AS HE PASSED BY (παραγων). Present active participle of παραγω, old verb to go along, by, or past (Matthew 20:30). Only example in this Gospel, but in 1 John 2:8; 1 John 2:17. The day was after the stirring scenes in chapter 8, but not at the feast of dedication as Westcott argues. That comes thr... [ Continue Reading ]
WHO DID SIN? (τις ημαρτεν;). Second aorist active indicative of αμαρτανω. See Acts 3:2; Acts 14:8 for two examples of lameness from birth. Blindness is common in the Orient and Jesus healed many cases (cf. Mark 8:23; Mark 10:46) and mentions this fact as one of the marks of the Messiah in the mess... [ Continue Reading ]
BUT THAT THE WORKS OF GOD SHOULD BE MADE MANIFEST IN HIM (αλλ' ινα φανερωθη τα εργα του θεου εν αυτω). Jesus denies both alternatives, and puts God's purpose (αλλ' ινα with first aorist subjunctive of φανεροω) as the true solution. It is sometimes true that disease is the result of personal sin a... [ Continue Reading ]
WE MUST WORK THE WORKS OF HIM THAT SENT ME (ημας δε εργαζεσθα τα εργα του πεμψαντος με). This is undoubtedly the correct text (supported by the Neutral and Western classes) and not εμε (I) and με (me) of the Syrian class nor ημας (we) and ημας (us) of the Alexandrian class. Jesus associates us wi... [ Continue Reading ]
WHEN I AM IN THE WORLD (οταν εν τω κοσμω ω). Indefinite relative clause with οταν and present active subjunctive ω, "whenever I am in the world." The Latin Vulgate renders here οταν by _quamdiu_ so long as or while as if it were εως. But clearly Jesus here refers to the historic Incarnation (John... [ Continue Reading ]
HE SPAT ON THE GROUND (επτυσεν χαμα). First aorist active indicative of the old verb πτυω for which see Mark 7:33. Χαμα is an old adverb either in the dative or locative (sense suits locative), in N.T. only here and John 18:6. Jesus was not asked to cure this man. The curative effects of saliva a... [ Continue Reading ]
WASH (νιψα). First aorist middle imperative second person singular of νιπτω, later form of νιζω, to wash, especially parts of the body. Certainly bathing the eyes is good for eye trouble, and yet we are not to infer that the cure was due to the use of the clay or to the washing.IN THE POOL OF SIL... [ Continue Reading ]
NEIGHBOURS (γειτονες). From γη (land), of the same land, old word. See Luke 14:2.SAW HIM (θεωρουντες). Present active participle of θεωρεω, who used to observe him.AFORETIME (το προτερον). Adverbial accusative, "the former time," formerly.THAT HE WAS A BEGGAR (οτ προσαιτης ην). See John 4:19... [ Continue Reading ]
NAY BUT HE IS LIKE HIM (Ουχι, αλλα ομοιος αυτω εστιν). Vigorous denial (ουχ) and mere similarity suggested. Associative instrumental case αυτο after ομοιος. The crowd is divided.HE SAID (εκεινος ελεγεν). Emphatic demonstrative (as in John 9:11; John 9:12; John 9:25; John 9:36), "That one spake... [ Continue Reading ]
HOW THEN WERE THINE EYES OPENED? (Πως ουν ηνεωιχθησαν σου ο οφθαλμοι;). Natural and logical (ουν) question. First aorist passive indicative (triple augment) of ανοιγω. These neighbours admit the fact and want the manner ("how") of the cure made clear.... [ Continue Reading ]
THE MAN THAT IS CALLED JESUS (ο ανθρωπος ο λεγομενος Ιησους). He does not yet know Jesus as the Messiah the Son of God (John 9:36).I RECEIVED SIGHT (ανεβλεψα). First aorist active indicative of αναβλεπω, old verb to see again, to recover sight, not strictly true of this man who had never seen.... [ Continue Reading ]
WHERE IS HE? (Που εστιν εκεινοσ;). The very question of John 7:11.... [ Continue Reading ]
THEY BRING HIM (αγουσιν αυτον). Vivid dramatic present active of αγω. These neighbours bring him.TO THE PHARISEES (προς τους Φαρισαιους). The accepted professional teachers who posed as knowing everything. The scribes were usually Pharisees.HIM THAT AFORETIME WAS BLIND (τον ποτε τυφλον). Simp... [ Continue Reading ]
NOW IT WAS THE SABBATH (ην δε σαββατον). Literally, "Now it was a sabbath" (no article). To the Pharisees this fact was a far more important matter than whether or how the thing was done. See Volumes I and II for discussions of the minute Sabbath regulations of the rabbis.... [ Continue Reading ]
AGAIN (παλιν). Besides the questioning of the neighbours (verses John 9:8; John 9:9).THEREFORE (ουν). Since he has been brought to the Pharisees who must make a show of wisdom.ALSO ASKED HIM (ηρωτων αυτον κα). Inchoative imperfect active of ερωταω, "began also to question him."HOW HE RECEIVED... [ Continue Reading ]
BECAUSE HE KEEPETH NOT THE SABBATH (οτ το σαββατον ου τηρε). This is reason (causal οτ) enough. He violates our rules about the Sabbath and therefore is a Sabbath-breaker as charged when here before (John 5:10; John 5:16; John 5:18). Hence he is not "from God" (παρα θεου). So some.HOW CAN A MAN T... [ Continue Reading ]
UNTO THE BLIND MAN AGAIN (τω τυφλω παλιν). The doctors disagree and they ask the patient whose story they had already heard (verse John 9:15).IN THAT HE OPENED THINE EYES (οτ ηνεωιξεν σου τους οφθαλμους). Causal use of οτ and triple augment in the first aorist active indicative of ανοιγω. They... [ Continue Reading ]
THE JEWS (ο Ιουδαιο). Probably the incredulous and hostile section of the Pharisees in verse John 9:16 (cf. John 5:10).DID NOT BELIEVE (ουκ επιστευσαν). The facts told by the man, "that he had been blind and had received his sight" (οτ ην τυφλος κα ανεβλεψεν), conflicted with their theological... [ Continue Reading ]
IS THIS YOUR SON WHO YE SAY WAS BORN BLIND? HOW DOTH HE NOW SEE? (Hουτος εστιν ο υιος υμων, ον υμεις ληγετε οτ τυφλος εγεννηθη; πως ουν βλεπε αρτι;). It was shrewdly put with three questions in one in order to confuse the parents if possible and give the hostile Pharisees a handle.... [ Continue Reading ]
WE KNOW THAT THIS IS OUR SON, AND THAT HE WAS BORN BLIND (Οιδαμεν οτ ουτος εστιν ο υιος ημων κα οτ τυφλος εγεννηθη). These two questions the parents answer clearly and thus cut the ground from under the disbelief of these Pharisees as to the fact of the cure (verse John 9:18). So these Pharisees... [ Continue Reading ]
BUT HOW HE NOW SEETH WE KNOW NOT (πως δε νυν βλεπε ουκ οιδαμεν). Concerning the third question they profess ignorance both as to the "how" (πως) and the "who" (τις).OPENED (ηνοιξεν). First aorist active indicative with single augment of ανοιγω, same form as ηνεωιξεν (triple augment) in verse Jo... [ Continue Reading ]
BECAUSE THEY FEARED THE JEWS (οτ εφοβουντο τους Ιουδαιους). Imperfect middle, a continuing fear and not without reason. See already the whispers about Jesus because of fear of the Jews (John 7:13).HAD AGREED ALREADY (ηδη συνετεθειντο). Past perfect middle of συντιθημ, to put together, to form a... [ Continue Reading ]
THEREFORE (δια τουτο). "For this reason." Reason enough for due caution.... [ Continue Reading ]
A SECOND TIME (εκ δευτερου). He had given the Pharisees the facts the first time (John 9:15). It was really the third time (see παλιν in John 9:17). Now it was like a joke unless the Pharisees meant to imply that his previous story was untrue.GIVE GLORY TO GOD (δος δοξαν τω θεω). Second aorist a... [ Continue Reading ]
ONE THING I KNOW (εν οιδα). This man is keen and quick and refuses to fall into the trap set for him. He passes by their quibbling about Jesus being a "sinner" (αμαρτωλος) and clings to the one fact of his own experience.WHEREAS I WAS BLIND, NOW I SEE (τυφλος ων αρτ βλεπω). Literally, "Being bl... [ Continue Reading ]
WHAT DID HE DO TO THEE? (Τ εποιησεν σοι;). Another cross-examination, now admitting that Jesus opened his eyes and wishing again (John 9:15; John 9:17) to know "how.... [ Continue Reading ]
I TOLD YOU EVEN NOW (ειπον υμιν ηδη). In verses John 9:15; John 9:17; John 9:25.WOULD YE ALSO BECOME HIS DISCIPLES? (Μη κα υμεις θελετε αυτου μαθητα γενεσθαι;). Negative answer formally expected, but the keenest irony in this gibe. Clearly the healed man knew from the use of "also" (κα) that Je... [ Continue Reading ]
THEY REVILED HIM (ελοιδορησαν αυτον). First aorist active indicative of λοιδορεω, old verb from λοιδορος (reviler, 1 Corinthians 5:11), in N.T. only here, Acts 23:4; 1 Corinthians 4:12; 1 Peter 2:23.THOU ART HIS DISCIPLE (συ μαθητης ε εκεινου). Probably a fling in εκεινου (of that fellow). He h... [ Continue Reading ]
WE KNOW THAT GOD HATH SPOKEN UNTO MOSES (ημεις οιδαμεν οτ Μωυσε λελαληκεν ο θεος). Perfect active indicative of λαλεω, so still on record. See Exodus 33:11. For λαλεω used of God speaking see Hebrews 1:1. They are proud to be disciples of Moses.BUT AS FOR THIS MAN, WE DO NOT KNOW WHENCE HE IS ... [ Continue Reading ]
WHY, HEREIN IS THE MARVEL (εν τουτω γαρ το θαυμαστον εστιν). This use of γαρ (γε + αρα, accordingly indeed) to bring out an affirmation from the previous words is common enough. "Why in this very point is the wonder" (θαυμαστον, old verbal adjective from θαυμαζω as in Matthew 21:42). The man is a... [ Continue Reading ]
GOD DOES NOT HEAR SINNERS (ο θεος αμαρτωλων ουκ ακουε). Note genitive case with ακουε. This was the argument of the Pharisees in John 9:16. It is frequent in the O.T. (Job 27:9; Psalms 66:18; Isaiah 1:15; Isaiah 59:2, etc.). The conclusion is inevitable from this premise. Jesus is not αμαρτωλος.I... [ Continue Reading ]
SINCE THE WORLD BEGAN (εκ του αιωνος). Literally, "from the age," "from of old." Elsewhere in the N.T. we have απο του αιωνος or απ 'αιωνος (Luke 1:70; Acts 3:31; Acts 15:18) as is common in the LXX.OF A MAN BORN BLIND (τυφλου γεγεννημενου). Perfect passive participle of γενναω. This is the chi... [ Continue Reading ]
IF THIS MAN WERE NOT FROM GOD (ε μη ην ουτος παρα θεου). Negative condition of second class with imperfect indicative. Assuming that Jesus is not "from God" (παρα θεου) as some argued in John 9:16, "he could do nothing" (ουκ ηδυνατο ποιειν ουδεν). Conclusion of the second-class condition with imp... [ Continue Reading ]
THOU WAST ALTOGETHER BORN IN SIN (εν αμαρτιαις συ εγεννηθης ολος). First aorist passive indicative of γενναω. "In sins thou wast begotten (or born) all of thee." Hολος is predicate nominative and teaches total depravity in this case beyond controversy, the Pharisees being judges.AND DOST THOU TEA... [ Continue Reading ]
FINDING HIM (ευρων αυτον). Second aorist active participle of ευρισκω, after search because of what he had heard (ηκουσεν).DOST THOU BELIEVE ON THE SON OF GOD? (Συ πιστευεις εις τον υιον του θεου;). So A L Theta and most versions, but Aleph B D W Syr-sin read του ανθρωπου (the Son of Man), almo... [ Continue Reading ]
AND WHO IS HE, LORD, THAT I MAY BELIEVE ON HIM? (Κα τις εστιν, κυριε;). The initial κα (and) is common (Mark 10:26; Luke 10:29; Luke 18:26). Probably by κυριε he means only "Sir." It usually comes at the beginning of the sentence, not at the end as here and verse John 9:38.THAT I MAY BELIEVE ON H... [ Continue Reading ]
THOU HAST BOTH SEEN HIM (κα εωρακας αυτον). Perfect active indicative (double reduplication) of οραω. Since his eyes were opened.AND HE IT IS THAT SPEAKETH WITH THEE (κα ο λαλων μετα σου εκεινος εστιν). "And the one speaking with thee is that man." See John 19:35 for εκεινος used of the speaker... [ Continue Reading ]
LORD, I BELIEVE (Πιστευω, κυριε). Κυριε here = Lord (reverence, no longer respect as in John 9:36). A short creed, but to the point.AND HE WORSHIPPED HIM (κα προσεκυνησεν αυτω). Ingressive first aorist active indicative of προσκυνεω, old verb to fall down in reverence, to worship. Sometimes of m... [ Continue Reading ]
FOR JUDGEMENT (εις κριμα). The Father had sent the Son for this purpose (John 3:17). This world (κοσμος) is not the home of Jesus. The κριμα (judgement), a word nowhere else in John, is the result of the κρισις (sifting) from κρινω, to separate. The Father has turned over this process of sifting... [ Continue Reading ]
ARE WE ALSO BLIND? (Μη κα ημεις τυφλο εσμεν;). Negative answer expected (μη) and yet these Pharisees who overheard the words of Jesus to the new convert vaguely suspected that Jesus was referring to them by the last clause. Up in Galilee Jesus had called the Pharisees blind guides who stumble int... [ Continue Reading ]
IF YE WERE BLIND (ε τυφλο ητε). Condition of second class with imperfect indicative in the protasis. The old word τυφλος is from τυφω, to raise a smoke, to blind by smoke (literally and metaphorically). Here, of course, it is moral blindness. If the Pharisees were born morally blind, they would,... [ Continue Reading ]