Mark 7:24-37

Mark 7:24-37
Ordinary B41


24 From there he set outA and went away to the regionB of Tyre.C, D 

Notes on verse 24a

A “set out” = anistemi. From ana (upwards, up, again, back, anew) + histemi (to make to stand, place, set up, establish, appoint, stand by, stand still, stand ready, stand firm, be steadfast). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.
B “region” = horion. 12x in NT. From horos (limit, boundary). This is a boundary on land or a coast. It could be district, region, territory, or frontier.
C “Tyre” = Turos. 11x in NT. From Phoenician t-s-r (rock; “after the rocky formation on which the town was originally built”). This is Tyre, the capital of Phoenicia. See
D {untranslated} = kai + Tsidon. Some manuscripts add, “and Sidon.” Tsidon is 10x in NT. From Phoenician tsydon (Sidon; probably meaning fishery or fishing town). This is Sidon – a city in Phoenicia. See &

He entered a houseE and did not wantF anyone to knowG he was there. Yet he couldH not escape notice,I 

Notes on verse 24b

E “house” = oikia. From oikos (house – the building, the household, the family, descendants; the temple). This is a house, household, goods, property, family, or means.
F “want” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.
G “know” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience.
H “could” = dunamai. This is to be able, or something that is possible. It can also be empowered or being powerful. The Greek word for “miracle” (dunamis) comes from this root.
I “escape notice” = lanthano. 6x in NT– same as “entertained angels unawares” in Hebrew 13:2. This is concealed, hidden, unnoticed. It is to shut one’s eyes to, unwittingly, unawares.

25 but a womanJ whose little daughterK had an uncleanL spiritM

Notes on verse 25a

J “woman” = gune. Perhaps from ginomai (to come into being, to happen, become, be born; to emerge from one state or condition to another; this is coming into being with the sense of movement or growth). This is woman, wife, or bride. This is where the word “gynecologist” comes from.
K “little daughter” = thugatrion. 2x in NT– of Jairus’s daughter and the Syrophoenician woman’s daughter. From thugater (daughter, a related female or one who lives with you). This is a little or young daughter.
L “unclean” = akathartos. From a (not, without) + kathairo (to cleanse or purify by purging out unwanted elements); {from katharos (clean, clear, pure, unstained; clean in a literal, ritual, or spiritual sense; so, also guiltless, innocent or upright; something that is pure because it has been separated from the negative substance or aspect; spiritually clean because of God’s act of purifying)}. This is unclean or impure, whether a thing or a person. It is something that is not mixed with something that would taint. This is unclean in a ritual or moral sense. It can also mean demonic or foul.
M “spirit” = pneuma. From pneo (to blow, breath, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.

immediatelyN heardO about him, and she came and bowed downP at his feet.Q 

Notes on verse 25b

N “immediately” = eutheos. From euthus (immediately, upright, straight and not crooked); {perhaps from eu (good, well, well done, rightly) + tithemi (to place, lay, set, establish)}. This is directly, soon, at once.
O “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
P “bowed down” = prospipto. 8x in NT. From pros (at, to, toward, with) + pipto (to fall in a literal or figurative sense). This is to fall on or fall before. It can be a violent attack, bowing before, or beat against.
Q “feet” = pous. This is foot in a literal or figurative sense.

26 Now the woman was a Gentile,R of SyrophoenicianS origin.T

Notes on verse 26a

R “Gentile” = Hellenis. 2x in NT. From Hellen (Greek; used for Gentiles, broader populations that spoke Greek and were a part of Greek culture regardless of their heritage); from Hellas (Hellas, what Greeks called themselves); perhaps from helane (torch) OR from selene (moon). This is a female Greek, i.e. a Gentile. See
S “Syrophoenician” = Surophoinikissa. 1x in NT. From Suros (Syrian, from Syria); {from Suria (Syria); from Akkadian Ashshur (after the god Ashur, head of their gods)} + Phoinike (Phoenicia, perhaps meaning “palm country”); {probably from phoinix (palm tree, palm branch, date palm)} or {from Phoinix (Phoenician, Tyrian purple); related to phoinos (red); probably related to Egyptian fenkhu (carpenter – used to refer to a people)}. This is a Syrophoenician female. It is the Phoenician territory in Syria and not in North Africa or Carthage. See;;
T “origin” = genos. Related to “woman” in v25. From ginomai (see note J above). This is family, offspring, kin – in a literal or figurative sense.

She beggedU him to castV the demonW out of her daughter.X 

Notes on verse 26b

U “begged” = erotao. From eromai (to ask) OR from ereo (to say, tell, call, speak of). This is asking a question or making an earnest request. It is used between someone with whom the asker is close in some sense. So, they anticipate special consideration for their request.
V “cast” = ekballo. From ek (from, from out of) + ballo (to throw, cast, place, put, drop). This is to throw, put out, produce, expel, banish. It is eject in a literal or figurative sense.
W “demon” = daimonion. From daimon (evil spirit, demon, fallen angel); perhaps from daio (giving out destinies). This is demon, evil spirit, god of another religion, or fallen angel.
X “daughter” = thugater. Related to “little daughter” in v25. See note K above.

27 He said to her, “LetY the childrenZ be fedAA first,

Notes on verse 27a

Y “let” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
Z “children” = teknon. From tikto (to beget, bring forth, produce). This is a child, descendant, or inhabitant.
AA “be fed” = chortazo. 16x in NT. From chortos (food, grass, grain, hay; a place for feeding, a court, garden; by implication, a pasture or vegetation). This is to feed, fodder, fill, or satisfy. It carries the sense of abundantly supplied food – even gorging on food.

for it is not fairBB to takeCC the children’s foodDD and throwEE it to the dogs.”FF 

Notes on verse 27b

BB “fair” = kalos. This is good, noble, beautiful, correct, or worthy. This is external signs of goodness like beauty, demonstrations of honorable character, showing moral virtues. A different word, agathos, speaks of intrinsic good.
CC “take” = lambano. It does not refer to passive receiving of something, but active acceptance or taking of something whether it is offered or simply nearby. It focuses on individual decision and action.
DD “food” = artos. Perhaps from airo (raise, take up, lift, remove). This is bread or a loaf. It is a loaf as raised.
EE “throw” = ballo. Related to “cast” in v26. See note V above.
FF “dogs” = kunarion. 4x in NT. From kuon (a dog as a scavenger or, figuratively, a spiritual predator). This is a little dog.

28 But she answered him, “GGSir,HH even the dogs under the tableII eatJJ the children’sKK crumbs.”LL 

Notes on verse 28

GG {untranslated} = nai. This is yes, truly, indeed. It is a strong affirmation.
HH “sir” = Kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.
II “table” = trapeza. Related to “feet” in v25. 15x in NT. Probably from tessares (four; figuratively, can mean total inclusion or universality) + peze (by foot or land) or pezos (by foot or land); {from pous (see note Q above)}. This is a table – whether for eating or conducting business. Literally, four feet. This is where the word “trapeze” comes from.
JJ “eat” = esthio. This is to eat or figuratively to devour or consume like rust.
KK “children’s” = paidion. From pais (child, youth, servant, slave); perhaps from paio (to strike or sting). This is a child as one who is still being educated or trained. Perhaps one seven years old or younger. Used figuratively for an immature Christian.
LL “crumbs” = psichion. 2x in NT. From psich (crumb) OR from psallo (to twang, play, sing psalms, pluck a stringed instrument such as a harp); {from psao (to rub)}. This is a crumb or small morsel. It can specifically refer to a breadcrumb.

29 Then he said to her, “For saying that,MM you may goNN—the demon has left your daughter.” 30 So she went home,OO foundPP the childQQ lyingRR on the bed,SS and the demon gone.

Notes on verses 29-30

MM “for saying that” = dia + houtos + ho + logos. Literally, “because of this word.” Logos is from lego (to speak, tell, mention). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.
NN “go” = hupago. From hupo (by, under, under the authority of) + ago (lead, bring, guide, spend, drive, carry). This is to lead under so to depart, go away, or die. It is to lead away under the command of someone else, being given a mission or objective to carry out.
OO “home” = oikos. Related to “house” in v24. See note E above.
PP “found” = heurisko. This is to find, learn, or obtain. It is to discover something, which generally implies a period of searching for it. This is to find in a literal or figurative sense. This is where the word “heuristic” comes from.
QQ “child” = paidion. Same as “children’s” in v28. See note KK above.
RR “lying” = ballo. Same as “throw” in v27. See note EE above.
SS “bed” = kline. 9x in NT. From klino (to slant, rest, recline, approach an end, wear; to bend in a literal or figurative sense – to lay down, a day ending, causing an opposing army to flee). This is couch, bed, mat. Either a couch laid on to eat or for sleeping.

31 Then he returned from the region of Tyre, and went by way of Sidon towards the SeaTT of Galilee,UU in the region of the Decapolis.VV 

Notes on verse 31

TT “Sea” = thalassa. Perhaps from hals (sea, salt, a boy of saltwater) or halas (salt; can be figurative for prudence). This is the sea, a lake, or seashore.
UU “Galilee” = Galilaia. From Hebrew galil (cylinder, circuit, district); from galal (to roll in a literal or figurative sense, roll away, roll down, wallow, remove, trust). This is Galilee, meaning perhaps region or cylinder.
VV “Decapolis” = Dekapolis. 3x in NT. From deka (ten, -teen) + polis (a city or its inhabitants; is a town of variable size, but one that has walls); probably from the same as polemos (war, quarrel, strife; battle, whether one time or on-going); {from pelomai (to bustle) or from polus (much, many, abundant)}. This is the Decapolis, a group of ten cities that are Greek.

32 They broughtWW to him a deaf manXX who had an impediment in his speech;YY

Notes on verse 32a

WW “brought” = phero. This is to bear, bring, lead, or make known publicly. It is to carry in a literal or figurative sense.
XX “deaf man” = kophos. 14x in NT. Perhaps from kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is literally blunted or dull. Figuratively, it can be deaf or mute or a person who is deaf or mute.
YY “had an impediment in his speech” = mogilalos. 1x in NT. From mogis (scarcely, barely; something that only happens with difficulty; emphasizes that the action is prolonged and therefore difficult); {from molis (something that hardly happens and/or requires a lot of effort) or mogos (laborious toil) or molos (toil)} + laleo (to talk, say, preach); {from lalos (talkative)}. This is someone who has a hard time speaking – a stammerer or someone who is mute or doesn’t speak much.

and they beggedZZ him to layAAA his handBBB on him. 

Notes on verse 32b

ZZ “begged” = parakaleo. From para (beside, by, in the presence of) + kaleo (to call by name, invite, to name, bid, summon, call aloud) {related to keleuo (to command, order, direct); from kelomai (to urge on)}. This is to call to, summon, invite, request, or beg. It can also be exhort or admonish. Also, this can be encourage, comfort, or console. This word has legal overtones and is used of one’s advocate in a courtroom. It is the root of the name of the Holy Spirit “paraclete” is our advocate and comforter.
AAA “lay” = epitithemi. Related to “immediately” in v25. From epi (on, upon, what is fitting) + tithemi (see note N above). This is to lay on or place on, whether in a friendly or aggressive way.
BBB “hand” = cheir. This is the hand in a literal sense. Figuratively, the hand is the means a person uses to accomplish things so it can also mean power, means, or instrument.

33 He tookCCC him aside in private,DDD away from the crowd, and putEEE his fingersFFF into his ears,GGG and he spat and touchedHHH his tongue.III 

Notes on verse 33

CCC “took” = apolambano. Related to “take” in v27. 10x in NT. From apo (from, away from) + lambano (see note CC above). This is to receive back, separate, to get one’s due.
DDD “private” = idios. This is something that belongs to you or that is personal, private, apart. It indicates a stronger sense of possession than a simple possessive pronoun. This is where “idiot” comes from (denoting someone who hasn’t had formal training or education and so they rely on their own understanding).
EEE “put” = ballo. Same as “throw” in v27. See note EE above.
FFF “fingers” = daktulos. Related to “Decapolis” in v31. 8x in NT. Probably from deka (see note VV above). This is a finger.
GGG “ears” = ous. This is the physical ear, or the perception of hearing, whether physical or cognitive.
HHH “touched” = haptomai. From hapto (to touch, handle, kindle, lay hold of). This is a touch that has an impact on what is being touched – it has an influence on the recipient so that the recipient is changed.
III “tongue” = glossa. Root refers to a point that sticks out. This is tongue in a literal sense, but can also refer to language or a nation that speaks a different language. Figuratively, it can also refer to speaking in tongues or speech inspired by the Spirit.

34 Then looking upJJJ to heaven,KKK he sighedLLL and said to him, “Ephphatha,”MMM that is, “Be opened.”NNN 

Notes on verse 34

JJJ “looking up” = anablepo. From ana (up, back, again, among, between, anew) + blepo (to see, used primarily in the physical sense; figuratively, seeing, which includes attention and so to watchfulness, being observant, perceiving, beware, and acting on the visual information). This is to look up or regain sight.
KKK “heaven” = ouranos. May be related to oros (mountain, hill) with the notion of height. This is the air, the sky, the atmosphere, and heaven. It is the sky that is visible and the spiritual heaven where God dwells. Heaven implies happiness, power, and eternity.
LLL “sighed” = stenazo. Related to “set out” in v24. 6x in NT. From steno (to sigh or groan) OR stenos (narrow, small, having obstacles close by); {probably from histemi (see note A above)}. This is to groan or sigh deeply. It can be to express sadness, anger, or longing. It is a deep, inner emotion that is not articulared.
MMM “Ephphatha” = ephphatha. 1x in NT. From Aramaic pethach (to open); corresponding to Hebrew pathach (to open wide in a literal or figurative sense; to open, draw out, let something go free, break forth, to plow, engrave, or carve). This is a transliteration of Aramaic, meaning “be opened.”
NNN “be opened” = dianoigo. 8x in NT. From dia (through, because of, across, thoroughly) + anoigo (to open or open up in a literal or figurative sense; to speak freely); {from ana (up, back, again, among, between, anew) + oigo (to open)}. This is to open fully. It can mean to open the womb as a firstborn does or figuratively to explain or expound.

35 And immediately his earsOOO were opened,PPP his tongue was released,QQQ and he spokeRRR plainly.SSS 

Notes on verse 35

OOO “ears” = akoe. Related to “heard” in v25. From akouo (see note O above). This is hearing, ear, audience, fame, report, rumor.
PPP “opened” = anoigo. Related to “be opened” in v34. From ana (up, back, again, among, between, anew) + oigo (see note NNN above). This is to open in a literal or figurative sense.
QQQ “released” = luo + ho + desmos. Luo is to loose, release, or untie. Figuratively, it can mean to break, destroy, or annul. This is releasing what had been withheld. Desmos is 18x in NT. From deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited). This is a chain or bond. So, it can refer to the state of being imprisoned or some kind of infirmity.
RRR “spoke” = laleo. Related to “had an impediment in his speech” in v32. See note YY above.
SSS “plainly” = orthos. 4x in NT. From orthos (straight, direct, morally upright). This is properly, correct, plainly, rightly.

36 Then Jesus orderedTTT them to tell no one; but the more he ordered them, the more zealouslyUUU they proclaimedVVV it. 

Notes on verse 36

TTT “ordered” = diastello. Related to “set out” in v24 & “sighed” in v34. 8x in NT. From dia (through, across to the other side, thoroughly) + stello (to set, arrange, prepare, provide for); {probably from histemi (see note A above)}. This is to set apart, distinguish, give a commission, order, set apart for service.
UUU “zealously” = perissos. From peri (all-around, encompassing, excess). This is abundant, more, excessive, advantage, vehemently.
VVV “proclaimed” = kerusso. This is to proclaim, preach, publish. Properly, it is to act as a herald – announcing something publicly with confidence and/or to persuade.

37 They were astoundedWWW beyond measure,XXX saying, “He has doneYYY everything well;ZZZ he even makesAAAA the deaf to hear and the muteBBBB to speak.”

Notes on verse 37

WWW “were astounded” = ekplesso. 13x in NT. From ek (out, out of) + plesso (to pound, strike, flatten; figuratively, cause a calamity). This is to strike with panic, astonish shock. It is a moment that shakes someone from their senses and leaves them dumbfounded or at a loss.
XXX “beyond measure” = huperperissos. Related to “zealously” in v36. 1x in NT. From huper (over, above, beyond) + perissos (see note UUU above). This is beyond measure, abounding, exceeding, overflowing.
YYY “done” = poieo. This is to make, do, act, construct, abide, or cause.
ZZZ “well” = kalos. Related to “fair” in v27. From kalos (see note BB above). This is nobly, rightly, well-perceived, seen as appealing, morally pleasing, honorably.
AAAA “makes” = poieo. Same as “done” in v37. See note YYY above.
BBBB “mute” = alalos. Related to “had an impediment in his speech” in v32 & “spoke” in v35. 3x in NT. From a (not, without) + lalos (see note YY above). This is literally not talking. It could be someone who cannot speak or one who is mute.

Image credit: “Jesus Heals the Sick” by Pedro Subercaseaux from the Church of Our Lady of the Angels from Santiago de Chile, around 1940.

You May Also Like

Leave a Reply