KJV: And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil.
YLT: and lo, a woman, a Canaanitess, from those borders having come forth, did call to him, saying, 'Deal kindly with me, Sir -- Son of David; my daughter is miserably demonized.'
Darby: and lo, a Canaanitish woman, coming out from those borders, cried to him saying, Have pity on me, Lord, Son of David; my daughter is miserably possessed by a demon.
ASV: And behold, a Canaanitish woman came out from those borders, and cried, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a demon.
| ἰδοὺ | behold |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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| γυνὴ | a woman |
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Parse: Noun, Nominative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| Χαναναία | Canaanite |
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Parse: Adjective, Nominative Feminine Singular Root: Χαναναῖος Sense: Canaanite, the name of the ancient inhabitants of Palestine before its conquest by the Israelites. |
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| ὁρίων | region |
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Parse: Noun, Genitive Neuter Plural Root: ὅριον Sense: boundaries. |
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| ἐκείνων | same |
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Parse: Demonstrative Pronoun, Genitive Neuter Plural Root: ἐκεῖνος Sense: he, she it, etc. |
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| ἐξελθοῦσα | having approached |
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Parse: Verb, Aorist Participle Active, Nominative Feminine Singular Root: ἐξέρχομαι Sense: to go or come forth of. |
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| ἔκραζεν | was crying out |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: κράζω Sense: to croak. |
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| λέγουσα | saying |
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Parse: Verb, Present Participle Active, Nominative Feminine Singular Root: λέγω Sense: to say, to speak. |
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| Ἐλέησόν | Have mercy on |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἐλεέω Sense: to have mercy on. |
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| με | me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| Κύριε | Lord |
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Parse: Noun, Vocative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| υἱὸς | Son |
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Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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| Δαυίδ | of David |
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Parse: Noun, Genitive Masculine Singular Root: Δαβίδ Sense: second king of Israel, and ancestor of Jesus Christ. |
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| θυγάτηρ | daughter |
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Parse: Noun, Nominative Feminine Singular Root: θυγάτηρ Sense: a daughter. |
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| μου | of me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| κακῶς | miserably |
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Parse: Adverb Root: κακῶς Sense: miserable, to be ill. |
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| δαιμονίζεται | is possessed by a demon |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: δαιμονίζομαι Sense: to be under the power of a demon. |
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Greek Commentary for Matthew 15:22
The Phoenicians were descended from the Canaanites, the original inhabitants of Palestine. They were of Semitic race, therefore, though pagan. [source]
She made her daughter‘s case her own, “badly demonized.” [source]
Lit., as Rev., from those borders; i.e., she crossed from Phoenicia into Galilee. [source]
With a loud, importunate cry: from behind. Compare after, Matthew 15:23. [source]
Making her daughter's misery her own. [source]
Lit., is badly demonized. Sir J. Cheke, very evil devilled. [source]
Reverse Greek Commentary Search for Matthew 15:22
Very touching. The father identifies himself with the son's misery. Compare the Syro-Phoenician, who makes her daughter's case entirely her own: “Have mercy on me” (Matthew 15:22). [source]
Only here in New Testament. A very striking word to describe persistence. Lit., shamelessn ess. As related to prayer, it is illustrated in the case of Abraham's intercession for Sodom (Genesis 18:23-33); and of the Syro-Phoenician woman (Matthew 15:22-28). [source]
Δια Dia and the accusative articular infinitive with accusative of general reference, a causal clause= “because of the being a friend of his.”Yet because of his importunity (δια γε την αναιδιαν αυτου dia ge tēn anaidian autou). From αναιδης anaidēs shameless, and that from α a privative and αιδως aidōs shame, shamelessness, impudence. An old word, but here alone in the N.T. Examples in the papyri. The use of γε ge here, one of the intensive particles, is to be noted. It sharpens the contrast to “though” by “yet.” As examples of importunate prayer Vincent notes Abraham in behalf of Sodom (Genesis 18:23-33) and the Syro-Phoenician woman in behalf of her daughter (Matthew 15:22-28). [source]
From αναιδης anaidēs shameless, and that from α a privative and αιδως aidōs shame, shamelessness, impudence. An old word, but here alone in the N.T. Examples in the papyri. The use of γε ge here, one of the intensive particles, is to be noted. It sharpens the contrast to “though” by “yet.” As examples of importunate prayer Vincent notes Abraham in behalf of Sodom (Genesis 18:23-33) and the Syro-Phoenician woman in behalf of her daughter (Matthew 15:22-28). [source]
Peculiarly of a loud, importunate cry; a shout. Plato uses it of the howling of a dog: “The yelping hound, howling ( κραυγάζουσα ) at her Lord” (“Republic,” 607). Others, of the cries of spectators in the theaters and of the croak of a raven. See on Matthew 15:22. [source]
Vex is used in the older and stronger sense of torment or oppress. See Exodus 22:21; Numbers 25:17; Matthew 15:22. Its modern usage relates rather to petty annoyances. Rev., better, afflict. [source]
A strong word, expressing deep emotion. The verb originally represents the sound of a croak or harsh scream; thence, generally, an inarticulate cry; an exclamation of fear or pain. The cry of an animal. So Aristoph. Knights, 1017, of the barking of a dog: 285,287, of two men in a quarrel, trying to bawl each other down: Frogs, 258, of the croaking of frogs. This original sense appears in N.T. usage, as Matthew 14:26; Matthew 15:23; Matthew 27:50; Mark 5:5, etc., and is recognized even where the word is used in connection with articulate speech, by adding to it the participles λέγων, λέγοντες sayingor διδάσκων teachingSee Matthew 8:29; Matthew 15:22; Mark 3:11; John 7:28, etc. In Mark 10:47the inarticulate cry and the articulate utterance are distinguished. At the same time, the word is often used of articulate speech without such additions, as Mark 10:48; Mark 11:9; Mark 15:13, Mark 15:14; Luke 18:39; Acts 7:60; Acts 19:34; Romans 8:15. It falls into more dignified association in lxx, where it is often used of prayer or appeal to God, as 4:3; 6:7; Psalm 21:2,5; 27:1,54:16; and in N.T., where it is applied to solemn, prophetic utterance, as Romans href="/desk/?q=ro+9:27&sr=1">Romans 9:27; John 1:15, and is used of Jesus himself, as John 7:28, John 7:37; John 12:44, and of the Holy Spirit, as here. The Spirit gives the inspiration of which the believer is the organ. In Romans 8:15the statement is inverted. The believer cries under the power of the Spirit. [source]