The Meaning of John 9:6 Explained

John 9:6

KJV: When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,

YLT: These things saying, he spat on the ground, and made clay of the spittle, and rubbed the clay on the eyes of the blind man, and said to him,

Darby: Having said these things, he spat on the ground and made mud of the spittle, and put the mud, as ointment, on his eyes.

ASV: When he had thus spoken, he spat on the ground, and made clay of the spittle, and anointed his eyes with the clay,

KJV Reverse Interlinear

When he had thus  spoken,  he spat  on the ground,  and  made  clay  of  the spittle,  and  he anointed  the eyes  of the blind man  with the clay, 

What does John 9:6 Mean?

Verse Meaning

The healing of the blind man that followed shows the Light of the World dispelling darkness while it was still day. Perhaps Jesus spat on the ground so the blind man would hear what He was doing. Jesus applied His saliva directly when He healed the deaf man with the speech impediment in the Decapolis ( Mark 7:33) and the blind man near Bethsaida ( Mark 8:23). Here He mixed His saliva with clay. Applying the moist clay to the blind man"s eyes would have let him feel that Jesus was working for Him. Jesus may have intended these sensory aids to strengthen the man"s faith. Jesus may have varied His methods of healing so people would not think that the method was more important than the man doing the healing.
Perhaps Jesus also used saliva and clay to associate this act of healing with divine creation ( Genesis 2:7). [1] Another suggestion is that by covering the man"s eyes with mud Jesus was making his blindness even more intense to magnify the cure (cf. 1 Kings 18:33-35). [2] Some students of this passage have suggested that Jesus was using something unclean to effect a cure to show His power to overcome evil with good. [3] Another view is that Jesus introduced an irritant so the man would want to irrigate his eyes. [4] Compare the Holy Spirit"s ministry of conviction that leads to obedience.
"The blind Prayer of Manasseh , introduced as the theme of a theological debate, becomes the object of divine mercy and a place of revelation." [2]4

Context Summary

John 9:1-12 - Jesus Opens Blind Eyes
At the close of the previous chapter our Lord bore the contradiction of sinners against Himself. The Jews had caught up the stones gathered to repair the Temple, in order to inflict the doom of the blasphemer; but Jesus passed through them unscathed and began to descend the great steps. To human gaze there was need for Jesus to hasten from His foes, John 8:59; in His thought there was greater need to heal this blind beggar. In the most leisurely manner, therefore, He made clay and wrought this miracle of sight. His heart was at rest in God. No great thing is wrought by those who live in perpetual ferment. Through the quiet heart God works His own works, and there will be time enough to get them all done before "the night cometh when no man can work," John 9:4.
Our Lord perceived that beneath the unpromising exterior of this man were elements of nobility, which He set Himself to elicit. The clay which the man found suddenly applied to his eyes awakened wonder, hope, expectation, and faith. It was a ladder by which he climbed from the pit of despair to the mount of joy. The walk to Siloam was a further venture of faith; but there were other steps to be taken ere he attained to the full stature of his discipleship. Some were forced on him by opposition; to others he was led by Christ Himself. [source]

Chapter Summary: John 9

1  The man born blind is restored to sight
8  He is brought to the Pharisees
13  They are offended at it;
35  but he is received of Jesus, and confesses him
39  Who they are whom Jesus enlightens

Greek Commentary for John 9:6

He spat on the ground [επτυσεν χαμαι]
First aorist active indicative of the old verb πτυω — ptuō for which see Mark 7:33. Χαμαι — Chamai is an old adverb either in the dative or locative (sense suits locative), in N.T. only here and John 18:6. Jesus was not asked to cure this man. The curative effects of saliva are held in many places. The Jews held saliva efficacious for eye-trouble, but it was forbidden on the Sabbath. “That Jesus supposed some virtue lay in the application of the clay is contradicted by the fact that in other cases of blindness He did not use it” (Dods). Cf. Mark 8:23. Why he here accommodated himself to current belief we do not know unless it was to encourage the man to believe. He made clay Only use of πηλος — pēlos old word for clay, in N.T. in this chapter and Romans 9:21. The kneading of the clay and spittle added another offense against the Sabbath rules of the rabbis. Anointed his eyes with the clay First aorist active indicative of επιχριω — epichriō old verb, to spread on, anoint, here only and John 9:11 in N.T. “He spread the clay upon his eyes.” B C read επετηκεν — epethēken (first aorist active indicative of επιτιτημι — epitithēmi to put on). [source]
On the ground [χαμαὶ]
Only here and John 18:6. [source]
Anointed [ἐπέχρισε]
Only here and John 9:11. The spittle was regarded as having a peculiar virtue, not only as a remedy for diseases of the eye, but generally as a charm, so that it was employed in incantations. Persius, describing an old crone handling an infant, says: “She takes the babe from the cradle, and with her middle finger moistens its forehead and lips with spittle to keep away the evil eye” (“Sat.,” ii., 32,33). Tacitus relates how one of the common people of Alexandria importuned Vespasian for a remedy for his blindness, and prayed him to sprinkle his cheeks and the balls of his eyes with the secretion of his mouth (“History,” iv., 81). Pliny says: “We are to believe that by continually anointing each morning with fasting saliva (i.e., before eating), inflammations of the eyes are prevented” (“Natural History,” xxviii., 7). Some editors read here ἐπέθηκεν , put upon, for ἐπέχρισεν , anointed. [source]
Of the blind man []
Omit, and read as Rev., his eyes. [source]

Reverse Greek Commentary Search for John 9:6

Matthew 1:1 Christ [Χριστός]
Properly an adjective, not a noun, and meaning anointed ( Χρίω , to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psalm 2:2; Daniel 9:25, Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah. Anointing was applied to kings (1 Samuel 9:16; 1 Samuel 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; Exodus 40:15; Leviticus 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1 Samuel 12:3, 1 Samuel 12:5; 2 Samuel 1:14, 2 Samuel 1:16). Prophets are called “Messiahs,” or anointed ones (1 Chronicles 16:22; Psalm 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest. -DIVIDER-
-DIVIDER-
It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luke 7:35, Luke 7:46). In the Epistle to the Hebrews (Hebrews 1:8, Hebrews 1:9), the words of the Messianic psalm (Psalm 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”-DIVIDER-
Anointing was practised upon the sick (Mark 6:13; Luke 10:34:; James 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isaiah 61:1, Isaiah 61:2; compare Luke 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6, John 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mark 6:13). -DIVIDER-
-DIVIDER-
Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mark 14:8; see, also, Luke 23:56). [source]

John 9:15 Again [παλιν]
Besides the questioning of the neighbours (John 9:8, John 9:9). Therefore Since he has been brought to the Pharisees who must make a show of wisdom. Also asked him Inchoative imperfect active of ερωταω — erōtaō “began also to question him.” How he received his sight No denial as yet of the fact, only interest in the “how.” He put Genuine here, but see John 9:6. And lo see That is the overwhelming fact. [source]
Romans 9:21 Or hath not the potter a right over the clay? [η ουκ εχει εχουσιαν ο κεραμευς του πηλου]
This question, expecting an affirmative answer, is Paul‘s reply to the previous one, “Why didst thou make me thus?” Πηλος — Pēlos old word for clay, is mud or wet clay in John 9:6, John 9:11, John 9:14. The old word for potter (κεραμευς — kerameus) in N.T. only here and Matthew 27:7, Matthew 27:10. [source]
Galatians 4:14 Ye despised not nor rejected [οὐκ ἐξουθενήσατε οὐδὲ ἐξεπτύσατε]
Commonly explained by making both verbs govern your temptation. Thus the meaning would be: “You were tempted to treat my preaching contemptuously because of my bodily infirmity; but you did not despise nor reject that which was a temptation to you.” This is extremely far fetched, awkward, and quite without parallel in Paul's writings or elsewhere. It does not suit the following but received me, etc. It lays the stress on the Galatians' resistance of a temptation to despise Paul; whereas the idea of a temptation is incidental. On this construction we should rather expect Paul to say: “Ye did despise and repudiate this temptation.” Better, make your temptation, etc., dependent on ye know (Galatians 4:13); place a colon after flesh, and make both verbs govern me in the following clause. Rend. “Ye know how through infirmity of the flesh I preached the gospel to you the first time, and (ye know) your temptation which was in my flesh: ye did not despise nor reject me, but received me.” The last clause thus forms one of a series of short and detached clauses beginning with Galatians 4:10. Ὁυκ ἐξουθενήσατε yedid not set at nought, from οὐδέν nothingThe form οὐθέν occurs Luke 22:35; Luke 23:14; Acts 19:27; Acts 26:26; 1 Corinthians 13:2; 2 Corinthians 11:8. For the compound here, comp. Luke 18:9; Luke 23:11; Acts 4:11; 2 Corinthians 10:10. oClass. Ἑξεπτύσατε spurnedN.T.oLit. spat out. A strong metaphor, adding the idea of contempt to that of setting at nought. Comp. Hom. Od. v. 322; Aristoph. Wasps, 792. The two verbs express contemptuous indifference. Ἑμέσαι tovomit, as a figure of contemptuous rejection, is found in Revelation 3:16. The simple πτύειν tospit only in the literal sense in N.T. Mark 7:33; Mark 8:23; John 9:6, and no other compound occurs. [source]
Revelation 2:7 Of the tree [ἐκ ξύλου]
The preposition ἐκ outof occurs one hundred and twenty-seven times in Revelation, and its proper signification is almost universally out of; but this rendering in many of the passages would be so strange and unidiomatic, that the New Testament Revisers have felt themselves able to adopt it only forty-one times out of all that number, and employ of, from, by, with, on, at, because of, by reason of, from among. See, for instance, Revelation 2:7, Revelation 2:21, Revelation 2:22; Revelation 6:4, Revelation 6:10; Revelation 8:11; Revelation 9:18; Revelation 14:13; Revelation 15:2; Revelation 16:21. Compare John 3:31; John 4:13, John 6:13, John 6:39, John 6:51; John 8:23, John 8:44; John 9:6; John 11:1; John 12:3, John 12:27, John 12:32; John 17:5. Tree, lit., wood. See on Luke 23:31; see on 1 Peter 2:24. Dean Plumptre notes the fact that, prominent as this symbol had been in the primeval history, it had remained unnoticed in the teaching where we should most have looked for its presence - in that of the Psalmist and Prophets of the Old Testament. Only in the Proverbs of Solomon had it been used, in a sense half allegorical and half mystical (Proverbs 3:18; Proverbs 13:12; Proverbs 11:30; Proverbs 15:4). The revival of the symbol in Revelation is in accordance with the theme of the restitution of all things. “The tree which disappeared with the disappearance of the earthly Paradise, reappears with the reappearance of the heavenly.” To eat of the tree of life expresses participation in the life eternal. The figure of the tree of life appears in all mythologies from India to Scandinavia. The Rabbins and Mohammedans called the vine the probation tree. The Zend Avesta has its tree of life called the Death-Destroyer. It grows by the waters of life, and the drinking of its sap confers immortality. The Hindu tree of life is pictured as growing out of a great seed in the midst of an expanse of water. It has three branches, each crowned with a sun, denoting the three powers of creation, preservation, and renovation after destruction. In another representation Budha sits in meditation under a tree with three branches, each branch having three stems. One of the Babylonian cylinders discovered by Layard, represents three priestesses gathering the fruit of what seems to be a palm-tree with three branches on each side. Athor, the Venus of the Egyptians, appears half-concealed in the branches of the sacred peach-tree, giving to the departed soul the fruit, and the drink of heaven from a vial from which the streams of life descend upon the spirit, a figure at the foot of the tree, like a hawk, with a human head and with hands outstretched. -DIVIDER-
-DIVIDER-
In the Norse mythology a prominent figure is Igdrasil, the Ash-tree of Existence; its roots in the kingdom of Eels or Death, its trunk reaching to heaven, and its boughs spread over the whole universe. At its foot, in the kingdom of Death, sit three Nornas or Fates, the Past, the Present, and the Future, watering its roots from the sacred well. Compare Revelation 22:2, Revelation 22:14, Revelation 22:19. Virgil, addressing Dante at the completion of the ascent of the Purgatorial Mount, says:“That apple sweet, which through so many branchesThe care of mortals goeth in pursuit of, Today shall put in peace thy hungerings.”“Purgatorio,” xxvii., 115-117. ParadiseSee on Luke 23:43. Omit in the midst of. Παράδεισος Paradise“passes through a series of meanings, each one higher than the last. From any garden of delight, which is its first meaning, it comes to be predominantly applied to the garden of Eden, then to the resting-place of separate souls in joy and felicity, and lastly to the very heaven itself; and we see eminently in it, what we see indeed in so many words, how revealed religion assumes them into her service, and makes them vehicles of far higher truth than any which they knew at first, transforming and transfiguring them, as in this case, from glory to glory” (Trench). [source]

What do the individual words in John 9:6 mean?

These things having said He spat on [the] ground and made clay of the spittle applied to him the to the eyes
Ταῦτα εἰπὼν ἔπτυσεν χαμαὶ καὶ ἐποίησεν πηλὸν ἐκ τοῦ πτύσματος ἐπέχρισεν αὐτοῦ τὸν ἐπὶ τοὺς ὀφθαλμούς

Ταῦτα  These  things 
Parse: Demonstrative Pronoun, Accusative Neuter Plural
Root: οὗτος  
Sense: this.
εἰπὼν  having  said 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: λέγω  
Sense: to speak, say.
ἔπτυσεν  He  spat 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: πτύω  
Sense: to spit.
χαμαὶ  on  [the]  ground 
Parse: Adverb
Root: χαμαί  
Sense: on the ground, on the earth.
ἐποίησεν  made 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ποιέω  
Sense: to make.
πηλὸν  clay 
Parse: Noun, Accusative Masculine Singular
Root: πηλός  
Sense: clay, which potters uses.
πτύσματος  spittle 
Parse: Noun, Genitive Neuter Singular
Root: πτύσμα  
Sense: spittle.
ἐπέχρισεν  applied 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἐπιχρίω  
Sense: to spread on, anoint anything upon anything.
αὐτοῦ  to  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ὀφθαλμούς  eyes 
Parse: Noun, Accusative Masculine Plural
Root: ὀφθαλμός  
Sense: the eye.

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