KJV: And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.
YLT: and having taken the hand of the blind man, he led him forth without the village, and having spit on his eyes, having put his hands on him, he was questioning him if he doth behold anything:
Darby: And taking hold of the hand of the blind man he led him forth out of the village, and having spit upon his eyes, he laid his hands upon him, and asked him if he beheld anything.
ASV: And he took hold of the blind man by the hand, and brought him out of the village; and when he had spit on his eyes, and laid his hands upon him, he asked him, Seest thou aught?
| ἐπιλαβόμενος | having taken hold of |
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Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: ἐπιλαμβάνομαι Sense: to take in addition, to lay hold of, take possession of, overtake, attain, attain to. |
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| χειρὸς | hand |
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Parse: Noun, Genitive Feminine Singular Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| τυφλοῦ | blind [man] |
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Parse: Adjective, Genitive Masculine Singular Root: τυφλός Sense: blind. |
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| ἐξήνεγκεν | He led forth |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐκφέρω Sense: to carry out, to bear forth. |
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| ἔξω | out |
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Parse: Preposition Root: ἔξω Sense: without, out of doors. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| κώμης | village |
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Parse: Noun, Genitive Feminine Singular Root: κώμη Sense: the common sleeping place to which labourers in the field return, a village. |
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| πτύσας | having spit |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: πτύω Sense: to spit. |
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| εἰς | upon |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| ὄμματα | eyes |
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Parse: Noun, Accusative Neuter Plural Root: ὄμμα Sense: an eye. |
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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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| ἐπιθεὶς | having laid |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐπιτίθημι Sense: in the active voice. |
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| χεῖρας | hands |
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Parse: Noun, Accusative Feminine Plural Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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| αὐτῷ | upon him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἐπηρώτα | He was asking |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: ἐπερωτάω Sense: to accost one with an enquiry, put a question to, enquiry of, ask, interrogate. |
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| τι | anything |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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| βλέπεις | you see |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: βλέπω Sense: to see, discern, of the bodily eye. |
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Greek Commentary for Mark 8:23
It had been a village, but Philip had enlarged it and made it a town or city As in the case of the deaf and dumb demoniac given also alone by Mark (Mark 7:31-37), so here Jesus observes the utmost secrecy in performing the miracle for reasons not given by Mark. It was the season of retirement and Jesus is making the fourth withdrawal from Galilee. That fact may explain it. The various touches here are of interest also. Jesus led him out by the hand, put spittle on his eyes (using the poetical and Koiné papyri word ομματα ommata instead of the usual οπταλμους opthalmous), and laid his hands upon him, perhaps all this to help the man‘s faith. [source]
Tynd., caught. [source]
Rev., more accurately, renders the direct question: Seest thou aught? The change of tenses is graphic. Asked (imperfect). Dost thou see (present). [source]
Reverse Greek Commentary Search for Mark 8:23
A synonym for οπταλμων ophthalmōn in Mark 8:23 and here alone in the N.T. In the lxx and a common poetic word (Euripides) and occurs in the papyri. In modern Greek ματια μου matia mou (abbreviation) means “light of my eye,” “my darling.” The verb απτομαι haptomai is very common in the Synoptic Gospels. The touch of Christ‘s hand would sooth the eyes as they were healed. [source]
Second aorist active indicative of αμαρτανω hamartanō See Acts 3:2; Acts 14:8 for two examples of lameness from birth. Blindness is common in the Orient and Jesus healed many cases (cf. Mark 8:23; Mark 10:46) and mentions this fact as one of the marks of the Messiah in the message to the Baptist (Matthew 11:5). This is the only example of congenital blindness healed. It is not clear that the disciples expected Jesus to heal this case. They are puzzled by the Jewish notion that sickness was a penalty for sin. The Book of Job had shown that this was not always the case and Jesus shows it also (Luke 13:1-5). If this man was guilty, it was due to prenatal sin on his part, a curious notion surely. The other alternative charged it upon his parents. That is sometimes true (Exodus 20:5, etc.), but by no means always. The rabbinical casuists loved to split hairs on this problem. Ezekiel (Ezekiel 18:20) says: “The soul that sinneth it shall die” (individual responsibility for sin committed). There is something in heredity, but not everything. That he should be born blind Probably consecutive (or sub-final) use of ινα hina with first aorist passive subjunctive of γενναω gennaō f0). [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]
Second aorist middle participle of επιλαμβανω epilambanō old verb, but in the N.T. only in the middle, here with the genitive αυτου autou to lay hold of, but with no necessary sense of violence (Acts 9:27; Acts 23:27; Mark 8:23), unless the idea is that Paul was to be tried before the Court of Areopagus for the crime of bringing in strange gods. But the day for that had passed in Athens. Even so it is not clear whether “unto the Areopagus It was all very polite. [source]
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]
oP. Frequent in Luke and Acts. Occasionally in this strong sense, as Luke 20:20; Luke 23:26; Acts 18:17, but not usually. See Mark 8:23; Luke 9:47; Acts 9:27. [source]