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Mark 7:34

in Mark 7

And looking up to heaven, He sighed deeply and said to him, “Ephphatha!” (which means, “Be opened!”).

BSB

The same verse in ASV and KJV ▾

ASV

and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.

KJV

And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.

This verse in Mark 7

Commentary

19 notes on this verse

A commentator

Ambrose of Milan

On the Mysteries 1.4 · Written before 397.

Every sabbath we witness the "opening up" of a mystery. It is in outline form the type of that liturgical opening when the minister once touched your ears and nostrils. What does this mean? Remember in the Gospel, our Lord Jesus Christ, when the deaf and dumb man was presented to him, touched his ears and his mouth: the ears, because he was deaf; the mouth, because he was dumb. And he said: "Ephphatha," a Hebrew word, which in Latin means adaperire [be opened].

This site's exposition

took him aside privately, away from the crowd

on Mark 7:33-34

Jesus took him aside privately, away from the crowd, and used touch a deaf man could follow. He put His fingers into the man’s ears, spit, and touched the man’s tongue.

This site's exposition

He sighed deeply

Albert Barnes reads the sigh as pity for the man's suffering. Matthew Henry adds a second reason: the restored tongue would now face temptations it had been spared. John Wesley calls Ephphatha a word of sovereign authority, spoken from the power that resided in Christ himself.

The record, by era

The Church Fathers3 voices

A commentator

Philoxenus of Mabbug

13 Ascetic Discourses, Discourse 2 -- On Faith · Written before 523.

proposed

And in this respect also they are to be compared to Christ God, who in some cases wrought things like a Being of power, and in others He [first] entreated and afterwards worked. He did not raise Lazarus until He had prayed; He did not …

A commentator

Pseudo-Chrysostom

Catena Aurea by Aquinas · Written before 500.

proposed

(Vict. Ant. e Cat. in Marc.) He at the same time also groaned, as taking our cause upon Himself, and pitying human nature, seeing the misery into which it had fallen.

A commentator

Ambrose of Milan

On the Mysteries 1.3-4 · Written before 397.

proposed

So open your ears and enjoy the good odor of eternal life which has been breathed upon you by the grace of the sacraments. This we pointed out to you as we celebrated the mystery of the opening and said: "Ephphatha," that is, "Be opened," so that everyone about to come to the table of grace might know what he was asked and remember the way he once responded. Christ celebrated this mystery in the Gospel, as we read, when he healed the one who was deaf and dumb.

The Medieval Church2 voices

A commentator

Theophylact of Ohrid

Commentary on Mark · Written before 1107.

proposed

Looking up to heaven, the Lord "sighed," on the one hand, prayerfully to the Father, that He might have mercy on the man, and as an example to us, that when we intend to do any good deed, we should look to God and ask …

A commentator

Bede

Catena Aurea by Aquinas · Written before 735.

proposed

(ubi sup.) He looked up to heaven, that He might teach us that thence is to be procured speech for the dumb, hearing for the deaf, health for all who are sick. And He sighed, not that it was necessary for Him to beg any thing from His Father with groaning, for He, together with the Father, gives all things to them who ask, but that He might give us an example of sighing, when for our own errors and those of our neighbours, we invoke the guardianship of the Divine mercy.
11 more voices on this verse

The Medieval Church3 voices

A commentator

Bede

Catena Aurea by Aquinas · Written before 735.

proposed

(ubi sup.) But that which He says, Ephphatha, that is, Be opened, belongs properly to the ears, for the ears are to be opened for hearing, but the tongue to be loosed from the bonds of its impediment, that it may be able to speak.
And looking up to heaven, he groaned, (Cf. Mat. 12:20. Luke 11:20) that is, He taught us to groan, and to raise up the treasures of our hearts to the heavens; because by the groaning of hearty compunction, the silly joy of the flesh is purged away.

A commentator

Bede

On the Gospel of Mark · Written before 735.

proposed

And looking up to heaven, he sighed; and said to him: Effeta, which is to say, Be opened. He looked up to heaven to teach that speech to the mute, hearing to the deaf, and healing to all infirmities, should be sought from there. He …

The Puritans and the Awakening4 voices

A commentator

John Wesley

1703–1791

Explanatory Notes upon the New Testament (1755)

Ephphatha - This was a word of SOVEREIGN AUTHORITY, not an address to God for power to heal: such an address was needless; for Christ had a perpetual fund of power residing in himself, to work all miracles whenever he pleased, even to the raising the dead, John v, 21, 26.

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

And as to this man, he sighed, not because he was loth to do him this kindness, or did it with reluctancy; but because of the many temptations which he would be exposed to, and the sins he would be in danger of, the tongue-sins, after the restoring of his speech to him, which before he was free from.

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

6 He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. 7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men.

quarantine:scripture (2026-07-29) — verbatim-scripture

And looking up to heaven,....

The Nineteenth Century4 voices

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

Ephphatha - Ethphathach, Syriac. It is likely that it was in this language that our Lord spoke to this poor man: and because he had pronounced the word Ephphathach with peculiar and authoritative emphasis, the evangelist thought proper to retain the original word; though the last letter in it could not be expressed by any letter in the Greek alphabet.
The first thing that demands our notice in these verses, is the mighty miracle that is here recorded . We read that they brought unto our Lord "one that was deaf and had an impediment in his speech," and besought Him that He would "put His hand upon him." At once the petition is granted, and the cure is wrought. Speech and hearing are instantaneously given to the man by a word and a touch. "Immediately his ears were opened, and his tongue was loosed, and he spoke plain." We see but half the instruction of this passage, if we only regard it as an example of our Lord's divine power. It is such an example, beyond doubt, but it is something more than that. We must look further, deeper, and lower than the surface, and we shall find in the passage precious spiritual truths. Here we are meant to see our Lord's power to heal the spiritually deaf. He can give the chief of sinners a hearing ear. He can make him delight in listening to the very Gospel which he once ridiculed and despised. Here also we are meant to see our Lord's power to heal the spiritually dumb. He can teach the hardest of transgressors to call upon God. He can put a new song in the mouth of him whose talk was once only of this world. He can make the vilest of men speak of spiritual things, and testify the Gospel of the grace of God. When Jesus pours forth His Spirit, nothing is impossible. We must never despair of others. We must never regard our own hearts as too bad to be changed. He that healed the deaf and dumb still lives. The cases which society pronounces hopeless, are not incurable if they are brought to Christ. The second thing which demands our notice in these verses, is the peculiar manner in which our Lord thought good to work the miracle here recorded .
The first thing that demands our notice in these verses, is the mighty miracle that is here recorded . We read that they brought unto our Lord "one that was deaf and had an impediment in his speech," and besought Him that He would "put His hand upon him." At once the petition is granted, and the cure is wrought. Speech and hearing are instantaneously given to the man by a word and a touch. "Immediately his ears were opened, and his tongue was loosed, and he spoke plain."
Looked up to heaven - To lift up the eyes to heaven is an act imploring aid from God, and is an attitude of prayer, Psa 121:1-2; Mar 6:41; Joh 11:41. He sighed - Pitying the sufferings of the man who stood before him. Ephphatha - This word is “Syriac,” the language which our Lord used in addressing the man, and means “Be opened.”

The words behind it

13 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Mark 6:41

    Taking the five loaves and the two fish and looking up to heaven, Jesus spoke a blessing and broke the loaves. Then He gave them to His disciples to set before the people. And…

    it leads to

    • Matthew 14:19

      And He directed the crowds to sit down on the grass. Taking the five loaves and the two fish and looking up to heaven, He spoke a blessing. Then He broke the loaves and…

    • Luke 24:30

      While He was reclining at the table with them, He took bread, spoke a blessing and broke it, and gave it to them.

  • Through

    John 11:41

    So they took away the stone. Then Jesus lifted His eyes upward and said, “Father, I thank You that You have heard Me.

    it leads to

    • Matthew 11:25

      At that time Jesus declared, “I praise You, Father, Lord of heaven and earth, because You have hidden these things from the wise and learned, and revealed them to little children.

    • John 17:1

      When Jesus had spoken these things, He lifted up His eyes to heaven and said, “Father, the hour has come. Glorify Your Son, that Your Son may glorify You.

  • Through

    Acts 9:40

    Then Peter sent them all out of the room. He knelt down and prayed, and turning toward her body, he said, “Tabitha, get up!” She opened her eyes, and seeing Peter, she sat up.

    it leads to

    • Matthew 9:25

      After the crowd had been put outside, Jesus went in and took the girl by the hand, and she got up.

  • Through

    Mark 5:41

    Taking her by the hand, Jesus said, “Talitha koum!” which means, “Little girl, I say to you, get up!”

    it leads to

    • Mark 1:31

      So He went to her, took her by the hand, and helped her up. The fever left her, and she began to serve them.

  • Through

    John 11:33

    When Jesus saw her weeping, and the Jews who had come with her also weeping, He was deeply moved in spirit and troubled.

    it leads to

    • John 11:38

      Jesus, once again deeply moved, came to the tomb. It was a cave with a stone laid across the entrance.

    • John 12:27

      Now My soul is troubled, and what shall I say? ‘Father, save Me from this hour’? No, it is for this purpose that I have come to this hour.

Where this verse is studied

About Mark

Christ in the Storm on the Sea of Galilee, Rembrandt, 1633, Isabella Stewart Gardner Museum. Public domain.
Christ in the Storm on the Sea of Galilee, Rembrandt, 1633, Isabella Stewart Gardner Museum. Public domain.
This page draws on 15 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrose of Milan, On the Mysteries 1.4; Ambrose of Milan, On the Mysteries 1.3-4; Bede, Catena Aurea by Aquinas; Bede, On the Gospel of Mark; J.C. Ryle, Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition); John Gill, Exposition of the New Testament (1746-1748); John Lightfoot, Horae Hebraicae et Talmudicae; John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Philoxenus of Mabbug, 13 Ascetic Discourses, Discourse 2 -- On Faith; Pseudo-Chrysostom, Catena Aurea by Aquinas; Pseudo-Jerome, Catena Aurea by Aquinas and Theophylact of Ohrid, Commentary on Mark.