wash their hands: That is, a ceremonial cleansing to adhere to tradition rather than out of concern for hygiene. Later, the Babylonian Talmud (Sotah 4b) puts eating with unwashed hands on par with having relations with a harlot, and it states that those who lightly esteem hand washing will be “uprooted from the world.”

a gift dedicated to God: The scribes and Pharisees taught that money, property, or anything that a person dedicated as a gift to God belonged to the temple. According to this tradition, a son could keep the dedicated gift and use it for his own interests, claiming that it was reserved for the temple. Some evidently evaded the responsibility of caring for their parents by dedicating their assets in this way.​—Mt 15:6.

hypocrites: The Greek word hy·po·kri·tesʹ originally referred to Greek (and later Roman) stage actors who wore large masks designed to amplify the voice. The term came to be used in a metaphoric sense to apply to anyone hiding his real intentions or personality by playing false or putting on a pretense. Jesus here calls the Jewish religious leaders “hypocrites.”​—Mt 6:5, 16.

hypocrites: See study note on Mt 6:2.

illustrations: Or “parables.” The Greek word pa·ra·bo·leʹ, which literally means “a placing beside (together),” may be in the form of a parable, a proverb, or an illustration. Jesus often explains a thing by ‘placing it beside,’ or comparing it with, another similar thing. (Mr 4:30) His illustrations were short and usually fictitious narratives from which a moral or spiritual truth could be drawn.

illustration: Or “parable.”​—See study note on Mt 13:3.

sexual immorality: The Greek word por·neiʹa is a general term for all sexual intercourse that is unlawful according to the Bible. It includes adultery, prostitution, sexual relations between unmarried individuals, homosexuality, and bestiality.​—See Glossary.

adulteries: The plural form of the Greek word for “adultery” (moi·kheiʹa) is used here and could be rendered “acts (cases) of adultery.”​—See Glossary, “Adultery.”

sexual immorality: The plural form of the Greek word por·neiʹa is used here and could be rendered “acts (cases) of sexual immorality.”​—See study note on Mt 5:32 and Glossary.

look!: The Greek word i·douʹ, here rendered “look!,” is often used to focus attention on what follows, encouraging the reader to visualize the scene or to take note of a detail in a narrative. It is also used to add emphasis or to introduce something new or surprising. In the Christian Greek Scriptures, the term occurs most frequently in the Gospels of Matthew and Luke and in the book of Revelation. A corresponding expression is often used in the Hebrew Scriptures.

Syrophoenician: This expression, a combination of “Syrian” and “Phoenician,” probably originated because Phoenicia was part of the Roman province of Syria.​—See study note on Mt 15:22, where the woman is called “Phoenician,” or “Canaanite.”

son of David: Indicates that Jesus is the heir of the Kingdom covenant made with David that is to be fulfilled by someone in David’s line.​—2Sa 7:11-16; Ps 89:3, 4.

did obeisance to him: Or “bowed down to him; paid him homage.” By calling Jesus “Son of David” (Mt 15:22), this non-Jewish woman evidently recognizes him as the promised Messiah. She renders obeisance to him, not as to a god or a deity, but as to a representative of God.​—See study notes on Mt 2:2; 8:2; 14:33; 18:26.

look!: See study note on Mt 1:20.

Phoenician: Or “Canaanite.” Greek, Kha·na·naiʹa. The early inhabitants of Phoenicia descended from Canaan, Noah’s grandson (Ge 9:18; 10:6), and in time, “Canaan” came to refer primarily to Phoenicia.​—See study note on Mr 7:26, where the woman is called a “Syrophoenician.”

Son of David: See study notes on Mt 1:1; 15:25.

do obeisance: Or “bow down.” When the Greek verb pro·sky·neʹo is used to refer to the worship of a god or a deity, it is rendered “to worship.” In this context, however, the astrologers were asking for “the one born king of the Jews.” So it is clear that it refers to obeisance or homage to a human king, not a god. A similar usage is found at Mr 15:18, 19, where the term is used of the soldiers who mockingly “bowed down” to Jesus and called him “King of the Jews.”​—See study note on Mt 18:26.

did obeisance to him: Or “bowed down to him; honored him.” People mentioned in the Hebrew Scriptures also bowed down when meeting prophets, kings, or other representatives of God. (1Sa 25:23, 24; 2Sa 14:4-7; 1Ki 1:16; 2Ki 4:36, 37) This man evidently recognized that he was talking to a representative of God who had power to heal people. It was appropriate to bow down to show respect for Jehovah’s King-Designate.​—Mt 9:18; for more information on the Greek word used here, see study note on Mt 2:2.

did obeisance to him: Or “bowed down to him; paid him homage.” These people recognized Jesus as God’s representative. They rendered obeisance to him, not as to a god or a deity, but as to “God’s Son.”​—See study notes on Mt 2:2; 8:2; 18:26.

did obeisance to him: Or “bowed down to him; paid him homage.” When the Greek verb pro·sky·neʹo is used to refer to worship of a god or of a deity, it is rendered “to worship.” But in this context, it refers to a slave’s showing respect and submission to a person who had authority over him.​—See study notes on Mt 2:2; 8:2.

did obeisance to him: Or “bowed down to him; paid him homage.” By calling Jesus “Son of David” (Mt 15:22), this non-Jewish woman evidently recognizes him as the promised Messiah. She renders obeisance to him, not as to a god or a deity, but as to a representative of God.​—See study notes on Mt 2:2; 8:2; 14:33; 18:26.

children . . . little dogs: Since dogs were unclean according to the Mosaic Law, the Scriptures often use the term in a derogatory sense. (Le 11:27; Mt 7:6; Php 3:2; Re 22:15) However, in both Mark’s account (7:27) and Matthew’s account of Jesus’ conversation, the diminutive form of the term meaning “little dog” or “house dog” is used, softening the comparison. Perhaps this indicates that Jesus was suggesting an affectionate term for household pets in non-Jewish homes. By likening Israelites to “children” and non-Jews to “little dogs,” Jesus evidently wanted to indicate an order of priority. In a household that had both children and dogs, the children would be fed first.

the maimed being made sound: These words are omitted in a few manuscripts, but the majority of early manuscripts and many later manuscripts include them.

felt pity: The Greek verb splag·khniʹzo·mai used for this expression is related to the word for “intestines” (splagʹkhna), denoting a feeling experienced deep inside the body, an intense emotion. It is one of the strongest words in Greek for the feeling of compassion.

feel pity: Or “feel compassion.”​—See study note on Mt 9:36.

baskets: These may have been small wicker baskets with a cord handle that a traveler could use for carrying them. It is thought that they had a volume of approximately 7.5 L (2 gal).​—See study notes on Mt 16:9, 10.

a basket: Luke here used the Greek word sphy·risʹ, which is also used in the Gospels of Matthew and Mark for the seven baskets in which leftovers were collected after Jesus fed 4,000 men. (See study note on Mt 15:37.) This word refers to a large basket or hamper. In telling the Corinthian Christians about his escape, the apostle Paul used the Greek word sar·gaʹne, which denotes a plaited basket or “wicker basket” made of rope or woven twigs. Both Greek terms can be used for the same type of large basket.​—2Co 11:32, 33; ftn.

large baskets: Or “provision baskets.” The Greek word sphy·risʹ used here seems to denote a type of basket that is larger than the ones used on an earlier occasion when Jesus fed about 5,000 men. (See study note on Mt 14:20.) The same Greek word is used for the “basket” in which Paul was lowered to the ground through an opening in the wall of Damascus.​—See study note on Ac 9:25.

as well as women and young children: Only Matthew mentions the women and the young children when reporting this miracle. It is possible that the total number of those miraculously fed was over 12,000.

Magadan: While no place called Magadan is known today in the region around the Sea of Galilee, some scholars believe that Magadan is the same locality as Magdala, which is considered to be Khirbet Majdal (Migdal), about 6 km (3.5 mi) NNW of Tiberias. In the parallel account (Mr 8:10), the area is called Dalmanutha.​—See App. B10.