Yesaya 56:3-8

56:3 No foreigner who becomes a follower of ¹  the Lord should say,

‘The Lord will certainly ²  exclude me from his people.’

The eunuch should not say,

‘Look, I am like a dried-up tree.’”

56:4 For this is what the Lord says:

“For the eunuchs who observe my Sabbaths

and choose what pleases me

and are faithful to ³  my covenant,

56:5 I will set up within my temple and my walls a monument ⁴ 

that will be better than sons and daughters.

I will set up a permanent monument ⁵  for them that will remain.

56:6 As for foreigners who become followers of ⁶  the Lord and serve him,

who love the name of the Lord and want to be his servants –

all who observe the Sabbath and do not defile it,

and who are faithful to ⁷  my covenant –

56:7 I will bring them to my holy mountain;

I will make them happy in the temple where people pray to me. ⁸ 

Their burnt offerings and sacrifices will be accepted on my altar,

for my temple will be known as a temple where all nations may pray.” ⁹ 

56:8 The sovereign Lord says this,

the one who gathers the dispersed of Israel:

“I will still gather them up.” ¹⁰ 

Matius 15:22-28

15:22 A ¹¹  Canaanite woman from that area came ¹²  and cried out, ¹³  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!” 15:23 But he did not answer her a word. Then ¹⁴  his disciples came and begged him, ¹⁵  “Send her away, because she keeps on crying out after us.” 15:24 So ¹⁶  he answered, “I was sent only to the lost sheep of the house of Israel.” 15:25 But she came and bowed down ¹⁷  before him and said, ¹⁸  “Lord, help me!” 15:26 “It is not right ¹⁹  to take the children’s bread and throw it to the dogs,” ²⁰  he said. ²¹  15:27 “Yes, Lord,” she replied, ²²  “but even the dogs eat the crumbs that fall from their masters’ table.” 15:28 Then ²³  Jesus answered her, “Woman, ²⁴  your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.

Matius 25:35

25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in,

Lukas 7:6-7

7:6 So ²⁵  Jesus went with them. When ²⁶  he was not far from the house, the centurion ²⁷  sent friends to say to him, “Lord, do not trouble yourself, ²⁸  for I am not worthy ²⁹  to have you come under my roof. 7:7 That is why ³⁰  I did not presume ³¹  to come to you. Instead, say the word, and my servant must be healed. ³² 

Lukas 17:16-18

17:16 He ³³  fell with his face to the ground ³⁴  at Jesus’ feet and thanked him. ³⁵  (Now ³⁶  he was a Samaritan.) ³⁷  17:17 Then ³⁸  Jesus said, ³⁹  “Were ⁴⁰  not ten cleansed? Where are the other ⁴¹  nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” ⁴² 

[56:3]  ¹ tn Heb “who attaches himself to.”

[56:3]  ² tn The infinitive absolute precedes the finite verb for emphasis.

[56:4]  ³ tn Heb “and take hold of” (so KJV); NASB “hold fast.”

[56:5]  ⁴ tn Heb “a hand and a name.” For other examples where יָד (yad) refers to a monument, see HALOT 388 s.v.

[56:5]  ⁵ tn Heb “name” (so KJV, NIV, NRSV).

[56:6]  ⁶ tn Heb “who attach themselves to.”

[56:6]  ⁷ tn Heb “and take hold of”; NAB “hold to”; NIV, NRSV “hold fast.”

[56:7]  ⁸ tn Heb “in the house of my prayer.”

[56:7]  ⁹ tn Heb “for my house will be called a house of prayer for all the nations.”

[56:8]  ¹⁰ tn The meaning of the statement is unclear. The text reads literally, “Still I will gather upon him to his gathered ones.” Perhaps the preposition -לְ (lamed) before “gathered ones” introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both עָלָיו (’alayv) and נִקְבָּצָיו (niqbatsayv) probably refers to “Israel.” In this case one can translate literally, “Still I will gather to him his gathered ones.”

[15:22]  ¹¹ tn Grk “And behold a Canaanite.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[15:22]  ¹² tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ¹³ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[15:23]  ¹⁴ tn Here καί (kai) has been translated as “Then.”

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

[15:24]  ¹⁶ tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.

[15:25]  ¹⁷ tn In this context the verb προσκυνέω (proskunew), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).

[15:25]  ¹⁸ tn Grk “she bowed down to him, saying.”

[15:26]  ¹⁹ tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.

[15:26]  ²⁰ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[15:26]  sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.

[15:26]  ²¹ tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:27]  ²² tn Grk “she said.”

[15:28]  ²³ tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.

[15:28]  ²⁴ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[7:6]  ²⁵ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ²⁶ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ²⁷ sn See the note on the word centurion in 7:2.

[7:6]  ²⁸ tn Or “do not be bothered.”

[7:6]  ²⁹ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[7:7]  ³⁰ tn Or “roof; therefore.”

[7:7]  ³¹ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ³² tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:7]  tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

[17:16]  ³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ³⁴ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ³⁵ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ³⁶ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ³⁷ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[17:17]  ³⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17]  ³⁹ tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

[17:17]  ⁴⁰ tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

[17:17]  ⁴¹ tn The word “other” is implied in the context.

[17:18]  ⁴² sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.