Healing of a Man Born Blind
John 9:1-12
John.9.1 - Details
Translation
Original Text
Morphology
- Και: CONJ
- παραγων: VERB,pres,act,ptc,nom,sg,m
- ειδεν: VERB,aor,act,ind,3,sg
- ανθρωπον: NOUN,acc,sg,m
- τυφλον: NOUN,acc,sg,m
- εκ: PREP
- γενετης: ADJ,gen,sg,m
Parallels
- Mark 8:22-26 (structural): A miracle story of Jesus restoring sight to a blind man; parallels John 9 in motif and narrative function (healing of physical blindness) though method and setting differ.
- Mark 10:46-52 (thematic): Bartimaeus’s healing (also in Matthew/Luke) parallels John 9 thematically as another instance where Jesus restores sight to a blind person and links faith/encounter with Jesus to healing.
- Luke 7:22 (verbal): Jesus cites works that signal the Messiah—'the blind receive their sight'—a verbal/thematic echo of the significance of cures of the blind like John 9 as messianic signs.
- Isaiah 35:5-6 (allusion): Prophetic promise that 'the eyes of the blind shall be opened' provides the Old Testament background and messianic expectation framing Gospel healings of the blind.
- John 9:5 (thematic): Immediate Johannine parallel: Jesus later declares 'I am the light of the world' in the same chapter, linking physical sight in 9:1-7 to spiritual sight and revelation in John’s theology.
Alternative generated candidates
- As he passed by he saw a man blind from birth.
- As he passed by, he saw a man blind from birth.
John.9.2 - Details
Translation
Original Text
Morphology
- και: CONJ
- ηρωτησαν: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- οι: ART,nom,pl,m
- μαθηται: NOUN,nom,pl,m
- αυτου: PRON,gen,sg,m
- λεγοντες·Ραββι: VERB,pres,act,part,nom,pl,m+NOUN,voc,sg,m
- τις: PRON,nom,sg,?
- ημαρτεν: VERB,aor,act,ind,3,sg
- ουτος: PRON,nom,sg,m
- η: ART,nom,sg,f
- οι: ART,nom,pl,m
- γονεις: NOUN,acc,pl,m
- αυτου: PRON,gen,sg,m
- ινα: CONJ
- τυφλος: ADJ,nom,sg,m
- γεννηθη: VERB,aor,pass,subj,3,sg
Parallels
- Exodus 20:5 (thematic): Expresses the ancient idea that sins of parents affect descendants (visiting iniquity on children), which underlies the disciples' question linking blindness to parental sin.
- Ezekiel 18:20 (thematic): Directly challenges the generational retribution theology by asserting that the son will not share the guilt of the father—an important biblical counterpoint to the disciples' assumption.
- Luke 13:1-5 (thematic): Jesus rebukes the idea that victims of calamity were necessarily greater sinners, similar to his rejection (in John 9:3) of the simple sin‑causes-suffering equation and his call to see God's purpose.
- 2 Corinthians 12:7-10 (structural): Paul presents suffering (the 'thorn') as serving a divine purpose—echoing John 9:3's interpretive move that the man's blindness exists so God's works might be displayed.
Alternative generated candidates
- And his disciples asked him, 'Rabbi, who sinned, this man or his parents, that he was born blind?'
- And his disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?"
John.9.3 - Details
Translation
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- Ιησους·Ουτε: NOUN,nom,sg,m
- ουτος: PRON,nom,sg,m
- ημαρτεν: VERB,aor,act,ind,3,sg
- ουτε: CONJ
- οι: ART,nom,pl,m
- γονεις: NOUN,acc,pl,m
- αυτου: PRON,gen,sg,m
- αλλ᾽ινα: CONJ
- φανερωθη: VERB,aor,pass,subj,3,sg
- τα: ART,acc,pl,n
- εργα: NOUN,nom,pl,n
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- εν: PREP
- αυτω: PRON,dat,sg,m
Parallels
- John 11:4 (thematic): Jesus interprets illness/event as serving God’s purposes—here the sickness is said to be 'for God’s glory' so that the Son may be glorified, paralleling 9:3’s 'that the works of God might be revealed.'
- Luke 13:1-5 (thematic): Jesus rejects the common assumption that suffering/tragic death is direct divine punishment for personal sin, echoing 9:3’s denial that the blind man or his parents had sinned as the cause of his condition.
- 2 Corinthians 4:7-12 (verbal): Paul presents suffering and human weakness as the context in which God’s power and life are displayed (treasure in jars of clay), resonating with 9:3’s idea that a condition can serve to reveal the works/power of God.
- 2 Corinthians 12:9-10 (thematic): Paul’s acceptance of a 'thorn' so that Christ’s power rests on him—weakness used to manifest God’s strength—parallels the notion that a person’s affliction exists to disclose God’s works in 9:3.
Alternative generated candidates
- Jesus answered, 'Neither this man nor his parents sinned, but that the works of God might be revealed in him.
- Jesus answered, "Neither this man nor his parents sinned; but that the works of God might be displayed in him."
John.9.4 - Details
Translation
Original Text
Morphology
- ημας: PRON,acc,pl,1
- δει: VERB,pres,act,ind,3,sg
- εργαζεσθαι: VERB,pres,mid/pass,inf
- τα: ART,acc,pl,n
- εργα: NOUN,nom,pl,n
- του: ART,gen,sg,n
- πεμψαντος: VERB,aor,act,part,gen,sg,m
- με: PRON,acc,sg,1
- εως: CONJ
- ημερα: NOUN,dat,sg,f
- εστιν·ερχεται: VERB,pres,act,ind,3,sg;VERB,pres,mid/pass,ind,3,sg
- νυξ: NOUN,nom,sg,f
- οτε: CONJ
- ουδεις: PRON,nom,sg,m
- δυναται: VERB,pres,mid,ind,3,sg
- εργαζεσθαι: VERB,pres,mid/pass,inf
Parallels
- John 4:34 (verbal): Jesus declares that his ‘food’ is to do the will of the one who sent him and to accomplish his work—using the same language of doing the Father’s work (ergazesthai/ergon) as in John 9:4.
- John 5:17 (thematic): Emphasizes ongoing divine activity—‘My Father is working until now, and I am working’—paralleling the necessity and continuity of doing the Father’s work while there is time.
- John 11:9-10 (verbal): Uses the day/night metaphor (‘Are there not twelve hours in the day?... he who walks by day does not stumble’) closely parallel to John 9:4’s ‘while it is day… night is coming when no one can work.’
- John 17:4 (thematic): Jesus speaks in his farewell prayer of having accomplished the work the Father gave him to do—echoing the mission-focused language and goal of doing the Father’s works found in John 9:4.
- John 9:5 (structural): Immediate contextual parallel within the same pericope: Jesus’ claim ‘While I am in the world I am the light of the world’ reinforces the day/light imagery and the purpose for which he must work while present.
Alternative generated candidates
- We must do the works of him who sent me while it is day; night is coming when no one can work.
- "We must work the works of the one who sent me while it is day; night is coming when no one can work."
John.9.5 - Details
Translation
Original Text
Morphology
- οταν: CONJ
- εν: PREP
- τω: ART,dat,sg,m
- κοσμω: NOUN,dat,sg,m
- ω: PRON,dat,sg,m
- φως: NOUN,acc,sg,n
- ειμι: VERB,pres,act,ind,1,sg
- του: ART,gen,sg,n
- κοσμου: NOUN,gen,sg,m
Parallels
- John 8:12 (quotation): Jesus explicitly declares the same phrase earlier in John: "I am the light of the world," a direct verbal repetition that affirms his identity and mission.
- John 12:46 (verbal): "I have come into the world as light" closely echoes John 9:5's claim, reiterating the purpose of Jesus' presence to dispel spiritual darkness.
- John 1:4-9 (thematic): The Johannine prologue describes life and the true light coming into the world, supplying the cosmic background for Jesus' identification as light.
- Matthew 5:14 (thematic): "You are the light of the world" uses the same light-imagery of vocation and witness; while addressed to disciples, it shares the theme of illuminating the world.
- Isaiah 49:6 (allusion): The servant motif—"a light for the nations"—provides the prophetic backdrop for the Messiah's role as light to the Gentiles and the world, an Old Testament echo of Jesus' claim.
Alternative generated candidates
- While I am in the world I am the light of the world.'
- "While I am in the world, I am the light of the world."
John.9.6 - Details
Translation
Original Text
Morphology
- ταυτα: PRON,acc,pl,n
- ειπων: VERB,aor,act,part,nom,m,sg
- επτυσεν: VERB,aor,act,ind,3,sg
- χαμαι: ADV
- και: CONJ
- εποιησεν: VERB,aor,act,ind,3,sg
- πηλον: NOUN,acc,sg,m
- εκ: PREP
- του: ART,gen,sg,n
- πτυσματος: NOUN,gen,sg,n
- και: CONJ
- επεχρισεν: VERB,aor,act,ind,3,sg
- αυτου: PRON,gen,sg,m
- τον: ART,acc,sg,m
- πηλον: NOUN,acc,sg,m
- επι: PREP
- τους: ART,acc,pl,m
- οφθαλμους: NOUN,acc,pl,m
Parallels
- Mark 8:23 (verbal): Jesus spits on a blind man's eyes and lays hands on him—direct verbal and action parallel in using spittle as part of the healing of blindness.
- Mark 7:33 (verbal): Jesus spits while healing a deaf/mute—another instance where Jesus’ use of saliva is part of his physical healing gestures.
- John 9:7 (structural): Immediate sequel in the same episode: after receiving the clay the man is told to wash in the Pool of Siloam, linking the clay-action to the subsequent act of obedience that results in sight.
- Genesis 2:7 (thematic): God forms humanity from dust and breathes life into the man—John’s clay-and-spittle image invokes creation language (new creation/healing) by framing Jesus as a re-creative agent.
- Jeremiah 18:6 (allusion): The potter-and-clay motif ("like clay in the potter's hand") resonates with the imagery of making/applying clay, suggesting themes of divine shaping and authority over human condition.
Alternative generated candidates
- Having said this, he spat on the ground, made mud with the saliva, and anointed the man's eyes with the mud.
- Having said this, he spat on the ground, made clay with the saliva, and anointed the man's eyes with the clay,
John.9.7 - Details
Translation
Original Text
Morphology
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτω·Υπαγε: PRON,dat,sg,m,3 + VERB,pres,act,imp,2,sg
- νιψαι: VERB,aor,act,inf
- εις: PREP
- την: ART,acc,sg,f
- κολυμβηθραν: NOUN,acc,sg,f
- του: ART,gen,sg,n
- Σιλωαμ: PROPN,dat,sg,m
- ο: ART,nom,sg,m
- ερμηνευεται: VERB,pres,mid/pass,ind,3,sg
- Απεσταλμενος: PART,perf,pass,nom,sg,m
- απηλθεν: VERB,aor,act,ind,3,sg
- ουν: CONJ
- και: CONJ
- ενιψατο: VERB,aor,mid,ind,3,sg
- και: CONJ
- ηλθεν: VERB,aor,act,ind,3,sg
- βλεπων: VERB,pres,act,part,nom,sg,m
Parallels
- 2 Kings 5:10-14 (verbal): Naaman is told by Elisha’s servant to wash seven times in the Jordan to be healed—both narratives feature a prophetic/mediated command to wash in a body of water that effects physical restoration.
- John 5:2-9 (structural): Another Johannine healing at a pool (Bethesda): Jesus’ encounter near water leads to a physical act (rising, carrying a mat) and restoration, paralleling the pool-setting and ritual action in John 9.
- Isaiah 35:5-6 (thematic): Prophetic promise that the eyes of the blind will be opened and the lame will leap—John 9’s healing of the blind man echoes Isaiah’s messianic restoration motif.
- Mark 8:22-25 (structural): Healing of a blind man with an unusual, tactile procedure (spitting/laying on hands) resulting in progressive sight—parallels John 9’s nonstandard healing method (spitting/mud) and the processual nature of recovery.
Alternative generated candidates
- 'Go,' he said, 'wash in the pool of Siloam' (which means Sent). So he went and washed and came back seeing.
- and said to him, "Go, wash in the pool of Siloam" (which means Sent). So he went and washed and came back seeing.
John.9.8 - Details
Translation
Original Text
Morphology
- οι: ART,nom,pl,m
- ουν: CONJ
- γειτονες: NOUN,nom,pl,m
- και: CONJ
- οι: ART,nom,pl,m
- θεωρουντες: VERB,pres,act,ptc,nom,pl,m
- αυτον: PRON,acc,sg,m
- το: ART,acc,sg,n
- προτερον: ADV
- οτι: CONJ
- προσαιτης: NOUN,nom,sg,m
- ην: VERB,impf,act,ind,3,sg
- ελεγον·Ουχ: VERB,impf,act,ind,3,pl
- ουτος: PRON,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- καθημενος: PART,nom,sg,m
- και: CONJ
- προσαιτων: VERB,pres,act,part,nom,sg,m
Parallels
- John 9:1-7 (structural): Immediate narrative context: the healing of the man born blind (vv.1–7) explains why neighbors later recognize him; this verse continues the same episode and depends on the preceding miracle.
- John 9:11 (structural): Direct continuation of the encounter: the healed man’s own testimony about his former condition and Jesus’ action answers the neighbors’ question and furthers the identification theme.
- Mark 10:46-52 (verbal): Bartimaeus is a beggar who sits by the roadside (cf. 'sitting and begging'); both accounts feature a formerly begging/disabled man publicly restored and the crowd’s reaction to the changed condition.
- Acts 3:1-10 (thematic): Peter and John heal a man who had been begging at the temple gate; like John 9, the healed man is immediately recognized and his restoration provokes amazement and questioning from onlookers.
- John 5:13-15 (structural): Contrasting episode within John: the man healed at Bethesda does not initially know who healed him (5:13), while in 9:8 neighbors readily identify the formerly blind beggar—highlighting different social recognition motifs in Jesus’ healings.
Alternative generated candidates
- Therefore his neighbors and those who had before seen him as a beggar began to say, 'Is not this the man who used to sit and beg?'
- The neighbors and those who had seen him before as a beggar said, "Is this not the man who used to sit and beg?"
John.9.9 - Details
Translation
Original Text
Morphology
- αλλοι: ADJ,nom,pl,m
- ελεγον: VERB,impf,act,ind,3,pl
- οτι: CONJ
- Ουτος: DEM,nom,sg,m
- εστιν·αλλοι: VERB,pres,act,ind,3,sg
- ελεγον·Ουχι: VERB,impf,act,ind,3,pl
- αλλα: CONJ
- ομοιος: ADJ,nom,sg,m
- αυτω: PRON,dat,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- εκεινος: PRON,nom,sg,m
- ελεγεν: VERB,impf,act,ind,3,sg
- οτι: CONJ
- Εγω: PRON,nom,sg,1
- ειμι: VERB,pres,act,ind,1,sg
Parallels
- John 9:8 (structural): Immediate context: the crowd is divided about the identity of the healed man, setting up the same dispute resolved in 9:9.
- John 9:11 (verbal): The healed man's testimony identifies Jesus as the one who healed him—shows his recognition of identity that others debate in 9:9.
- John 8:58 (verbal): Jesus' use of ego eimi ('I am') as a self‑identifying declaration; parallels the force and theological resonance of 'Εγω ειμι' in 9:9.
- John 18:5-6 (verbal): When asked who he is, Jesus says 'I am' and the listeners draw back and fall—another instance of the powerful 'Εγω ειμι' formula used to assert identity.
- Exodus 3:14 (allusion): God's revelation as 'I AM' (Hebrew YHWH / 'I AM WHO I AM') provides theological background for the significance of the phrase 'I am' in the Fourth Gospel.
Alternative generated candidates
- Some said, 'It is he.' Others said, 'No, but he is like him.' He kept saying, 'I am he.'
- Some said, "It is he." Others said, "No, but he is like him." He said, "I am he." They asked him, "Then how were your eyes opened?"
John.9.10 - Details
Translation
Original Text
Morphology
- ελεγον: VERB,impf,act,ind,3,pl
- ουν: CONJ
- αυτω·Πως: PRON,dat,sg,m+ADV
- ηνεωχθησαν: VERB,aor,pass,ind,3,pl
- σου: PRON,gen,sg,2
- οι: ART,nom,pl,m
- οφθαλμοι: NOUN,nom,pl,m
Parallels
- John 9:11 (structural): Immediate continuation: the healed man answers the neighbors' question by identifying Jesus as the one who opened his eyes.
- Matthew 9:30 (verbal): Two blind men healed; the phrase that their eyes were opened parallels the physical restoration language in John 9:10.
- Acts 9:18 (verbal): Saul’s sight is miraculously restored—’scales fell from his eyes’/he received sight—another account using physical imagery of eyes being opened.
- John 5:9-10 (thematic): After the healing at Bethesda the healed man is interrogated by others (the Jews) about the circumstances—parallels the questioning of the healed man in John 9.
- Luke 24:31 (verbal): On the Emmaus road ‘their eyes were opened’ and they recognized Jesus—uses the same language of eyes being opened to describe recognition/restoration.
Alternative generated candidates
- So they said to him, 'How then were your eyes opened?'
- He answered, "The man called Jesus made clay and anointed my eyes and said to me, 'Go to Siloam and wash.' So I went and washed and received sight."
John.9.11 - Details
Translation
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- εκεινος·Ο: DEM,nom,sg,m
- ανθρωπος: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- λεγομενος: PART,pres,pass,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- πηλον: NOUN,acc,sg,m
- εποιησεν: VERB,aor,act,ind,3,sg
- και: CONJ
- επεχρισεν: VERB,aor,act,ind,3,sg
- μου: PRON,gen,sg,1
- τους: ART,acc,pl,m
- οφθαλμους: NOUN,acc,pl,m
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- μοι: PRON,dat,sg,1
- οτι: CONJ
- Υπαγε: VERB,pres,act,imp,2,sg
- εις: PREP
- τον: ART,acc,sg,m
- Σιλωαμ: PROPN,dat,sg,m
- και: CONJ
- νιψαι·απελθων: VERB,aor,act,imp,2,sg+PART,aor,act,nom,sg,m
- ουν: CONJ
- και: CONJ
- νιψαμενος: PART,aor,mid,nom,sg,m
- ανεβλεψα: VERB,aor,act,ind,1,sg
Parallels
- John 9:6-7 (structural): Immediate continuation of the same scene: Jesus makes clay, anoints the man’s eyes and sends him to Siloam—these verses form the direct narrative context for 9:11.
- Mark 8:22-25 (verbal): Healing of a blind man in Bethsaida where Jesus uses spit and lays hands—parallels the physical application (saliva/clay and touch) and gradual restoration of sight.
- Mark 7:32-35 (verbal): Jesus spits, touches and speaks to bring healing (here to a man with speech/hearing problems); parallels the use of spittle/touch as part of Jesus’ healing actions.
- 2 Kings 5:1-14 (thematic): Elisha’s instruction to Naaman to wash in the Jordan to be healed—parallels the motif of an unexpected washing/ritual (go and wash) as the means prescribed for healing.
- Isaiah 35:5 (allusion): Prophetic promise that the eyes of the blind will be opened—John’s account frames the healing of the blind man as fulfillment of prophetic expectation about restored sight.
Alternative generated candidates
- He answered, 'The man called Jesus made mud and anointed my eyes and said to me, "Go to the pool of Siloam and wash." So I went and washed and received sight.'
- They said to him, "Where is he?" He said, "I do not know."
John.9.12 - Details
Translation
Original Text
Morphology
- και: CONJ
- ειπαν: VERB,aor,act,ind,3,pl
- αυτω·Που: PRON,dat,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- εκεινος: PRON,nom,sg,m
- λεγει·Ουκ: VERB,pres,act,ind,3,sg
- οιδα: VERB,perf,act,ind,1,sg
Parallels
- John 9:11 (structural): Immediate context: the healed man has just identified 'the man called Jesus' as the one who healed him, prompting the question 'Where is he?'. (Directly precedes 9:12.)
- John 9:25 (verbal): Later in the same episode the healed man again disclaims knowledge about Jesus' status—'Whether he is a sinner I do not know'—echoing the 'I do not know' motif in 9:12.
- John 1:38 (verbal): Another Johannine scene where followers ask about Jesus' whereabouts ('Rabbi, where are you staying?') and are invited to 'come and see,' paralleling the question 'Where is he?' about Jesus' location.
- John 18:4–6 (thematic): When soldiers come to seize Jesus the dialogue centers on seeking/identifying him ('Whom do you seek?' 'Jesus of Nazareth'), reflecting the theme of people looking for Jesus' whereabouts and identity similar to the question in 9:12.
Alternative generated candidates
- They said to him, 'Where is he?' He said, 'I do not know.'
- They brought to the Pharisees the man who had been blind.
As he passed by, he saw a man blind from birth.
His disciples asked him, 'Rabbi, who sinned, this man or his parents, that he was born blind?'
Jesus answered, 'Neither this man nor his parents sinned; but that the works of God might be revealed in him.'
'We must do the works of him who sent me while it is day; night is coming when no one can work.'
'While I am in the world, I am the light of the world.'
Having said these things, he spat on the ground, made mud with the saliva, and anointed the man's eyes with the mud.
Then he said to him, 'Go, wash in the pool of Siloam' (which means Sent). So he went and washed and came back seeing.
The neighbors and those who had seen him before as a beggar began to say, 'Isn't this the man who used to sit and beg?'
Some said, 'It is he.' Others said, 'No, but he is like him.' He kept insisting, 'I am the man.'
They kept asking him, 'Then how were your eyes opened?'
He answered, 'A man called Jesus made mud, anointed my eyes, and told me to go to the pool called Siloam and wash; so I went and washed and received my sight.'
They asked, 'Where is he?' He said, 'I do not know.'