The verb ἐκυλίετο (ekylieto, “was rolling/wallowing”) stems from the root κυλίω. Related words include the compound ἀποκυλίω (“to roll away,” Matthew 28:2) and the noun κυλισμός (“wallowing,” 2 Peter 2:22). Together they convey motion across a surface—often violent, humiliating, or defiling.

Biblical Setting in Mark 9:20

“They brought the boy to Jesus. When the spirit saw Him, it immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth.” (Mark 9:20)

Here κυλίω depicts the helpless state of a demon-tormented child, emphasizing both the destructive intent of evil powers and the compassionate, sovereign authority of Christ who overcomes them (Mark 9:25–27). The rolling motion mirrors the inner chaos produced by unclean spirits and sets the stage for the deliverance that follows.

Theological Themes

1. Bondage versus Liberation: The boy’s involuntary rolling dramatizes spiritual bondage; Jesus’ command and healing reveal true freedom (John 8:36).
2. Authority of the Son of God: The Gospel of Mark consistently highlights Christ’s power over nature (Mark 4:39), disease (Mark 1:41), and demons (Mark 1:34). The unique use of κυλίω underlines this authority in the realm of spiritual warfare.
3. Faith and Dependence: The father’s plea, “I do believe; help my unbelief!” (Mark 9:24), frames the narrative. The violent rolling contrasts human inability with divine sufficiency.

Illustrative Parallels in Scripture

• 2 Peter 2:22 speaks of a sow “wallowing in the mire,” employing κυλισμός to portray the disgrace of apostasy.
• Matthew 27:60; Mark 15:46; Luke 24:2 each use ἀποκυλίω for the stone “rolled away” from the tomb, pointing to victory over death—the ultimate liberation foreshadowed in Mark 9.
• Proverbs 26:14 LXX uses κυλίω for a door that “turns on its hinges,” a mundane image that highlights repetitive motion; in Mark 9 the same root is infused with spiritual urgency.

Historical and Cultural Background

Classical Greek writers used κυλίω for:
• Rolling stones in construction or warfare.
• People flinging themselves to the ground in grief or supplication.

Such contexts convey humiliation or desperation. In first-century Jewish culture, demonic manifestations were feared and often associated with ritual uncleanness; the boy’s rolling on the ground would have rendered him socially and ceremonially defiled, deepening the family’s isolation and need.

Pastoral and Ministry Implications

• Deliverance Ministry: Mark 9:20 invites prayerful confrontation with evil through reliance on Christ’s authority (Mark 9:29, “This kind can come out only by prayer”).
• Compassion for the Afflicted: Observing the child’s helpless rolling moves believers to embody Christ’s compassion toward those bound by spiritual or psychological torment.
• Discipleship and Faith Formation: The disciples’ earlier failure (Mark 9:18) instructs the Church on humility, dependence, and the necessity of spiritual disciplines.

Application for the Church Today

• Proclaim Christ’s Sufficiency: Whether confronting literal demonic oppression or figurative “rolling” turmoil (anxiety, addiction, social instability), Scripture presents Jesus as the definitive answer.
• Maintain Vigilance: The violent imagery of κυλίω warns against trivializing the forces of darkness (Ephesians 6:12).
• Encourage Intercessory Prayer: Congregations are called to stand with those who “roll” helplessly under various burdens, anticipating the same deliverance witnessed in Mark 9:20.

Summary

Strong’s Greek 2947 (κυλίω) appears once in the New Testament, yet its vivid portrayal of a tormented boy rolling on the ground powerfully illustrates humanity’s plight under evil and the triumphant compassion of Jesus Christ.