A:
In Matthew 15:21, Jesus went to the region of Tyre and Sidon, where a woman came to him, asking Jesus to cure her daughter, who was vexed with a devil. Jesus at first refused, saying that it is not meet to give the children's bread to dogs, meaning that his mission was to help the Jews, not gentiles whom he was likening to dogs. She persisted, saying that even dogs eat the crumbs that fall from the master's table.
It seems strange that a gentile woman in faraway Tyre and Sidon would know of Jesus and be so confident that he could help her. It seems strange that Jesus would travel to an exclusively gentile region and then be so offensively racist, particularly as we also know that Paul would become an apostle to the gentiles. Perhaps there is more to this passage, and it should not be read literally. It is one of several consecutive events and discourses in which the common element is food, even metaphorically.
If this passage ought not be read literally, we should establish what the author intended by the passage and howhe intended this to symbolise the mission of Jesus. However, Matthew was not the author of this passage. It has been established that the author of Matthew's copied some 90 per cent of Mark's Gospel, including these passages with a theme of food.
So Mark's Gospel may show what the passage means. Mark 6:33-8:21 form an integrated set of passages with ten references or allusions to food, including a summary by Jesus of the two feasts in 8:19-21, maintaining a consistent theme of food, plus a minor theme of not understanding. Much of this is also found in Matthew's Gospel, but without the elegant structure of Mark's Gospel:
Mark's Gospel is based around a parallel structure, an ancient literary form that creates emphasis or develops themes that would otherwise not be apparent. The above group of passages is matched in that structure by the Last Supper, theologically one of the most important events in the entire gospel. The parallel structure emphasises the importance of that event. So although we should not look for literal meaning in the account of the Greek woman asking Jesus to cure her daughter and Jesus at first refusing her, we can see that it contributed to Mark's literary development.
The Canaanite woman asked Jesus to heal her daughter because her daughter was suffering from demon possession and she believed Jesus could help. Despite being initially rebuffed by Jesus, she showed great faith and persistence, which ultimately led to her daughter's healing.
The reference to healing being the children's bread can be found in Matthew 15:21-28 and Mark 7:24-30. In these passages, Jesus uses this metaphor to emphasize God's provision for healing and deliverance to all who believe in Him.
Yes, both references are about the same incident where Jesus healed the daughter of a woman. In Matthew 15:22, she is referred to as a "Canaanite woman," while in Mark 7:26, she is called a "Greek, a Syrophoenician by birth." Both accounts describe her as a Gentile seeking help for her daughter.
Rahab was a Canaanite woman, which means she was of Canaanite nationality. She is best known for helping the Israelite spies in Jericho.
A Canaanite woman refers to a woman who is a descendant of the ancient Canaanite people, who once inhabited the region of Canaan, which corresponds to modern-day Israel, Palestine, Lebanon, and parts of Syria. Canaanites were known for their sophisticated culture and religion, which included worshiping multiple deities.
In Matthew 5:28, Jesus says, "But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart." This highlights the importance of monitoring our thoughts and intentions in relation to sin.
In Matthew 15:22-28, the story is told of a Canaanite woman who asked Jesus for help for her suffering daughter. Jesus' disciples urged Jesus to send her away, but she persisted. Jesus told his disciples that He was sent for the people of Israel, but nevertheless, because of the woman's faith, He healed the woman's daughter.
Jesus healed people sight unseen on at least three occasions: The centurion's servant in Matthew 8:5-13, the demon-possessed daughter of the Canaanite woman in Matthew 15:22-28, and the nobleman's son in John 4:46-53.
Yes. According to chapter 7 of Mark's Gospel, Jesus declined to help a woman who sought his help for her daughter, because she was a Canaanite, referring to them as 'dogs'. The gospel account says he only agreed to help when she meekly accepted his description.
The reference to healing being the children's bread can be found in Matthew 15:21-28 and Mark 7:24-30. In these passages, Jesus uses this metaphor to emphasize God's provision for healing and deliverance to all who believe in Him.
Yes, there are records of demon-possessed women in the Bible. One example is a Canaanite woman's daughter, which is found in Matthew 15:21-28
Yes Jesus healed a woman, in Matthew chapter 9.
Yes, both references are about the same incident where Jesus healed the daughter of a woman. In Matthew 15:22, she is referred to as a "Canaanite woman," while in Mark 7:26, she is called a "Greek, a Syrophoenician by birth." Both accounts describe her as a Gentile seeking help for her daughter.
Yes she is. The next woman mentioned is Ruth.
According to Genesis , Judah married the daughter of the Canaanite Shuah, by whom he had three sons, Er, Onan, and Shelah. This Canaanite woman died and Judah was tricked into having an illicit relationship with his daughter in law Tamar, she gave birth to Perez and Zerah - Genesis 38
Rahab was a Canaanite woman, which means she was of Canaanite nationality. She is best known for helping the Israelite spies in Jericho.
jael.
A Canaanite woman refers to a woman who is a descendant of the ancient Canaanite people, who once inhabited the region of Canaan, which corresponds to modern-day Israel, Palestine, Lebanon, and parts of Syria. Canaanites were known for their sophisticated culture and religion, which included worshiping multiple deities.