Mark 7:35

Mar 7:35. Ἀκοαὶ) that is to say, his powers of hearing. Not merely the one passage for sound in the ear.

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

Mar 7:35 . αἱ ἀκοαί , literally, the hearings, here the instruments of hearing, the ears. So often in classics. ἐλάλει ὀρθῶς , he began to speak in a proper or ordinary manner, implying that in his dumb condition he had been able only to make inarticulate sounds.

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

Verse 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.

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

(35) His ears.—Literally, his hearing, or, as the word is in the plural, his organs of hearing.

The string of his tongue.—Better, bond, that which confined and hampered his speech. (Comp. Luk_13:16.) There is no ground for thinking that St. Mark used the word in any anatomical sense, as the English word seems to suggest, for a “nerve” or “tendon,” as in the “eye-strings” of the original text of the “Rock of Ages.”

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

And he charged them,.... The man that had his hearing and speech restored to him, and those that brought him, and as many as were witnesses of the miracle:

that they should tell no man; of the cure that was wrought, being not desirous of the applause of men; and knowing it would bring upon him the envy of the Scribes and Pharisees; and be a means of putting the common people upon setting him up as a temporal king, such as they expected the Messiah would be:

but the more he charged them, so much the more a great deal they published it; or "spake of him", as the Ethiopic version reads it; for they looked upon his charge merely to proceed from modesty, and that made them the more forward to speak of his greatness and in his praise, to publish his mighty works, and spread the fame of his miracles far and near. So, such who have received the grace of God, are become acquainted with Christ, and have a real experience of divine things, cannot but speak of them; they are like new wine which hath no vent; and are ready to burst like new bottles; to forbear speaking is a pain, and weariness to them; nay, they think, should they hold their peace, the stones in the walls would cry out. Wherefore, partly for the glory of God, the magnifying of the riches of his grace, and the honour of Christ, and the blessed Spirit; and partly to show their own sense of things, the gratitude of their minds, and the thankfulness of their hearts, as well as for the use, comfort, edification, and instruction of others, they must speak, and cannot be silent, whatever restraints are laid upon them.

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

35 And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.

Ver. 35. His ears were opened] So are the ears of all that belong to Christ, and their tongues loosed to his praise, which before were bound by Satan. Oh, pray that God would make the bore of our ears as wide as may be, and teach us that "pure language," Zep 3:9, that our tongues may run "as the pen of a ready writer," Psa 45:1.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The string of his tongue was loosed - The difficulty in his speaking was removed.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

35. The string of his tongue was loosed — This cannot be well understood in a metaphorical sense, and therefore clearly shows that it was a case of a fettering membrane upon the tongue.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

35. His ears were opened. At once both his difficulties were removed.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

35. [1525][1526][1527][1528][1529] omit εὐθέως. ἠνοίγησαν ([1530][1531][1532][1533]) rather than διηνοίχθησαν ([1534][1535][1536][1537][1538]). See WH. App. p. 170; Deissmann, Bib. St. p. 189; Veitch, Greek Verbs, p. 66.

[1525] 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.

[1526] 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.

[1527] 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.

[1528] 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.

[1529] 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.

[1530] 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.

[1531] 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.

[1532] 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.

[1533] 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.

[1534] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1535] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[1536] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[1537] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1538] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

35. ἠνοίγησαν. Cf. Mat 20:33; Act 12:10; Rev 11:19; Rev 15:5.

ἀκοαί. See on Mar 1:28.

ὁ δεσμὸς τῆς γλώσσης. We need not think of an actual ligament; he was released from the impediment in speech caused by his deafness. Deissmann (Light, pp. 306 f.) gives instances of spells to bind the tongue. But here there is no hint that the man was obsessed. The release took place once for all (aor.); his speaking articulately continued (imperf.).

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.

35. ὁ δεσμός—the hindrance, whatever it was, which prevented him from speaking ὀρθῶς before.

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

35. καὶ ἠνοίγησαν2 αὐτοῦ αἱ ἀκοαί—And his ears were opened.

Omit εὐθέως, Tisch. Treg. (Treg. marg.) WH. RV. א BDL Δ 33, mss. Lat. Vet. Memph. ἠνοίγησαν, instead of διηνοίχθησαν, Tisch. Treg. WH. א BD Δ 1, etc.

ἀκοαί—literally, hearings, but applied by metonymy to the organs of hearing. δεσμὸς τῆς γλώσσης—bond of his tongue. Probably, as this was a case in which deafness and dumbness went together, the dumbness was occasioned by the deafness, and δεσμός denotes figuratively whatever stood in the way of his speech, and not necessarily a defect in the organ of speech itself. The bond in this case would be the deafness which tied his tongue. ὀρθῶς—rightly. This confirms the view, that the defect has been primarily in his hearing, and that this had resulted in partial, but incomplete loss of speech. See on μογιλάλον, v. 32.

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

Plain [ορθως] . Lit., rightly. So Wyc.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.