Matius 15:26-27

15:26 “It is not right ¹  to take the children’s bread and throw it to the dogs,” ²  he said. ³  15:27 “Yes, Lord,” she replied, ⁴  “but even the dogs eat the crumbs that fall from their masters’ table.”

Lukas 7:6-8

7:6 So ⁵  Jesus went with them. When ⁶  he was not far from the house, the centurion ⁷  sent friends to say to him, “Lord, do not trouble yourself, ⁸  for I am not worthy ⁹  to have you come under my roof. 7:7 That is why ¹⁰  I did not presume ¹¹  to come to you. Instead, say the word, and my servant must be healed. ¹²  7:8 For I too am a man set under authority, with soldiers under me. ¹³  I say to this one, ‘Go,’ and he goes, ¹⁴  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ¹⁵ 

[15:26]  ¹ 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]  ² 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]  ³ tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:27]  ⁴ tn Grk “she said.”

[7:6]  ⁵ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

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

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

[7:6]  ⁸ tn Or “do not be bothered.”

[7:6]  ⁹ 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]  ¹⁰ tn Or “roof; therefore.”

[7:7]  ¹¹ 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]  ¹² 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.

[7:8]  ¹³ tn Grk “having soldiers under me.”

[7:8]  ¹⁴ sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ¹⁵ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.