Controversy with the Pharisees over the Healing
John 9:13-34
John.9.13 - Details
Original Text
Morphology
- Αγουσιν: VERB,pres,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- προς: PREP
- τους: ART,acc,pl,m
- Φαρισαιους: NOUN,acc,pl,m
- τον: ART,acc,sg,m
- ποτε: ADV
- τυφλον: NOUN,acc,sg,m
Parallels
- Mark 3:2 (thematic): Observers watch to see whether Jesus will heal on the Sabbath—parallels the Pharisees’ scrutiny of the healed blind man in John 9.
- Luke 14:1-3 (thematic): Pharisees watch Jesus as a man with dropsy is before him on the Sabbath, aiming to accuse him—similar setting of a sick person presented before Pharisaic judgment.
- Mark 2:3-4 (structural): Friends bring a paralytic to Jesus (lowering him through the roof) — parallels the action of bringing a healed/ailing person before religious authorities or leaders.
- John 5:16-18 (allusion): Jewish leaders oppose Jesus for healing on the Sabbath, reflecting the same conflict between Jesus' healings and Pharisaic/Jewish authority evident in John 9.
Alternative generated candidates
- They brought the man who had formerly been blind to the Pharisees.
- They brought the man who had been blind to the Pharisees.
John.9.14 - Details
Original Text
Morphology
- ην: VERB,impf,act,ind,3,sg
- δε: CONJ
- σαββατον: NOUN,nom,sg,n
- εν: PREP
- η: ART,nom,sg,f
- ημερα: NOUN,dat,sg,f
- τον: ART,acc,sg,m
- πηλον: NOUN,acc,sg,m
- εποιησεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- και: CONJ
- ανεωξεν: VERB,aor,act,ind,3,sg
- αυτου: PRON,gen,sg,m
- τους: ART,acc,pl,m
- οφθαλμους: NOUN,acc,pl,m
Parallels
- John 9:6-7 (structural): Immediate context: the previous verses describe Jesus making the clay, applying it, and instructing the man to wash, which leads to the opening of his eyes.
- Mark 8:23 (verbal): Jesus uses spittle and lays hands on a blind man to restore sight—parallels the physical means and touch involved in restoring vision.
- Mark 7:33-35 (verbal): Jesus uses touch/spittle to open a deaf man's ears and loosen his tongue; another instance of Jesus restoring senses by physical action.
- Isaiah 35:5 (thematic): Prophetic promise that 'the eyes of the blind shall be opened'—a messianic theme fulfilled in Jesus' healing of the blind.
- Matthew 12:9-14 (thematic): Jesus heals on the Sabbath and is confronted by religious leaders—parallels the Sabbath controversy surrounding the healing in John 9.
Alternative generated candidates
- Now it was a Sabbath when Jesus had made the mud and opened his eyes.
- Now it was a Sabbath when Jesus had made the mud and opened his eyes.
John.9.15 - Details
Original Text
Morphology
- παλιν: ADV
- ουν: CONJ
- ηρωτων: VERB,impf,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- και: CONJ
- οι: ART,nom,pl,m
- Φαρισαιοι: NOUN,nom,pl,m
- πως: ADV
- ανεβλεψεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- δε: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Πηλον: PRON,dat,pl,m+NOUN,acc,sg,m
- επεθηκεν: VERB,aor,act,ind,3,sg
- μου: PRON,gen,sg,1
- επι: PREP
- τους: ART,acc,pl,m
- οφθαλμους: NOUN,acc,pl,m
- και: CONJ
- ενιψαμην: VERB,aor,mid,ind,1,sg
- και: CONJ
- βλεπω: VERB,pres,act,ind,1,sg
Parallels
- John 9:6-7 (verbal): Immediate context: describes Jesus making clay with saliva, applying it to the blind man's eyes and instructing him to wash in the pool of Siloam — the same actions the healed man reports here.
- Mark 8:23-25 (verbal): Another Gospel healing of a blind man in which Jesus uses spitting and touch on the eyes, with sight restored in stages — parallels the use of saliva/touch as a means of healing the eyes.
- Genesis 2:7 (allusion): God forms Adam from the dust of the ground and breathes life into him; the motif of forming from earth/clay in John 9 (Jesus making clay) evokes creation imagery and Christ as a new creator/healer.
- Isaiah 35:5 (thematic): Prophetic expectation that 'the eyes of the blind shall be opened' — John’s account frames Jesus' healing of the blind as fulfillment of prophetic hope for restored sight.
- Acts 9:18 (thematic): Account of Saul/Paul receiving sight (scales falling from his eyes) — shares the motif of miraculous restoration of vision and the disciplining/commissioning significance that often follows regained sight.
Alternative generated candidates
- So the Pharisees also asked him how he had received his sight. He said to them, "He put mud on my eyes, I washed, and I see."
- So the Pharisees also began to question him how he had received his sight. He said to them, 'A man called Jesus made mud, anointed my eyes, and told me, "Go to the pool called Siloam"—which means Sent—and wash; so I went and washed and received my sight.'
John.9.16 - Details
Original Text
Morphology
- ελεγον: VERB,impf,act,ind,3,pl
- ουν: CONJ
- εκ: PREP
- των: ART,gen,pl,m
- Φαρισαιων: NOUN,gen,pl,m
- τινες·Ουκ: PRON,nom,pl,masc
- εστιν: VERB,pres,act,ind,3,sg
- ουτος: PRON,nom,sg,m
- παρα: PREP
- θεου: NOUN,gen,sg,m
- ο: ART,nom,sg,m
- ανθρωπος: NOUN,nom,sg,m
- οτι: CONJ
- το: ART,acc,sg,n
- σαββατον: NOUN,nom,sg,n
- ου: PART,neg
- τηρει: VERB,pres,act,ind,3,sg
- αλλοι: ADJ,nom,pl,m
- ελεγον·Πως: VERB,impf,act,ind,3,pl
- δυναται: VERB,pres,mid,ind,3,sg
- ανθρωπος: NOUN,nom,sg,m
- αμαρτωλος: NOUN,nom,sg,m
- τοιαυτα: ADJ,acc,pl,n
- σημεια: NOUN,acc,pl,n
- ποιειν: VERB,pres,act,inf
- και: CONJ
- σχισμα: NOUN,nom,sg,n
- ην: VERB,impf,act,ind,3,sg
- εν: PREP
- αυτοις: PRO,dat,pl,3
Parallels
- John 5:16-18 (thematic): Jews criticize Jesus for healing on the Sabbath; raises questions about his authority and divine status, similar to the Pharisees' debate over whether the healed man was 'from God.'
- Mark 3:2-6 (thematic): Pharisees watch Jesus to see if he will heal on the Sabbath and then plot against him when he does—paralleling the dispute over Sabbath observance and the legitimacy of Jesus' signs in John 9:16.
- Matthew 12:24 (thematic): Pharisees accuse Jesus of casting out demons by Beelzebul—an instance of opponents attributing the source of his power to evil rather than God, echoing the alternative explanations in John 9:16.
- Acts 4:16-17 (structural): The Jerusalem leaders recognize a notable miracle has occurred and debate how to respond; like the Pharisees' division, the authorities grapple with the implications of public signs.
- John 9:34 (verbal): Later reaction from some Jews who reject the healed man's testimony and call him a sinner—continuation of the same intra-group split and hostile judgments introduced in 9:16.
Alternative generated candidates
- Some of the Pharisees said, "This man is not from God, for he does not keep the Sabbath." But others said, "How can a man who is a sinner perform such signs?" And there was a division among them.
- Some of the Pharisees said, 'This man is not from God, because he does not keep the Sabbath.' But others said, 'How can a sinful man perform such signs?' So there was a division among them.
John.9.17 - Details
Original Text
Morphology
- λεγουσιν: VERB,pres,act,ind,3,pl
- ουν: CONJ
- τω: ART,dat,sg,m
- τυφλω: ADJ,dat,sg,m
- παλιν·Τι: ADV+PRON,nom/acc,sg,n
- συ: PRON,nom,sg,2
- λεγεις: VERB,pres,act,ind,2,sg
- περι: PREP
- αυτου: PRON,gen,sg,m
- οτι: CONJ
- ηνεωξεν: VERB,aor,act,ind,3,sg
- σου: PRON,gen,sg,2
- τους: ART,acc,pl,m
- οφθαλμους: NOUN,acc,pl,m
- ο: ART,nom,sg,m
- δε: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- οτι: CONJ
- Προφητης: NOUN,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
Parallels
- John 4:19 (verbal): Samaritan woman likewise identifies Jesus as 'a prophet' after his revelation to her (both passages attribute the title 'prophet' to Jesus in response to a personal revelation/sign).
- John 6:14 (thematic): After a miraculous sign (the feeding of the 5,000) the crowd says, 'This is indeed the Prophet,' paralleling the healed man's recognition of Jesus as a prophet following the healing sign.
- Matthew 21:11 (verbal): The people on the triumphal entry call Jesus 'the prophet from Nazareth of Galilee,' another instance where popular acclaim identifies Jesus explicitly as a prophet.
- Deuteronomy 18:15-18 (allusion): The expectation of 'a prophet like Moses' in Deuteronomy provides the Old Testament background for Jewish identification of a messianic/ prophetic figure—background for calling Jesus 'a prophet' in the Gospels.
Alternative generated candidates
- So they said again to the blind man, "What do you say about him, since he opened your eyes?" He said, "He is a prophet."
- They said again to the man who had been blind, 'What do you say about him, that he opened your eyes?' He said, 'He is a prophet.'
John.9.18 - Details
Original Text
Morphology
- Ουκ: PART,neg
- επιστευσαν: VERB,aor,act,ind,3,pl
- ουν: CONJ
- οι: ART,nom,pl,m
- Ιουδαιοι: NOUN,nom,pl,m
- περι: PREP
- αυτου: PRON,gen,sg,m
- οτι: CONJ
- ην: VERB,impf,act,ind,3,sg
- τυφλος: ADJ,nom,sg,m
- και: CONJ
- ανεβλεψεν: VERB,aor,act,ind,3,sg
- εως: CONJ
- οτου: CONJ
- εφωνησαν: VERB,aor,act,ind,3,pl
- τους: ART,acc,pl,m
- γονεις: NOUN,acc,pl,m
- αυτου: PRON,gen,sg,m
- του: ART,gen,sg,n
- αναβλεψαντος: VERB,aor,act,ptc,gen,sg,m
Parallels
- John 9:13-17 (structural): Immediate parallel in the same episode: neighbors and those who knew the blind man debate whether this is the same person and recount how he was healed.
- John 9:19-23 (structural): Direct continuation: the parents are summoned and fear the Jewish authorities, mirroring the unbelief and social pressure noted in 9:18.
- John 9:24-34 (thematic): The healed man is later interrogated by the Pharisees and the narrative shows the authorities' refusal to accept the healing as valid testimony about Jesus.
- John 5:9-18 (thematic): Another Johannine healing (the man at Bethesda) that provokes Jewish leaders' hostile unbelief and criticism, especially concerning Sabbath practice and Jesus' authority.
- Acts 3:1-4:3 (thematic): The healing of the lame man at the temple and the subsequent questioning/arrest of the apostles by Jewish leaders parallels the pattern of miracle followed by official skepticism and opposition.
Alternative generated candidates
- The Jews did not believe concerning him that he had been blind and received his sight until they called the parents of the one who had received his sight.
- The Jews did not believe concerning him that he had been blind and now saw, until they summoned the parents of the one who had received his sight.
John.9.19 - Details
Original Text
Morphology
- και: CONJ
- ηρωτησαν: VERB,aor,act,ind,3,pl
- αυτους: PRON,acc,pl,m
- λεγοντες·Ουτος: VERB,pres,act,ptc,nom,pl,m
- εστιν: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- υιος: NOUN,nom,sg,m
- υμων: PRON,gen,pl,2
- ον: PART,pres,act,nom,sg,m
- υμεις: PRON,nom,pl,2
- λεγετε: VERB,pres,act,ind,2,pl
- οτι: CONJ
- τυφλος: ADJ,nom,sg,m
- εγεννηθη: VERB,aor,pass,ind,3,sg
- πως: ADV
- ουν: CONJ
- βλεπει: VERB,pres,act,ind,3,sg
- αρτι: ADV
Parallels
- John 9:13-17 (verbal): Immediate continuation: the healed man is questioned by the Pharisees about how his eyes were opened and gives a direct testimony about Jesus, closely paralleling the parental interrogation in 9:19–23.
- John 9:18 (structural): Direct narrative link: the Jewish leaders refuse to believe the report until they question the parents — 9:19 introduces that parental questioning and 9:18 summarizes the leaders' unbelief.
- John 5:15-18 (thematic): Another Johannine episode where a healed man is interrogated by Jewish authorities and the miracle prompts controversy over Jesus' authority and Sabbath‑law issues — similar pattern of questioning witnesses and disputing the miracle's implications.
- Mark 10:46-52 (thematic): Bartimaeus story: a blind man healed by Jesus prompts public recognition and debate about identity and authority. Both passages use the restoration of sight to disclose Jesus’ messianic authority and elicit responses from bystanders.
- Isaiah 42:7 (allusion): Isaiah’s servant prophecy speaks of opening blind eyes; John frames Jesus’ healings (including the man born blind) as fulfillment of prophetic motifs, linking physical sight with messianic revelation.
Alternative generated candidates
- And they questioned them, "Is this your son, who you say was born blind? How then does he now see?"
- They asked them, 'Is this your son, whom you say was born blind? How then does he now see?'}
John.9.20 - Details
Original Text
Morphology
- απεκριθησαν: VERB,aor,mid,ind,3,pl
- ουν: CONJ
- οι: ART,nom,pl,m
- γονεις: NOUN,acc,pl,m
- αυτου: PRON,gen,sg,m
- και: CONJ
- ειπαν·Οιδαμεν: VERB,aor,act,ind,3,pl + VERB,perf,act,ind,1,pl
- οτι: CONJ
- ουτος: PRON,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- υιος: NOUN,nom,sg,m
- ημων: PRON,gen,pl,1
- και: CONJ
- οτι: CONJ
- τυφλος: ADJ,nom,sg,m
- εγεννηθη·: VERB,aor,pass,ind,3,sg
Parallels
- John 9:18 (structural): Immediate parallel in the same episode: the Jews question the parents about the healed man, prompting the parents' declaration that he was born blind.
- John 9:21 (structural): Direct continuation of the parents' response—here they deflect further questioning to the now-grown son, showing the same family-defense motif and context of fear.
- John 9:25 (verbal): The healed man’s testimony ('One thing I know… I was blind and now I see') echoes the parents’ affirmation that they know he was born blind—both stress eyewitness/experiential knowledge of the blindness.
- John 6:42 (thematic): Crowd’s reliance on familial identity ('Is not this Jesus, the son of Joseph…') parallels the use of parentally attested origin/identity to contest or ground claims about a person.
- Isaiah 35:5 (thematic): Prophetic motif that 'the eyes of the blind shall be opened' provides theological background for the significance of someone 'born blind' receiving sight in the Gospel narrative.
Alternative generated candidates
- His parents answered, "We know that this is our son and that he was born blind;
- His parents answered, 'We know that this is our son and that he was born blind,
John.9.21 - Details
Original Text
Morphology
- πως: ADV
- δε: CONJ
- νυν: ADV
- βλεπει: VERB,pres,act,ind,3,sg
- ουκ: PART,neg
- οιδαμεν: VERB,perf,act,ind,1,pl
- η: ART,nom,sg,f
- τις: PRON,nom,sg,?
- ηνοιξεν: VERB,aor,act,ind,3,sg
- αυτου: PRON,gen,sg,m
- τους: ART,acc,pl,m
- οφθαλμους: NOUN,acc,pl,m
- ημεις: PRON,nom,pl,1
- ουκ: PART,neg
- οιδαμεν·αυτον: VERB,perf,act,ind,1,pl+PRON,acc,sg,m
- ερωτησατε: VERB,aor,act,imp,2,pl
- ηλικιαν: NOUN,acc,sg,f
- εχει: VERB,pres,act,ind,3,sg
- αυτος: PRON,nom,sg,3,m
- περι: PREP
- εαυτου: PRON,gen,sg,m
- λαλησει: VERB,fut,act,ind,3,sg
Parallels
- John 9:11 (verbal): The healed man's own account of how his sight was restored — the testimony the parents point to when deferring questions to him.
- John 9:13-17 (structural): The subsequent interrogation by the Pharisees of the healed man and his parents; same courtroom-like questioning and evasive parental response.
- John 9:30-33 (verbal): The healed man later speaks for himself before the Pharisees, exactly what the parents suggest should be done ('ask him; he is of age').
- Isaiah 42:7 (thematic): Prophetic motif of the servant 'opening the eyes of the blind' — thematically connects Jesus' healing of the blind man to Isaiah's servant imagery.
- Deuteronomy 19:15 (thematic): Legal principle about testimony (two or three witnesses); relevant to the scene's concern with who may validly attest to the man's healing and the parents' reluctance to speak.
Alternative generated candidates
- but how he now sees we do not know, and who opened his eyes we do not know. Ask him; he is of age—he will speak for himself."
- but how he now sees we do not know, and who opened his eyes we do not know. Ask him; he is of age; he will speak for himself.'
John.9.22 - Details
Original Text
Morphology
- ταυτα: PRON,acc,pl,n
- ειπαν: VERB,aor,act,ind,3,pl
- οι: ART,nom,pl,m
- γονεις: NOUN,acc,pl,m
- αυτου: PRON,gen,sg,m
- οτι: CONJ
- εφοβουντο: VERB,impf,mid,ind,3,pl
- τους: ART,acc,pl,m
- Ιουδαιους: NOUN,acc,pl,m
- ηδη: ADV
- γαρ: PART
- συνετεθειντο: VERB,aor,mid,ind,3,pl
- οι: ART,nom,pl,m
- Ιουδαιοι: NOUN,nom,pl,m
- ινα: CONJ
- εαν: CONJ
- τις: PRON,nom,sg,?
- αυτον: PRON,acc,sg,m
- ομολογηση: VERB,pres,act,subj,3,sg
- χριστον: NOUN,acc,sg,m
- αποσυναγωγος: NOUN,nom,sg,m
- γενηται: VERB,fut,mid,ind,3,sg
Parallels
- John 12:42-43 (verbal): Many believed in Jesus but did not confess him publicly for fear of the Jewish leaders; both verses link belief with a refusal to confess because of fear of the Jews.
- John 7:13 (verbal): People avoided speaking openly about Jesus 'for fear of the Jews'—the same phrase and motive used to explain silence or concealment in John 9:22.
- John 9:34 (structural): Later in the same episode the healed man is repudiated and effectively cast out by the Jewish authorities, illustrating the punitive consequence (exclusion from the synagogue) that the parents feared.
- Acts 4:17-18 (thematic): The Jewish council forbade the apostles from speaking in Jesus' name, showing a parallel pattern of Jewish authority suppressing public confession of Jesus.
- Matthew 10:33 (thematic): Jesus warns of the cost of confession and denial before men; thematically related to the tension in John 9:22 between confessing Christ and fear of social/religious consequences.
Alternative generated candidates
- (His parents said these things because they feared the Jews, for the Jews had already agreed that if anyone confessed Jesus to be the Christ he would be put out of the synagogue.)
- (His parents said this because they feared the Jews; for the Jews had already agreed that if anyone confessed Jesus to be the Christ he would be put out of the synagogue.)
John.9.23 - Details
Original Text
Morphology
- δια: PREP
- τουτο: PRON,nom,sg,n
- οι: ART,nom,pl,m
- γονεις: NOUN,acc,pl,m
- αυτου: PRON,gen,sg,m
- ειπαν: VERB,aor,act,ind,3,pl
- οτι: CONJ
- Ηλικιαν: NOUN,acc,sg,f
- εχει: VERB,pres,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- επερωτησατε: VERB,aor,act,imp,2,pl
Parallels
- John 9:21 (verbal): The same parental reply appears earlier in the episode: they again insist the healed man is of age and should be asked directly (same wording and function).
- John 9:24–25 (structural): Immediate contrast in the narrative: the parents refuse to speak for their son, but the healed man speaks for himself and testifies to his healing.
- John 12:42–43 (thematic): Many who believed in Jesus refused to confess him openly out of fear of the Jewish leaders—paralleling the parents’ fear-driven refusal to testify about their son’s healing.
- Matthew 26:69–75 (thematic): Peter’s denial of Jesus under fear of exposure shows a similar dynamic of fear leading to the withholding of testimony or confession.
Alternative generated candidates
- Therefore his parents said, "He is of age; question him."
- Therefore his parents said, 'He is of age; ask him.'
John.9.24 - Details
Original Text
Morphology
- Εφωνησαν: VERB,aor,act,ind,3,pl
- ουν: CONJ
- τον: ART,acc,sg,m
- ανθρωπον: NOUN,acc,sg,m
- εκ: PREP
- δευτερου: ADJ,gen,sg,m
- ος: PRON,nom,sg,m
- ην: VERB,impf,act,ind,3,sg
- τυφλος: ADJ,nom,sg,m
- και: CONJ
- ειπαν: VERB,aor,act,ind,3,pl
- αυτω·Δος: PRON,dat,3,sg + VERB,aor,act,imp,2,sg
- δοξαν: NOUN,acc,sg,f
- τω: ART,dat,sg,m
- θεω·ημεις: NOUN,dat,sg,m+PRON,nom,pl,1
- οιδαμεν: VERB,perf,act,ind,1,pl
- οτι: CONJ
- ουτος: PRON,nom,sg,m
- ο: ART,nom,sg,m
- ανθρωπος: NOUN,nom,sg,m
- αμαρτωλος: NOUN,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
Parallels
- John 9:16 (structural): Earlier stage of the same controversy over Jesus’ healing—Pharisees dispute his identity and authority, setting the scene for the interrogation in 9:24.
- John 9:34 (verbal): Directly parallels the charge of sinfulness—Pharisees call the healed man 'born in sins' and reject his testimony about Jesus, echoing the accusation in 9:24.
- John 9:22 (thematic): Shows social pressure and fear of the Jewish leaders that led witnesses (including the man’s parents) to avoid confessing belief in Jesus—background to the summons and intimidation in 9:24.
- John 8:48 (thematic): Example of hostile, insulting accusations against Jesus (calling him demonic/Samaritan) by opponents—parallels the antagonistic rhetoric that labels Jesus or his followers as sinful or illegitimate.
- John 12:42-43 (thematic): Many believed but would not confess Jesus for fear of the Pharisees, valuing human praise over God’s—explains the motive behind pressuring the healed man to recant in 9:24.
Alternative generated candidates
- So for the second time they called the man who had been blind and said to him, "Give glory to God! We know that this man is a sinner."
- So for the second time they called the man who had been blind, and they said to him, 'Give glory to God; we know that this man is a sinner.'
John.9.25 - Details
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- ουν: CONJ
- εκεινος·Ει: PRON,nom,sg,m
- αμαρτωλος: NOUN,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- ουκ: PART,neg
- οιδα·εν: VERB,perf,act,ind,1,sg
- οιδα: VERB,perf,act,ind,1,sg
- οτι: CONJ
- τυφλος: ADJ,nom,sg,m
- ων: PRON,gen,pl,m
- αρτι: ADV
- βλεπω: VERB,pres,act,ind,1,sg
Parallels
- John 9:11 (verbal): The healed man earlier gives a nearly identical testimony about receiving sight from Jesus ('A man called Jesus... made mud and anointed my eyes... and I received sight'), a close verbal parallel within the same episode.
- John 9:30 (structural): Later in the dialogue the healed man reiterates his experiential proof—'Why, this is an amazing thing... yet he opened my eyes'—reinforcing the same claim ('I was blind, now I see') against the Pharisees' skepticism.
- Isaiah 35:5 (allusion): The messianic prophecy that 'the eyes of the blind will be opened' provides the Old Testament background for Gospel healings of the blind and frames the healing as a sign of the coming restoration.
- Isaiah 42:7 (allusion): God's servant is described as one who will 'open the eyes of the blind,' language that the Fourth Gospel evokes to present Jesus' healings as fulfillment of Isaiah's servant-mission.
- Psalm 146:8 (thematic): The psalm attributes sight-restoration to the Lord ('The Lord gives sight to the blind'), a theological motif echoed in the Gospel's portrayal of Jesus as the agent who opens physical and spiritual eyes ('I was blind, now I see').
Alternative generated candidates
- He answered, "Whether he is a sinner I do not know. One thing I do know: I was blind, and now I see."
- He answered, 'Whether he is a sinner I do not know. One thing I do know: that though I was blind, now I see.'
John.9.26 - Details
Original Text
Morphology
- ειπον: VERB,aor,act,ind,1,sg
- ουν: CONJ
- αυτω·Τι: PRON,dat,3,sg
- εποιησεν: VERB,aor,act,ind,3,sg
- σοι: PRON,dat,sg,2
- πως: ADV
- ηνοιξεν: VERB,aor,act,ind,3,sg
- σου: PRON,gen,sg,2
- τους: ART,acc,pl,m
- οφθαλμους: NOUN,acc,pl,m
Parallels
- John 9:10–11 (verbal): The neighbors' questioning here continues the same exchange—asking who he is and explicitly ‘How were your eyes opened?’ (ὡς ἤνοιξέν σου οὗτοί) in the immediate narrative context.
- John 9:15 (verbal): Later the Pharisees repeat the same question to the healed man—‘How did he open your eyes?’—and the man recounts the clay-and-wash method (direct parallel in form and content).
- John 9:30–33 (thematic): The healed man’s insistence ‘one thing I know… I was blind and now I see’ responds to challenges about the manner and source of the healing, paralleling the confrontational questioning in v.26.
- Mark 8:22–26 (structural): Another two-stage healing of a blind man in Mark where witnesses and the healed person are drawn into verifying and describing the restoration—structurally similar inquiry and demonstration of sight restored.
- Acts 9:17–18 (thematic): Saul’s sight is supernaturally restored and immediately attested (‘something like scales fell from his eyes’), a thematic parallel in miracles of regained sight that provoke questions and testimony about how the healing occurred.
Alternative generated candidates
- They said to him, "What did he do to you? How did he open your eyes?"
- They said to him, 'What did he do to you? How did he open your eyes?'
John.9.27 - Details
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- αυτοις·Ειπον: PRON,dat,pl,3
- υμιν: PRON,dat,pl,2
- ηδη: ADV
- και: CONJ
- ουκ: PART,neg
- ηκουσατε·τι: VERB,aor,act,ind,2,pl
- παλιν: ADV
- θελετε: VERB,pres,act,ind,2,pl
- ακουειν: VERB,pres,act,inf
- μη: PART
- και: CONJ
- υμεις: PRON,nom,pl,2
- θελετε: VERB,pres,act,ind,2,pl
- αυτου: PRON,gen,sg,m
- μαθηται: NOUN,nom,pl,m
- γενεσθαι: VERB,aor,mid,inf
Parallels
- John 9:25 (verbal): Same healed man’s earlier confession (“One thing I know… I was blind, now I see”) — both verses show his bold testimony and refusal to recant before the Pharisees.
- John 9:22 (structural): Immediate contextual parallel explaining the pressure behind the exchange: those who confess Jesus risk being put out of the synagogue, which frames his cautious but defiant reply.
- John 5:37-38 (thematic): Jesus’ complaint that people have not heard the Father’s voice nor kept his word echoes the theme of hearers who refuse to accept valid testimony, paralleling the Pharisees’ refusal to listen to the healed man.
- John 12:37-43 (thematic): Many did not believe despite signs, and some feared confessing Jesus publicly; this parallels the chapter’s pattern of unbelief and social pressure that leads witnesses to be rejected or silenced.
Alternative generated candidates
- He answered them, "I told you already, and you did not listen. Why do you want to hear it again? Do you also wish to become his disciples?"
- He answered them, 'I told you already, and you did not listen. Why do you want to hear it again? Do you too want to become his disciples? '
John.9.28 - Details
Original Text
Morphology
- ελοιδορησαν: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- και: CONJ
- ειπον·Συ: VERB,aor,act,ind,3,pl
- μαθητης: NOUN,nom,sg,m
- ει: VERB,pres,act,ind,2,sg
- εκεινου: DEM,gen,sg,m
- ημεις: PRON,nom,pl,1
- δε: CONJ
- του: ART,gen,sg,n
- Μωυσεως: NOUN,gen,sg,m
- εσμεν: VERB,pres,act,ind,1,pl
- μαθηται·: NOUN,nom,pl,m
Parallels
- John 9:29 (structural): Immediate continuation of the exchange: the Pharisees appeal to Moses' authority—'we know that God spoke to Moses… we do not know where this man comes from'—explaining why they reject Jesus.
- John 5:45-47 (thematic): Jesus confronts opponents who appeal to Moses: he says Moses will accuse them and that if they truly believed Moses they would believe Jesus—directly related to claims of being 'disciples of Moses.'
- Matthew 23:2-3 (allusion): The scribes and Pharisees 'sit in the seat of Moses,' claiming Mosaic authority; this explains the Pharisees' self-identification as Moses' disciples in John 9:28.
- John 12:42-43 (thematic): Some Jewish leaders believed in Jesus but would not confess him for fear of the Pharisees—parallels the social pressure and factional loyalty evident when opponents insist 'we are disciples of Moses.'
Alternative generated candidates
- They reviled him and said, "You are his disciple, but we are disciples of Moses.
- They reviled him and said, 'You are his disciple, but we are disciples of Moses.'
John.9.29 - Details
Original Text
Morphology
- ημεις: PRON,nom,pl,1
- οιδαμεν: VERB,perf,act,ind,1,pl
- οτι: CONJ
- Μωυσει: NOUN,dat,sg,m
- λελαληκεν: VERB,perf,act,ind,3,sg
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- τουτον: PRON,acc,sg,m
- δε: CONJ
- ουκ: PART,neg
- οιδαμεν: VERB,perf,act,ind,1,pl
- ποθεν: ADV
- εστιν: VERB,pres,act,ind,3,sg
Parallels
- Exodus 33:11 (allusion): The Pharisees' claim that 'God has spoken to Moses' echoes Exodus 33:11, where the LORD speaks to Moses 'face to face,' grounding their appeal to Mosaic revelation.
- John 7:27-28 (verbal): Uses similar language about knowing a man's origin ('we know where this man is from') and reflects the same Jewish skepticism regarding the Messiah's provenance.
- John 8:14-19 (verbal): Jesus insists he knows where he came from and contrasts their ignorance ('You do not know me or my Father'), directly countering the Pharisees' claim of superior knowledge of divine revelation.
- John 1:17 (structural): Sets up the broader contrast between Moses and Jesus (law through Moses vs. grace and truth through Christ), which underlies the Pharisees' invocation of Mosaic authority against Jesus.
Alternative generated candidates
- We know that God spoke to Moses; as for this man, we do not know where he comes from."
- They pressed him, 'We know that God spoke to Moses; as for this man, we do not know where he is from.'
John.9.30 - Details
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- ο: ART,nom,sg,m
- ανθρωπος: NOUN,nom,sg,m
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Εν: PRON,dat,pl,m
- τουτω: DEM,dat,sg,m
- γαρ: PART
- το: ART,acc,sg,n
- θαυμαστον: ADJ,nom,sg,n
- εστιν: VERB,pres,act,ind,3,sg
- οτι: CONJ
- υμεις: PRON,nom,pl,2
- ουκ: PART,neg
- οιδατε: VERB,perf,act,ind,2,pl
- ποθεν: ADV
- εστιν: VERB,pres,act,ind,3,sg
- και: CONJ
- ηνοιξεν: VERB,aor,act,ind,3,sg
- μου: PRON,gen,sg,1
- τους: ART,acc,pl,m
- οφθαλμους: NOUN,acc,pl,m
Parallels
- John 9:25 (verbal): Immediate verbal parallel in the same episode—the healed man’s earlier declaration, “One thing I know: that though I was blind, now I see,” frames his astonishment that the Pharisees do not know where Jesus comes from.
- John 6:41-42 (thematic): Crowd’s skepticism about Jesus’ origin—‘Is not this Jesus…? How can he say, “I came down from heaven”?’ parallels the theme of people not recognizing or understanding Jesus’ true origin.
- John 8:19 (verbal): Jesus’ rebuke ‘You know neither me nor my Father’ echoes the same charge of ignorance about Jesus’ origin and identity found in the healed man’s remark.
- John 7:27-29 (structural): Those who insist ‘we know where this man comes from’ (i.e., from Nazareth/earthly origins) form a narrative contrast to the healed man’s amazement that others do not recognize Jesus’ origin or authority.
Alternative generated candidates
- The man answered, "Why, this is remarkable: you do not know where he comes from, and yet he opened my eyes.
- The man answered, 'Why, this is a marvelous thing, that you do not know where he is from, and yet he opened my eyes.'
John.9.31 - Details
Original Text
Morphology
- οιδαμεν: VERB,perf,act,ind,1,pl
- οτι: CONJ
- αμαρτωλων: NOUN,gen,pl,m
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- ουκ: PART,neg
- ακουει: VERB,pres,act,ind,3,sg
- αλλ᾽εαν: CONJ
- τις: PRON,nom,sg,?
- θεοσεβης: ADJ,nom,sg,mf
- η: ART,nom,sg,f
- και: CONJ
- το: ART,acc,sg,n
- θελημα: NOUN,acc,sg,n
- αυτου: PRON,gen,sg,m
- ποιη: VERB,pres,act,subj,3,sg
- τουτου: DEM,gen,sg,m
- ακουει: VERB,pres,act,ind,3,sg
Parallels
- Proverbs 15:29 (verbal): Explicit contrast between God being 'far from the wicked' and hearing the righteous—parallels John 9:31's claim that God does not listen to sinners but hears the God-fearing.
- Psalm 66:18 (thematic): States that cherishing iniquity prevents the Lord from listening—echoes the idea that sin blocks God’s hearing of prayer.
- Psalm 145:19 (verbal): Affirms that God 'fulfills the desire of those who fear him' and 'hears their cry,' closely matching John 9:31’s linkage of fearing God with being heard.
- 1 John 3:22 (thematic): Promises that we receive from God when we 'keep his commandments and do what pleases him,' paralleling the conditional promise that God hears those who do his will.
- Acts 10:35 (verbal): Speaks of God accepting 'whoever fears him and does what is right,' a phrase very similar to John 9:31’s formula linking fear of God and doing his will to divine responsiveness.
Alternative generated candidates
- We know that God does not hear sinners, but if anyone fears God and does his will, God hears him—ever since the world began it has not been heard that anyone opened the eyes of a man born blind.
- 'We know that God does not hear sinners, but if anyone is God-fearing and does his will, God hears him.'
John.9.32 - Details
Original Text
Morphology
- εκ: PREP
- του: ART,gen,sg,n
- αιωνος: NOUN,gen,sg,m
- ουκ: PART,neg
- ηκουσθη: VERB,aor,pass,ind,3,sg
- οτι: CONJ
- ηνεωξεν: VERB,aor,act,ind,3,sg
- τις: PRON,nom,sg,?
- οφθαλμους: NOUN,acc,pl,m
- τυφλου: ADJ,gen,sg,m
- γεγεννημενου·: PART,perf,pass,gen,sg,m
Parallels
- John 9:25 (verbal): Immediate context: the healed man declares, 'One thing I know, that though I was blind, now I see,' directly relating to the miraculous opening of the eyes described in 9:32.
- Isaiah 35:5 (allusion): Prophetic promise 'then the eyes of the blind shall be opened' — a common messianic motif that John's account portrays as fulfilled in Jesus' healing.
- Isaiah 42:7 (allusion): The Servant song speaks of opening the eyes of the blind; John’s narrative frames Jesus' act as part of the servant/mission to bring sight to the blind.
- Luke 4:18 (quotation): Jesus reads the prophetic mission to 'recover sight to the blind' (quoting Isaiah) as part of his ministry, which parallels the concrete instance of opening the eyes of a man born blind in John 9.
- Acts 9:18 (thematic): Saul's sight is miraculously restored ('something like scales fell from his eyes'), a parallel motif of divine restoration of sight, contrasted with John 9’s emphasis on the unusual instance of healing congenital blindness.
Alternative generated candidates
- If this man were not from God, he could do nothing."
- 'Since the world began it has never been heard that anyone opened the eyes of one born blind.'
John.9.33 - Details
Original Text
Morphology
- ει: VERB,pres,act,ind,2,sg
- μη: PART
- ην: VERB,impf,act,ind,3,sg
- ουτος: PRON,nom,sg,m
- παρα: PREP
- θεου: NOUN,gen,sg,m
- ουκ: PART,neg
- ηδυνατο: VERB,impf,mid,ind,3,sg
- ποιειν: VERB,pres,act,inf
- ουδεν: PRON,acc,sg,n
Parallels
- John 3:2 (verbal): Nicodemus: 'for no one can do these signs that you do unless God is with him.' Closely matches the claim that miraculous works indicate one is from God.
- John 10:37-38 (verbal): Jesus: 'If I am not doing the works of my Father, then do not believe me; but if I do them... believe the works.' Uses the same criterion—works—as evidence of divine origin.
- John 5:36 (thematic): Jesus: 'the works that the Father has given me to accomplish... bear witness about me that the Father has sent me.' Thematic parallel: miraculous works authenticate Jesus' commission from God.
- Matthew 12:24-28 (thematic): Pharisees accuse Jesus' works as demonic; Jesus replies that if he casts out demons by the Spirit of God, God's kingdom is present—parallel dispute over the source of Jesus' power and its divine validation.
Alternative generated candidates
- They answered him, "You were born completely in sins, and are you teaching us?" And they cast him out.
- 'If this man were not from God, he could do nothing.'
John.9.34 - Details
Original Text
Morphology
- απεκριθησαν: VERB,aor,mid,ind,3,pl
- και: CONJ
- ειπαν: VERB,aor,act,ind,3,pl
- αυτω·Εν: PRON,dat,sg,m
- αμαρτιαις: NOUN,dat,pl,f
- συ: PRON,nom,sg,2
- εγεννηθης: VERB,aor,pass,ind,2,sg
- ολος: ADJ,nom,sg,m
- και: CONJ
- συ: PRON,nom,sg,2
- διδασκεις: VERB,pres,act,ind,2,sg
- ημας: PRON,acc,pl,1
- και: CONJ
- εξεβαλον: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- εξω: ADV
Parallels
- John 9:22 (structural): Immediately prior context: the Jews had agreed that anyone who confessed Jesus would be put out of the synagogue—explains and parallels the expulsion in 9:34.
- John 7:47-49 (thematic): Pharisaic refusal to accept popular testimony and their elitist dismissal of those 'who do not know the law' parallels the contempt and rejection shown toward the healed man.
- Mark 2:7 (thematic): Scribes accuse Jesus of blasphemy when he forgives sins (’Who can forgive sins but God?’). Connects to the theme of sin, accusation, and contested authority over forgiveness/healing.
- Psalm 51:5 (verbal): ’Behold, I was brought forth in iniquity’ provides an Old Testament precedent for the language/idea of being ‘born in sin,’ which the opponents use against the healed man.
- John 16:2 (structural): Jesus predicts believers will be put out of the synagogues; thematically parallels the social and religious expulsion enacted in 9:34.
Alternative generated candidates
- Jesus heard that they had cast him out, and when he found him he said, "Do you believe in the Son of Man?" (This verse begins the next section.)
- They answered him, 'You were born entirely in sins, and are you teaching us?' And they cast him out.
They brought the man who had been blind to the Pharisees. Now it was a Sabbath on the day when Jesus made the mud and opened his eyes.
Again the Pharisees asked him how he had received his sight. He said to them, "He put mud on my eyes, and I washed, and now I see."
Some of the Pharisees said, "This man is not from God, for he does not keep the Sabbath." But others said, "How can a man who is a sinner perform such signs?" And there was a division among them. So they said again to the man who had been blind, "What do you say about him, since he opened your eyes?" He said, "He is a prophet."
The Jews would not believe that he had been blind and received his sight until they summoned the parents of the one who had received his sight.
They questioned them, "Is this your son, whom you say was born blind? How then does he now see?"
His parents answered, "We know that this is our son, and that he was born blind;
but how he now sees we do not know, nor do we know who opened his eyes. Ask him—he is of age; let him speak for himself."
His parents said this because they feared the Jews; for the Jews had agreed already that if anyone should confess Jesus to be the Christ, he should be put out of the synagogue.
Therefore his parents said, "He is of age; ask him." So for the second time they called the man who had been blind and said to him, "Give glory to God; we know that this man is a sinner."
He answered, "Whether he is a sinner I do not know. One thing I do know: I was blind, and now I see."
They said to him, "What did he do to you? How did he open your eyes?"
He answered them, "I have told you already, and you did not listen. Why do you want to hear it again? Do you also want to become his disciples?"
They reviled him and said, "You are his disciple, but we are disciples of Moses.
We know that God spoke to Moses; as for this man, we do not know where he comes from."
The man answered, "Why, this is remarkable: you do not know where he comes from, and yet he opened my eyes.
We know that God does not listen to sinners, but if anyone is devout and does his will, God listens to him.
Never since the world began has it been heard that anyone opened the eyes of a man born blind.
If this man were not from God, he could do nothing."
They answered him, "You were born altogether in sin, and do you teach us?" And they cast him out.