3 Strengthen the hands that have gone limp, steady the knees that shake. 4 Tell those who panic, “Be strong! Do not fear! Look, your God comes to avenge; with divine retribution he comes to deliver you.” 5 Then blind eyes will open, deaf ears will hear. 6 Then the lame will leap like a deer, the mute tongue will shout for joy; for water will burst forth in the wilderness, streams in the arid rift valley. 7 The dry soil will become a pool of water, the parched ground springs of water. Where jackals once lived and sprawled out, grass, reeds, and papyrus will grow.
29 When he left there, Jesus went along the Sea of Galilee. Then he went up a mountain, where he sat down. 30 Then large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They laid them at his feet, and he healed them. 31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel. 32 Then Jesus called his disciples and said, “I have compassion on the crowd because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.” 33 The disciples said to him, “Where can we get enough bread in this desolate place to satisfy so great a crowd?”
Notes and References
"... We can see Matthew combining those conditions when he redacts Mark’s story of the man who was deaf with a speech impediment (Mark 7:32). Matthew has rather included a reference to those powers in a summary he matches of up Mark’s in Matthew 15:31 / Mark 7:37 ... Translations of the word then really rely on the context, or the outcome of the miracle. So [it] is translated as 'mute' for Matt 9:32 and 33 and in Matt 15:30, 31, because the miracle results in the ability to speak. But it is translated as 'deaf' in Matthew 11:5 / Luke 7:22 / Q 7:22 and in Matthew 12:22, as in 'blind and deaf' because the results are that the person is said to be able to hear. (In Mark, [it] always means someone who is deaf [Mark 7:32, 37; and 9:25]). What we can see in Matthew’s representation of Mark in Matthew 15:31 shows that, like so many people in his own time, he presumed that if someone is described as 'deaf' the person is mute because they are deaf. If they are able to speak, it is because they can also hear. So scholars are quite right to say that the correct translation in 9:23 is 'mute' because the result is that the man can speak ..."
Ryu, Gwan Seuk A Fresh Approach to the Miracle Stories in Mathew 8-9: Literary Analysis hrough the Literary Technique of Mathew's hree Stage Progression Pre-Supposedly Adopted by the First Evangelist (p. 386) Loyola University Chicago, 2012
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