
- αυτης: PRON,gen,sg,f
- απο: PREP
- της: ART,gen,sg,f
- ωρας: NOUN,gen,sg,f
- εκεινης: PRON,gen,sg,3,f
Parallels
- Mark 7:29-30 (structural): Direct Gospel parallel retelling the Syrophoenician/Canaanite woman's request and Jesus' granting of healing; similar sequence and outcome (daughter healed 'from that hour').
- Luke 8:48 (verbal): Jesus' words to the woman healed of hemorrhage: 'Daughter, your faith has healed you,' echoing Matthew's attribution of the healing to the woman's faith.
- Matt.9:22 (verbal): Jesus' declaration to the bleeding woman, 'Your faith has made you well,' uses the same causal language linking personal faith to healing as in Matt. 15:28.
- Matt.8:10 (thematic): Jesus' commendation of the Roman centurion's extraordinary faith ('I tell you, not even in Israel have I found such faith') parallels the theme of Gentile faith being praised and rewarded.
Alternative generated candidates
- Then Jesus answered her, “O woman, great is your faith! Let it be to you as you desire.” And her daughter was healed from that hour.
- Then Jesus answered her, "O woman, great is your faith! Be it done for you as you desire." And her daughter was healed instantly.
Then Pharisees and scribes came to him from Jerusalem,
and they said, 'Why do your disciples transgress the tradition of the elders? For they do not wash their hands when they eat.' And he answered them, 'And why do you transgress the commandment of God for the sake of your tradition?
'For God commanded, "Honor your father and your mother," and, "Whoever speaks evil of father or mother shall be put to death."'
'But you say, "If anyone says to his father or his mother, 'Whatever support you might have had from me is Corban'—that is, given to God—"'
'then you no longer permit him to do anything for his father or his mother; thus you make void the word of God for the sake of your tradition.'
You hypocrites! Well did Isaiah prophesy of you, saying,
'This people honors me with their lips, but their heart is far from me;
'in vain do they worship me, teaching as doctrines the commandments of men.' And he called the crowd to him and said, 'Hear and understand:
'It is not what goes into the mouth that defiles a person, but what comes out of the mouth; this defiles him.'
Then the disciples came and said to him, 'Do you know that the Pharisees were offended when they heard this?'
He answered, 'Every plant that my heavenly Father did not plant will be rooted up.'
Leave them; they are blind guides. And if the blind lead the blind, both will fall into a pit. But Peter said to him, 'Explain this parable to us.' And he said, 'Do you also not understand?'
'Do you not see that whatever goes into the mouth passes into the stomach and is expelled?
'But what comes out of the mouth proceeds from the heart, and this is what defiles a person.'
'For out of the heart come evil thoughts, murders, adultery, sexual immorality, thefts, false testimony, slander.'
'These are what defile a person; but to eat with unwashed hands does not defile.' And Jesus went away from there and withdrew to the district of Tyre and Sidon. And behold, a Canaanite woman from that region came out and cried, 'Have mercy on me, Lord, Son of David; my daughter is severely oppressed by a demon.' But he did not answer her a word. And his disciples came and begged him, 'Send her away, for she keeps crying out after us.'
He answered, 'I was sent only to the lost sheep of the house of Israel.' But she came and knelt before him, saying, 'Lord, help me.' And he answered, 'It is not right to take the children's bread and throw it to the dogs.' But she said, 'Yes, Lord; yet even the dogs eat the crumbs that fall from their masters' table.'
Then Jesus answered her, 'Woman, great is your faith; let it be done for you as you desire.' And her daughter was healed from that hour.