4949. Surophoinikissa
Lexical Summary
Surophoinikissa: Syrophoenician woman

Original Word: Συροφοινίκισσα
Part of Speech: Noun, Feminine
Transliteration: Surophoinikissa
Pronunciation: soo-ro-foy-NEE-kis-sah
Phonetic Spelling: (soo-rof-oy'-nis-sah)
KJV: Syrophenician
NASB: Syrophoenician
Word Origin: [feminine of a compound of G4948 (Σύρος - Syrian) and the same as G5403 (Φοινίκη - Phoenicia)]

1. a Syro-phoenician woman, i.e. a female native of Phoenicia in Syria

Strong's Exhaustive Concordance
a Syrophoenician woman

Feminine of a compound of Suros and the same as Phoinike; a Syro-phoenician woman, i.e. A female native of Phoenicia in Syria -- Syrophenician.

see GREEK Suros

see GREEK Phoinike

NAS Exhaustive Concordance
Word Origin
fem. of a comp. of Suros and Phoiniké
Definition
a Syrophoenician (woman)
NASB Translation
Syrophoenician (1).

Thayer's Greek Lexicon
STRONGS NT 4949: Συροφοινίσσα

Συροφοινίσσα (so Rec.; a form quite harmonizing with the analogies of the language, for as Κίλιξ forms the feminine Κιλισσα, Θράξ the feminine Θρᾷσσα, ἄναξ the feminine ἄνασσα, so the feminine of Φοῖνιξ is always, by the Greeks, called Φοίνισσα), Συροφοινίκισσα (so L T WH; hardly a pure form, and one which must be derived from Φοινίκη; cf. Fritzsche on Mark, p. 296f; Winer's Grammar, 95 (91)), Συραφοινίκισσα (Griesbach; a form which conflicts with the law of composition), Συραφοινικισσης, (Tr WH marginal reading Σύρα Φοινίκισσα), a Syrophoenician woman, i. e. of Syrophoenice by race, that is, from the Phoenice forming a part of Syria (Συρο being prefixed for distinction's sake, for there were also Λιβυφοινικες, i. e. the Carthaginians. The Greeks included both Phoenicia and Palestine under the name Συρία; hence, Συρία Παλαιστινη in Herodotus 3, 91; 4, 39; Justin Martyr, Apology 1:1; and Φοινίκη Συρία, Diodorus 19, 93; Συροφοινικη, Justin Martyr, dialog contra Trypho,

c. 78, p. 305 a.): Mark 7:26 (cf. B. D. under the word ). (The masculine Συροφοῖνιξ is found in Lucian, concil. deor. c. 4; (Syrophoenix in Juvenal, sat. 8, 159 (cf. 160)).)

STRONGS NT 4949: ΦοινίκισσαΦοινίκισσα, see Συροφοινίσσα.

Topical Lexicon
Geographic and Cultural Setting

Phoenicia, famed for its maritime trade and purple dye, lay along the Mediterranean coast north of Galilee. By the first century the territory was administered from Syria, so residents could be described as “Syrian Phoenicians.” Cities such as Tyre and Sidon formed the heartland of this region, which, though outside Israel’s borders, was only a day’s walk from Capernaum. Centuries of interaction created a mixed population steeped in Canaanite traditions, Hellenistic culture, and Roman governance, yet ever conscious of the spiritual vitality emanating from nearby Judaism.

Single New-Testament Appearance

The term appears once, in Mark 7:26, identifying the mother who pleaded with Jesus to cast a demon out of her daughter. Mark carefully notes three descriptors—“the woman was a Greek, born in Syrian Phoenicia”—highlighting her Gentile status ethnically (“Syrophoenician”), linguistically (“Greek”), and geographically (“from the region of Syrian Phoenicia”). Matthew parallels the event (Matthew 15:22-28) but calls her “a Canaanite woman,” emphasizing the same Gentile lineage from a Jewish perspective.

Narrative Significance in Mark 7:24-30

1. Jesus deliberately enters Gentile territory (Mark 7:24), anticipating an encounter that will showcase both His messianic mission to Israel and the ultimate widening of that mission.
2. The woman approaches reverently, “fell at His feet” (Mark 7:25), acknowledging His lordship.
3. The initial refusal—“First let the children be satisfied, for it is not right to take the children’s bread and toss it to the dogs” (Mark 7:27)—forces the issue of covenant priority: Israel first, yet not Israel only.
4. Her humble yet faith-filled reply, “Yes, Lord... even the dogs under the table eat the children’s crumbs” (Mark 7:28), exemplifies Gentile faith that does not contest the order of redemption but trusts the abundance of grace.
5. Jesus grants her request immediately and at a distance, underscoring His sovereign authority and the sufficiency of faith apart from ethnic lineage.

Foreshadowing the Gospel to the Nations

The episode anticipates the Great Commission. Just as Elijah ministered to the Sidonian widow (1 Kings 17:8-24), Jesus ministers to a Syrophoenician mother, signaling that divine mercy is not confined by borders. The early church recognized this pattern: Paul opens Romans affirming the gospel is “first to the Jew, and then to the Greek” (Romans 1:16), mirroring Jesus’ words in Tyre-Sidon territory.

Old-Testament Resonances

Phoenicia’s cities had long symbolized both human pride (Ezekiel 28) and nations that will one day bring tribute to Zion (Psalm 87:4). By meeting a Syrophoenician petitioner, Jesus turns hostile history into a portrait of reconciled faith, fulfilling prophecies that the Messiah would be a “light for the nations” (Isaiah 42:6).

Early-Church Reflections

Irenaeus cited the account as evidence that Christ “extended mercy to all who believe, irrespective of origin.” Chrysostom highlighted the woman’s perseverance as a model for prayer. Augustine pointed out that her designation, “Syrophoenician,” underscores the transformation of one formerly alien to the covenants (Ephesians 2:12-13).

Theological Themes

• Universality of grace: ethnic distance cannot bar access to Christ.
• Order and overflow: salvation comes through Israel yet overflows to the Gentiles.
• Faith’s posture: humility and persistence are met with divine approval.
• Authority of Christ: distance and demonic powers alike submit to His word.

Ministry Applications

1. Evangelism: No cultural barrier excuses believers from extending the gospel.
2. Intercession: Like the Syrophoenician mother, parents today can claim Christ’s power for their children.
3. Humility in prayer: Accepting God’s covenantal order while trusting His abundant mercy yields answered prayer.
4. Cross-cultural discipleship: The church must anticipate and welcome faith arising from unexpected quarters.

Summary

Strong’s Greek 4949 designates the Syrophoenician woman whose decisive faith drew messianic mercy beyond Israel’s borders. Her account affirms that Jesus Christ is Lord of all, foreshadows the Gentile mission, and offers a timeless template for humble, persistent belief.

Forms and Transliterations
Συροφοινικισσα Συροφοινίκισσα συρραπτούσαις συρραφή Surophoinikissa Syrophoinikissa Syrophoiníkissa
Links
Interlinear GreekInterlinear HebrewStrong's NumbersEnglishman's Greek ConcordanceEnglishman's Hebrew ConcordanceParallel Texts
Englishman's Concordance
Mark 7:26 N-NFS
GRK: ἦν Ἑλληνίς Συροφοινίκισσα τῷ γένει
NAS: was a Gentile, of the Syrophoenician race.
KJV: a Greek, a Syrophenician by nation;
INT: now was Gentile Syrophoenician by the race

Strong's Greek 4949
1 Occurrence


Συροφοινίκισσα — 1 Occ.

4948
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