KJV: He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight.
YLT: he answered and said, 'A man called Jesus made clay, and rubbed my eyes, and said to me, Go away to the pool of Siloam, and wash; and having gone away and having washed, I received sight;'
Darby: He answered and said, A man called Jesus made mud and anointed mine eyes, and said to me, Go to Siloam and wash: and having gone and washed, I saw.
ASV: He answered, The man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to Siloam, and wash: so I went away and washed, and I received sight.
Ἀπεκρίθη | Answered |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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ἄνθρωπος | man |
Parse: Noun, Nominative Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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λεγόμενος | called |
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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πηλὸν | clay |
Parse: Noun, Accusative Masculine Singular Root: πηλός Sense: clay, which potters uses. |
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ἐποίησεν | made |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
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ἐπέχρισέν | anointed |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐπιχρίω Sense: to spread on, anoint anything upon anything. |
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μου | of me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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ὀφθαλμοὺς | eyes |
Parse: Noun, Accusative Masculine Plural Root: ὀφθαλμός Sense: the eye. |
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εἶπέν | He said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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μοι | to me |
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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ὅτι | - |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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Ὕπαγε | Go |
Parse: Verb, Present Imperative Active, 2nd Person Singular Root: ὑπάγω Sense: to lead under, bring under. |
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τὸν | - |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Σιλωὰμ | Siloam |
Parse: Noun, Accusative Masculine Singular Root: Σιλωάμ Sense: the Pool of Siloam, a fountain of water in Jerusalem, also called Shiloah in Isa. |
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νίψαι | wash |
Parse: Verb, Aorist Imperative Middle, 2nd Person Singular Root: νίπτω Sense: to wash. |
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ἀπελθὼν | Having gone |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀπέρχομαι Sense: to go away, depart. |
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νιψάμενος | having washed |
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: νίπτω Sense: to wash. |
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ἀνέβλεψα | I received sight |
Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: ἀναβλέπω Sense: to look up. |
Greek Commentary for John 9:11
He does not yet know Jesus as the Messiah the Son of God (John 9:36). I received sight First aorist active indicative of αναβλεπω anablepō old verb to see again, to recover sight, not strictly true of this man who had never seen. He got back sight that he had never had. Originally the verb means to look up (Matthew 14:19). [source]
The best texts read simply, Go to Siloam. [source]
Originally, to look up, as Matthew 14:19; Mark 16:4, and so some render it here; but better, I recovered sight. [source]
Reverse Greek Commentary Search for John 9:11
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]
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]
In the New Testament only in this chapter and John 9:7, John 9:11. Properly, a pool for swimming, from κολυμβάω , to dive. In Ecclesiastes 2:6(Sept.) it is used of a reservoir in a garden. The Hebrew word is from the verb to kneel down, and means, therefore, a kneeling-place for cattle or men when drinking. In ecclesiastical language, the baptismal font, and the baptistery itself. [source]
Vigorous denial (αυτοι ouchi) and mere similarity suggested. Associative instrumental case ομοιος autoi after εκεινος ελεγεν homoios The crowd is divided. He said (ekeinos elegen). Emphatic demonstrative (as in John 9:11, John 9:12, John 9:25, John 9:36), “That one spake up.” He knew. [source]
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]
First aorist active indicative and same word as αναβλεπσον anablepson (Receive thy sight). Hence here the verb means as the margin of the Revised Version has it: “I received my sight and looked upon him.” For “look up” see note on John 9:11. [source]
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]