Matius 9:11

9:11 When the Pharisees ¹  saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” ² 

Markus 7:26-28

7:26 The woman was a Greek, of Syrophoenician origin. She ³  asked him to cast the demon out of her daughter. 7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” ⁴  7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.”

Kisah Para Rasul 22:21

22:21 Then ⁵  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

Roma 3:9

The Condemnation of the World

3:9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin,

Efesus 2:11-12

New Life Corporately

2:11 Therefore remember that formerly you, the Gentiles in the flesh – who are called “uncircumcision” by the so-called “circumcision” that is performed on the body ⁶  by human hands – 2:12 that you were at that time without the Messiah, ⁷  alienated from the citizenship of Israel and strangers to the covenants of promise, ⁸  having no hope and without God in the world.

Titus 3:3

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.

[9:11]  ¹ sn See the note on Pharisees in 3:7.

[9:11]  ² sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.

[7:26]  ³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:27]  ⁴ 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.”

[7:27]  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. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.

[22:21]  ⁵ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[2:11]  ⁶ tn Grk “in the flesh.”

[2:12]  ⁷ tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.”

[2:12]  ⁸ tn Or “covenants of the promise.”