Bread for the Syrophonecian Woman - Mark 7.24-30 Paper

WHEATON GRADUATE SCHOOL
BREAD FOR THE SYROPHOENICIAN WOMAN: MARK 7:24-30
SUBMITTED TO DR. NICHOLAS PERRIN
IN PARTIAL FULFILLMENT OF
BITH 646 – GREEK EXEGESIS: MARK
BY
JEREMY GREENLEE
MARCH 2, 2011

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BREAD FOR THE SYROPHOENICIAN WOMAN: MARK 7:24-30
INTRODUCTION
The story of Jesus and the Syrophoenician woman provides an extraordinary account of the
dialogue between Jesus and a Gentile woman, who seeks healing for her daughter. Jesus
responds to the woman’s request with the remarkable declaration, “Let the children be fed first,
for it is not fair to take the children’s food and throw it to the dogs.” What are we to make of this
enigmatic statement? Is Jesus refusing to heal the woman’s daughter because she is a Gentile?
And is he using an offensive and insulting ethnic slur in the process? Ostensibly, the overall
picture of Jesus that this passage constructs is of a man who initially shows discrimination but is
convicted by an unclean Gentile woman, who has forced him to change his mind. In order to
properly interpret this unique and difficult statement made by Jesus, we must first examine the
passage in light of the immediate context within the Markan narrative, the relevant geographical
and cultural background, and the overall picture which Mark is constructing about Jesus and his
true role as Messiah.
BACKGROUND
The gospel of Mark is traditionally attributed to John Mark, who writes with the apostle Peter as
his source.1
Early tradition and current scholarship favor Rome as the place where Mark was
written, but there is much more disagreement about the date of composition, which ranges from
1
For further discussion, see D.A. Carson and Douglas J. Moo, Introduction to the New Testament, Grand
Rapids: Zondervan, 2005, 172-77.

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the 40s to the 70s.2
The audience is also debated, but if Mark wrote his gospel from Rome, then
his audience were probably Romans. The text also supports this as Mark appears to be writing to
encourage those who were experiencing persecution because of their faith. This is perhaps
significant for interpretation as a Gentile audience would be keenly interested in Jesus’ encounter
with a Gentile woman from Syrophoenicia. In current scholarship, most hold to a Markan
priority, seeing Matthew and Luke as utilizing Mark and the theoretical “Q” as the primary
sources for constructing their gospels.3
However, because of the important differences between
Matthew and Mark in the passage in view, both the Markan and Matthean priority views will
here be taken into account.
One prominent feature of Mark, which is largely absent from the other gospels, is the so-
called “messianic secret,” which derives from Jesus’ many commands for silence about his
identity throughout Mark.4
Interestingly, Jesus’ silence commands appear almost exclusively in
Jewish territory, perhaps because Jesus’ identity was not an issue in Gentile regions.5
Thus,
Jesus might not have seen the need to redefine the Gentile’s expectation of the messiah as he
2
Carson and Moo see the late 50s or the 60s as the most plausible date for Mark. Carson and Moo,
Introduction, 177-82; the authorship, date and provenance of Mark bears little significance on the interpretation of
Mark 7:24-30 and will thus not be dealt with at length here.
3
Carson and Moo, Introduction, 65-112.
4
We should not be too quick to dismiss the messianic secret as irrelevant even if the motifs are absent from a
passage in view. Rather, the critical question is “Why is the messianic secret absent from the passage?”
5
The demons are commanded to be silent after declaring Jesus as ὁ ἅγιος τοῦ θεοῦ (1:25-26) and ὁ υἱὸς τοῦ
θεοῦ (3:11-12). In 1:34, the demons were not permitted to speak because “they knew him.” Other silence
commands appear after Jesus heals the leper (1:40-45) and raises Jarius’s daughter from the dead (5:21-43). Each of
these events takes place in Jewish regions. However, in Gerasenes, on the west side of the Jordan, Jesus
interestingly tells the formerly possessed man to “Go home to your friends, and tell them how much the Lord has
done for you,” and the man goes to “proclaim in the Decapolis how much Jesus had done for him” (5:19-20). We
should note that the demons were the ones who referred to Jesus as υἱὲ τοῦ θεοῦ τοῦ ὑψίστου here, so the man may
not have needed silencing. In addition, when Jesus casts out the demon from the Syrophoenician’s daughter (7:24-
30) and from the boy (9:14-29), his commands to be silent are absent from the passages. Many scholars view
Gerasenes (5:1), Decapolis (5:20), Tyre (7:24), Bethsaida (8:22), Caesarea Philippi (8:27), as Gentile regions. For a
thorough discussion of these locations as Gentile regions, see Kelly R. Iverson, Gentiles in the Gospel of Mark (New
York: T&T Clark, 2007); Morna Hooker is less convinced, even with regard to Tyre of 7:24 because of the mixed
populations in these regions, but she fails to account for the importance of geography for Mark. Morna D. Hooker,
Mark. BNTC (Peabody: Hendrickson, 1992), 181; the one exception to the above observation is in 7:31-37, where
the people of Decapolis are commanded to be silent about the healing, so the observation should be taken cautiously.
Nevertheless, the presence of the messianic secret predominantly among the Jews should be noted.

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needed to with the Jews because they were anticipating the messiah to come in power to restore
the Jews to their Holy Land.6
Jesus, however, knew that his true role as messiah was to initiate
the breaking-in of the Kingdom of God not for the Jews alone but for all nations and that this
restoration would come to fruition not through power but through death. Thus, Jesus likely
thought that his messiahship could only be properly understood in light of his death and
resurrection.7
THE STRUCTURE OF MARK
The protagonists of the gospel are Jesus and his disciples, while the primary antagonists are the
religious elite (scribes, Pharisees, chief priests, and elders).8
Herod and the Herodians also play
a small but significant role in the narrative.9
As a narrative, the gospel of Mark has many
features which can be used to identify key subdivisions within the narrative.10
Mark can be
divided into two main sections, part one (1:16-8:30) and part two (8:31-16:8), with an
introduction in 1:1-15 that informs the reader of Jesus’ mission to proclaim the good news of
God, saying “the kingdom of God is near; repent, and believe in the good news” (1:15). Part one
of Mark tells the story of Jesus’ public ministry as the messiah. Throughout these first eight
chapters, this messianic identity is a key theme.11
Part one can probably be further divided into
three subsections as each begins with a passage concerning the disciples: 1:16-3:13, 3:13-6:6a,
6
L. W. Hurtado, “Christ,” DJG, 107-111; Against this theory, the messianic secret could be accounted for
simply because Jesus knew the Gentiles would not prematurely condemn him to death. The risk would certainly
have been much higher among the Jews, as is demonstrated in 14:61-64, where Jesus finally declares to the high
priest that he is the messiah and is immediately condemned to death. However, in several other places in Mark,
Jesus does not appear to worry about being identified with God among the Jews (2:1-12, 23-28), suggesting that
improper expectations of the messiah were indeed what Jesus wanted to address.
7
Jesus sternly warns his disciples not to speak of him as Messiah (8:30) or of the Transfiguration (9:1-9a) until
“after the Son of Man had risen from the dead” (9:9b).
8
It is important to note that the disciples often are seen as resisting, failing to understand, and even betraying
and abandoning Jesus. In contrast, the unlikely women quite remarkably demonstrate great faith and godliness
throughout the gospel (5:25-34; 7:24-30; 12:41-44; 14:3-9; 15:40-41, 47; 16:1- 9).
9
Herod only appears in 6:14-29 and 8:15.
10
R.T. France, The Gospel of Mark (NICTC; Grand Rapids: Eerdmans, 2002), 13-14.
11
To be more precise, the restoration of Jesus’ identity as messiah, which has become corrupt, is central.

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6:6b-8:21.12
The first establishes the authority of Jesus and his teachings, which even surpasses
that of the scribes (1:22). The second begins to redefine the true follower, and the third builds on
this redefinition as Jesus extends his ministry beyond the purity boundaries of Judaism. Jesus’
messianic identity culminates with Peter’s declaration σὺ εἶ ὁ χριστός in 8:27-30.13
Mark then
shifts his focus to the suffering and death of the messiah in the remaining chapters.
BEYOND THE BORDERS: THE BREAD STORIES OF MARK - 6:6b-8:21
The story of the Syrophoenician woman appears in the center of the third section of part one in
Mark. This section begins with the mission of the disciples into Jewish territory, the recount of
the death of John the Baptist, and the return and report of the disciples (6:6b-6:30).14
Next, Mark
introduces a series of three important bread passages, which serve as the foundation for the entire
section and might perhaps form a chiasm paralleling 3:13-6:30.15
The first is the bread miracle
in an unidentified region, though probably Jewish (6:31-44).16
The second is the bread miracle
in Decapolis (7:31, 8:1-9).17
The final passage is the bread miracle explanation on the sea (8:14-
12
The disciple passages are 1:16-20, 3:13-19, and 6:6b-13. If one takes the latter to be the conclusion of the
second section, then there is a possible chiasm in 3:13-6:30. See Appendix 1.
13
These verses also serve as both the conclusion of part one and the introduction to part two, establishing the
pivotal declaration which connects the entire narrative. Indeed, the whole of Mark’s gospel functions to set the
foundation for and point forward to the ultimate death and resurrection of Jesus as ὁ χριστός.
14
Matthew removes any ambiguity about the missionary regions in his account: “Go nowhere among the
Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel” (Matt 10:5-6).
15
See Appendix 1. Moloney identify two other possible chiasms also cited below.
16
The last geographic indicator that Mark gives is in 6:1, where Jesus is in his hometown. Jesus then “went
about among the villages teaching” (6.6), but there is no indication that Jesus and his disciples traveled into another
region as Mark usually indicates (1:14, 21, 39; 2:1; 4:35, 5:1, 20-21; 6:1, 45, 53; 7:24, 31; 8:10, 22, 27; 9:30, 33;
10:1, 32, 46; 11:1; 13:3;; 14:3, 26, 32; 15:22). Geography also seems to serve an important function in the narrative
(see France, Mark, 33). In light of this evidence and the Matthean parallel of the missionary journey (Matt 10:5-6),
the most plausible audience here is a Jewish crowd.
17
A quick survey of Mark’s use of πέραν may suggest that for Mark, this region should be considered Gentile
territory along with 7:24-37. In Mark, πέραν occurs seven times, and each occurrence appears to be functioning to
make the reader aware of the Gentile context. Five of these occur in the exact phrase εἰς τὸ πέραν and describe
Jesus’ journey (or attempted journey) across the Sea of Galilee in 4:25; 5:1, 21; 6:45; 8:13; 10:1 (see Appendix 1).
The other two occurrences also refer to the Gentile region πέραν τοῦ Ἰορδάνου and contrast the Jewish regions of
Judea and Jerusalem (3:8; 10:1). In fact, of the 23 occurrences in the NT, only one is not used in reference to the
Jordan or the sea (John 18:1). Eight are used with τοῦ Ἰορδάνου, four with τῆς θαλάσσης (of Galilee), and ten as εἰς

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21). Thus, the deliberate use of bread by Mark indicates that ἄρτος is an essential key for
interpreting this section.18
In the NT, ἄρτος occurs 97 times, 21 of which appear in Mark
alone.19
ρτος is an important word for Jesus and the other gospel writers as well, especially in
the bread miracle passages, where 47 of the 97 occurrences of ἄρτος are found.20
In the important Johannine bread passages (John 6:1-71), the feeding of the 5,000
introduces the section, but the response of the crowd is to make Jesus king (6:15). To avoid this
improper coronation, Jesus withdraws to the mountain and then teaches about the true nature of
his messianic role (6:22-71). Here Jesus speaks of himself as “the bread of life” (13:35, 48), that
is, “the bread of God…which comes down from heaven and gives life to the world” (6:33, 41).
All those who see and believe in him will have eternal life (6:40, 47). And the bread that he will
give for the life of the world is his flesh (6:51). The connection between the bread and the Last
Supper is then made explicit in 6:53-58, culminating with the declaration that “the one who eats
this bread will live forever.”21
The feedings in Mark also share this connection with the Last
Supper.22
These parallels provide strong evidence that Mark would almost certainly have had
τὸ πέραν. The verbal form διαπεράω occurs twice in Mark (5:21, 6:53), and both are used in the same context as
πέραν. See also Iverson’s discussion of Mark 7:24-8:9 located in Gentile territory. Iverson, Gentiles, 40-82.
18
Of the 21 times that ἄρτος occurs in Mark, 18 occur in this section (6:8, 37, 38, 41, 44, 52; 7:2, 5, 27; 8:4,5,
14, 16, 17, 19). The only other occurrences are in 2:26, 3:20, and 14:22.
19
The importance of bread in the gospels is clear as they account for 81 of the 97 occurrences. Only John has
more occurrences (24) than Mark. Matthew has the same number as Mark (21), but ἄρτος is more prominent in
Mark when length is considered as ἄρτος appears in 2.80% of the verses in Mark (see Appendix 3).
20
See Appendix 2 for a comparison of the bread passages in the gospels. Other significant occurrences of
ἄρτος are in the dessert temptation (Matt 4:3, 4; Luke 4:3, 4), the references to the bread of the Presence (Matt 12:4;
Mark 2:26; Luke 6:4; Heb 9:1), the disciple sending (Mark 6:8; Luke 9:3), the Lord’s prayer (Matt 6:11), the Lord’s
supper (Matt 26:26; Mark 14:22, Luke 22:19, John 13:18, 1 Cor 10:16-17(X3); 11:23,26,27,28), and the post-
resurrection meal where the disciples finally recognize Jesus (Luke 24:30, 35).
21
Of course, these passages in John were probably written after the gospel of Mark, but if Peter’s connection
with Mark holds true, then certainly Mark would have been aware of these powerful teachings. Also note the
similarities between the Markan and Johannine bread passages in Appendix 2. Each of these sections begins with
the feeding of the 5000 and ends with Peter’s declaration about Jesus.
22
Note the identical pattern of distribution between Mark’s bread miracles (λαβὼν… ἄρτους… εὐλόγησεν…
κατέκλασεν, 6:41) and the Last Supper (λαβὼν ἄρτον εὐλογήσας ἔκλασεν, 14:22), where the same verbs (though
with the added preposition) and word order are used by Mark. In 8:6, εὐλόγησεν is replaced with εὐχαριστήσας,
paralleling εὐχαριστήσας from 14:23. Moreover, the pattern of taking, blessing, breaking, and distributing also
appears in Matt 14:19; 15:36; 26:26; Luke 9:16; 22:19.

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the Last Supper and the death of Jesus in mind when constructing this section.23
In this light, the
bread in these passages likely represents much more than simply that which is eaten but that
which is life-giving and the source of salvation.
The first feeding in 6:30-42 thus serves to set the stage for the bread passages that follow
and is ultimately driving the reader forward to the death and resurrection of the Messiah. In this
remarkable miracle, 5,000 Jews are given the bread and are satisfied. Moreover, there are an
abundance of leftovers. A failed crossing of the sea to the other side (to Gentile territory)
follows this feeding miracle, and Mark provides two details, which might at first seem incoherent
or out of place. The disciples do not understand about the bread and have hardened hearts
(6:53). The importance of these two details will be further illuminated by the rest of the
narrative, but 6:53 gives the reader a clue, as the disciples arrive not at their destination on the
other side but instead at the Jewish region of Gennesaret.24
Many are then healed (6:53-56),25
and a confrontation of Jesus with the Pharisees ensues (7:1-23). This confrontation provides the
critical backdrop for the story of the Syrophoenician woman as Jesus declares all food clean and
23
Of course, Mark did not include the Johannine material in his gospel, and we should not let this material
overly influence our interpretation of 6:30-8:21. However, Jesus (assuming John’s accounts of his sayings are
historically accurate) clearly used bread as a symbol with life-restoring power, and if Peter is Mark’s primary source
for his writings, then Mark certainly would have made this connection. In addition, even in absence of the rest of
the bread material in John and the rest of the NT, the connection between the bread and the Last Supper (and by
extension the death and resurrection) is still apparent in Mark.
24
If Mark’s readers were indeed Gentiles, they certainly would have noticed this detail.
25
Interestingly, Mark adds the seemingly unnecessary detail that the sick touched the τοῦ κρασπέδου τοῦ
ἱματίου αὐτοῦ. This is the only occurrence of κράσπεδον in Mark. The same rare word is used in Zech 9:23 (LXX),
as the Lord says that in those days, ten men of all languages and nations ἐπιλάβωνται τοῦ κρασπέδου ἀνδρὸς
Ιουδαίου. What is more, the passages that follow mention Tyre and Sidon along with other northern cities, which
will be conquered. Then Zech 9:7 speaks of those remaining (here Philistines) who will “be a remnant for our God”
and “be like a clan in Judah” after they conform to the Jewish dietary laws by not drinking blood. Finally, daughter
Zion and Jerusalem are told to rejoice because the king is coming, “humble and riding on a donkey, on a colt, the
foal of a donkey” in order to rescue his people (Zech 9:9, 16). In Mark, Jesus, after having many touch his tassel,
travels into Tyre, then north through Sidon, and finally around to Decapolis, perhaps suggesting that Mark has
something similar in mind for Jesus before he begins his own journey into Jerusalem on a donkey (Mark 11:7).
There are also many other parallels in Zech with Jesus and his mission which culminate in the flow of life-giving
waters out from Jerusalem on the Mount of Olives as the Lord will be king over all the earth and be worshipped
alone (Zech 14:4-9, cf. 3:8; 6:12; 13:1-2). Of course, these are only loose parallels, and further investigation may or
may not confirm the connection.

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reveals that outward religious rituals are worthless apart from inward transformation. As a
result, the Jewish practices which restrict access to the table have now been removed.
DISTRIBUTING OF THE BREAD: THE SYROPHOENICIAN WOMAN - 7:24-30
The exorcism of the Syrophoenician’s daughter is a particularly brief miracle story, especially
with respect to other miracle stories in Mark. The pericope consists of the setting identification
(v.24), the request (vv.25-26), the refusal of Jesus (v.27), the response of the woman (v.28), the
fulfillment of the request (v.29), and the woman’s departure/miracle confirmation (v.30). The
brevity points to the dialogue of Jesus and the Syrophoenician woman as the focal point of the
account, which is crucial for understanding the passage and events that follow in the narrative.
Mark 7:24 sets the story in the region of Tyre (τὰ ὅρια Τύρου).26
Tyre was a Gentile
region northwest of Galilee. In 1 Kings 16:31-34, the region is highlighted as the home of
Jezebel, where Ahab dwelt after marrying her. In Tyre, Ahab adopted pagan practices and
worshiped Baal, provoking the anger of the Lord. During the Maccabean Revolt, Tyrians joined
the Seleucids in their fight to “annihilate” the Jews,27
and Josephus speaks of the ill will and
disposition of the Tyrians toward the Jews.28
He writes that the Tyrians killed and imprisoned a
great number of Jews.29
Moreover, they “always hated and made war against the Jews.”30
As
Edwards notes, “Tyre probably represented the most extreme expression of paganism… that a
Jew could expect to encounter.31
As the Messiah, Jesus would have been expected to expel the
Gentiles from this region and eliminate all oppression.32
26
Some manuscripts add καὶ Σιδῶνος, but this is most likely a scribal harmonization with the Matthean parallel,
which has τὰ μέρη Τύρου καὶ Σιδῶνος (Matt 15:21).
27
1 Macc 5:14-23.
28
Josephus, Ag. Ap. 1.70, Whiston.
29
Josephus, J.W. 2.478.
30
Josephus, J.W. 4.105.
31
James R. Edwards, Mark (PNTC; Grand Rapids: Eerdmans, 2002), 217.
32
Pss of Sol. 17:23-46; for further discussion, see D. R. Bauer, “Son of David,” DJG, 767.

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In Mark 7:25, Jesus enters into a house (οἰκίαν) and desires to go unnoticed.33
The
reference to οἰκίαν may be significant as several other key events take place in houses in Mark’s
narrative. 34
Several important healings and exorcisms take place in houses, (1:29-34, 2:1-12;
5:38-43; 7:24-30). In the house of Levi, the Pharisees question Jesus because he is eating with
sinners (2:15-17). In 3:31-35, Jesus redefines true kindred.35
In Capernaum, Jesus confronts the
disciples about their argument concerning who was the greatest (9:33-37). Jesus becomes angry
with the disciples for not letting the children come (10:10-16). Jesus is anointed in the house of
Simon the leper (14:3-9). Jesus explains to his disciples the parable of what defiles (7:17-23),
the true nature of divorce and sin (10:10-12), and the importance of prayer for exorcizing certain
demons (9:28-29).36
Probably the most important event which takes place in a home is the Last
33
Many commentators see 7:24-25a as a Markan redaction. Robert A. Guelich, Mark (WBC; Dallas: Word
Books, 1989), 383; Jesus’ desire to go unnoticed could be an example of the messianic secret or indicate Jesus’
desire for rest. Contra Guelich, the latter interpretation must not be taken too far and see Jesus as reluctant in his
mission to the Gentiles because the element of rest and avoiding notice is also present in Jewish regions (6:31-32).
34
In Matthew, the miracle takes place outside (Matt 15:21-28), supporting the view that οἰκίαν is a Markan
redaction. Moreover, in six out of ten events that Mark locates inside the οἶκος/οἰκία, the parallels in Matt and Luke
lack this detail and appear to take place outside (3:20, 7:17, 24; 9:28; 9:33; 10:10). The parallels include οἶκος/οἰκία
only when the owner of the house is made explicit (1:29; 5:38; 14:3), likely because the historical events actually
took place in these houses. The parallels of Mark 2:1 do not have ἐν οἴκῳ ἐστίν as in Mark, but the context implies
the location. This evidence suggests that Mark adds house for rhetorical purposes rather than as an historical detail.
35
The location of 3:31-34 is somewhat problematic. Mark 3:19 reports that Jesus went home (οἶκον), but the
verse is ambiguous about whether Jesus was actually entered into or arrived at the house. The verb used (ἔρχεται)
is unspecific. An analysis of the anarthrous and articular uses of εἰς+ οἶκος/οἰκία yields inconclusive results. But in
the other relevant passages, there is no ambiguity as εἰσέρχομαι is always used with οἶκος/οἰκία (1:26, 3:27, 6:10,
7:17, 24, 9:28, 13:15) except in 5:38, but in this verse, the context makes it clear that Jesus has only just arrived at
the house because in v. 39, Jesus enters (εἰσελθὼν). This suggests that Mark uses εἰσέρχομαι for entering a house
and ἔρχομαι for approaching a house. Thus, the entire phrase should be translated as “he approached/arrived
outside/at (his) home, with the εἰς understood directional and translated as “to” or “toward” rather than “into”
(BDAG, 288). Thus the parables (παραβολαῖς) in 3:23-30 should probably be seen as taking place outside of the
home. Yet the phrase ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ζητοῦσίν σε suggests that Jesus is inside. In light
of the above evidence, it appears that Jesus spoke the parables outside and then entered the house in vv.31-33, where
he redefines his true kindred. This conclusion should be taken cautiously though because it is based on an inference
from the presence of ἔξω and not a literal statement. If this interpretation is correct, then the passage follows the
typical Markan pattern of outdoor parable and indoor explanation (see footnote 42). The Matthew and Luke
accounts are even less clear about the location of the parables, but they confirm Jesus’ mother and brothers as
εἱστήκεισαν ἔξω (Matt 12:46), ἔξω ἑστήκασιν (12:47), ἑστήκασιν ἔξω (Luke 8:20), suggesting that the actual
historical event took perhaps took place inside. In addition, Matt 13:1, which follows immediately after the true
kindred passage, states Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ Ἰησοῦς τῆς οἰκίας.
36
The Greek terms for house appear a total of 31 times (οἶκος 13 times and οἰκία 18 times) in Mark. Apart
from the passages noted above, all other occurrences of either οἶκος or οἰκία in Mark are used in the dialogue of

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Supper (14:12-31).37
This survey demonstrates that throughout Mark, houses serve as the setting
for healings, exorcisms, and teachings.38
Houses also are the setting of intimate fellowship.39
But what is perhaps most significant is that Jesus almost always explains his parables in the
privacy of the house, implying that for Mark (and his readers) the house is the setting for
instruction.40
In contrast, the parables always occur outside,41
suggesting that Mark may be
intentionally distinguishing public parables and private teachings.42
After learning about the whereabouts of Jesus, a Syrophoenician woman comes and falls
down at his feet (προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ) in 7:25. Interestingly, the only others who
fall down at Jesus’ feet in Mark are Jarius (5:22), the woman with hemorrhaging (5:33), and the
demons (3:11, 5:6). This may imply that the woman has a special understanding of Jesus’
identity (as the demons) or that she is humbling herself in preparation for her request (as Jarius
and the demons) because of her awareness of Jesus’ power to cast out demons, which had
Jesus or as the place where Jesus sends those whom he has healed (2:26; 3:25-27; 5:19; 6:4,10; 8:3,26; 10:29-30;
11:17; 12:40; 13:15,34-35); see Appendix 4.
37
The Greek terms, οἶκος or οἰκία, are absent from this passage, but the location inside a house is made clear in
vv.14-16 as two of the disciples were instructed to enter the guest room of the οἰκοδεσπότῃ (householder).
38
It is noteworthy that these events also occur outside, perhaps diminishing the importance of their setting.
39
Several meals connoting intimate fellowship are set in homes, especially the Last Supper. In addition, Jesus
enters the home of Peter, James, and John (1:29), and they are the only disciples permitted to enter the house when
Jesus raises the girl from the dead (5:37). Jesus intimate relationship with Peter James and John is demonstrated as
they alone are present during the transfiguration (9:2-8) and Jesus’ intimate prayer with God at Gethsemane (14:32-
42). See also Matt 17:1-13; 26:36-46; Mark 13:3-8; Luke 8:40-56; 9:28-36).
40
As probable Markan redactions, these settings may allude to 4:11-12 and/or exemplify the messianic secret.
We should note that explicit house references in the explanations of the parables of the Sower (4:10-20), the Lamp,
the Growing Seed, and the Mustard Seed (4:33-34) are absent from the text as theses are explained in a private but
unknown setting. The κατʼ ἰδίαν could suggest that this occurred inside as the exorcism explanation in 9:28 occurs
both inside the οἶκος and κατʼ ἰδίαν, but other private (κατʼ ἰδίαν) events take place outside (6:31-32, 13:3) or are
ambiguous (7:33).
41
Clear examples of outdoor parables are found in 4:2-9, 7:14-23, 12:1-12; 13:28-31 (Mark uses the Greek term
παραβολή in each). The only possible exceptions to this are the parables in 3:23-30 as noted above (see footnote35)
and in 4:21-32 because of the ambiguous phrases, kαὶ ἔλεγεν αὐτοῖς (vv.21, 24) because the αὐτοῖς could be
referring only to the disciples or to the crowd in general from 4:1. However, 4:33-34 suggest that the parables were
spoke in public (and presumably outside) because Mark distinguishes the speaking of the parables with the
explanation of the parables, which were in private (κατʼ ἰδίαν). More importantly, there is almost certainly no
evidence suggesting that this parable took place inside.
42
This contrast is found in 4:1-20 (outdoor parable: 1-9, private explanation: 10-20), 4:21-34 (outdoor parable
21-34, private explanation, 33-34), 7:1-23 (outdoor parable: 1-15, indoor explanation: 16-23).

11
already spread to Tyre (3:8).43
More importantly, the woman is then identified as a Gentile and a
Syrophoenician (7:26).44
The repetition emphasizes her unfitness and gives a threefold
“crescendo of demerit” as a woman and a Greek-speaking Gentile, from the “infamous pagans of
Syrian Phoenicia.”45
The woman then requests Jesus to cast a demon out of her daughter. The
use of πνεῦμα ἀκάθαρτον may be recalling 7:1-23 and thus emphasizing the “unclean” setting.46
All of this sets the stage for the pivotal dialogue in vv.27-28. Here, τὰ τέκνα is a clear
reference to Jews, and thus χορτασθῆναι refers to the salvation and blessing reserved for Israel.47
The problem arises with Jesus’ use of dog (κυνάριον) in reference to the Gentile. The modern
American conception of dog is largely inadequate as κύων denoted the wild dog of the streets,
who scavenged for food to survive.48
These dogs were seen as despicable and insolent
creatures.49
In Homer, κύων was used as a word of reproach, denoting audacity or
shamelessness in women and recklessness in men.50
Comparisons being made to dogs were
insulting and disgraceful (1 Kgdms 17:43). The phrase ὁ κύων ὁ τεθνηώς was a term of
humiliation (2 Kgdms 9:8; 16:9). Being eaten by dogs signified God’s judgment on the wicked
(3 Kgdms 14:11: 16:4; 21:24). Deut 23:19 (LXX) uses κυνὸς as a reference to temple
prostitution. Dogs are included in lists with sorcerers, fornicators, murderers, and idolaters, who
43
The latter is more plausible as the κύριε in v.28 could simply denote “sir” or “master,” though Matthew
clearly emphasizes her recognition of Jesus (κύριε υἱὸς Δαυίδ) in 15:22 and her faith (μεγάλη σου ἡ πίστις) in 15:28.
44
Συροφοινίκισσα only occurs here in the NT, and Ἑλληνίς only occurs elsewhere in Act 17:12.
45
Edwards, Mark, 218.
46
The shift to δαιμόνιον in 7:26, 29-30 is probably due to its use with ἐκβάλῃ as is typical of Mark. Guelich,
Mark, 385.
47
Guelich, Mark, 386.
48
The views of wild dogs in developing countries are probably much closer to the ancient concept of dog.
While in Kenya, a bewildered native asked my wife and I how we could allow such despicable animals to live in our
homes. Though I was unable to convince him that house dogs in America are tame, friendly, and clean, my wife
later made the acute observation that while the Kenyans are disgusted by the idea of a dog entering a house, they
ironically have no qualms whatsoever about allowing wild chickens to roam about inside their homes and even their
bedrooms! This perhaps demonstrates the difficulties in changing one’s cultural perceptions.
49
H. O. Michel, “κύων” TDNT, 3:1101-04.
50
LSJ, 459.

12
do not have access to the tree of life (Rev 22:14-15).51
In the stories of Rabbi Akiba, he offends
Turnus Rufus and his wife Rufina (both who were Gentiles) by comparing them to dogs. Rufus
clearly saw this as a great insult and responded in a “great fury.”52
In the Jewish Midrash of
Cant 2:7 and Ps 147:20 rabbis deduced that the Torah must not be given to the Gentiles, which
consequently results in their ungodliness and inferiority to the Jews.53
Accordingly, the term κυνάριον appears to be exceedingly problematic as Jesus is
apparently using an especially degrading insult to refer to the Gentile woman, whose request for
her child is seemingly denied as well. There have been numerous attempts at explaining this
enigmatic discussion between Jesus and the woman. Edwards sees the diminutive use of κύων as
significant. He notes that κυνάριον refers not to the “unkempt street dog” of κύων but to “a
small dog that could be kept in the house as a pet.”54
Thus, in his view, Mark empties “dog” of
its degradation. In addition, he sees “dog” as important to the story because it is the traditional
way to distinguish between the Jews and Gentiles, though presumably the Gentiles would not
have employed this usage.55
However, this view is unsatisfactory because we have no reason to
believe that “little dog” would be any less offensive, and certainly Jesus could have used less
degrading terminology to distinguish Jews and Gentiles.56
In addition, there are several
references where κυνάριον was used with no diminutive sense.57
In particular, Plutarch in Aratus
writes about the dogs of a gardener (κυνάριων), “which were little beasts, but extraordinarily
fierce and savage.”58
51
The context here suggests that οἱ κύνες refers not to Gentiles but to those who practice falsehood.
52
Jack M. Myers, The Story of the Jewish People (New York: Bloch Publishing Co., 1909), 1:182.
53
Michel, TDNT, 3:1102.
54
Edwards, Mark, 220.
55
Edwards, Mark, 220.
56
He could simply have used Ἰουδαῖος and Ἕλλην or ἔθνος! Moreover, in the prime of racism in the 60s or
even today, it seems equally unlikely that a “little nigger” would be less offensive than simply “nigger.”
57
BDAG, 575.
58
Plutarch, Aratus, 5.5; see also 7.3, 7.4, 8.1.

13
Other commentators have seen Jesus’ words as spoken “half whimsically, and with a
smile.”59
Barclay writes that “we can be quite sure that the smile on Jesus’ face and the
compassion in his eyes robbed the words of all insult and bitterness.”60
But this is only
guesswork as there are no indications of Jesus’ tone or delivery of this statement, and the context
indicates that the term is used to challenge the woman to justify her request.61
Rhoads, on the
other hand, sees this dialogue as representing a “genuine change of mind” for Jesus.62
In other
words, this is the point at which Jesus departs from his former understanding that the kingdom is
for the Jews now but only later for the Gentiles and realizes that the time has come for the
Gentiles to benefit from the kingdom as well. This is demonstrated by his willingness to
distribute the benefits in the Gentile miracles that follow in 7:29-8:10.63
However, if the healing
of the Gerasene demoniac in 5:1-20 is viewed as a Gentile healing, then Jesus has already
demonstrated a willingness to allow the Gentiles to benefit from the kingdom.64
Lane sees the element of rest as significant in the passage. He notes that Jesus’ attempts
to rest in 6:30-34 and in 6:53-56 were interrupted,65
though the text of the latter passage contains
no reference to rest. Lane also emphasizes the nuances of the diminutive κυνάριον, which are
allowed in the house in contrast to the street dog. Lane is thus doubtful that “Jesus intended a
reference to the Gentiles or that the woman understood his statement in this sense.” 66
Rather,
Jesus has the domestic Hellenistic household in mind and is describing the inappropriateness of
59
A. E. J. Rawlinson, St. Mark (WC; London: Methuen, 1960), 99.
60
William Barclay, The Gospel of Mark (2nd
ed; DSB; Philadelphia: Westminster, 1956), 2:122.
61
Hooker, Mark, 183; Rhoads also notes that she is filling the role of a scavenging dog as well. David Rhoads,
“Jesus and the Syrophoenician Woman in Mark,” JAAR 62 (1994): 351, 356.
62
Rhoads, “Jesus and the Syrophoenician,” 361.
63
64
Most scholars agree that the gospels do not attempt to represent every historical event chronologically, so it is
possible that this could have been a moment when the historical Jesus had a revelation about his true mission, but
this is mere speculation. Moreover, Jesus’ initial reaction would imply that Jesus was formerly a Jewish bigot until
this point.
65
Lane, Mark, 260.
66
Lane, Mark, 262.

14
interrupting a meal. In this light, the account is seen as an intrusion upon rest, and the woman
would have “felt no insult in the comparison between children of the household and the pet
dogs.”67
While this view solves the issue of Jesus’ insult, the evidence is not convincing. For
one, Jesus shows no hesitation to feed the people in 6:30-44, despite the interruption, and he
even initiates the feeding! In addition, the above analysis of κυνάριον reveals that the argument
viewing the diminutive use of this term as inoffensive is weak. Furthermore, it seems doubtful
that the woman would not have thought of κυνάριον, coming from a Jew, as a derogatory
reference to Gentiles. Thus, Jesus’ response seems to be that of a disgruntled and grouchy man
in need of a vacation. Finally, as noted above, elsewhere in Mark the house provides the setting
for instruction, rather than rest, especially when the house is likely a Markan addition.68
One last possibility is that Jesus wanted to test the faith of the woman.69
If this is the
case, then her response demonstrates that she not only accepts her subordinate position by
adopting Jesus’ terminology for her, but she also shows insight about Jesus’ true mission.70
Moreover, her response indicates that the Gentiles do not have to wait until the Jews are finished
eating, but that the Gentiles will benefit during and through God’s distribution of blessing to the
Jews, although to a lesser degree.71
Mark perhaps also emphasizes the woman’s persistence with
the shift from the previous aorist main verbs in 7:24-26, to the imperfect ἠρώτα, which should
probably be rendered, “kept on asking.” The woman even shifts from the general term used by
Jesus for the Jews (τέκνων) to the term παιδίων, which can connote endearment, intimacy, and
67
Lane, Mark, 263; Gundry also sees the depravation of rest in addition to the depravation of teaching as the
cause for Jesus’ initial refusal, though he provides no textual support for the latter. In contrast to Lane, Gundry does
not see the diminutive use of κύων any less offensive. Robert H. Gundry, Mark, (Grand Rapids: Eerdmans, 1993),
374.
68
See footnote 40.
69
For a comparison of the Syrophoenician and other models of faith in Mark, see Iverson, Gentiles, 55-56.
70
Adela Yarbro Collins, Mark: A Commentary, Hermeneia (Minneapolis: Fortress Press, 2007), 367; note that
the Gentile centurion (15:39) also shows profound insight about Jesus’ true identity. Hooker, Mark, 183.
71
Guelich, Mark, 387.

15
respect.72
The woman, who has contributed significantly to the healing of her daughter because
of her words (διὰ τοῦτον τὸν λόγον), then departs, trusting Jesus completely at his word.73
Upon
arriving at home, the confirmation of the completed exorcism is revealed to the reader with the
consummative perfects of βεβλημένον and ἐξεληλυθός.74
Jesus apparently was not concerned
with possibly offending the woman and instead was interested in how she would respond to such
a remark.75
The response here is essential, for Jesus has been redefining all along what it means
to be part of the kingdom.76
It is neither birthright nor adherence to traditions and purity rituals
that lead to salvation but the response to Jesus.77
Perhaps in the actual historical event, Jesus was using his controversial Jewish insult even
more for the benefit of his disciples, which might be inferred from the Matthean account.78
As
Hooker notes, Jesus’ miracles are closely linked with his preaching and teaching.79
Initially, the
disciples want Jesus to send the woman away (Matt 15:23). Jesus, using this as an opportunity to
teach his disciples and to test the woman’s faith, states that he was sent only to the lost sheep of
the house of Israel and that giving the children’s food to the dogs is unfair (15:24-25). It is
72
BDAG, 749; Rhoads, “Jesus and the Syrophoenician,” 358.
73
Collins, Mark, 368.
74
Daniel B. Wallace, Greek Grammar: Beyond the Basics (Grand Rapids: Zondervan, 1996), 577.
75
Jesus apparently was equally concerned less with offending the rich man and more with his response in
10:17-22. In this case, the rich man was shocked/appalled (στυγνάσας) and went away grieving/offended
(λυπούμενος). Jesus was content to let him leave because he was not willing to humble himself and give up his life
(in this case his possessions) to follow Christ (8:34-38).
76
This becomes more explicit later as Jesus gives a series of three predictions of suffering followed by a
teaching about true followers (8:34-9:1,9 ;35-37; 10:41-45) and also after the story of the rich man, stating that the
first will be last, and the last will be first (10:31).
77
The response of the woman here, which is almost a challenge to Jesus’ reasoning, would have been a serious
cultural taboo as Greco-Roman women were “expected to have enough education to appreciate their husbands’
work, wit, writing, and opinions; they were not, however, expected to express opinions of their own. In public they
were best seen—nodding in agreement… at their husbands’ wit…. An intelligent and talented woman had to be
careful not to appear more clever than the men around her.” Jo-Ann Shelton, As the Romans Did, (New York:
Oxford, 1998), 299.
78
The singular verbs in 7:24 do not necessarily require exclusion of the disciples as Mark uses the singular
elsewhere, and the broader context shows that he is not alone. Guelich, Mark, 384; In the Matthean account the
disciples are key to the story and were likely present in the actual event. Mark’s omission suggests an emphasis on
the woman’s response and on the implications of the miracle for his narrative.
79
Hooker, Mark, 182.

16
almost as if Jesus wants to say to his disciples, “Behold, a Gentile, even a woman, whom I have
just insulted, understands why I am here.”80
Her response demonstrates to the reluctant disciples
that a Gentile woman’s faith and understanding of Jesus’ mission has surpassed that of the
Jewish elite and perhaps even the Jews closest to Jesus.81
In the Markan account, however, the discipleship element is absent and replaced with the
addition of the important word, πρῶτον, which implies that Israel’s claim to God’s blessing is
not exclusive.82
Together with ἄρτον, these words provide the keys to unlocking the significance
of the story within the Markan narrative. It is noteworthy here that though Jesus has performed
healings and miracles among the Gentiles and will continue to do so, the Markan account
contains no mention of Jesus preaching and teaching in Gentile territory.83
The hints of the
messianic secret as well as the exclusivity of the parable explanations suggest that there is an
element of mystery to Jesus’ ministry, but 9:9 might allude to the reason for the element of
secrecy as Jesus told the disciples not to tell anyone about what they had seen “until after the Son
of Man had risen from the dead.” Perhaps then, the reason for the priority of preaching first to
the Jews and then to the Gentiles is connected to the death and resurrection of Christ, for apart
from the cross, Jesus’ life, mission, and teachings are insufficient and vulnerable to
misunderstanding.84
From the very beginning, in God’s covenant with Abraham, His plan was to
provide salvation through Israel to all nations (Gen 12:1-3, Isa 2:2-4; 49:6), which has now been
80
It is important to note that while speculation about the actual historical event may provide possible
explanations of Jesus’ troublesome statement, we must remember that this is only guesswork and should not
influence our interpretation without textual evidence. We must also be cautious about letting the Matthean account
improperly influence our interpretation here as well.
81
France, Mark, 296; Jesus’ caution to the disciples about the yeast of the Pharisees suggests that the disciples
were in danger of slipping back into Pharisaic way of thinking (8:15).
82
Guelich, Mark, 386.
83
Edwards, Mark, 216; Hooker, Mark,181.
84
Jesus’ stern answer demonstrates that “his healings are part of something greater and cannot be torn out of
that context.” Hooker, Mark, 24; the temporal priority of Jew then Gentile has support in Rom 1:16; 2:9-10; 3:2, and
likely arose directly from the historical Jesus, but Mark could have introduced it based on Pauline influence.

17
achieved through the death and resurrection of Christ.85
In light of the cross, the good news can
now be properly understood and must now be preached to all nations (13:10).
THE IN-BREAKING OF THE KINGDOM: BREAD FOR THE GENTILES?
The bread provides the connection of the miracle to the rest of the bread passages in 6:30-8:21.
Mark is slowly painting a picture of Jesus’ role as Messiah, but is always looking ahead,
anticipating the cross. Thus, even within the story of the Syrophoenician woman, there are
several hints pointing to Jesus’ ultimate death and resurrection.86
In 7:27, ἄρτον, χορτασθῆναι,
and λαβεῖν are used, all of which also appear in the feeding miracles (6:41-42, 8:6, 8).87
As
noted above, these two feeding miracles also share many connections with the Passover meal,
and the bread likely represents not just the source of nourishment but of salvation.88
Indeed in
this miracle, the bread is used metaphorically to represent the restoration of life.89
In addition,
the exodus motifs should also not be overlooked. The water miracles of 4:35-5:1 and 6:45-52
contain many parallels to the crossing of the Red Sea.90
The provision of bread parallels the
provisions in the desert (Exod 16). The yeast of the Pharisees echoes the cutting off over
whoever eats what is leavened, whether alien or native.91
Therefore, in the same way that the
former Passover became a day of remembrance for the Israelites of how God rescued them out of
Egypt, so also the new Passover meal will become a symbol for God’s redemption of the world
85
And had begun to be realized in the historical account of Jesus and the Syrophoenician, albeit on a more
limited scale.
86
Perhaps even the table motifs in 7:1-30 are alluding to the messianic banquet, which is being reformed. The
Jewish restrictions have been removed and the Gentiles are beginning to be fed from the table, though on a smaller
scale. France, Mark, 294. (cf. Isa 25:6-8; Matt 22:1-14; Luke 14:7-24).
87
Gundry is less convinced about this connection to the Passover. Gundry, Mark, 333, 416.
88
In 14:22, the bread is a symbol representing Christ’s body.
89
John Painter, “Bread”, DJG, 84.
90
These key parallels include: the hardened hearts (Mark 6:52; 8:17; Exod 14:4, 8, 17), great wind (Mark 6:8;
Exod 14:21), fear of the people (Mark 6:50; Exod 14:10), encouragement (θαρσεῖτε) (Mark 6:50; Exod 14:13),
identification (ἐγώ εἰμι) (Mark 6:50; Exod 14:4, 18).
91
Mark 8:15; Exod 12:19; 13:3. Each uses ζύμη or its derivatives.

18
through Jesus. And just as the first Passover was the birth of Israel, the new Passover will be the
rebirth of Israel, rather Israel as it should have been. In the new Israel, God’s original plan in his
covenant with Abraham is finally being realized!
The miracle of the Syrophoenician’s daughter thus opens the door for Mark to build on
the revelation that the kingdom of God is expanding to the Gentiles. Jesus goes on to heal a deaf
and mute Gentile in 7:31-37 and provides bread for the 4,000 in the Gentile territory of
Decapolis (8:1-10). The bread stories then culminate with the warning of the yeast of the
Pharisees and of Herod and the explanation of the feeding miracles (8:14-21). God provides
ἄρτος first to the Jews (6:30-44) and there are twelve baskets left over. He then provides ἄρτος
to the Gentiles (8:1-9), and there are seven baskets left over.92
The bread of the Messiah is
indeed more than enough for both the Jews and the Gentiles.93
Yet, the disciples still do not
understand (8:21) and are at risk of slipping back into Phariseean thinking.94
Perhaps what
continues to keep the disciples from seeing and hearing is this exclusivity mindset. In 7:1-23,
Jesus has abolished the tradition which saw no salvation apart from the law and declared
religious rituals meaningless apart from right living.95
But even more remarkably, in 7:24-30, a
pagan Gentile woman finds in Jesus what the tradition of the elders thought could only be found
in the Torah!96
Not only are all foods declared clean (7:1-23) but all people as well (7:24-30).
Likewise Peter, after a vision declaring of all food clean, realized that “God shows no partiality,
92
If the numbers are significant and represent the Jews (twelve tribes of Israel) and the Gentiles (7 Noachian
laws), then they fit well with our interpretation of the narrative.
93
Gundry, Mark, 416.
94
The Pharisees (and their scribes) and Herod are the primary antagonists of part one of Mark’s gospel (1:16-
8:30). There is a shift in part two (8:30-16:8), and the tension escalates as the new antagonists are the chief priests,
scribes, and elders, who will be the source of Jesus’ suffering and death.
95
This notion draws heavily on Isaiah (cf. 1:2-20; 29:13; 58:1-14).
96
Edwards, Mark, 217. The healings of the deaf/mute and blind men represent a certain amount of irony in
Mark. The religious elite, who should have eyes and ears well-prepared to hear the Gospel have refused, while the
blind, deaf, mute, and unclean women are seeing much more clearly. The first have indeed become last and the last
first.

19
but in every nation anyone who fears him and does what is right is acceptable to him” (Acts
10:34-35).97
CONCLUSION
The story of the Syrophoenician woman perhaps demonstrates that we are far too concerned with
how Jesus could make such an offensive statement. Indeed, Jesus seemed to offend people
wherever he went! The Gentile readers of Mark would not have missed the point of the story.
Rather, they would almost certainly have been amazed at how a Jew, who claimed to be the
Messiah, allowed a desperate and unclean Gentile woman to receive the life-giving power of the
Kingdom. When the story of the Syrophoenician woman is seen in light of the function which it
serves in Mark’s narrative, the message becomes clear.98
The story begins with Jesus
establishing his authority, and his fame starts to grow, even to the point that Gentiles are coming
to him (3:8). Jesus is then rejected in his hometown and by the Jewish religious elite, who refuse
to open their eyes and ears to his message, and he begins planting the seeds, which hint at the
process and expansion of the kingdom (4:1-34). In the midst of his rejection, Jesus crosses to the
other side into an unclean Gentile territory, encountering an unclean Gentile in an unclean
demonized state in the unclean tombs near the unclean pigs (5:1-20).99
Yet even despite the
great impurity, Jesus not only remains pure but also disperses his purity to the unclean one and
his land.
After returning again to the rejection of his homeland, Jesus has compassion for 5,000
Jews, who are miraculously fed and satisfied (6:30-42). Because there is more than enough left
over, Jesus attempts to cross over to the other side, but his disciples do not yet understand
97
Acts 10:28 sets the context for this statement as the unlawfulness of a Jew associating with a Gentile has now
been rendered invalid.
98
The rhetorical effect on the reader is what drives this narrative. Rhoads, “Jesus and the Syrophoenician,”
343ff.
99
Michael F. Bird, Jesus and the Origins of the Gentile Mission (New York: T&S Clark, 1988), 110.

20
because of their hardened hearts. However, Jesus is determined to fulfill his mission, so he
demolishes the banquet restrictions (7:1-23) and takes the long way around to Gentile territory.
Along the way, he encounters the worst of the worst, a Gentile woman begging like a dog (7:24-
30). This creates a great climax of tension for the Gentile reader. After one failure into Gentile
territory already, Jesus encounters a Gentile and uses some of the most offensive language of his
day to refuse her. But he hints that there might be a loophole for πρῶτον appears, and the reader
knows that the Jews have already been fed!100
Thus, the woman is granted her request and is
invited to take a seat at the table. The story continues with another Gentile, who has his ears and
mouth opened so that he can now hear Jesus and proclaim to his friends about their invitation to
the banquet (7:31-37).101
Then 4,000 Gentiles take their seats at the table! They are fed and
satisfied and there is still more leftover (8:1-9). Jesus returns to the other side and warns his
disciples not to forget what they have seen and slip back into their old ways of thinking (8:14-
21), for after his mission is complete, his disciples must carry on his message to all nations
(13:10).
In the gospel of Mark, Jesus is radically redefining what it means to be part of the
kingdom of God.102
The story of the Syrophoenician “seeks to attack the very heart of human
resistance to the universality of the gospel and in so doing calls [the reader] to sow the seeds of
the kingdom everywhere.”103
The story reveals that the Jews can no longer hold their privileged
100
Iverson, Gentiles, 50.
101
Iverson notes the parallels between 7:31-27 and Isaiah’s description of the coming messianic age in Isa 35-
36, which speaks of the eyes of the blind (τυφλῶν) opening, the ears (ὦτα) of the deaf (κωφῶν) hearing, and the
tongue (γλῶσσα) of the mute (μογιλάλον) speaking and which uses words identical to those Mark uses. Iverson,
Gentiles, 50; the latter is most significant as μογιλάλον is a hapax legomenon in both the NT and LXX, and Mark
could easily have used ἀλάλους as he does in 7:37, 9:17, 25. Interestingly, the τυφλὸν of 8:22 has full vision
restored not when his ὄμματα is touched (8:23) but when his ὀφθαλμοὺς is touched (8:24).
102
By redefining, I mean redefining the current understanding of the scribes, Pharisees, etc., but perhaps it
would be more accurate to say that Jesus is restoring God’s original covenant with his people, which has been
distorted by the Jewish leaders.
103
Rhodes, “Jesus and the Syrophoenician,” 371.

21
position as if their heritage gives them insider access to the Kingdom of God.104
In actuality, the
Jews are the ones at risk of being excluded from the Kingdom because they are Israelites in name
only, clinging to their religious rituals. Just as Isaiah preached to Israel before the exile, rituals
and sacrifices are meaningless without right living.105
Jesus is indeed turning everything inside-
out and upside-down. The first shall indeed be last and the last first. The restrictions have been
removed and the doors have been opened through the power of body that was broken and the
blood that was shed for all, so that whoever desires to follow Him, though they must deny
themselves, endure their own suffering, and even give up their very lives, they will indeed find
true life!
104
Certainly Jews are not excluded altogether but only the nominal Jews. Those that follow the way of Jesus
not just on the outside but on the inside as well can receive the restoring power of Jesus (5:21-43).
105
See especially Isa 1:2-20; 29:13; 58:1-14. The importance of Isaiah in Mark’s gospel is evident from the
numerous quotations from Isaiah (Mark 1:2-4; 4:12; 7:6-7, 11:17, 15:28). Other allusions to Isaiah are found in
Mark 1:11; 2:7; 4:12; 7:37; 9:12, 48; 12:1, 32; 13:8, 24-25; 14:60-61; 15:4-5.

22
BIBLIOGRAPHY
Barclay, William The Gospel of Mark, Daily Study Bible. 2nd
ed. Philadelphia: Westminster,
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Testament and other Early Christian Literature. 3rd
ed. Chicago: University of Chicago
Press, 2000.
Bird, Michael F., Jesus and the Origins of the Gentile Mission. New York: T&T Clark, 1988.
Carson, D. A. and Douglas J. Moo. An Introduction to the New Testament. Grand Rapids:
Zondervan, 2005.
Collins, Adela Yarbro, Mark: A Commentary, Hermeneia. Minneapolis: Fortress Press, 2007.
Edwards, James R., The Gospel According to Mark, Pillar New Testament Commentary. Grand
Rapids: Eerdmans, 2002.
France, R. T., The Gospel of Mark, New International Greek Testament Commentary. Grand
Rapids: Eerdmans, 2002.
Garland, David E., Zondervan Illustrated Bible Backgrounds Commentary 1. Edited by Clinton
E. Arnold. Grand Rapids: Zondervan, 2002.
Green, Joel B., Scot McKnight, and I. Howard Marshall. Dictionary of Jesus and the Gospels.
Downers Grove: InterVarsity, 1992.
Guelich, Robert A., Mark 1-8:26, Word Bible Commentary 34a. Dallas: Word Books, 1989.
Gundry, Robert H., Mark: A Commentary on His Apology for the Cross. Grand Rapids,
Eerdmans, 1993.
Hooker, Morna D., The Gospel According to Saint Mark, Black’s New Testament Commentaries
2. Peabody: Hendrickson, 1992.
Iverson, Kelly R., Gentiles in the Gospel of Mark: ‘Even the Dogs Under the Table Eat the
Children’s Crumbs.’ New York: T&T Clark, 2007.

23
Josephus, The Works of Josephus: Complete and Unabridged. Translated by William Whiston.
Peabody: Hendrickson, 1996.
Kittel, Gerhard, Geoffrey W. Bromiley and Gerhard Friedrich, eds. Theological Dictionary of the
New Testament. 10 vols. Grand Rapids: Eerdmans, 1964-1976.
Lane, William L., The Gospel According to Mark, New International Commentary on the New
Testament 2. Grand Rapids: Eerdmans, 1974.
Liddell, H. G., R. Scott, and H. S. Jones. A Greek-English Lexicon. 9th
ed. With revised
supplement. London: Oxford University Press, 1940.
Logos Bible Software 4.10.4.5986. Logos Research Systems. 2000-2011.
Meyers, Jack M, The Story of the Jewish People: Being A History of the Jewish People Since
Bible Times, 2 vols., New York: Bloch Publishing Co., 1909.
Moloney, Francis J., The Gospel of Mark: A Commentary, Peabody: Hendrickson, 2002.
Oden, Thomas C. and Christopher A. Hall, eds. Mark, Ancient Christian Commentary on
Scripture 2. Downers Grove: InterVarsity, 1998.
Plutarch. Plutarch Lives. Translated by Bernadotte Perrin. Cambridge, Harvard University Press,
1926.
Rawlinson, A. E. J., The Gospel according to St. Mark, Westminster Commentary. London:
Methuen, 1960.
Rhoads, David, “Jesus and the Syrophoenician Woman in Mark: A Narrative-Critical Study,”
Journal of the American Academy of Religion 62 (1994): 343-375.
Shelton, Jo-Ann, As the Romans Did: A Sourcebook in Roman Social History. 2nd
ed. New York:
Oxford, 1998.
Wallace, Daniel B., Greek Grammar: Beyond the Basics. Grand Rapids: Zondervan, 1996.

24
APPENDIX 1
POSSIBLE CHIASMS AND NARRATIVE STRUCTURES IN MARK
Disciple Chiasm – 3:13-6:30
A – 3:13-19 – Appointing of the 12 disciples
B – 3:20-35 – Jesus is confronted in hometown
C – 4:1-34 – Parables for the Jews
D – 4:35-5:1 – Crossing of the Sea into Gentile territory (εἰς τὸ πέραν)
E – 5:2-20 – Gentile Exorcism of the Gerasene Demoniac
D’ – 5:21 – Crossing of the Sea into Jewish territory (εἰς τὸ πέραν)
C’ – 5:22-43 – Healings for the Jews
B’ – 6:1-6 – Jesus is rejected in hometown
A’ – 6:7-30 – Sending of the 12 disciples
Bread Chiasm – 6:30-8:21
A – 6:30-42 – Jewish Feeding
B – 6:45-56 – Attempted Crossing of the Sea (εἰς τὸ πέραν)106
C – 7:1-23 – Confrontation with the Jews
D – 7:24a – Journey into Gentile territory
E – 7:24b-8:9 – Gentile Exorcism, Healing, and Feeding
D’ – 8:10 – Journey into Jewish Territory
C’ – 8:11-12 – Confrontation with the Jews
B’ – 8:13 – Successful Crossing of the Sea (εἰς τὸ πέραν)
A’ – 8:14-21 – Explanation of the Feedings
Feeding Parallels – 6:6b-8:30 Bread Miracle Chiasm – 6:30-8:9
6:6b Summary A – 6:30-52 – Jewish Feeding
6:7-30 Discipleship Material B – 6:53-56 – Jewish Healings
C – 7:1-14 – Jewish Conflict
6:31-7:37 Cycle 1 D – 7:15-23 –Food Declared Clean
6:31-44 First Feeding (Jews) C’ – 7:24-30 – Gentile Conflict
6:45-56 First Sea Journey B’ – 7:31-37 – Gentile Healing
7:1-23 First Conflict A’ – 8:1-9 – Gentile Feeding107
7:24-37 First Healing
8:1-30 Cycle 2
8:1-9 Second Feeding (Gentiles)
8:10 Second Sea Journey
8:11-21 Second Conflict
8:22-26 Second Healing
8:27-30 Climax: The Confession at Caesarea Philippi108
106
Jesus, of course, did not allow this resistance of the disciples (ἦν αὐτῶν ἡ καρδία πεπωρωμένη) to deter him
from his mission into Gentile territory. Rather, he just took the long way around (7:24, 31).
107
108
Iverson, Gentiles, 42; this chart is based on the outline by Francis J. Moloney, Mark, (Peabody, Hendrickson,
2002), 115-117; these two cycles are appealing as they account for the clear parallels between the two healings in
7:31-37 and 8:22-26, unlike the chiasms. However, 7:24-30 has no parallel with the Second Healing, the sea
journey in 8:13 is unaccounted for, and most notably, 8:22-26 forms an inclusio with 10:46-52 of “the way” section,
indicating that it likely connected with what follows rather than what precedes it.

25
APPENDIX 2
BREAD IN THE GOSPELS
Mark 6:30-8:26
6:30-42: Feeding of the 5,000
6:45-52: Jesus walks on the
water
6:53-56: Healings in
Gennesaret
7:1-13: Traditions of the
Pharisees denounced
7:14-23: Things that defile
7:24-30: Exercising of
Syrophoenician’s
daughter
7:31-37: Healing of the
deaf/mute man
8:11-13: Pharisees demand for a
sign
8:14-2: Yeast of the
Pharisees/Herod
8:22-26: Healing of the blind
man
8:27-30: Peter declares Jesus as
Messiah
Matthew 14:13-16:20
water
14:34-36: Healings in
Gennesaret
15:1-9: Traditions of the
Pharisees denounced
15:10-20: Things that defile
15:21-28: Exercising of
Canaanite’s daughter
15:29-31: Healings on the
mountain
16:1-4: Pharisees demand for a
sign
16:5-12: Yeast of the
Pharisees/Herod,
16:13-20: Peter declares Jesus
as Messiah
Luke 9:10-20
Messiah
John 6:1-71
water
6:22-59: Bread from Heaven
Holy One of God

APPENDIX 3
Occurrences of ἄρτος in the New Testament

27
APPENDIX 4
ΟΙΚΟΣ AND ΟΙΚΙΑ IN MARK
NA27 NRSV
Mark 1:29 Καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθον εἰς
τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου
καὶ Ἰωάννου.
As soon as they left the synagogue, they entered the
house of Simon and Andrew, with James and John.
Mark 2:1 Καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ διʼ ἡμερῶν
ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν.
When he returned to Capernaum after some days, it
was reported that he was at home.
Mark 2:11 σοὶ λέγω, ἔγειρε ἆρον τὸν κράβαττόν σου καὶ
ὕπαγε εἰς τὸν οἶκόν σου.
“I say to you, stand up, take your mat and go to your
home.”
Mark 2:15 Καὶ γίνεται κατακεῖσθαι αὐτὸν ἐν τῇ οἰκίᾳ αὐτοῦ,
καὶ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ συνανέκειντο
τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ· ἦσαν γὰρ
πολλοὶ καὶ ἠκολούθουν αὐτῷ.
And as he sat at dinner in Levi’s house, many tax
collectors and sinners were also sitting with Jesus and
his disciples—for there were many who followed him.
Mark 2:26 πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ Ἀβιαθὰρ
ἀρχιερέως καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν,
οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ τοὺς ἱερεῖς, καὶ
ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν;
He entered the house of God, when Abiathar was high
priest, and ate the bread of the Presence, which it is
not lawful for any but the priests to eat, and he gave
some to his companions.”
Mark 3:20 Καὶ ἔρχεται εἰς οἶκον· καὶ συνέρχεται πάλιν [ὁ]
ὄχλος, ὥστε μὴ δύνασθαι αὐτοὺς μηδὲ ἄρτον
φαγεῖν.
and the crowd came together again, so that they could
not even eat.
Mark 3:25 καὶ ἐὰν οἰκία ἐφʼ ἑαυτὴν μερισθῇ, οὐ δυνήσεται ἡ
οἰκία ἐκείνη σταθῆναι.
And if a house is divided against itself, that house will
not be able to stand.
Mark 3:27 ἀλλʼ οὐ δύναται οὐδεὶς εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ
εἰσελθὼν τὰ σκεύη αὐτοῦ διαρπάσαι, ἐὰν μὴ
πρῶτον τὸν ἰσχυρὸν δήσῃ, καὶ τότε τὴν οἰκίαν
αὐτοῦ διαρπάσει.
But no one can enter a strong man’s house and
plunder his property without first tying up the strong
man; then indeed the house can be plundered.
Mark 5:19 καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ· ὕπαγε εἰς
τὸν οἶκόν σου πρὸς τοὺς σοὺς καὶ ἀπάγγειλον
αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν
σε.
But Jesus refused, and said to him, “Go home to your
friends, and tell them how much the Lord has done for
you, and what mercy he has shown you.”
Mark 5:38 καὶ ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου, καὶ
θεωρεῖ θόρυβον καὶ κλαίοντας καὶ ἀλαλάζοντας
πολλά,
When they came to the house of the leader of the
synagogue, he saw a commotion, people weeping and
wailing loudly.
Mark 6:4 καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι οὐκ ἔστιν
προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν
τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ.
Then Jesus said to them, “Prophets are not without
honor, except in their hometown, and among their
own kin, and in their own house.”
Mark 6:10 καὶ ἔλεγεν αὐτοῖς· ὅπου ἐὰν εἰσέλθητε εἰς
οἰκίαν, ἐκεῖ μένετε ἕως ἂν ἐξέλθητε ἐκεῖθεν.
He said to them, “Wherever you enter a house, stay
there until you leave the place.
Mark 7:17 Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου,
ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν
παραβολήν.
When he had left the crowd and entered the house, his
disciples asked him about the parable.
Mark 7:24 Ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν εἰς τὰ ὅρια Τύρου.
Καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν γνῶναι,
καὶ οὐκ ἠδυνήθη λαθεῖν·
From there he set out and went away to the region of
Tyre. He entered a house and did not want anyone to
know he was there. Yet he could not escape notice,
Mark 7:30 καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρεν τὸ
παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ
δαιμόνιον ἐξεληλυθός.
So she went home, found the child lying on the bed,
and the demon gone.

28
Mark 8:3 καὶ ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν,
ἐκλυθήσονται ἐν τῇ ὁδῷ· καί τινες αὐτῶν ἀπὸ
μακρόθεν ἥκασιν.
If I send them away hungry to their homes, they will
faint on the way—and some of them have come from
a great distance.”
Mark 8:26 καὶ ἀπέστειλεν αὐτὸν εἰς οἶκον αὐτοῦ λέγων· μηδὲ
εἰς τὴν κώμην εἰσέλθῃς.
Then he sent him away to his home, saying, “Do not
even go into the village.”
Mark 9:28 Καὶ εἰσελθόντος αὐτοῦ εἰς οἶκον οἱ μαθηταὶ αὐτοῦ
κατʼ ἰδίαν ἐπηρώτων αὐτόν· ὅτι ἡμεῖς οὐκ
ἠδυνήθημεν ἐκβαλεῖν αὐτό;
When he had entered the house, his disciples asked
him privately, “Why could we not cast it out?”
Mark 9:33 Καὶ ἦλθον εἰς Καφαρναούμ. Καὶ ἐν τῇ οἰκίᾳ
γενόμενος ἐπηρώτα αὐτούς· τί ἐν τῇ ὁδῷ
διελογίζεσθε;
Then they came to Capernaum; and when he was in
the house he asked them, “What were you arguing
about on the way?”
Mark 10:10 Καὶ εἰς τὴν οἰκίαν πάλιν οἱ μαθηταὶ περὶ τούτου
ἐπηρώτων αὐτόν.
Then in the house the disciples asked him again about
this matter.
Mark 10:29 ἔφη ὁ Ἰησοῦς· ἀμὴν λέγω ὑμῖν, οὐδείς ἐστιν ὃς
ἀφῆκεν οἰκίαν ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ μητέρα ἢ
πατέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν ἐμοῦ καὶ ἕνεκεν
τοῦ εὐαγγελίου,
Jesus said, “Truly I tell you, there is no one who has
left house or brothers or sisters or mother or father or
children or fields, for my sake and for the sake of the
good news,
Mark 10:30 ἐὰν μὴ λάβῃ ἑκατονταπλασίονα νῦν ἐν τῷ καιρῷ
τούτῳ οἰκίας καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ
μητέρας καὶ τέκνα καὶ ἀγροὺς μετὰ διωγμῶν, καὶ
ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον.
who will not receive a hundredfold now in this age—
houses, brothers and sisters, mothers and children, and
fields, with persecutions—and in the age to come
eternal life.
Mark 11:17 καὶ ἐδίδασκεν καὶ ἔλεγεν αὐτοῖς· οὐ γέγραπται ὅτι
ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς
ἔθνεσιν; ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον
λῃστῶν.
He was teaching and saying, “Is it not written, ‘My
house shall be called a house of prayer for all the
nations’? But you have made it a den of robbers.”
Mark 12:40 οἱ κατεσθίοντες τὰς οἰκίας τῶν χηρῶν καὶ
προφάσει μακρὰ προσευχόμενοι· οὗτοι λήμψονται
περισσότερον κρίμα.
They devour widows’ houses and for the sake of
appearance say long prayers. They will receive the
greater condemnation.”
Mark 13:15 ὁ [δὲ] ἐπὶ τοῦ δώματος μὴ καταβάτω μηδὲ
εἰσελθάτω ἆραί τι ἐκ τῆς οἰκίας αὐτοῦ,
the one on the housetop must not go down or enter the
house to take anything away;
Mark 13:34 Ὡς ἄνθρωπος ἀπόδημος ἀφεὶς τὴν οἰκίαν αὐτοῦ
καὶ δοὺς τοῖς δούλοις αὐτοῦ τὴν ἐξουσίαν ἑκάστῳ
τὸ ἔργον αὐτοῦ καὶ τῷ θυρωρῷ ἐνετείλατο ἵνα
γρηγορῇ.
It is like a man going on a journey, when he leaves
home and puts his slaves in charge, each with his
work, and commands the doorkeeper to be on the
watch.
Mark 13:35 γρηγορεῖτε οὖν· οὐκ οἴδατε γὰρ πότε ὁ κύριος τῆς
οἰκίας ἔρχεται, ἢ ὀψὲ ἢ μεσονύκτιον ἢ
ἀλεκτοροφωνίας ἢ πρωΐ,
Therefore, keep awake—for you do not know when
the master of the house will come, in the evening, or at
midnight, or at cockcrow, or at dawn,
Mark 14:3 Καὶ ὄντος αὐτοῦ ἐν Βηθανίᾳ ἐν τῇ οἰκίᾳ Σίμωνος
τοῦ λεπροῦ, κατακειμένου αὐτοῦ ἦλθεν γυνὴ
ἔχουσα ἀλάβαστρον μύρου νάρδου πιστικῆς
πολυτελοῦς, συντρίψασα τὴν ἀλάβαστρον
κατέχεεν αὐτοῦ τῆς κεφαλῆς.
While he was at Bethany in the house of Simon the
leper, as he sat at the table, a woman came with an
alabaster jar of very costly ointment of nard, and she
broke open the jar and poured the ointment on his
head.

29
APPENDIX 5
THE ANTAGONISTS IN MARK
NA27 NRSV
Mark 1:22 καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ· ἦν γὰρ διδάσκων αὐτοὺς ὡς
ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς.
They were astounded at his teaching, for he taught them as one having authority,
and not as the scribes.
Mark 2:6 ἦσαν δέ τινες τῶν γραμματέων ἐκεῖ καθήμενοι καὶ διαλογιζόμενοι ἐν
ταῖς καρδίαις αὐτῶν·
Now some of the scribes were sitting there, questioning in their hearts,
Mark 2:16 καὶ οἱ γραμματεῖς τῶν Φαρισαίων ἰδόντες ὅτι ἐσθίει μετὰ τῶν
ἁμαρτωλῶν καὶ τελωνῶν ἔλεγον τοῖς μαθηταῖς αὐτοῦ· ὅτι μετὰ τῶν
τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει;
When the scribes of the Pharisees saw that he was eating with sinners and tax
collectors, they said to his disciples, “Why does he eat with tax collectors and
sinners?”
Mark 2:18 Καὶ ἦσαν οἱ μαθηταὶ Ἰωάννου καὶ οἱ Φαρισαῖοι νηστεύοντες. καὶ
ἔρχονται καὶ λέγουσιν αὐτῷ· διὰ τί οἱ μαθηταὶ Ἰωάννου καὶ οἱ
μαθηταὶ τῶν Φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ μαθηταὶ οὐ
νηστεύουσιν;
Now John’s disciples and the Pharisees were fasting; and people came and said to
him, “Why do John’s disciples and the disciples of the Pharisees fast, but your
disciples do not fast?”
Mark 2:24 καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ· ἴδε τί ποιοῦσιν τοῖς σάββασιν ὃ οὐκ
ἔξεστιν;
The Pharisees said to him, “Look, why are they doing what is not lawful on the
sabbath?”
Mark 3:6 καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον
ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν.
The Pharisees went out and immediately conspired with the Herodians against him,
how to destroy him.
Mark 3:22 Καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἱεροσολύμων καταβάντες ἔλεγον ὅτι
Βεελζεβοὺλ ἔχει καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ
δαιμόνια.
And the scribes who came down from Jerusalem said, “He has Beelzebul, and by
the ruler of the demons he casts out demons.”
Mark 6:14 Καὶ ἤκουσεν ὁ βασιλεὺς Ἡρῴδης, φανερὸν γὰρ ἐγένετο τὸ ὄνομα
αὐτοῦ, καὶ ἔλεγον ὅτι Ἰωάννης ὁ βαπτίζων ἐγήγερται ἐκ νεκρῶν καὶ
διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ.
King Herod heard of it, for Jesus’ name had become known. Some were saying,
“John the baptizer has been raised from the dead; and for this reason these powers
are at work in him.”
Mark 6:16 ἀκούσας δὲ ὁ Ἡρῴδης ἔλεγεν· ὃν ἐγὼ ἀπεκεφάλισα Ἰωάννην, οὗτος
ἠγέρθη.
But when Herod heard of it, he said, “John, whom I beheaded, has been raised.”
Mark 6:17 Αὐτὸς γὰρ ὁ Ἡρῴδης ἀποστείλας ἐκράτησεν τὸν Ἰωάννην καὶ ἔδησεν
αὐτὸν ἐν φυλακῇ διὰ Ἡρῳδιάδα τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ
αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν·
For Herod himself had sent men who arrested John, bound him, and put him in
prison on account of Herodias, his brother Philip’s wife, because Herod had
married her.
Mark 6:18 ἔλεγεν γὰρ ὁ Ἰωάννης τῷ Ἡρῴδῃ ὅτι οὐκ ἔξεστίν σοι ἔχειν τὴν
γυναῖκα τοῦ ἀδελφοῦ σου.
For John had been telling Herod, “It is not lawful for you to have your brother’s
wife.”
Mark 6:20 ὁ γὰρ Ἡρῴδης ἐφοβεῖτο τὸν Ἰωάννην, εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ
ἅγιον, καὶ συνετήρει αὐτόν, καὶ ἀκούσας αὐτοῦ πολλὰ ἠπόρει, καὶ
ἡδέως αὐτοῦ ἤκουεν.
For Herod feared John, knowing that he was a righteous and holy man, and he
protected him. When he heard him, he was greatly perplexed; and yet he liked to
listen to him.
Mark 6:21 Καὶ γενομένης ἡμέρας εὐκαίρου ὅτε Ἡρῴδης τοῖς γενεσίοις αὐτοῦ
δεῖπνον ἐποίησεν τοῖς μεγιστᾶσιν αὐτοῦ καὶ τοῖς χιλιάρχοις καὶ τοῖς
πρώτοις τῆς Γαλιλαίας,
But an opportunity came when Herod on his birthday gave a banquet for his
courtiers and officers and for the leaders of Galilee.
Mark 6:22 καὶ εἰσελθούσης τῆς θυγατρὸς αὐτοῦ Ἡρῳδιάδος καὶ ὀρχησαμένης
ἤρεσεν τῷ Ἡρῴδῃ καὶ τοῖς συνανακειμένοις. εἶπεν ὁ βασιλεὺς τῷ
κορασίῳ· αἴτησόν με ὃ ἐὰν θέλῃς, καὶ δώσω σοι·
When his daughter Herodias came in and danced, she pleased Herod and his
guests; and the king said to the girl, “Ask me for whatever you wish, and I will
give it.”
Mark 7:1 Καὶ συνάγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων
ἐλθόντες ἀπὸ Ἱεροσολύμων.
Now when the Pharisees and some of the scribes who had come from Jerusalem
gathered around him,
Mark 7:3 - οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς
χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων,
(For the Pharisees, and all the Jews, do not eat unless they thoroughly wash their
hands, thus observing the tradition of the elders;
Mark 7:5 καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς· διὰ τί οὐ
περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων,
ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον;
So the Pharisees and the scribes asked him, “Why do your disciples not live
according to the tradition of the elders, but eat with defiled hands?”
Mark 8:11 Καὶ ἐξῆλθον οἱ Φαρισαῖοι καὶ ἤρξαντο συζητεῖν αὐτῷ, ζητοῦντες
παρʼ αὐτοῦ σημεῖον ἀπὸ τοῦ οὐρανοῦ, πειράζοντες αὐτόν.
The Pharisees came and began to argue with him, asking him for a sign from
heaven, to test him.
Mark 8:15 καὶ διεστέλλετο αὐτοῖς λέγων· ὁρᾶτε, βλέπετε ἀπὸ τῆς ζύμης τῶν
Φαρισαίων καὶ τῆς ζύμης Ἡρῴδου.
And he cautioned them, saying, “Watch out—beware of the yeast of the Pharisees
and the yeast of Herod.”

30
Mark 8:31 Καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ
παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν
ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς
ἡμέρας ἀναστῆναι·
Then he began to teach them that the Son of Man must undergo great suffering,
and be rejected by the elders, the chief priests, and the scribes, and be killed, and
after three days rise again.
Mark 9:11 Καὶ ἐπηρώτων αὐτὸν λέγοντες· ὅτι λέγουσιν οἱ γραμματεῖς ὅτι Ἠλίαν
δεῖ ἐλθεῖν πρῶτον;
Then they asked him, “Why do the scribes say that Elijah must come first?”
Mark 9:14 Καὶ ἐλθόντες πρὸς τοὺς μαθητὰς εἶδον ὄχλον πολὺν περὶ αὐτοὺς καὶ
γραμματεῖς συζητοῦντας πρὸς αὐτούς.
When they came to the disciples, they saw a great crowd around them, and some
scribes arguing with them.
Mark 10:2 Καὶ προσελθόντες Φαρισαῖοι ἐπηρώτων αὐτὸν εἰ ἔξεστιν ἀνδρὶ
γυναῖκα ἀπολῦσαι, πειράζοντες αὐτόν.
Some Pharisees came, and to test him they asked, “Is it lawful for a man to divorce
his wife?”
Mark 10:33 ὅτι ἰδοὺ ἀναβαίνομεν εἰς Ἱεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου
παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ τοῖς γραμματεῦσιν, καὶ
κατακρινοῦσιν αὐτὸν θανάτῳ καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν
saying, “See, we are going up to Jerusalem, and the Son of Man will be handed
over to the chief priests and the scribes, and they will condemn him to death; then
they will hand him over to the Gentiles;
Mark 11:18 Καὶ ἤκουσαν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς καὶ ἐζήτουν πῶς αὐτὸν
ἀπολέσωσιν· ἐφοβοῦντο γὰρ αὐτόν, πᾶς γὰρ ὁ ὄχλος ἐξεπλήσσετο ἐπὶ
τῇ διδαχῇ αὐτοῦ.
And when the chief priests and the scribes heard it, they kept looking for a way to
kill him; for they were afraid of him, because the whole crowd was spellbound by
his teaching.
Mark 11:27 Καὶ ἔρχονται πάλιν εἰς Ἱεροσόλυμα. καὶ ἐν τῷ ἱερῷ περιπατοῦντος
αὐτοῦ ἔρχονται πρὸς αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς καὶ οἱ
πρεσβύτεροι
Again they came to Jerusalem. As he was walking in the temple, the chief priests,
the scribes, and the elders came to him
Mark 12:13 Καὶ ἀποστέλλουσιν πρὸς αὐτόν τινας τῶν Φαρισαίων καὶ τῶν
Ἡρῳδιανῶν ἵνα αὐτὸν ἀγρεύσωσιν λόγῳ.
Then they sent to him some Pharisees and some Herodians to trap him in what he
said.
Mark 12:28 Καὶ προσελθὼν εἷς τῶν γραμματέων ἀκούσας αὐτῶν συζητούντων,
ἰδὼν ὅτι καλῶς ἀπεκρίθη αὐτοῖς ἐπηρώτησεν αὐτόν· ποία ἐστὶν
ἐντολὴ πρώτη πάντων;
One of the scribes came near and heard them disputing with one another, and
seeing that he answered them well, he asked him, “Which commandment is the
first of all?”
Mark 12:32 καὶ εἶπεν αὐτῷ ὁ γραμματεύς· καλῶς, διδάσκαλε, ἐπʼ ἀληθείας εἶπες
ὅτι εἷς ἐστιν καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ·
Then the scribe said to him, “You are right, Teacher; you have truly said that ‘he is
one, and besides him there is no other’;
Mark 12:35 Καὶ ἀποκριθεὶς ὁ Ἰησοῦς ἔλεγεν διδάσκων ἐν τῷ ἱερῷ· πῶς λέγουσιν
οἱ γραμματεῖς ὅτι ὁ χριστὸς υἱὸς Δαυίδ ἐστιν;
While Jesus was teaching in the temple, he said, “How can the scribes say that the
Messiah is the son of David?
Mark 12:38 Καὶ ἐν τῇ διδαχῇ αὐτοῦ ἔλεγεν· βλέπετε ἀπὸ τῶν γραμματέων τῶν
θελόντων ἐν στολαῖς περιπατεῖν καὶ ἀσπασμοὺς ἐν ταῖς ἀγοραῖς
As he taught, he said, “Beware of the scribes, who like to walk around in long
robes, and to be greeted with respect in the marketplaces,
Mark 14:1 ῏Ην δὲ τὸ πάσχα καὶ τὰ ἄζυμα μετὰ δύο ἡμέρας. καὶ ἐζήτουν οἱ
ἀρχιερεῖς καὶ οἱ γραμματεῖς πῶς αὐτὸν ἐν δόλῳ κρατήσαντες
ἀποκτείνωσιν·
It was two days before the Passover and the festival of Unleavened Bread. The
chief priests and the scribes were looking for a way to arrest Jesus by stealth and
kill him;
Mark 14:43 Καὶ εὐθὺς ἔτι αὐτοῦ λαλοῦντος παραγίνεται Ἰούδας εἷς τῶν δώδεκα
καὶ μετʼ αὐτοῦ ὄχλος μετὰ μαχαιρῶν καὶ ξύλων παρὰ τῶν ἀρχιερέων
καὶ τῶν γραμματέων καὶ τῶν πρεσβυτέρων.
Immediately, while he was still speaking, Judas, one of the twelve, arrived; and
with him there was a crowd with swords and clubs, from the chief priests, the
scribes, and the elders.
Mark 14:53 Καὶ ἀπήγαγον τὸν Ἰησοῦν πρὸς τὸν ἀρχιερέα, καὶ συνέρχονται πάντες
οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς.
They took Jesus to the high priest; and all the chief priests, the elders, and the
scribes were assembled.
Mark 15:1 Καὶ εὐθὺς πρωῒ συμβούλιον ποιήσαντες οἱ ἀρχιερεῖς μετὰ τῶν
πρεσβυτέρων καὶ γραμματέων καὶ ὅλον τὸ συνέδριον, δήσαντες τὸν
Ἰησοῦν ἀπήνεγκαν καὶ παρέδωκαν Πιλάτῳ.
As soon as it was morning, the chief priests held a consultation with the elders and
scribes and the whole council. They bound Jesus, led him away, and handed him
over to Pilate.
Mark 15:31 ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες πρὸς ἀλλήλους μετὰ τῶν
γραμματέων ἔλεγον· ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι·
In the same way the chief priests, along with the scribes, were also mocking him
among themselves and saying, “He saved others; he cannot save himself.

Bread for the Syrophonecian Woman - Mark 7.24-30 Paper

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