Mark 7:35

And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. AND STRAIGHTWAY HIS EARS WERE OPENED. This is mentioned first, as the source of the other derangement. AND THE STRING OF HIS TONGUE WAS LOOSED, AND HE SPAKE PLAIN. The cure was thus alike instantaneous and perfect....

31-37 Here is a cure of one that was deaf and dumb. Those who brought this poor man to Christ, besought him to observe the case, and put forth his power. Our Lord used more outward actions in the doing of this cure than usual. These were only signs of Christ's power to cure the man, to encourage his faith, and theirs that brought him. Though we find great variety in the cases and manner of relief of those who applied to Christ, yet all obtained the relief they sought. Thus it still is in the great concerns of our souls....

Verse Mark 7:35. _HE SPAKE PLAIN._] ορθως, _distinctly, without_ _stammering_. One MS. has, _And he spoke, praising God_. There is no doubt of this: but the evangelist, I think, did not write these words....

THE STRING OF HIS TONGUE WAS LOOSED - The difficulty in his speaking was removed....

EXPOSITION MARK 7:1, MARK 7:2 These verses, according to the Greek construction, should run thus: AND THERE ARE GATHERED TOGETHER UNTO THE PHARISEES, AND CERTAIN OF THE scribes, WHICH HAD COME FROM JERUSALEM, AND HAD SEEN THAT SOME OF HIS DISCIPLES ATE THEIR BREAD WITH DEFILED, THAT IS, UNWASHEN, HANDS. The word (ἐμέμψαντο) translated in the Authorized Version, "they found fault," does not appear in the best authorities. It seems to have been interpolated to help the construction. St. Mark explains the meaning of the word κοιναῖς_ _(literally, common), by the word (ἀνίπτοις) "unwashen." The disciples, doubtless, washed their hands, but they abstained from the multiplied ceremonial washings of the Pharisees, wh

AND STRAIGHTWAY HIS EARS WERE OPENED,.... It is in the Greek text, "his hearings"; the instruments of his hearing, and so rightly rendered, "his ears": the Persic version reads, "both his ears"; but the word "both" is unnecessary, since the word, "ears", takes in both. Such a power went along with the words of Christ, when he said, "be opened"; that immediately, as soon as ever the words were pronounced, the man's hearing came to him, and he heard as quick as ever he did before he lost it, or, as any other man: AND THE STRING OF HIS TONGUE; which caused it to cleave to his jaws, or the roof of his mouth, and hindered him from speaking plainly, WAS LOOSED, AND HE SPAKE PLAIN; פשיקאית, "easily", as the Syriac version renders it; without any difficulty to himself, and so as to be readily understood by others. Thus those whose ears are opened, and whose tongues are loosed in a spiritual ma...

MARK 7:35 kai. @euvqe,wj# {C} Mark’s fondness for euvqu,j (which sometimes appears as euvqe,wj in various manuscripts) makes it probable that the adverb was employed either here or before evlu,qh. The external support, how ever, for euvqu,j before evlu,qh is extremely weak, whereas it is relatively strong for including euvqe,wj here. At the same time, the combination of witnesses that lack euvqe,wj (a B D L D _al_) is so impressive that a majority of the Committee considered it advisable to enclose euvqe,wj within square brackets....

CHAPTER 7 _ 1. The Opposition of the Pharisees. (Mark 7:1 .Matthew 15:1)_ 2. Grace shown to the Syrophenician Woman. (Mark 7:24. Matthew 15:21) 3. The healing of the deaf man. (Mark 7:31. Matthew 15:29 .) 1. THE OPPOSITION OF THE PHARISEES. Mark 7:1 This paragraph is of much importance. The scope of the analysis forbids a full annotation, but we refer th

THE HEALING OF A DEAF-MUTE. The cure of the Syro-Phœ nician woman's daughter threatens the privacy Jesus sought in Tyre. He therefore withdraws to Decapolis (another Gentile district, Matthew 4:25 *), going northward through Sidon, and presumably reaching Decapolis by a circuitous route which avoided Galilee. (Wellhausen's conjecture, Bethsaida for Sidon, is unnecessary.) The incident that follows is peculiar to Mk. Jesus heals a deaf-mute, by means not unusual in that age (_cf._ account of healings by Vespasian in Tacitus, _Hist._ iv. 81). Mt. omits this story, perhaps because the methods employed (cf. Mark 8:23) savour of magic. Mk., a popular writer, is interested in the details and in the actual word used. The rare word _mogilalos,_ with an impediment in his speech, recalls...

CLEAN AND UNCLEAN (Mark 7:1-4)...