John 9

John 9


As he walked along,I he sawII a manIII blindIV from birth.V 

Notes on verse 1

I “walked along” = parago. 11x in NT. From para (by, beside, in the presence of, alongside) + ago (to lead, bring, carry, guide, go, drive). This is to lead near or by, to pass by, go along, be a passer-by.
II “saw” = horao. To see, perceive, attend to, look upon, experience. Properly, to stare at and so implying clear discernment. This, by extension, would indicate attending to what was seen and learned. This is to see, often with a metaphorical sense. Can include inward spiritual seeing.
III “man” = anthropos. Related to “saw” in v1. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (see note II above)}. This is human, humankind. Used for all genders.
IV “blind” = tuphlos. Derivation unclear. Perhaps from tuphoo (to be conceited, foolish, puffed up, haughty; properly, to blow smoke; figuratively being muddled or cloudy in mind; poor judgment that harms spiritual clarity; also, being covered with smoke – so filled with pride); from tuphos (smoke, vanity, arrogance); from tupho (to raise smoke, smolder, slowly consume without flame). This is blind or a blind person – perhaps in the sense of smoke making things opaque and impossible to see. This is blind literally or figuratively.
V “birth” = genete. 1x in NT. From the base of genea (family, generation, kind, or nation; an age as a period of time, infinity); from genos (family, offspring, kin – in a literal or figurative sense); from ginomai (to come into being, to happen, become, be born; to emerge from one state or condition to another; this is coming into being with the sense of movement or growth). This is birth. It is related to the word “genetic.”

His disciplesVI askedVII him,VIII

Notes on verse 2a

VI “disciples” = mathetes. From matheteuo (to make a disciple of); from manthano (to learn key facts, gain knowledge from experience; generally implies reflection as part of the learning process); from math– (thinking things through). This is a disciple, learner, or student. It is where we get “mathematics” from.
VII “asked” = erotao. From eromai (to ask) OR from ereo (to say, tell, call, speak of). This is asking a question or making an earnest request. It is used between someone with whom the asker is close in some sense. So, they anticipate special consideration for their request.
VIII {untranslated} = lego. This is to speak, say, name, call, command. It is generally to convey verbally.

“Rabbi,IX who sinned,X this man or his parents,XI that he was bornXII blind?” 

Notes on verse 2b

IX “Rabbi” = rhabbi. 15x in NT– 8x in the Gospel of John. From Hebrew rab (chief); from rabab (to be many, increase, multiply). This is a title of respect for a teacher-scholar. Literally, it means great one or honorable sir. It can also be understood as my master or my teacher.
X “sinned” = hamartano. From a (not) + meros (a part or share, portion); {from meiromai (to get one’s allotment or portion)}. This term also used of archers not hitting their targets. Literally, it means not getting your share or to miss the mark. Figuratively, it meant to do wrong or to sin.
XI “parents” = goneus. Related to “birth” in v1. From ginomai (see note V above). This is a parent or a father.
XII “was born” = gennao. Related to “birth” in v1 & “parents” in v2. From genna (descent, birth); from genos (see note V above). This is to beget, give birth to, or bring forth. Properly, it refers to procreation by the father, but was used of the mother by extension. Figuratively, this can mean to regenerate.

JesusXIII answered,XIV “Neither this man nor his parents sinned; he was born blind so that God’sXV worksXVI might be revealedXVII in him. 

Notes on verse 3

XIII “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
XIV “answered” = apokrinomai. From apo (from, away from) + krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging). This is to reply or respond, to draw one’s own conclusions, to speak when one is expected to.
XV “God’s” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
XVI “works” = ergon. From ergo (to work, accomplish, do). This is work, task, deed, labor, effort.
XVII “revealed” = phaneroo. From phaneros (visible, apparent, clear, shining); from phos (light, a source of light, fire, or radiance; light with specific reference to what it reveals; luminousness whether natural or artificial, abstract or concrete, literal or figurative); from phao (to shine or make visible, especially with rays of light); from the same as phaino (to bring light, cause to appear, shine, become visible or clear). This is to make visible or clear, to make known. Properly, it is to illumine and so to make apparent or bring into open view.

We mustXVIII workXIX the works of him who sentXX me while it is day;XXI nightXXII isXXIII coming,XXIV

Notes on verse 4a

XVIII “must” = dei. From deo (to tie, bind, compel; declare unlawful). This is what is necessary or proper. It is what is needed or what one should do – a duty or something inevitable. This refers to something absolutely necessary.
XIX “work” = ergazomai. Related to “works” in v3. From ergon (work, task, action, employment). This is to work, labor, perform, toil.
XX “sent” = pempo. This is to send, put forth, or dispatch. This often refers to a temporary errand. It is sending someone with a focus on the place they departed from. By contrast, another Greek word, hiemi, emphasizes the destination and yet another word, stello, focuses on the motion that goes with the sending.
XXI “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.-
XXII “night” = nux. This is night in a literal or figurative sense.
XXIII “is” = eimi. This is to be, exist.
XXIV “coming” = erchomai. This is to come or go.

when no one canXXV work. As long as I am in the world,XXVI I am the lightXXVII of the world.” 

Notes on verses 4b-5

XXV “can” = dunamai. This is to be able, or something that is possible. It can also be empowered or being powerful. The Greek word for “miracle” (dunamis) comes from this root.
XXVI “world” = kosmos. Perhaps from the base of komizo (to carry, convey, recover); from komeo (to take care of). This is order, the world, the universe, including its inhabitants. Literally, this is something that is ordered so it can refer to all creation. It can also refer to decoration in the sense that something is better ordered and, thus, made more beautiful. This is where “cosmos” and “cosmetics” come from.
XXVII “light” = phos. Related to “revealed” in v3. See note XVII above.

When he had said this, he spatXXVIII on the groundXXIX and madeXXX mudXXXI with the salivaXXXII and spreadXXXIII the mud on the man’s eyes,XXXIV 

Notes on verse 6

XXVIII “spat” = ptuo. 3x in NT. This is to spit.
XXIX “on the ground” = chamai. 2x in NT – both in John. Perhaps from chasma (gap, chasm, open space); from chasko (to gape, yawn); from chao (to gape, yawn). This is on or toward the ground.
XXX “made” = poieo. This is to make, do, act, construct, abide, or cause.
XXXI “mud” = pelos. 6x in NT. This is clay or mud.
XXXII “saliva” = ptusma. Related to “spat” in v6. 1x in NT. From ptuo (see note XXVIII above). This is saliva.
XXXIII “spread” = epichrio. 2x in NT – both in this passage. From epi (on, upon, what is fitting) + chrio (consecrate by anointing with oil; often done for prophets, priests, or kings). This is to anoint, smear over.
XXXIV “eyes” = ophthalmos. From optanomai (to appear, be seen by). This is eye or sight. It is used figuratively for the mind’s eye, a vision, or for envy.

saying to him, “Go,XXXV washXXXVI in the poolXXXVII of Siloam”XXXVIII

Notes on verse 7a

XXXV “go” = hupago. Related to “walked along” in v1. From hupo (by, under, under the authority of) + ago (see note I above). This is to lead under so to depart, go away, or die. It is to lead away under the command of someone else, being given a mission or objective to carry out.
XXXVI “wash” = nipto. 17x in NT. From nizo (to cleanse). This is to wash, particularly the hands, feet, or face. This word is often used for ceremonial or ritual ablution as when Jesus washes the disciples’ feet in John 13 and during debates about the tradition of the elders as in Matthew 15 and Mark 7.
XXXVII “pool” = kolumbethra. 4x in NT. From kolumbao (properly, to dive; also to swim); from kolumbos (a diver). This is literally a place for swimming or diving. So, it is a pond or a pool. This is where the name “Columbus” comes from.
XXXVIII “Siloam” = Siloam. 3x in NT– tower of Siloam in Luke 13:4 and the pool of Siloam in John 9:7, 11. From Hebrew shelach (Shiloah or Siloah, reservoir in Jerusalem); from shalach (to send, send for, forsake, give a slave freedom). This is Siloam, meaning “sent,” a pool in Jerusalem.

(which meansXXXIX Sent).XL Then he wentXLI and washed and came back able to see.XLII 

Notes on verse 7b

XXXIX “means” = hermeneuo. 3x in NT. From Hermes (Greek god who was messenger to the other gods, also god of language). This is to translate or explain.
XL “Sent” = apostello. From apo (from, away from) + stello (to send, set, arrange, prepare, gather up); {probably from histemi (to make to stand, stand, place, set up, establish, appoint, stand firm, be steadfast)}. This is to send forth, send away, dismiss, send as a messenger. It implies one that is sent for a particular mission or purpose rather than a quick errand. This is where “apostle” comes from.
XLI “went” = aperchomai. Related to “coming” in v4. From apo (from, away from) + erchomai (see note XXIV above). This is to depart, follow, or go off in a literal or figurative sense.
XLII “able to see” = blepo. This is literally to see – it is primarily used in the physical sense. However, figuratively it can be seeing, which includes attention and so to watchfulness, being observant, perceiving, and acting on the visual information. It can also mean beware.

The neighborsXLIII and those who had seenXLIV him before as a beggarXLV began to ask, “Is this not the man who used to sitXLVI and beg?”XLVII 

Notes on verse 8

XLIII “neighbors” = geiton. 4x in NT. From ge (earth, land, soil, region, country, the inhabitants of an area). This is a neighbor as someone whose land is next door. It can also mean friend
XLIV “seen” = theoreo. From theaomai (to behold, look upon, see, contemplate, visit); from thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance); from theoros (a spectator or envoy). This is gazing, beholding, experiencing, discerning. It is looking at something to analyze it and concentrate on what it means. This is the root of the word “theatre” in that people concentrate on the action of the play to understand its meaning.
XLV “beggar” = prosaiteo. 3x in NT. From pros (at, to, toward, with, among) + aiteo (to ask, demand, beg, desire). This is to beg, ask for over and over again, solicit.
XLVI “sit” = kathemai. From kata (down, against, throughout, among) + hemai (to sit). This is to sit, be enthroned, or reside.
XLVII “beg” = prosaiteo. Same as “beggar” in v8. See note XLV above.

SomeXLVIII were saying, “It is he.”

OthersXLIX were saying, “No, but it is someone likeL him.”

He kept saying, “I am he.” 

10 But they kept asking him, “Then how were your eyes opened?”LI 

Notes on verses 9-10

XLVIII “some” = allos. This is other, another. Specifically, it is another of a similar kind or type. There is a different word in Greek that speaks of another as a different kind (heteros).
XLIX “others” = allos. Same as “some” in v9. See note XLVIII above.
L “like” = homoios. From the same as homou (together); from homos (the same). This is similar to, resembling, like.
LI “opened” = anoigo. From ana (up, back, again, among, between, anew) + oigo (to open). This is to open in literal or figurative sense.

11 He answered, “The man calledLII Jesus made mud, spread it on my eyes, and said to me, ‘GoLIII to Siloam and wash.’ Then I wentLIV and washed and received my sight.”LV 

12 They said to him, “Where is he?”

He said, “I do not know.”LVI

Notes on verses 11-12

LII “called” = lego. Same as {untranslated} in v2. See note VIII above.
LIII “go” = hupago. Same as “go” in v7. See note XXXV above.
LIV “went” = aperchomai. Same as “went” in v7. See note XLI above.
LV “received my sight” = anablepo. Related to “able to see” in v7. From ana (up, back, again, among, between, anew) + blepo (see note XLII above). This is to look up or regain sight.
LVI “know” = eido. This is to know, consider perceive, appreciate, behold, or remember. It means seeing with one’s eyes, but also figuratively, it means perceiving – seeing that becomes understanding. So, by implication, this means knowing or being aware.

13 They broughtLVII to the PhariseesLVIII the man who had formerly been blind. 14 Now it was a SabbathLIX day when Jesus made the mud and opened his eyes. 

Notes on verses 13-14

LVII “brought” = ago. Related to “walked along” in v1 & “go” in v7. See note I above.
LVIII “Pharisees” = Pharisaios. From Aramaic peras (to divide, separate) and from Hebrew parash (to make distinct, separate, scatter). This is a Pharisee, a member of a Jewish sect active in the 1st century. Their name meant separate in the sense of wanting to live a life separated from sin. Whereas the Sadducees were part of the priestly line and inherited their religious position and responsibilities, Pharisees were regular people who studied the scriptures and offered guidance to regular folk. Sadducees were often wealthier and willing to sacrifice their identity to rub elbows with Roman society. Pharisees were often more concerned with what it meant to follow God without compromising what made them different as followers of God. Sadducees primarily believed in that which was written down (the first five books of the Bible) and Pharisees believed in the Bible and the traditions of the elders. Pharisees had a very wide range of interpretations and diversity of opinion. Their standard mode of religious engagement was lively debate with one another. To argue religion with another teacher was to recognize that they had something of value to offer.
LIX “Sabbath” = Sabbaton. From Hebrew shabbath (sabbath); from shabath (to rest, stop, repose, cease working; by implication, to celebrate). This is the sabbath. It can also be used as shorthand for a week i.e. the time between two sabbaths.

15 Then the Pharisees also began to ask him how he had received his sight. He said to them, “He putLX mud on my eyes. Then I washed, and now I see.”LXI 

16 Some of the Pharisees said, “This man is not from God, for he does not observeLXII the Sabbath.”

Notes on verses 15-16a

LX “put” = epitithemi. From epi (on, upon, what is fitting) + tithemi (to put, place, set, fix, establish in a literal or figurative sense; properly, this is placing something in a passive or horizontal position). This is to lay on or place on, whether in a friendly or aggressive way.
LXI “see” = blepo. Same as “able to see” in v7. See note XLII above.
LXII “observe” = tereo. Related to “seen” in v8. From teros (a guard or a watch that guards keep); perhaps related to theoreo (see note XLIV above). This is to guard, observe, keep, maintain, or preserve. It can also be used figuratively for spiritual watchfulness. It is guarding something from being lost or harmed – keeping an eye on it. Contrast the Greek phulasso, which is to guard something so that it doesn’t escape. Also contrast koustodia, which generally denotes a fortress or military presence. This word can mean fulfilling commands, keeping in custody, or maintaining. It can also figuratively mean to remain unmarried.

Others said, “How can a man who is a sinnerLXIII performLXIV such signs?”LXV And they were divided.LXVI 

17 So they said again to the blind man, “What do you say about him? It was your eyes he opened.”

He said, “He is a prophet.”LXVII

Notes on verses 16b-17

LXIII “sinner” = hamartolos. Related to “sinned” in v2. From hamartano (see note X above). This is sinning, sinful, sinner. It referred to missing the mark or falling short. The term was also used in archery for missing the target.
LXIV “perform” = poieo. Same as “made” in v6. See note XXX above.
LXV “signs” = semeion. From the same as semaino (to give a sign, signify, indicate, make known); from sema (a sign or mark). It is literally a sign of any kind. It also refers to a sign given by God to confirm or authenticate a message or prophecy. It is not necessarily miraculous, but it can be. The Gospel of John generally uses this word instead of miracle.
LXVI “they were divided” = schisma + eimi + en + autos. Literally, “there was division among them.” Schisma is 8x in NT. From schizo (to split, divide, tear, sever; split in a literal or figurative sense). This is a split or a tear. Figuratively, it can refer to a schism, division, or dissension. This is where the word “schism” comes from and also “schizophrenia” (literally “split mind”). Eimi is the same as “is” in v4. See note XXIII above.
LXVII “prophet” = prophetes. From pro (before, in front of, earlier than) + phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (see note XVII above) or phaino (see note XVII above)}. This is a prophet or poet – one who speaks with inspiration from God.

18 The JewsLXVIII did not believeLXIX that he had been blind and had received his sight until they calledLXX the parents of the man who had received his sight 19 and asked them, “Is this your son,LXXI who you say was born blind? How then does he now see?”LXXII 

Notes on verses 18-19

LXVIII “Jews” = Ioudaios. From Ioudas (Judah, Judas); from Hebrew Yehudah (Judah, son of Jacob, his tribal descendants, a name for the southern kingdom. Literally, it means praised); probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Jewish, a Jew, or Judea.
LXIX “believe” = pisteuo. From pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.
LXX “called” = phoneo. Related to “prophet” in v17. From phone (voice, sound, tone or noise; also a language or dialect); probably from phemi (see note LXVII above); {from phao (see note XVII above) or phaino (see note XVII above). This is to call out, summon, shout, address. It is making a sound whether of an animal, a person, or an instrument.
LXXI “son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
LXXII “see” = blepo. Same as “able to see” in v7. See note XLII above.

20 His parents answered, “We know that this is our son and that he was born blind, 21 but we do not know how it is that now he sees,LXXIII nor do we know who opened his eyes. Ask him; he isLXXIV of age.LXXV He will speakLXXVI for himself.” 

Notes on verses 20-21

LXXIII “sees” = blepo. Same as “able to see” in v7. See note XLII above.
LXXIV “is” = echo. This is to have, hold, possess.
LXXV “age” = helikia. 8x in NT. From the same as helikos (of what size, how much; properly, full grown, an adult); from helix (mature, adult, of the same age). This refers to maturity, stature, life span, or being of a suitable age. It could refer to maturity in terms of years or size.
LXXVI “speak” = laleo. From lalos (talkative). This is to talk, say, or preach.

22 His parents said this because they were afraidLXXVII of the Jews, for the Jews had already agreedLXXVIII that anyone who confessedLXXIX Jesus 

Notes on verse 22a

LXXVII “afraid” = phobeo. From phobos (panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect); from phebomai (to flee, withdraw, be put to flight). This is also to put to flight, terrify, frighten, dread, reverence, to withdraw or avoid. It is sometimes used in a positive sense to mean the fear of the Lord, echoing Old Testament language. More commonly, it is fear of following God’s path. This is where the word phobia comes from.
LXXVIII “agreed” = suntithemi. Related to “put” in v15. 4x in NT. From sun (with, together with) + tithemi (to place, lay, set, establish). This is literally to set together – to make an agreement, bargain, stipulate, observe.
LXXIX “confessed” = homologeo. Related to “saying” in v2. From homologos (of one mind); {from homos (the same) + lego (see note VIII above)}. This is to agree, speak the same, declare, promise, praise, celebrate. It can mean to align with, express the same conclusion, endorse.

to be the MessiahLXXX would beLXXXI put out of the synagogue.LXXXII 23 Therefore his parents said, “He isLXXXIII of age; askLXXXIV him.”

Notes on verses 22b-23

LXXX “Messiah” = Christos. Related to “spread” in v6. From chrio (see note XXXIII above). Literally, the anointed one, Christ. The Greek word for Messiah.
LXXXI “would be” = ginomai. Related to “birth” in v1 & “parents” in v2 & “was born” in v2. See note V above.
LXXXII “put out of the synagogue” = aposunagogos. Related to “walked along” in v1 & “go” in v7 & “brought” in v13. 3x in NT. From apo (from, away from) + sunagoge (the people or for the place where they assemble; sometimes used of Christian churches; a synagogue, assembly, congregation, or church); {from sun (with, together with, closely associated) + ago (see note I above)}. This is put out of the synagogue, cast out from the congregation.
LXXXIII “is” = echo. Same as “is” in v21. See note LXXIV above.
LXXXIV “ask” = eperotao. Related to “asked” in v2. From epi (on, upon, against, what is fitting) + erotao (see note VII above). This is to question, interrogate, seek, or demand. The questioner is at an advantage – in a preferred position when they make their question.

24 So for the second timeLXXXV they calledLXXXVI the man who had been blind, and they said to him, “GiveLXXXVII gloryLXXXVIII to God! We know that this man is a sinner.” 

Notes on verse 24

LXXXV “second time” = deuteros. From duo (two, both). This is second, twice, again. It is part of where “Deuteronomy” comes from, which means “second law” or “a repetition of the law.” See
LXXXVI “called” = phoneo. Same as “called” in v18. See note LXX above.
LXXXVII “give” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
LXXXVIII “glory” = doxa. From dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). This is literally something that evokes a good opinion – something that connects to our understanding of intrinsic worth. The ultimate expression of this is, of course, God and God’s manifestation. So, this is opinion, honor, and dignity, but also praise, glory, renown, and worship.

25 He answered, “I do not know whether he is a sinner. OneLXXXIX thing I do know, that though I was blind, now I see.”XC 

26 They said to him, “What did he doXCI to you? How did he open your eyes?” 

27 He answered them, “I have told you already, and you would not listen.XCII Why do you wantXCIII to hearXCIV it again? Do you also want to becomeXCV his disciples?” 

Notes on verses 25-27

LXXXIX “one” = heis. This is one, a person, only, some.
XC “see” = blepo. Same as “able to see” in v7. See note XLII above.
XCI “do” = poieo. Same as “made” in v6. See note XXX above.
XCII “listen” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
XCIII “want” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.
XCIV “hear” = akouo. Same as “listen” in v27. See note XCII above.
XCV “become” = ginomai. Same as “would be” in v22. See note LXXXI above.

28 Then they reviledXCVI him, saying, “You are his disciple, but we are disciples of Moses.XCVII 29 We know that God has spoken to Moses, but as for this man, we do not know where he comesXCVIII from.” 

Notes on verses 28-29

XCVI “reviled” = loidoreo. 4x in NT. From loidoros (abusive, reproach, reviler; harming someone else’s reputation with abusive words); perhaps from loidos (mischief). This is to abuse or revile – insulting someone to their face in a demoralizing or humiliating way.
XCVII “Moses” = Mouses. From Hebrew Mosheh (Moses); from mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
XCVIII “comes” = eimi. Same as “is” in v4. See note XXIII above.

30 The man answered, “Here is an astonishing thing!XCIX You do not know where he comesC from, yet he opened my eyes. 31 We know that God does not listen to sinners, but he does listen to one who worshipsCI him

Notes on verses 30-31a

XCIX “astonishing thing” = thaumastos. Related to “seen” in v8 & perhaps “observe” in v16. 6x in NT. From thaumazo (to marvel, wonder, or admire; to be amazed out of one’s senses or be awestruck; being astonished and starting to contemplate what was beheld); from thauma (a wonder or marvel; used abstractly for wonderment or amazement; something that evokes emotional astonishment); may be from theaomai (see note XLIV above). This is wonderful, marvelous, awe-inspiring. It is something that moves one to deepest feelings.
C “comes” = eimi. Same as “is” in v4. See note XXIII above.
CI “worships” = theosebes. Related to “God’s” in v3. 1x in NT. From Theos (see note XV above) + sebo (to worship, revere, adore, be devout; properly this is personally placing a high value on someone or something, showing respect). This is God-fearing, pious.

and obeysCII his will.CIII 32 Never since the world beganCIV has it been heard that anyone opened the eyes of a person born blind. 33 If this man were not from God, he could do nothing.” 

Notes on verses 31b-33

CII “obeys” = poieo. Same as “made” in v6. See note XXX above.
CIII “will” = thelema. Related to “want” in v27. From thelo (see note XCIII above). This is the act of will, choice, purpose, or decree.
CIV “world began” = aion. From the same as aei (ever, always, unceasingly, perpetually; on every occasion). This is an age, cycle of time, course, continued duration. It is also used to describe the eternal or forever. This is the word used to discuss the present age or the messianic age.

34 They answered him, “You were born entirelyCV in sins,CVI and are you trying to teachCVII us?” And they droveCVIII him out.

35 Jesus heard that they had driven him out, and when he foundCIX him he said, “Do you believe in the Son of Man?” 

Notes on verses 34-35

CV “entirely” = holos. This is whole, complete, or entire. It is a state where every member is present and functioning in concert. This is the root of the word “whole.”
CVI “sins” = hamartia. Related to “sinned” in v2 & “sinner” in v16. From hamartano (see note X above). Literally, this means not having one’s share or portion – like not receiving inheritance or what was allotted to you. This word means missing the mark so it is used for guilt, fault, and acts of sin.
CVII “teach” = didasko. From dao (learn). This is to teach, direct, instruct, or impart knowledge. In the New Testament, this is almost always used for teaching scripture.
CVIII “drove” = ekballo. From ek (from, from out of) + ballo (to throw, cast, place, put, drop). This is to throw, put out, produce, expel, banish. It is eject in a literal or figurative sense.
CIX “found” = heurisko. This is to find, learn, or obtain. It is to discover something, which generally implies a period of searching for it. This is to find in a literal or figurative sense. This is where the word “heuristic” comes from.

36 He answered, “And who is he, sir?CX Tell me, so that I may believe in him.” 

37 Jesus said to him, “You have seenCXI him, and the one speaking with you is he.” 

38 He said,CXII “Lord,CXIII I believe.” And he worshipedCXIV him. 

Notes on verses 36-38

CX “sir” = kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.
CXI “seen” = horao. Same as “saw” in v1. See note II above.
CXII “said” = phemi. Related to “revealed” in v3 & “light” in v5 & “prophet” in v17 & “called” in v18. See note LXVII above.
CXIII “Lord” = Kurios. Same as “sir” in v36. See note CX above.
CXIV “worshiped” = proskuneo. From pros (advantageous for, at, to, toward, with) + kuneo (to kiss); {may be related to kuno (dog)}. This is to do reverence, kneel, to prostrate oneself in homage, to worship.

39 Jesus said, “I cameCXV into this world for judgment,CXVI so that those who do not seeCXVII may seeCXVIII and those who do seeCXIX may become blind.” 

40 Some of the Pharisees who were with him heard this and said to him, “Surely we are not blind, are we?” 

41 Jesus said to them, “If you were blind, you would not have sin. But now that you say, ‘We see,’CXX your sin remains.CXXI

Notes on verses 39-41

CXV “came” = erchomai. Same as “coming” in v4. See note XXIV above.
CXVI “judgment” = krima. Related to “answered” in v3. From krino (see note XIV above). This is judgment, sentence, verdict. Sometimes, this can have a negative sense – condemnation. It is the decision and the full force of its effect negative and positive.
CXVII “see” = blepo. Same as “able to see” in v7. See note XLII above.
CXVIII “see” = blepo. Same as “able to see” in v7. See note XLII above.
CXIX “see” = blepo. Same as “able to see” in v7. See note XLII above.
CXX “see” = blepo. Same as “able to see” in v7. See note XLII above.
CXXI “remains” = meno. This is to stay, remain, wait, await, continue, abide, endure. It can mean to literally stay in a place or to remain in a condition or to continue with hope and expectation.

Image credit: “The Blind Man Washes in the Pool of Siloam” by James Tissot, between 1886 and 1894.

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