KJV: They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet.
YLT: They said to the blind man again, 'Thou -- what dost thou say of him -- that he opened thine eyes?'
Darby: They say therefore again to the blind man, What dost thou say of him, that he has opened thine eyes? And he said, He is a prophet.
ASV: They say therefore unto the blind man again, What sayest thou of him, in that he opened thine eyes? And he said, He is a prophet.
λέγουσιν | They say |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: λέγω Sense: to say, to speak. |
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τῷ | to the |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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τυφλῷ | blind [man] |
Parse: Adjective, Dative Masculine Singular Root: τυφλός Sense: blind. |
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πάλιν | again |
Parse: Adverb Root: πάλιν Sense: anew, again. |
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λέγεις | say |
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: λέγω Sense: to say, to speak. |
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περὶ | concerning |
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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ἠνέῳξέν | He opened |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀνοίγω Sense: to open. |
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σου | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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ὀφθαλμούς | eyes |
Parse: Noun, Accusative Masculine Plural Root: ὀφθαλμός Sense: the eye. |
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Ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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εἶπεν | he said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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ὅτι | - |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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Προφήτης | A prophet |
Parse: Noun, Nominative Masculine Singular Root: προφήτης Sense: in Greek writings, an interpreter of oracles or of other hidden things. |
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ἐστίν | He is |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
Greek Commentary for John 9:17
The doctors disagree and they ask the patient whose story they had already heard (John 9:15). In that he opened thine eyes Causal use of οτι hoti and triple augment in the first aorist active indicative of ανοιγω anoigō They offer the excuse that the man‘s experience particularly qualified him to explain the “how,” overlooking the fact he had already told his story and also trying to conceal their own hopeless division of opinion. He is a prophet The man will go that far anyhow. [source]
Reverse Greek Commentary Search for John 9:17
Rev., more correctly, there arose. The word σχίσμα , division, from σχίζω , to cleave, describes a fact which continually recurs in John's narrative. See John 6:52, John 6:60, John 6:66; John 7:12, John 7:25sqq.; John 8:22; John 9:16, John 9:17; John 10:19, John 10:24, John 10:41; John 11:37sqq.; John 12:19, John 12:29, John 12:42; John 16:18, John 16:19. [source]
Concerning the third question they profess ignorance both as to the “how” Opened First aorist active indicative with single augment of ανοιγω anoigō same form as ηνεωιχεν ēneōixen (triple augment) in John 9:17. They were not witnesses of the cure and had the story only from the son as the Pharisees had. He is of age “He has maturity of age.” He is an adult. A regular classical phrase in Plato, etc. The parents were wholly right and within their rights. [source]
He had given the Pharisees the facts the first time (John 9:15). It was really the third time (see παλιν palin in John 9:17). Now it was like a joke unless the Pharisees meant to imply that his previous story was untrue. Give glory to God Second aorist active imperative of διδωμι didōmi (cf. σχεσ ες sches class="normal greek">αμαρτωλος εστιν hes). This phrase does not mean gratitude to God as in Luke 17:18. It is rather an adjuration to speak the truth (Joshua 7:19; 1 Samuel 6:5) as if he had not done it before. Augustine says: “Quid est Da gloriam Deo? Nega quod accepisti. ” Is a sinner (δικαιος hamartōlos estin). They can no longer deny the fact of the cure since the testimony of the parents (John 9:19) and now wish the man to admit that he was lying in saying that Jesus healed him. He must accept their ecclesiastical authority as proving that Jesus had nothing to do with the cure since Jesus is a sinner. They wish to decide the fact by logic and authority like all persecutors through the ages. Recall the Pharisaic distinction between αμαρτωλος dikaios (righteous) and hamartōlos (sinner). [source]
Another cross-examination, now admitting that Jesus opened his eyes and wishing again (John 9:15, John 9:17) to know “how.” [source]
In John 9:15, John 9:17, John 9:25. Would ye also become his disciples? Negative answer formally expected, but the keenest irony in this gibe. Clearly the healed man knew from the use of “also” (και kai) that Jesus had some “disciples” (ματηται mathētai predicate nominative with the infinitive γενεσται genesthai) and that the Pharisees knew that fact. “Do ye also (like the Galilean mob) wish, etc.” See John 7:45-52. It cut to the bone. [source]
First aorist active indicative of λοιδορεω loidoreō old verb from λοιδορος loidoros (reviler, 1 Corinthians 5:11), in N.T. only here, Acts 23:4; 1 Corinthians 4:12; 1 Peter 2:23. Thou art his disciple Probably a fling in εκεινου ekeinou (of that fellow). He had called him a prophet (John 9:17) and became a joyful follower later (John 9:36-38). But we are disciples of Moses This they said with proud scorn of the healed beggar. All orthodox rabbis so claimed. [source]