Mark 7:30

Mar 7:30. Ἀπελθοῦσα, departing) in faith.—εὗρε τὴν θυγατέρα βεβλημένην ἐπὶ τῆς κλίνης, καὶ τὸ δαιμόνιον ἐξεληλυθός) See App. Crit. Ed. ii. on this passage.[53] The position of the daughter lying on the bed was showing the great power of the demon, which had taken possession of the girl; and also the greater power of Jesus, who had expelled it. The daughter had previously been deprived of all rest. The mother, however, did not of course find the demon itself, which had gone out; but she found that the demon had gone out, i.e. that such was the state of affairs. The force of the verb, found, rests rather on the participle, ἐξεληλυθὸς, than on the noun, ΤῸ ΔΑΙΜΌΝΙΟΝ.

[53] τὸ παίδιον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμ. ἐξελ. is the reading of BLΔ. Τὴν θυγατὲρα βεβλ. is substituted by D Vulg. bc. Aa support Rec. Text, τὸ δαιμόνιον ἐξεληλυθὸς, καὶ τὴν θυγατέρα βεβλημένην ἐπὶ τῆς κλινης.—ED. and TRANSL.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 7:30 . βεβλημένον : the emphasis lies on this word rather than on παιδίον (Bengel), as expressing the condition in which the mother found her daughter: lying quietly (“in lecto molliter cubantem sine ullâ jactatione,” Grotius).

It is probable that this interesting incident cannot be fully understood without taking into consideration circumstances not mentioned in the narratives, and which, therefore, it does not fall to the expositor to refer to. On this vide my book, With Open Face , chap. vii.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 30. Laid upon the bed.] The demon having tormented her, so that her bodily strength was exhausted, and she was now laid upon the couch to take a little rest. The AEthiopic has a remarkable reading here, which gives a very different, and, I think, a better sense. And she found her daughter CLOTHED, SITTING upon the couch, and the demon gone out.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(30) Her daughter laid upon the bed.—The graphic description, as usual, is characteristic of St. Mark.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

30. she found the devil gone out] Thus the daughter was healed in consequence of the mother’s faith and in answer to her prayers. This is an instance of a cure effected at a distance: other instances are, (1) the nobleman’s son at Capernaum, whom our Lord healed while Himself at Cana (Joh_4:46), (2) the centurion’s servant (Luk_7:6). The case also of this lonely woman not suffering the Lord “to go” until He had blessed her (comp. Gen_32:24-32) is the greatest of the three ascending degrees of faith, “as it manifests itself in the breaking through of hindrances which would keep from Christ. The paralytic broke through the outward hindrances, the obstacles of things merely external (Mar_2:4); blind Bartimæus through the hindrances opposed by his fellow-men (Mar_10:48); but this woman, more heroically than all, through apparent hindrances, even from Christ Himself.” Trench on the Miracles, p. 347.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And again, departing from the coasts of Tyre and Sidon,.... The Vulgate Latin version reads, "and coming out again from the borders of Tyre, he came through Sidon"; and so two of Beza's copies; the Arabic version, which De Dieu made use of reads "to Sidon"; as he must needs come to it, if he came through it; though the version in the Polyglot Bible of Walton's reads, "from Sidon": but the greater number of copies, and the Syriac and Persic versions read as we do, and which is rightest; since it does not appear, that Christ went out of the land of Israel, into any Heathen cities: and besides, Sidon was further from Galilee than Tyre, and so did not lie in his way to it; and therefore it is not likely he should pass through that city, in order to go to it. The Ethiopic version reads, "and coming out again from Tyre, he went through Sidon": both these places were in Phoenicia, and it is probable that the woman before mentioned might belong to one or other of them. According to this version, she may be thought to be of Tyre, and that it was there, where the above discourse passed between Christ and her; though some Dutch pictures, Dr. Lightfoot (b) takes notice of, represent her as praying for her daughter, at the gate of Sidon; and Borchard the monk, as he relates from him, says, that before the gate of Sidon eastward, there is a chapel built in the place, where the. Canaanitish woman prayed to our Saviour for her daughter. But Christ, for the reason before given, could be in neither of these places, being out of the land of Israel; besides, the text is express, that it was to the borders of this country he came, and from thence he went; and to, or from, or through any of these places.

He came unto the sea of Galilee; or Tiberias, the same with the lake of Gennesaret: he came to those parts of Galilee, which lay by it, where he had been, before he went the borders of Tyre and Sidon:

through the midst the coasts of Decapolis; of this place, See Gill on Mat 4:25. It was a country which consisted of ten cities, from whence it had its name: now not through the middle of these cities, or of this country, as the Ethiopic version reads; but through the midst of the borders of it Christ passed, which lay in his way from the coasts of Tyre and Sidon, to the sea of Galilee. The Syriac and Persic versions render the words, "unto the borders of Decapolis, or the ten cities"; and the Arabic version, "unto the middle of the coasts of the ten cities"; See Gill on Mat 15:29.

(b) Chorograph. Decad. in Mark, ch. vi. sect. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

There is an inversion in the order of the clauses in this verse, according to the best authorities. The words should run thus: And she went away unto her house, and found the child (to paidion) laid upon the bed, and the devil gone out. She found her little daughter set free from the possession, but exhausted by the convulsions which he caused in departing from her; weary with the violence of the struggle, but restful and composed. So the sinful soul, set free from sin by the absolution of Christ, rests upon the couch of a conscience pacified by the blood of Christ, and at peace with God.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

30. τὸ δαιμόνιον ἐξεληλυθός after τὸ παιδίον κ.τ.λ. ([1510][1511][1512][1513][1514]).

[1510] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1511] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1512] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1513] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1514] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

30. ἀπελθοῦσα. His assurance is enough, as in the case of the royal official; see on Joh 4:50; Joh 4:52.

βεβλημένον ἐπὶ τὴν κλίνην. Like the demoniac boy (Mar 9:26), she was suffering from exhaustion after the final convulsion. The perf. part. is accurate.

This crumb, won from our Lord by the heathen woman’s “shamelessness” (Luk 11:8), pertinacity (Luk 18:2-5), and faith (Luk 7:9), remains isolated. He at once returns to the principle of feeding the children first.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

30.] These particulars are added here.

βεβλ. ἐπὶ τ. κλ.—which the torments occasioned by the evil spirit would not allow her to be before:—κειμένην ἐν εἰρήνῃ, Euthym.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

30. τὸ παιδίον βεβλημένον ἐπὶ τ. κλίνην—the child thrown upon the bed. Probably the cure had been attended by violent convulsions, as in other cases of the same kind in the Gospels.1

τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην, καὶ τὸ δαιμόνιον ἐξεληλυθός, instead of τὸ δαιμόνιον ἐξεληλυθός, καὶ τὸ παιδίον βεβλημένον ἐπὶ τῆς κλίνης, Tisch. Treg. WH. RV. א BDL Δ most mss. Lat. Vet. Vulg. Memph. Pesh.

CURE OF A DEAF AND DUMB MAN IN THE REGION OF DECAPOLIS

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.