Mark 7:32

KJV

And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him.

KJV (with Strong's)

And {G2532} they bring {G5342} unto him {G846} one that was deaf {G2974}, and had an impediment in his speech {G3424}; and {G2532} they beseech {G3870} him {G846} to {G2443} put {G2007} his hand {G5495} upon him {G846}.

Complete Jewish Bible

They brought him a man who was deaf and had a speech impediment and asked Yeshua to lay his hand on him.

Berean Standard Bible

Some people brought to Him a man who was deaf and hardly able to speak, and they begged Jesus to place His hand on him.

American Standard Version

And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to lay his hand upon him.

Commentary

### SUMMARY
Mark 7:32 presents a poignant scene where a man who is both deaf and has a significant speech impediment is brought to Jesus by compassionate individuals in the predominantly Gentile region of Decapolis. Their earnest plea for Jesus to lay His hand upon the man underscores their profound faith in His healing power and their understanding of His compassionate ministry, which extends beyond traditional boundaries to bring wholeness to the marginalized.

### CONTEXT
* **Literary Context:** This verse is situated within a significant section of Mark's Gospel that highlights Jesus' expanding ministry and His ongoing conflict with religious authorities. Immediately prior, Jesus engages in a discourse with the Pharisees and scribes concerning defilement, emphasizing that true defilement comes from within the heart, not from external traditions ([Mark 7:1-23](/mark/7-1-23 "Mark 7:1-23 - Jesus on Clean and Unclean")). Following this, Jesus travels to the region of Tyre and Sidon, where He encounters and heals the daughter of a Syrophoenician woman, demonstrating His willingness to minister to Gentiles and affirming the power of persistent faith ([Mark 7:24-30](/mark/7-24-30 "Mark 7:24-30 - The Syrophoenician Woman's Faith")). The healing in Mark 7:32, occurring in the Decapolis, continues this theme of Jesus' ministry reaching beyond Jewish borders, showcasing His universal compassion and the breaking down of ethnic barriers in the kingdom of God.
* **Historical & Cultural Context:** The Decapolis was a region of ten Hellenistic (Greek-speaking) cities located primarily east of the Jordan River. It was predominantly Gentile, distinct from the Jewish heartland of Galilee and Judea. In Jewish culture, physical ailments, especially those affecting senses like hearing and speech, were sometimes associated with sin or divine judgment, leading to social marginalization. However, the Old Testament also contained prophecies of the Messiah opening the eyes of the blind and the ears of the deaf ([Isaiah 35:5-6](/isaiah/35-5-6 "Isaiah 35:5-6 - Prophecy of Healing in the Messianic Age")). The people bringing the man to Jesus in this Gentile region signifies a remarkable openness to Jesus' ministry and a deep trust in His power, perhaps influenced by earlier reports of His miracles in the area ([Mark 5:20](/mark/5-20 "Mark 5:20 - The Gerasene Demoniac's Testimony")).
* **Key Themes:** This verse powerfully contributes to several key themes in Mark's Gospel. Firstly, it emphasizes **Jesus' compassionate healing power**, demonstrating His divine authority over physical infirmity and His profound empathy for human suffering. His miracles are not mere displays of power but acts of love that restore dignity and wholeness. Secondly, the verse highlights the **faith of others**; the act of "they bring unto him" underscores the active role of the community in seeking Jesus' intervention on behalf of the afflicted, mirroring other instances where the faith of intercessors leads to healing ([Mark 2:3-5](/mark/2-3-5 "Mark 2:3-5 - The Paralytic Lowered Through the Roof")). Lastly, it reinforces the theme of **Jesus' ministry to the marginalized**, as He consistently reaches out to those on the fringes of society—the sick, the disabled, and in this instance, a Gentile in a Gentile region—affirming the inclusive nature of His kingdom.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **deaf (Greek, _kōphós'_):** (G2974) This word, derived from a root meaning "blunted," refers to someone who is unable to hear. In ancient contexts, deafness often led to muteness or severe speech impediments because the individual could not learn to speak by imitation. The term can also figuratively refer to being "dumb" or "speechless," encompassing both aspects of the man's condition in Mark 7:32.
* **impediment in his speech (Greek, _mogilálos'_):** (G3424) This unique term, a compound of "hardly" or "with difficulty" and "to speak," precisely describes someone who speaks with great difficulty, a stammerer, or one whose speech is unclear and indistinct. It is distinct from being completely mute, indicating a struggle to articulate words rather than an inability to produce sound. Its use in the Septuagint (Isaiah 35:6) in a messianic prophecy context is significant.
* **to put (Greek, _epitíthēmi'_):** (G2007) This verb means "to impose" or "to lay upon," often with the sense of placing a hand on someone for a specific purpose. In the context of healing, it signifies a direct, personal, and often intimate act of transferring power or blessing. The request for Jesus to "put his hand upon him" reflects a common understanding of His healing methodology and a belief in the efficacy of His touch.

#### Verse Breakdown
* **"And they bring unto him one that was deaf":** This opening clause immediately establishes the compassionate initiative of the community. The "they" refers to the people in the Decapolis region who recognize the man's profound need and Jesus' unique ability to help. The man's deafness is presented as his primary affliction, a condition that would have severely limited his participation in society and communication with others.
* **"and had an impediment in his speech":** This second part of the description specifies the additional challenge faced by the man. His speech impediment is likely a direct consequence of his deafness, as he would not have been able to hear and therefore learn to articulate words clearly. This dual affliction highlights the severity of his condition and the depth of his isolation.
* **"and they beseech him to put his hand upon him":** The people's earnest request reveals their faith and their understanding of Jesus' healing methods. "Beseech" (Greek, _parakaléō_) implies a strong plea or earnest entreaty. The specific request to "put his hand upon him" indicates a belief that Jesus' physical touch was a conduit for His healing power, a common practice in ancient healing traditions and one often employed by Jesus Himself.

#### Literary Devices
Mark's narrative in this verse employs several effective literary devices. The immediate presentation of the man's dual affliction—**Contrast** between his inability to hear and speak and the expectation of Jesus' powerful intervention. The act of "they bring unto him" serves as a form of **Intercession**, highlighting the communal aspect of faith and compassion, where others act on behalf of the afflicted. The request to "put his hand upon him" is a recurring **Motif** in Mark's Gospel, signifying Jesus' personal and direct engagement in healing, often preceding a miraculous restoration. Furthermore, the man's condition and subsequent healing can be seen as **Symbolism** for spiritual deafness and the inability to articulate faith, which Jesus also addresses in His ministry, opening people's spiritual ears and mouths.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly connects to the Old Testament prophecies of the Messiah, particularly those found in Isaiah, which speak of a time when the physically impaired will be restored. The healing of the deaf and speech-impaired man directly fulfills the promise that "the ears of the deaf shall be unstopped, and the tongue of the dumb sing" ([Isaiah 35:5-6](/isaiah/35-5-6 "Isaiah 35:5-6 - Prophecy of Healing and Redemption")). This miracle underscores Jesus' identity as the promised Messiah, demonstrating His divine authority and His compassionate mission to reverse the effects of the Fall. It also highlights the inclusive nature of God's kingdom, extending healing and hope to all, regardless of their background or previous marginalization.

* [Isaiah 35:5-6](/isaiah/35-5-6 "Isaiah 35:5-6 - The Restoration of the Redeemed")
* [Matthew 11:5](/matthew/11-5 "Matthew 11:5 - Jesus' Works as Evidence of His Messiahship")
* [Luke 7:22](/luke/7-22 "Luke 7:22 - Jesus' Response to John the Baptist's Disciples")

### REFLECTION AND APPLICATION
Mark 7:32 serves as a powerful reminder of Jesus' profound compassion and His active desire to bring wholeness to those suffering. It challenges believers today to cultivate a similar empathy for the marginalized and afflicted in our own communities, whether their struggles are physical, emotional, or spiritual. Just as the people brought the man to Jesus, we are called to be intercessors, actively bringing the needs of others before Christ in prayer and practical service. This verse encourages us to recognize that Jesus cares deeply for every individual, especially those who feel overlooked, isolated, or burdened by their struggles. His power remains active, capable of bringing transformation and wholeness to every aspect of life, reminding us that no condition is beyond His reach.

#### Questions for Reflection
* **Who in your life or community might be "deaf" or "speech-impaired" in a spiritual sense, struggling to hear God's voice or articulate their faith?**
* **How can you, like the people in this story, actively "bring" someone to Jesus, either through prayer, sharing the Gospel, or practical acts of love?**
* **What "impediments" in your own life or faith might Jesus be calling you to bring before Him for healing and restoration?**

### FAQ
**Why did the people ask Jesus to "put his hand upon him" specifically?**

Answer: The request for Jesus to "put his hand upon him" was a common and significant gesture in ancient healing practices, both within Jewish tradition and in the broader ancient world. It symbolized the transfer of power, blessing, or authority. For the people bringing the man, it likely reflected their observation of Jesus' previous healing methods (e.g., [Mark 1:41](/mark/1-41 "Mark 1:41 - Jesus Heals a Leper"), [Mark 6:5](/mark/6-5 "Mark 6:5 - Jesus Heals in Nazareth")) and their belief that His physical touch was a conduit for His divine healing power. It was a direct, personal, and tangible expression of their faith in His ability to restore the man's senses.

### CHRIST-CENTERED FULFILLMENT
The healing of the deaf and speech-impaired man in Mark 7:32 is a powerful demonstration of Jesus' messianic identity and His redemptive work, pointing forward to the ultimate spiritual restoration He offers. Just as Jesus physically opened the ears and loosened the tongue of this man, He came to open the spiritual ears of humanity, enabling us to hear the truth of God's Word ([John 8:47](/john/8-47 "John 8:47 - Hearing God's Word")) and to speak His praises. Through His atoning work on the cross, Jesus addresses the deepest human impediments—the deafness of sin that prevents us from hearing God's call and the spiritual muteness that hinders us from confessing Him and proclaiming His goodness. His resurrection and the outpouring of the Holy Spirit empower believers to hear and obey God's voice, and to boldly declare the Gospel, fulfilling the prophecy that "the tongue of the dumb sing" in a new, spiritual sense ([Acts 2:4](/acts/2-4 "Acts 2:4 - The Holy Spirit at Pentecost")). Jesus, the Word made flesh, restores not only physical senses but also our capacity for communion with God, transforming us into those who can truly hear and speak His truth.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 11:14

¶ And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.

Mark 5:23

And besought him greatly, saying, My little daughter lieth at the point of death: [I pray thee], come and lay thy hands on her, that she may be healed; and she shall live.

Matthew 9:32

As they went out, behold, they brought to him a dumb man possessed with a devil.

Matthew 9:33

And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.