KJV: These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.
YLT: These things said his parents, because they were afraid of the Jews, for already had the Jews agreed together, that if any one may confess him -- Christ, he may be put out of the synagogue;
Darby: His parents said these things because they feared the Jews, for the Jews had already agreed that if any one confessed him to be the Christ, he should be excommunicated from the synagogue.
ASV: These things said his parents, because they feared the Jews: for the Jews had agreed already, that if any man should confess him to be Christ, he should be put out of the synagogue.
| Ταῦτα | These things |
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Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: οὗτος Sense: this. |
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| εἶπαν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
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| γονεῖς | parents |
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Parse: Noun, Nominative Masculine Plural Root: γονεύς Sense: fathers, parent, the parents. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ἐφοβοῦντο | they were afraid |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Plural Root: φοβέομαι Sense: to put to flight by terrifying (to scare away). |
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| τοὺς | of the |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίους | Jews |
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Parse: Adjective, Accusative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| ἤδη | already |
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Parse: Adverb Root: ἤδη Sense: now, already. |
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| συνετέθειντο | had agreed together |
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Parse: Verb, Pluperfect Indicative Middle, 3rd Person Plural Root: συνεπιτίθημι Sense: to put together with, to place together, to join together. |
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| Ἰουδαῖοι | Jews |
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Parse: Adjective, Nominative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| τις | anyone |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ὁμολογήσῃ | should confess |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ὁμολογέω Sense: to say the same thing as another, i. |
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| Χριστόν | Christ |
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Parse: Noun, Accusative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| ἀποσυνάγωγος | expelled from the synagogue |
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Parse: Adjective, Nominative Masculine Singular Root: ἀποσυνάγωγος Sense: excluded from sacred assemblies of Israelites, excommunicated. |
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| γένηται | he would be |
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Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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Greek Commentary for John 9:22
Imperfect middle, a continuing fear and not without reason. See note on the whispers about Jesus because of fear of the Jews (John 7:13). Had agreed already Past perfect middle of συντιτημι suntithēmi to put together, to form a compact (John 7:32, John 7:47-49). If any man should confess him to be Christ Condition of third class with εαν ean and first aorist active subjunctive of ομολογεω homologeō and predicate accusative Χριστον Christon Jesus had made confession of himself before men the test of discipleship and denial the disproof (Matthew 10:32; Luke 12:8). We know that many of the rulers nominally believed on Jesus (John 12:42) and yet “did not confess him because of the Pharisees” Small wonder then that here the parents cowered a bit. That he should be put out of the synagogue Sub-final use of ινα hina with second aorist middle subjunctive of γινομαι ginomai Αποσυναγωγος Aposunagōgos (απο apo and συναγωγη sunagōgē) is found in N.T. only here and John 12:42; John 16:2. A purely Jewish word naturally. There were three kinds of excommunication (for thirty days, for thirty more, indefinitely). [source]
The sense is, had formed an agreement in order to bring about this end, viz., that the confessor of Christ should be excommunicated. [source]
See on Matthew 7:23; see on Matthew 10:32. [source]
The literal rendering cannot be neatly given, as there is no English adjective corresponding to ἀποσυνάγωγος , which means excluded from the synagogue: as nearly as possible - that He should become banished from the synagogue. The adjective occurs only in John's Gospel - here, John 12:42; John 16:2. Three kinds of excommunication were recognized, of which only the third was the real cutting off, the other two being disciplinary. The first, and lightest, was called rebuke, and lasted from seven to thirty days. The second was called thrusting out, and lasted for thirty days at least, followed by a “second admonition,” which lasted for thirty days more. This could only be pronounced in an assembly of ten. It was accompanied by curses, and sometimes proclaimed with the blast of the horn. The excommunicated person would not be admitted into any assembly of ten men, nor to public prayer. People would keep at the distance of four cubits from him, as if he were a leper. Stones were to be cast on his coffin when dead, and mourning for him was forbidden. If all else failed, the third, or real excommunication was pronounced, the duration of which was indefinite. The man was to be as one dead. No intercourse was to be held with him; one must not show him the road, and though he might buy the necessaries of life, it was forbidden to eat and drink with him. These severer forms appear to have been of later introduction, so that the penalty which the blind man's parents feared was probably separation from all religious fellowship, and from ordinary intercourse of life for perhaps thirty days. [source]
Reverse Greek Commentary Search for John 9:22
Second aorist indicative middle of συντιτημι suntithēmi An old verb to put together and in the middle with one another. In the N.T. outside of John 9:22 only in Luke (here and Acts 23:20; Acts 24:9). Luke only mentions “money” (αργυριον argurion), but not “thirty pieces” (Matthew 26:15). [source]
See on John 9:22. [source]
Better, that they should not be, etc. Compare Rev., John 12:35. On the phrase, be put out of the synagogue, see on John 9:22. [source]
For the old ομως homōs see 1 Corinthians 14:7; Galatians 3:15 (only other examples in N.T.), here only with μεντοι mentoi “but yet,” and και kai “even.” In spite of what has just been said “many These actually “believed on him” Like the whispered talk in John 7:13 “because of the fear of the Jews.” Once the Pharisees sneeringly asked the officers (John 7:48): “Hath any one of the rulers believed on him?” And now “many of the rulers have believed on him.” They did not confess Negative imperfect in contrast to the punctiliar aorist επιστευσαν episteusan “They kept on not confessing.” How like the cowardly excuses made today by those under conviction who refuse to step out for Christ. Lest they should be put out of the synagogue Cf. John 9:22 where this very word occurs in a purpose clause like this. Only once more in the N.T. (John 16:2), a Jewish word not in profane authors. This ostracism from the synagogue was dreaded by the Jews and made cowards of these “believing elders.” More than They preferred the glory and praise of men more than the glory and praise of God. How apropos these words are to some suave cowards today. [source]
“They will make you outcasts from the synagogues.” Predicate accusative of the compound adjective αποσυναγωγος aposunagōgos for which see John 9:22; John 12:42. Yea Use of αλλα alla as coordinating conjunction, not adversative. That Shall think First aorist active subjunctive of δοκεω dokeō “So blind will he be” (Bernard). That he offereth service unto God Infinitive (present active) indirect discourse after δοχηι doxēi For the phrase see Hebrews 6:1.; Hebrews 8:3.; Hebrews 9:7. The rabbis so felt when they crucified Jesus and when they persecuted the disciples (Acts 6:13; Acts 7:57.). No persecution is more bitter than when done by religious enthusiasts and bigots like the Spanish Inquisition. [source]
First aorist passive indicative of γενναω gennaō “In sins thou wast begotten (or born) all of thee.” ολος Holos is predicate nominative and teaches total depravity in this case beyond controversy, the Pharisees being judges. And dost thou teach us? The audacity of it all. Note emphasis on συ su (thou). It was insufferable. He had not only taught the rabbis, but had utterly routed them in argument. And they cast him out Effective second aorist active indicative of εκβαλλω ekballō intensified by the addition of εχω exō Probably not yet expulsion from the synagogue (John 9:22) which required a formal meeting of the Sanhedrin, but certainly forcible driving of the gifted upstart from their presence. See note on John 6:37 for another use of εκβαλλω εχω ekballō exō besides John 9:35. [source]
Second aorist middle indicative of συντιτημι suntithēmi old verb to join together, to agree. Already this form in Luke 22:5 which see. See also John 9:22; Acts 24:9. To bring down (οπως καταγαγηις hopōs katagagēis). Very words of the conspirators in Acts 23:15 as if the young man overheard. Second aorist active subjunctive of καταγω katagō with οπως hopōs in final clause, still used, but nothing like so common as ινα hina though again in Acts 23:23 (Robertson, Grammar, p. 985). As though thou wouldest inquire Just as in Acts 23:15 except that here μελλων mellōn refers to Lysias instead of to the conspirators as in Acts 23:15. The singular is used by the youth out of deference to the authority of Lysias and so modifies a bit the scheming of the conspirators, not “absurd” as Page holds. [source]
The correct text (perfect active participle predicate accusative), not the infinitive The predicate participle (see John 9:22 for predicate accusative with ομολογεω homologeō) describes Jesus as already come in the flesh (his actual humanity, not a phantom body as the Docetic Gnostics held). See this same idiom in 2 John 1:7 with ερχομενον erchomenon (coming). A like test is proposed by Paul for confessing the deity of Jesus Christ in 1 Corinthians 12:3 and for the Incarnation and Resurrection of Jesus in Romans 10:6-10. [source]