Յովհաննէս / John - 9 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
After Christ's departure out of the temple, in the close of the foregoing chapter, and before this happened which is recorded in this chapter, he had been for some time abroad in the country, it is supposed about two or three months; in which interval of time Dr. Lightfoot and other harmonists place all the passages that occur from Luke x. 17 to xiii. 17. What is recorded in ch. vii. and viii. was at the feast of tabernacles, in September; what is recorded in this and the following chapter was at the feast of dedication in December, ch. x. 22. Mr. Clark and others place this immediately after the foregoing chapter. In this chapter we have, I. The miraculous cure of a man that was born blind, ver. 1-7. II. The discourses which were occasioned by it. 1. A discourse of the neighbours among themselves, and with the man, ver. 8-12. 2. Between the Pharisees and the man, ver. 13-34. 3. Between Christ and the poor man, ver. 35-38. 4. Between Christ and the Pharisees, ver. 39 to the end.
Adam Clarke: Commentary on the Bible - 1831
Account of the man who was born blind, Joh 9:1-5. Christ heals him, Joh 9:6, Joh 9:7. The man is questioned by his neighbors, Joh 9:8-12. He is brought to the Pharisees, who question him, Joh 9:13-17, and then his parents, Joh 9:18-23. They again interrogate the man, who, vindicating the conduct of Christ, is excommunicated by them, Joh 9:24-34. Jesus, hearing of the conduct of the Pharisees, afterwards finds the man, and reveals himself to him, Joh 9:35-38. He passes sentence on the obduracy and blindness of the Pharisees, Joh 9:39-41.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joh 9:1, The man that was born blind restored to sight; Joh 9:8, He is brought to the Pharisees; Joh 9:13, They are offended at it, and excommunicate him; Joh 9:35, but he is received of Jesus, and confesses him; Joh 9:39, Who they are whom Christ enlightens.
9:19:1: Եւ մինչդեռ անցանէր, ետես այր մի կո՛յր ՚ի ծնէ.
1. Եւ մինչ անցնում էր, ի ծնէ կոյր մի մարդու տեսաւ.
9 Երբ կ’անցնէր, մարդ մը տեսաւ կոյր ծնած։
Եւ մինչդեռ անցանէր, ետես այր մի կոյր ի ծնէ:

9:1: Եւ մինչդեռ անցանէր, ետես այր մի կո՛յր ՚ի ծնէ.
1. Եւ մինչ անցնում էր, ի ծնէ կոյր մի մարդու տեսաւ.
9 Երբ կ’անցնէր, մարդ մը տեսաւ կոյր ծնած։
zohrab-1805▾ eastern-1994▾ western am▾
9:11: И, проходя, увидел человека, слепого от рождения.
9:1  καὶ παράγων εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς.
9:1. Καὶ (And) παράγων (leading-beside) εἶδεν (it-had-seen) ἄνθρωπον (to-a-mankind) τυφλὸν (to-blind) ἐκ (out) γενετῆς. (of-a-generationing)
9:1. et praeteriens vidit hominem caecum a nativitateAnd Jesus passing by, saw a man who was blind from his birth.
1. And as he passed by, he saw a man blind from his birth.
9:1. And Jesus, while passing by, saw a man blind from birth.
And as [Jesus] passed by, he saw a man which was blind from [his] birth:

1: И, проходя, увидел человека, слепого от рождения.
9:1  καὶ παράγων εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς.
9:1. et praeteriens vidit hominem caecum a nativitate
And Jesus passing by, saw a man who was blind from his birth.
9:1. And Jesus, while passing by, saw a man blind from birth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Христос, проходя по дороге из храма, увидал человека, слепого от рождения, который, вероятно, сидел в воротах храма вместе с другими нищими слепыми (ср. Деян. 3:2). Что встреча с слепорожденным имела место по удалении Христа из храма (8:59), на это указывает стоящая в начале первого стиха соединительная частица V и отсутствие таких выражений как, напр., "после сего" или "опять", которые ставятся там, где имеется в виду некоторый промежуток между событиями (ср. 2:12; 5:1; 8:12).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And as Jesus passed by, he saw a man which was blind from his birth. 2 And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind? 3 Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. 4 I must work the works of him that sent me, while it is day: the night cometh, when no man can work. 5 As long as I am in the world, I am the light of the world. 6 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, 7 And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

We have here sight given to a poor beggar that had been blind from his birth. Observe,

I. The notice which our Lord Jesus took of the piteous case of this poor blind man (v. 1): As Jesus passed by he saw a man which was blind from his birth. The first words seem to refer to the last of the foregoing chapter, and countenance the opinion of those who in the harmony place this story immediately after that. There it was said, paregen--he passed by, and here, without so much as repeating him name (though our translators supply it) kai parago--and as he passed by. 1. Though the Jews had so basely abused him, both by word and deed gave him the highest provocation imaginable, yet he did not miss any opportunity of doing good among them, nor take up a resolution, as justly he might have done, never to have favoured them with any good offices. The cure of this blind man was a kindness to the public, enabling him to work for his living who before was a charge and burden to the neighbourhood. It is noble, and generous, and Christ-like, to be willing to serve the public, even when we are slighted and disobliged by them, or think ourselves so. Though he was in his flight from a threatening danger, and escaping for his life, yet he willingly halted and staid awhile to show mercy to this poor man. We make more haste than good speed when we out-run opportunities of doing good. 3. When the Pharisees drove Christ from them, he went to this poor blind beggar. Some of the ancients make this a figure of the bringing of the gospel to the Gentiles, who sat in darkness, when the Jews had rejected it, and driven it from them. 4. Christ took this poor blind man in his way, and cured him in transitu--as he passed by. Thus should we take occasions of doing good, even as we pass by, wherever we are.

Now, (1.) The condition of this poor man was very sad. He was blind, and had been so from his birth. If the light is sweet, how melancholy must it needs be for a man, all his days, to eat in darkness! He that is blind has no enjoyment of the light, but he that is born blind has no idea of it. Methinks such a one would give a great deal to have his curiosity satisfied with but one day's sight of light and colours, shapes and figures, though he were never to see them more. Why is the light of life given to one that is in this misery, that is deprived of the light of the sun, whose way is thus hid, and whom God hath thus hedged in? Job iii. 20-23. Let us bless God that it was not our case. The eye is one of the most curious parts of the body, its structure exceedingly nice and fine. In the formation of animals, it is said to be the first part that appears distinctly discernible. What a mercy is it that there was no miscarriage in the making of ours! Christ cured many that were blind by disease or accident, but here he cured one that was born blind. [1.] That he might give an instance of his power to help in the most desperate cases, and to relieve when none else can. [2.] That he might give a specimen of the work of his grace upon the souls of sinners, which gives sight to those that were by nature blind.

(2.) The compassions of our Lord Jesus towards him were very tender. He saw him; that is, he took cognizance of his case, and looked upon him with concern. When God is about to work deliverance, he is said to see the affliction; so Christ saw this poor man. Others saw him, but not as he did. This poor man could not see Christ, but Christ saw him, and anticipated both his prayers and expectations with a surprising cure. Christ is often found of those that seek him not, nor see him, Isa. lxv. 1. And, if we know or apprehend any thing of Christ, it is because we were first known of him (Gal. iv. 9) and apprehended by him, Phil. iii. 12.

II. The discourse between Christ and his disciples concerning this man. When he departed out of the temple they went along with him: for these were they that continued with him in his temptations, and followed him whithersoever he went; and they lost nothing by their adherence to him, but gained experience abundantly. Observe,

1. The question which the disciples put to their Master upon this blind man's case, v. 2. When Christ looked upon him, they had an eye to him too; Christ's compassion should kindle ours. It is probable that Christ told them this poor man was born blind, or they knew it by common fame; but they did not move Christ to heal him. Instead of this, they started a very odd question concerning him: Rabbi, who sinned, this man or his parents, that he was born blind? Now this question of theirs was,

(1.) Uncharitably censorious. They take it for granted that this extraordinary calamity was the punishment of some uncommon wickedness, and that this man was a sinner above all men that dwelt at Jerusalem, Luke xiii. 4. For the barbarous people to infer, Surely this man is a murderer, was not so strange; but it was inexcusable in them, who knew the scriptures, who had read that all things come alike to all, and knew that it was adjudged in Job's case that the greatest sufferers are not therefore to be looked upon as the greatest sinners. The grace of repentance calls our own afflictions punishments, but the grace of charity calls the afflictions of others trials, unless the contrary is very evident.

(2.) It was unnecessarily curious. Concluding this calamity to be inflicted for some very heinous crime, they ask, Who were the criminals, this man or his parents? And what was this to them? Or what good would it do them to know it? We are apt to be more inquisitive concerning other people's sins than concerning our own; whereas, it is more our concern to know wherefore God contends with us than wherefore he contends with others; for to judge ourselves is our sin. They enquire, [1.] Whether this man was punished thus for some sin of his own, either committed or foreseen before his birth. Some think that the disciples were tainted with the Pythagorean notion of the pre-existence of souls, and their transmigration from one body to another. Was this man's soul condemned to the dungeon of this blind body to punish it for some great sin committed in another body which it had before animated? The Pharisees seem to have had the same opinion of his case when they said, Thou wast altogether born in sin (v. 34), as if all those, and those only, were born in sin whom nature had stigmatized. Or, [2.] Whether he was punished for the wickedness of his parents, which God sometimes visits upon the children. It is a good reason why parents should take heed of sin, lest their children smart for it when they are gone. Let not us thus be cruel to our own, as the ostrich in the wilderness. Perhaps the disciples asked this, not as believing that this was the punishment of some actual sin of his own or his parents, but Christ having intimated to another patient that his sin was the cause of this impotency (ch. v. 14), "Master," say they, "whose sin is the cause of this impotency?" Being at a loss what construction to put upon this providence, they desire to be informed. The equity of God's dispensations is always certain, for his righteousness is as the great mountains, but not always to be accounted for, for his judgments are a great deep.

2. Christ's answer to this question. He was always apt to teach, and to rectify his disciples' mistakes.

(1.) He gives the reason of this poor man's blindness: "Neither has this man sinned nor his parents, but he was born blind, and has continued so to this day, that now at last the works of God should be made manifest in him," v. 3. Here Christ, who perfectly knew the secret springs of the divine counsels, told them two things concerning such uncommon calamities:-- [1.] That they are not always inflicted as punishments of sin. The sinfulness of the whole race of mankind does indeed justify God in all the miseries of human life; so that those who have the least share of them must say that God is kind, and those who have the largest share must not say that he is unjust; but many are made much more miserable than others in this life who are not at all more sinful. Not but that this man was a sinner, and his parents sinners, but is was not any uncommon guilt that God had an eye to in inflicting this upon him. Note, We must take heed of judging any to be great sinners merely because they are great sufferers, lest we be found, not only persecuting those whom God has smitten (Ps. lxix. 26), but accusing those whom he has justified, and condemning those for whom Christ died, which is daring and dangerous, Rom. viii. 33, 34. [2.] That they are sometimes intended purely for the glory of God, and the manifesting of his works. God has a sovereignty over all his creatures and an exclusive right in them, and may make them serviceable to his glory in such a way as he thinks fit, in doing or suffering; and if God be glorified, either by us or in us, we were not made in vain. This man was born blind, and it was worth while for him to be so, and to continue thus long dark, that the works of God might be manifest in him. That is, First, That the attributes of God might be made manifest in him: his justice in making sinful man liable to such grievous calamities; his ordinary power and goodness in supporting a poor man under such a grievous and tedious affliction, especially that his extraordinary power and goodness might be manifested in curing him. Note, The difficulties of providence, otherwise unaccountable, may be resolved into this--God intends in them to show himself, to declare his glory, to make himself to be taken notice of. Those who regard him not in the ordinary course of things are sometimes alarmed by things extraordinary. How contentedly then may a good man be a loser in his comforts, while he is sure that thereby God will be one way or other a gainer in his glory! Secondly, That the counsels of God concerning the Redeemer might be manifested in him. He was born blind that our Lord Jesus might have the honour of curing him, and might therein prove himself sent of God to be the true light to the world. Thus the fall of man was permitted, and the blindness that followed it, that the works of God might be manifest in opening the eyes of the blind. It was now a great while since this man was born blind, and yet it never appeared till now why he was so. Note, The intentions of Providence commonly do not appear till a great while after the event, perhaps many years after. The sentences in the book of providence are sometimes long, and you must read a great way before you can apprehend the sense of them.

(2.) He gives the reason of his own forwardness and readiness to help and heal him, v. 4, 5. It was not for ostentation, but in pursuance of his undertaking: I must work the works of him that sent me (of which this is one), while it is day, and working time; the night cometh, the period of that day, when no man can work. This is not only a reason shy Christ was constant in doing good to the souls and bodies of men, but why particularly he did this, though it was the sabbath day, on which works of necessity might be done, and he proves this to be a work of necessity.

[1.] It was his Father's will: I must work the works of him that sent me. Note, First, The Father, when he sent his Son into the world, gave him work to do; he did not come into the world to take state, but to do business; whom God sends he employs, for he sends none to be idle. Secondly, The works Christ had to do were the works of him that sent him, not only appointed by him, but done for him; he was a worker together with God. Thirdly, He was pleased to lay himself under the strongest obligations to do the business he was sent about: I must work. He engaged his heart, in the covenant of redemption, to draw near, and approach to God as Mediator, Jer. xxx. 21. Shall we be willing to be loose, when Christ was willing to be bound? Fourthly, Christ, having laid himself under obligations to do his work, laid out himself with the utmost vigour and industry in his work. He worked the works he had to do; did ergazesthai ta erga--made a business of that which was his business. It is not enough to look at our work, and talk over it, but we must work it.

[2.] Now was his opportunity: I must work while it is day, while the time lasts which is appointed to work in, and while the light lasts which is given to work by. Christ himself had his day. First, All the business of the mediatorial kingdom was to be done within the limits of time, and in this world; for at the end of the world, when time shall be no more, the kingdom shall be delivered up to God, even the Father, and the mystery of God finished. Secondly, all the work he had to do in his own person here on earth was to be done before his death; the time of his living in this world is the day here spoken of. Note, The time of our life is our day, in which it concerns us to do the work of the day. Day-time is the proper season for work (Ps. civ. 22, 23); during the day of life we must be busy, not waste day-time, nor play by day-light; it will be time enough to rest when our day is done, for it is but a day.

[3.] The period of his opportunity was at hand, and therefore he would be busy; The night comes when no man can work. Note, The consideration of our death approaching should quicken us to improve all the opportunities of life, both for doing and getting good. The night comes, it will come certainly, may come suddenly, is coming nearer and nearer. We cannot compute how nigh our sun is, it may go down at noon; nor can we promise ourselves a twilight between the day of life and the night of death. When the night comes we cannot work, because the light afforded us to work by is extinguished; the grave is a land of darkness, and our work cannot be done in the dark. And, besides, our time allotted us for our work will then have expired; when our Master tied us to duty he tied us to time too; when night comes, call the labourers; we must then show our work, and receive according to the things done. In the world of retribution we are no longer probationers; it is too late to bid when the inch of candle is dropped. Christ uses this as an argument with himself to be diligent, though he had no opposition from within to struggle with; much more need have we to work upon our hearts these and the like considerations to quicken us.

[4.] His business in the world was to enlighten it (v. 5): As long as I am in the world, and that will not be long, I am the light of the world. He had said this before, ch. viii. 12. He is the Sun of righteousness, that has not only light in his wings for those that can see, but healing in his wings, or beams, for those that are blind and cannot see, therein far exceeding in virtue that great light which rules by day. Christ would cure this blind man, the representative of a blind world, because he came to be the light of the world, not only to give light, but to give sight. Now this gives us, First, A great encouragement to come to him, as a guiding, quickening, refreshing light. To whom should we look but to him? Which way should we turn our eyes, but to the light? We partake of the sun's light, and so we may of Christ's grace, without money and without price. Secondly, A good example of usefulness in the world. What Christ saith of himself, he saith of his disciples: You are lights in the world, and, if so, Let your light shine. What were candles made for but to burn?

III. The manner of the cure of the blind man, v. 6, 7. The circumstances of the miracle are singular, and no doubt significant. When he had thus spoken for the instruction of his disciples, and the opening of their understandings, he addressed himself to the opening of the blind man's eyes. He did not defer it till he could do it either more privately, for his greater safety, or more publicly, for his greater honour, or till the sabbath was past, when it would give less offence. What good we have opportunity of doing we should do quickly; he that will never do a good work till there is nothing to be objected against it will leave many a good work for ever undone, Eccl. xi. 4. In the cure observe,

1. The preparation of the eye-salve. Christ spat on the ground, and made clay of the spittle. He could have cured him with a word, as he did others, but he chose to do it in this way to show that he is not tied to any method. He made clay of his own spittle, because there was no water near; and he would teach us not to be nice or curious, but, when we have at any time occasion, to be willing to take up with that which is next hand, if it will but serve the turn. Why should we go about for that which may as well be had and done a nearer way? Christ's making use of his own spittle intimates that there is healing virtue in every thing that belongs to Christ; clay made of Christ's spittle was much more precious than the balm of Gilead.

2. The application of it to the place: He anointed the eyes of the blind man with the clay. Or, as the margin reads it, He spread (epechrise), he daubed the clay upon the eyes of the blind man, like a tender physician; he did it himself with his own hand, though the patient was a beggar. Now Christ did this, (1.) To magnify his power in making a blind man to see by that method which one would think more likely to make a seeing man blind. Daubing clay on the eyes would close them up, but never open them. Note, The power of God often works by contraries; and he makes men feel their own blindness before he gives them sight. (2.) To give an intimation that it was his mighty hand, the very same that at first made man out of the clay; for by him God made the worlds, both the great world, and man the little world. Man was formed out of the clay, and moulded like the clay, and here Christ used the same materials to give sight to the body that at first he used to give being to it. (3.) To represent and typify the healing and opening of the eyes of the mind by the grace of Jesus Christ. The design of the gospel is to open men's eyes, Acts xxvi. 18. Now the eye-salve that does the work is of Christ's preparing; it is made up, not as this, of his spittle, but of his blood, the blood and water that came out of his pierced side; we must come to Christ for the eye-salve, Rev. iii. 18. He only is able, and he only is appointed, to make it up, Luke iv. 18. The means used in this work are very weak and unlikely, and are made effectual only by the power of Christ; when a dark world was to be enlightened, and nations of blind souls were to have their eyes opened, God chose the foolish things, and weak, and despised, for the doing of it. And the method Christ takes is first to make men feel themselves blind, as this poor man did whose eyes were daubed with clay, and then to give them sight. Paul in his conversion was struck blind for three days, and then the scales fell from his eyes. The way prescribed for getting spiritual wisdom is, Let a man become a fool, that he may be wise, 1 Cor. iii. 18. We must be made uneasy with our blindness, as this man here, and then healed.

3. The directions given to the patient, v. 7. His physician said to him, Go, wash in the pool of Siloam. Not that this washing was needful to effect the cure; but, (1.) Christ would hereby try his obedience, and whether he would with an implicit faith obey the orders of one he was so much a stranger to. (2.) He would likewise try how he stood affected to the tradition of the elders, which taught, and perhaps had taught him (for many that are blind are very knowing), that it was not lawful to wash the eyes, no not with spittle medicinally, on the sabbath day, much less to go to a pool of water to wash them. (3.) He would hereby represent the method of spiritual healing, in which, though the effect is owing purely to his power and grace, there is duty to be done by us. Go, search the scriptures, attend upon the ministry, converse with the wise; this is like washing in the pool of Siloam. Promised graces must be expected in the way of instituted ordinances. The waters of baptism were to those who had been trained up in darkness like the pool of Siloam, in which they might not only wash and be clean, but wash, and have their eyes opened. Hence they that were baptized are said to be photisthentes--enlightened; and the ancients called baptism photismos--illumination. Concerning the pool of Siloam observe, [1.] That it was supplied with water from mount Zion, so that these were the waters of the sanctuary (Ps. xlvi. 4), living waters, which were healing, Ezek. xlvii. 9. [2.] That the waters of Siloam had of old signified the throne and kingdom of the house of David, pointing at the Messiah (Isa. viii. 6), and the Jews who refused the waters of Shiloa, Christ's doctrine and law, and rejoiced in the tradition of the elders. Christ would try this man, whether he would cleave to the waters of Siloam or no. [3.] The evangelist takes notice of the signification of the name, its being interpreted sent. Christ is often called the sent of God, the Messenger of the covenant (Mal. iii. 1); so that when Christ sent him to the pool of Siloam he did in effect send him to himself; for Christ is all in all to the healing of souls. Christ as a prophet directs us to himself as a priest. Go, wash in the fountain opened, a fountain of life, not a pool.

4. The patient's obedience to these directions: He went his way therefore, probably led by some friend or other; or perhaps he was so well acquainted with Jerusalem that he could find the way himself. Nature often supplies the want of sight with an uncommon sagacity; and he washed his eyes; probably the disciples, or some stander by, informed him that he who bade him do it was that Jesus whom he had heard so much of, else he would not have gone, at his bidding, on that which looked so much like a fool's errand; in confidence of Christ's power, as well as in obedience to his command, he went, and washed.

5. The cure effected: He came seeing. There is more glory in this concise narrative, He went and washed, and came seeing, than in Cæsar's Veni, vidi, vici--I came, I saw, I conquered. When the clay was washed off from his eyes, all the other impediments were removed with it; so when the pangs and struggles of the new birth are over, and the pains and terrors of conviction past, the bands of sin fly off with them, and a glorious light and liberty succeed. See here an instance, (1.) Of the power of Christ. What cannot he do who could not only do this, but do it thus? With a lump of clay laid on either eye, and washed off again, he couched those cataracts immediately which the most skilful oculist, with the finest instrument and the most curious hand, could not remove. No doubt this is he that should come, for by him the blind receive their sight. (2.) It is an instance of the virtue of faith and obedience. This man let Christ do what he pleased, and did what he appointed him to do, and so was cured. Those that would be healed by Christ must be ruled by him. He came back from the pool to his neighbours and acquaintance, wondering and wondered at; he came seeing. This represents the benefit gracious souls find in attending on instituted ordinances, according to Christ's appointment; they have gone to the pool of Siloam weak, and have come away strengthened; have gone doubting, and come away satisfied; have gone mourning, and come away rejoicing; have gone trembling, and come away triumphing; have gone blind, and come away seeing, come away singing, Isa. lii. 8.
Adam Clarke: Commentary on the Bible - 1831
9:1: And as Jesus passed by - This chapter is a continuation of the preceding, and therefore the word Jesus is not in the Greek text: it begins simply thus - And passing along, και παραγων, etc. Having left the temple, where the Jews were going to stone him, (Joh 8:59), it is probable our Lord went, according to his custom, to the mount of Olives. The next day, which was the Sabbath, Joh 9:14, he met a man who had been born blind, sitting in some public place, and asking alms from those who passed by, Joh 9:8.
Albert Barnes: Notes on the Bible - 1834
9:1: As Jesus passed by - As he was leaving the temple, Joh 8:59. This man was in the way in which Jesus was going to escape from the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: he saw: Joh 9:32
Geneva 1599
9:1 And (1) as [Jesus] passed by, he saw a man which was blind from [his] birth.
(1) Sin is even the beginning of all bodily diseases, and yet it does not follow that in punishing, even very severely, that God is punishing because of sin.
John Gill
9:1 And as Jesus passed by,.... The word "Jesus" is not in the Greek text, but is rightly supplied by us, as it is in the Vulgate Latin, and as the word "Christ" is in the Persic version; for of his passing from the temple, and by the multitude that were there, and on his way to the place he designed to make to, is this said, as appears from the close of the preceding chapter; though some think this is to be understood of his passing by at another time and place, since the preceding fact of the woman's being taken in adultery, and the discourse of our Lord with the Jews, were quickly after the feast of tabernacles; whereas the following ones, both in this, and the next chapter, seem to be at the feast of dedication, Jn 10:22, which was some months after: but it may be, that the parable of the sheep, though it runs in connection with what is said in this chapter, might be delivered then; or what follows, Jn 10:22, might be said at the feast of dedication, when the parable, and what is related here, might be delivered before, seeing there is so very strict a connection between this, and the preceding chapter; and the Ethiopic version is very express, rendering it, "and departing from thence"; that is, from the temple, at that time when the Jews took up stones to stone him:
he saw a man which was blind from his birth; which man was an emblem of God's elect in a state of nature, who being conceived in sin, are transgressors from the womb, and so are alienated from the life of God through their ignorance and blindness: they are blind as to any true and spiritual knowledge of God in Christ; as to any true sight of sin, or sense of their own estate and condition; and with respect to Christ, and the way of peace, righteousness, and salvation by him; and as to the Spirit, and the operations of his grace, and with regard to the Scriptures, and the doctrines of the Gospel: and as Christ saw this man first, and not the man him, for he was blind, so Christ first looks upon his chosen ones with an eye of love and mercy, as he passes by them, and both enlightens and quickens them, Ezek 16:6. He saw Matthew the publican first, as he passed along, and called him from the receipt of custom to be a follower of him, Mt 9:10.
Robert Jamieson, A. R. Fausset and David Brown
9:1 THE OPENING OF THE EYES OF ONE BORN BLIND, AND WHAT FOLLOWED ON IT. (John 9:1-41)
as Jesus passed by, he saw a man which was blind from birth--and who "sat begging" (Jn 9:8).
9:29:2: եւ հարցին ցնա աշակերտքն նորա՝ եւ ասեն. Ռա՛բբի՝ ո՞յր վնաս է, սորա՞՝ թէ հօր եւ մօր իւրոյ՝ զի կո՛յր ծնաւ[1796]։ [1796] Բազումք. Զի կոյր ծնցի։
2. իր աշակերտները հարցրին նրան եւ ասացին. «Ռաբբի՛, մեղքը ո՞ւմն է, որ կոյր է ծնուել, սրա՞նն է, թէ՞ հօրն ու մօրը»:
2 Իր աշակերտները հարցուցին իրեն ու ըսին. «Ռա՛բբի, որո՞ւնն է մեղքը, ասո՞ր թէ իր ծնողքին, որ անիկա կոյր ծնաւ»։
եւ հարցին ցնա աշակերտքն նորա եւ ասեն. Ռաբբի, ո՞յր վնաս է, սորա՞ թէ հօր եւ մօր իւրոյ, զի կոյր ծնցի:

9:2: եւ հարցին ցնա աշակերտքն նորա՝ եւ ասեն. Ռա՛բբի՝ ո՞յր վնաս է, սորա՞՝ թէ հօր եւ մօր իւրոյ՝ զի կո՛յր ծնաւ[1796]։
[1796] Բազումք. Զի կոյր ծնցի։
2. իր աշակերտները հարցրին նրան եւ ասացին. «Ռաբբի՛, մեղքը ո՞ւմն է, որ կոյր է ծնուել, սրա՞նն է, թէ՞ հօրն ու մօրը»:
2 Իր աշակերտները հարցուցին իրեն ու ըսին. «Ռա՛բբի, որո՞ւնն է մեղքը, ասո՞ր թէ իր ծնողքին, որ անիկա կոյր ծնաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:22: Ученики Его спросили у Него: Равви! кто согрешил, он или родители его, что родился слепым?
9:2  καὶ ἠρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ λέγοντες, ῥαββί, τίς ἥμαρτεν, οὖτος ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ;
9:2. καὶ (And) ἠρώτησαν (they-entreated-unto) αὐτὸν (to-it,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ (of-it," λέγοντες ( forthing ,"Ῥαββεί, (Rabbei,"τίς (what-one) ἥμαρτεν, (it-had-un-adjusted-along,"οὗτος (the-one-this) ἢ (or) οἱ (the-ones) γονεῖς (generators-of) αὐτοῦ, (of-it,"ἵνα (so) τυφλὸς (blind) γεννηθῇ; (it-might-have-been-generated-unto?"
9:2. et interrogaverunt eum discipuli sui rabbi quis peccavit hic aut parentes eius ut caecus nascereturAnd his disciples asked him: Rabbi, who hath sinned, this man or his parents, that he should be born blind?
2. And his disciples asked him, saying, Rabbi, who did sin, this man, or his parents, that he should be born blind?
9:2. And his disciples asked him, “Rabbi, who sinned, this man or his parents, that he would be born blind?”
And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind:

2: Ученики Его спросили у Него: Равви! кто согрешил, он или родители его, что родился слепым?
9:2  καὶ ἠρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ λέγοντες, ῥαββί, τίς ἥμαρτεν, οὖτος ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ;
9:2. et interrogaverunt eum discipuli sui rabbi quis peccavit hic aut parentes eius ut caecus nasceretur
And his disciples asked him: Rabbi, who hath sinned, this man or his parents, that he should be born blind?
9:2. And his disciples asked him, “Rabbi, who sinned, this man or his parents, that he would be born blind?”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: На этот раз с Господом были Его ученики, о присутствии которых при беседе Христа с Иудеями (гл. 8-я) не упоминалось. Ученики обращаются к Господу с вопросом теоретического характера: как объяснить то обстоятельство, что слепорожденный так страдает? Кто виной его тягостного положения? В Ветхом Завете ученики, очевидно, не могли найти объяснения этому явлению. В самом деле, хотя закон Моисея и говорит, что Бог карает детей за грехи родителей до третьего и четвертого поколения (Исх. 20:5), но с другой стороны, пророки предвозвещали, что с наступлением Царства Мессии этот порядок будет отменен и каждый будет наказываться только за свою личную вину (Иер. 31:29: и сл.; Иез. 18:2: и сл.). Это же Царство апостолам представлялось как уже наступившее с тех самых пор, как Ангелы возвестили мир всему миру после рождения Христа. А этот слепец, очевидно, по возрасту своему казался им родившимся уже после Христа. Как же Бог мог покарать его за грехи родителей, уже после того, как на земле утвердился мир? Но и другое объяснение - личной виновностью слепорожденного - сюда не подходило, так как этот слепец не успел, конечно, совершить ничего преступного до своего рождения.

Что родился слепым. Здесь вместо "что" нужно бы поставить "чтобы" соответственно поставленной здесь частице ina. Между тем, по общеиудейскому воззрению, болезнь все-таки должна была иметь своей причиной чью-либо вину: думать так давал повод и Сам Христос (ср. Ин. 5:14).
Adam Clarke: Commentary on the Bible - 1831
9:2: Who did sin, this man, or his parents - The doctrine of the transmigration of souls appears to have been an article in the creed of the Pharisees, and it was pretty general both among the Greeks and the Asiatics. The Pythagoreans believed the souls of men were sent into other bodies for the punishment of some sin which they had committed in a pre-existent state. This seems to have been the foundation of the disciples question to our Lord. Did this man sin in a pre-existent state, that he is punished in this body with blindness? Or, did his parents commit some sin, for which they are thus plagued in their offspring?
Most of the Asiatic nations have believed in the doctrine of transmigration. The Hindoos still hold it; and profess to tell precisely the sin which the person committed in another body, by the afflictions which he endures in this: they profess also to tell the cures for these. For instance, they say the headache is a punishment for having, in a former state, spoken irrevently to father or mother. Madness is a punishment for having been disobedient to father or mother, or to one's spiritual guide. The epilepsy is a punishment for having, in a former state, administered poison to any one at the command of his master. Pain in the eyes is a punishment for having, in another body, coveted another man's wife. Blindness is a punishment for having killed his mother: but this person they say, before his new birth, will suffer many years' torment in hell. See many curious particulars relative to this in the Ayeen Akbery, vol. iii. p. 168-175; and in the Institutes of Menu, chap. xi. Inst. 48-53.
The Jewish rabbins have had the same belief from the very remotest antiquity. Origen cites an apocryphal book of the Hebrews, in which the patriarch Jacob is made to speak thus: I am an angel of God; one of the first order of spirits. Men call me Jacob, but my true name, which God has given me, is Israel: Orat. Joseph. apud Orig. Many of the Jewish doctors have believed that the souls of Adam, Abraham, and Phineas, have successively animated the great men of their nation. Philo says that the air is full of spirits, and that some, through their natural propensity, join themselves to bodies; and that others have an aversion from such a union. See several other things relative to this point in his treatises, De Plant. Noe - De Gigantibus - De Confus. Ling. - De Somniis, etc.; and see Calmet, where he is pretty largely quoted.
The Hindoos believe that the most of their misfortunes arise out of the sins of a former birth; and, in moments of grief not unfrequently break out into exclamations like the following: - "Ah! in a former birth how many sins must I have committed, that I am thus afflicted!" "I am now suffering for the sins of a former birth; and the sins that I am now committing are to fill me with misery in a following birth. There is no end to my sufferings!"
Josephus, Ant. b. xvii. c. 1, s. 3, and War, b. ii. c. 8, s. 14, gives an account of the doctrine of the Pharisees on this subject. He intimates that the souls of those only who were pious were permitted to reanimate human bodies, and this was rather by way of reward than punishment; and that the souls of the vicious are put into eternal prisons, where they are continually tormented, and out of which they can never escape. But it is very likely that Josephus has not told the whole truth here; and that the doctrine of the Pharisees on this subject was nearly the same with that of the Papists on purgatory. Those who are very wicked go irrecoverably to hell; but those who are not so have the privilege of expiating their venial sins in purgatory. Thus, probably, is the Pharisean doctrine of the transmigration to be understood. Those who were comparatively pious went into other bodies, for the expiation of any remaining guilt which had not been removed previously to a sudden or premature death, after which they were fully prepared for paradise; but others who had been incorrigibly wicked were sent at once into hell, without ever being offered the privilege of amendment, or escape. For the reasons which may be collected above, much as I reverence Bishop Pearce, I cannot agree with his note on this passage, where he says that the words of the disciples should be thus understood: - Who did sin? This man, that he is blind? or his parents, that he was born so? He thinks it probable that the disciples did not know that the man was born blind: if he was, then it was for some sin of his parents - if he was not born so, then this blindness came unto him as a punishment for some crime of his own. It may be just necessary to say, that some of the rabbins believed that it was possible for an infant to sin in the womb, and to be punished with some bodily infirmity in consequence. See several examples in Lightfoot on this place.
Albert Barnes: Notes on the Bible - 1834
9:2: Master, who did sin? ... - It was a universal opinion among the Jews that calamities of all kinds were the effects of sin. See the notes at Luk 13:1-4. The case, however, of this man was that of one that was blind from his birth, and it was a question which the disciples could not determine whether it was his fault or that of his parents. Many of the Jews, as it appears from their writings (see Lightfoot), believed in the doctrine of the transmigration of souls; or that the soul of a man, in consequence of sin, might be compelled to pass into other bodies, and be punished there. They also believed that an infant might sin before it was born (see Lightfoot), and that consequently this blindness might have come upon the child as a consequence of that. It was also a doctrine with many that the crime of the parent might be the cause of deformity in the child, particularly the violation of the command in Lev 20:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: who: Joh 9:34; Mat 16:14
John Gill
9:2 And his disciples asked him,.... It may be that some of the twelve apostles, or others of his disciples, might put the following question to him on sight of this blind man, who by some means or another knew was born blind:
saying, master, who did man, or his parents, that he was born blind? the first of these questions, whether the man himself had sinned before he was born, which might be the occasion of his blindness, proceeds not upon the doctrine of original sin, though the Jews then believed that; See Gill on Rom 5:12; since that was common to all men, and therefore could not admit of such a question; but either upon the notion of transmigration of souls into other bodies; and so the disciples might ask whether this man had sinned in a pre-existent state when in another body, which was the reason of this blindness, or of his being put into a blind body. This notion, Josephus says (a), was embraced by the Pharisees; though, according to him, it seems, that they only understood it of the souls of good men; and if so, this could lay no foundation for such a question, unless these disciples had given into the Pythagorean notion of a transmigration of all souls, which was to be known by defects, as blindness, &c. (b); or else this question proceeded upon a principle received by the Jews, that an infant might do that which was faulty and criminal, and actually sin in the womb; of which Dr. Lightfoot has given instances: the second question proceeds upon the methods which sometimes God has taken with men, by visiting the iniquities of the fathers upon the children; or, as the above learned writer observes, upon a notion the Jews had, that a child might suffer for what the mother did whilst it was in the womb; or on another, which prevailed among them, that there should be neither merit nor demerit in the days of the Messiah; that is, that neither the good deeds, nor bad deeds of their parents, should be imputed to their children, neither the one to their advantage, nor the other to their disadvantage: and therefore since he the Messiah was come, they ask, how this blindness should come to pass? what should be the reason of it?
(a) De Bello Jud. l. 2. c. 8. sect. 14. (b) Sallust. de Diis, c. 20.
John Wesley
9:2 Who sinned, this man or his parents, that he was born blind? - That is, was it for his own sins, or the sins of his parents? They suppose (as many of the Jews did, though without any ground from Scripture) that he might have sinned in a pre - existent state, before he came into the world.
Robert Jamieson, A. R. Fausset and David Brown
9:2 who did sin, this man or his parents, that he was born blind--not in a former state of existence, in which, as respects the wicked, the Jews did not believe; but, perhaps, expressing loosely that sin somewhere had surely been the cause of this calamity.
9:39:3: Պատասխանի ետ Յիսուս. Ո՛չ դորա՛ վնա՛ս է, եւ ո՛չ հօր եւ մօր իւրոյ. այլ զի յայտնի՛ լիցին գործքն Աստուծոյ ՚ի դմա[1797]։ [1797] Ոմանք. Յայտնի լինիցին։
3. Յիսուս պատասխանեց. «Ո՛չ դրա մեղքն է եւ ոչ էլ իր հօր ու մօր, այլ՝ որպէսզի դրա վրայ Աստծու գործերը յայտնի լինեն:
3 Պատասխան տուաւ Յիսուս. «Ո՛չ ատորն է մեղքը, ո՛չ ալ իր ծնողքին, հապա որպէս զի Աստուծոյ գործերը ատոր վրայ յայտնի ըլլան։
Պատասխանի ետ Յիսուս. Ոչ դորա վնաս է, եւ ոչ հօր եւ մօր իւրոյ. այլ զի յայտնի լիցին գործքն Աստուծոյ ի դմա:

9:3: Պատասխանի ետ Յիսուս. Ո՛չ դորա՛ վնա՛ս է, եւ ո՛չ հօր եւ մօր իւրոյ. այլ զի յայտնի՛ լիցին գործքն Աստուծոյ ՚ի դմա[1797]։
[1797] Ոմանք. Յայտնի լինիցին։
3. Յիսուս պատասխանեց. «Ո՛չ դրա մեղքն է եւ ոչ էլ իր հօր ու մօր, այլ՝ որպէսզի դրա վրայ Աստծու գործերը յայտնի լինեն:
3 Պատասխան տուաւ Յիսուս. «Ո՛չ ատորն է մեղքը, ո՛չ ալ իր ծնողքին, հապա որպէս զի Աստուծոյ գործերը ատոր վրայ յայտնի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
9:33: Иисус отвечал: не согрешил ни он, ни родители его, но [это для] [того], чтобы на нем явились дела Божии.
9:3  ἀπεκρίθη ἰησοῦς, οὔτε οὖτος ἥμαρτεν οὔτε οἱ γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα φανερωθῇ τὰ ἔργα τοῦ θεοῦ ἐν αὐτῶ.
9:3. ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous,"Οὔτε (Not-also) οὗτος (the-one-this) ἥμαρτεν (it-had-un-adjusted-along) οὔτε (not-also) οἱ (the-ones) γονεῖς (generators-of) αὐτοῦ, (of-it,"ἀλλ' (other) ἵνα (so) φανερωθῇ (it-might-have-been-en-manifested) τὰ (the-ones) ἔργα (works) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐν (in) αὐτῷ. (unto-it)
9:3. respondit Iesus neque hic peccavit neque parentes eius sed ut manifestetur opera Dei in illoJesus answered: Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him.
3. Jesus answered, Neither did this man sin, nor his parents: but that the works of God should be made manifest in him.
9:3. Jesus responded: “Neither this man nor his parents sinned, but it was so that the works of God would be made manifest in him.
Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him:

3: Иисус отвечал: не согрешил ни он, ни родители его, но [это для] [того], чтобы на нем явились дела Божии.
9:3  ἀπεκρίθη ἰησοῦς, οὔτε οὖτος ἥμαρτεν οὔτε οἱ γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα φανερωθῇ τὰ ἔργα τοῦ θεοῦ ἐν αὐτῶ.
9:3. respondit Iesus neque hic peccavit neque parentes eius sed ut manifestetur opera Dei in illo
Jesus answered: Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him.
9:3. Jesus responded: “Neither this man nor his parents sinned, but it was so that the works of God would be made manifest in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Христос не признает всеобщего характера за таким правилом. Не было совершено никакого особенного преступления ни родителями исцеленного слепца, ни им самим (что и невозможно). Болезнь была послана слепцу для того, чтобы на нем обнаружились дела Божии. Это, конечно, не значит, что человек ослеп для того, чтобы на нем впоследствии обнаружилась сила Божия (Климент Рим. бес. 19:2) или слава Сына Божия (так толкует Иоанн Златоуст) или для того, чтобы на нем совершилось одно из дел Божиих. Христос хочет сказать только, что вообще на слепом обнаружилось попечение Божие о людях, которое большей частью остается скрытым от человеческих очей. Да, дела промышления Божия не были чем-то ясно наблюдаемым для людей в течение долгого времени, а теперь они обнаруживаются в деятельности Сына Божия - Мессии. Исцеление слепого, которое намерен был совершить Христос, Он и рассматривал как одно из обнаружений Божественного промышления о людях.
Adam Clarke: Commentary on the Bible - 1831
9:3: Neither hath this man sinned, nor his parents - That is, the blindness of this person is not occasioned by any sin of his own, nor of his parents, but has happened in the ordinary course of Divine providence, and shall now become the instrument of salvation to his soul, edification to others, and glory to God. Many of the Jews thought that marks on the body were proofs of sin in the soul. From a like persuasion, probably arose that proverb among our northern neighbors-Mark him whom God marks.
Albert Barnes: Notes on the Bible - 1834
9:3: Neither hath this man sinned ... - That is, his blindness is not the effect of his sin, or that of his parents. Jesus did not, evidently, mean to affirm that he or his parents were without any sin, but that this blindness was not the effect of sin. This answer is to be interpreted by the nature of the question submitted to him. The sense is, "his blindness is not to be traced to any fault of his or of his parents."
But that the works of God - This thing has happened that it might appear how great and wonderful are the works of God. By the works of God, here, is evidently intended the miraculous power which God would put forth to heal the man, or rather, perhaps, the whole that happened to him in the course of divine providence first his blindness, as an act of his providence, and then his healing him, as an act of mercy and power. It has all happened, not by the fault of his parents or of himself, but by the wise arrangement of God, that it might be seen in what way calamities come, and in what way God meets and relieves them. And from this we may learn:
1. To pity and not to despise and blame those who are afflicted with any natural deformity or calamity. While the Jews regarded it as the effect of sin, they looked upon it without compassion. Jesus tells us that it is not the fault of man, but proceeds from the wise arrangement of God.
2. All suffering in the world is not the effect of sin. In this case it is expressly so declared; and there may be many modes of suffering that cannot be traced to any particular transgression. We should be cautious, therefore, in affirming that there can be no calamity in the universe but by transgression.
3. We see the wise and wonderful arrangement of Divine Providence. It is a part of his great plan to adapt his mercies to the woes of men: and often calamity, want, poverty, and sickness are permitted, that he may show the provisions of his mercy, that he may teach us to prize his blessings, and that deep-felt gratitude for deliverance may bind us to him.
4. Those who are afflicted with blindness, deafness, or any deformity, should be submissive to God. It is his appointment, and is right and best. God does no wrong, and the universe will, when all his works are seen, feel and know that he is just.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: Neither: Job 1:8-12, Job 2:3-6, Job 21:27, Job 22:5-30, Job 32:3, Job 42:7; Ecc 9:1, Ecc 9:2; Luk 13:2-5; Act 28:4
but: Joh 11:4, Joh 11:40, Joh 14:11-13; Mat 11:5; Act 4:21
Geneva 1599
9:3 Jesus answered, (a) Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.
(a) Christ reasons here as his disciples thought, who presupposed that no diseases came except for the reason of sins: as a result of this he answers that there was another cause of this man's blindness, and that was in order that God's work might be seen.
John Gill
9:3 Jesus answered, neither hath this man sinned, nor his parents,.... Not but that both were guilty of original sin, and had committed actual transgressions; but Christ's answer is to be considered agreeable to the design of the question; and the sense is, that it was not any sin that either of them had committed, whilst he was in the womb, or previous to his birth, that was the cause of this blindness; otherwise, all such irregularities and afflictions arise from sin, and the fall of man, as does that spiritual blindness with which all mankind are attended:
but that the works of God should be manifest in him; that is, that Christ might have an opportunity of working a miracle in the cure of him, whereby it might appear that he is truly and properly God, the Son of God, and the Messiah; and so spiritual blindness, which has followed the fall of man, takes place in the elect of God in common with others, that the power of divine grace might be displayed in bringing them out of darkness into marvellous light.
John Wesley
9:3 Jesus answered, Neither hath this man sinned, nor his parents - It was not the manner of our Lord to answer any questions that were of no use, but to gratify an idle curiosity. Therefore he determines nothing concerning this. The scope of his answer is, It was neither for any sins of his own, nor yet of his parents; but that the power of God might be displayed.
Robert Jamieson, A. R. Fausset and David Brown
9:3 Neither . . . this man, &c.--The cause was neither in himself nor his parents, but, in order to the manifestation of "the works of God," in his cure.
9:49:4: Եւ ինձ պա՛րտ է՝ գործել զգործս ա՛յնորիկ որ առաքեացն զիս՝ մինչ աւուր կայ. գա՛յ գիշեր՝ յորժամ ո՛չ ոք կարէ գործել[1798]։ [1798] Ոսկան. Մինչ օր կայ։ Ոմանք. Յորում ոչ ոք կարէ գոր՛՛։
4. Եւ քանի դեռ ցերեկ է, ես պէտք է կատարեմ[16] գործերը նրա, ով ինձ ուղարկեց. կը գայ գիշերը, երբ ոչ ոք չի կարող գործել:[16] 16 . Յուն. լաւ բն. ունեն մենք պէտք է կատարենք:
4 Քանի որ ցորեկ է, պէտք է որ զիս ղրկողին գործերը գործեմ. գիշերը կու գայ, երբ մէկը չի կրնար գործել,
Եւ ինձ պարտ է գործել զգործս այնորիկ որ առաքեացն զիս, մինչ աւուր կայ. գայ գիշեր, յորժամ ոչ ոք կարէ գործել:

9:4: Եւ ինձ պա՛րտ է՝ գործել զգործս ա՛յնորիկ որ առաքեացն զիս՝ մինչ աւուր կայ. գա՛յ գիշեր՝ յորժամ ո՛չ ոք կարէ գործել[1798]։
[1798] Ոսկան. Մինչ օր կայ։ Ոմանք. Յորում ոչ ոք կարէ գոր՛՛։
4. Եւ քանի դեռ ցերեկ է, ես պէտք է կատարեմ[16] գործերը նրա, ով ինձ ուղարկեց. կը գայ գիշերը, երբ ոչ ոք չի կարող գործել:
[16] 16 . Յուն. լաւ բն. ունեն մենք պէտք է կատարենք:
4 Քանի որ ցորեկ է, պէտք է որ զիս ղրկողին գործերը գործեմ. գիշերը կու գայ, երբ մէկը չի կրնար գործել,
zohrab-1805▾ eastern-1994▾ western am▾
9:44: Мне должно делать дела Пославшего Меня, доколе есть день; приходит ночь, когда никто не может делать.
9:4  ἡμᾶς δεῖ ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντός με ἕως ἡμέρα ἐστίν· ἔρχεται νὺξ ὅτε οὐδεὶς δύναται ἐργάζεσθαι.
9:4. ἡμᾶς (To-us) δεῖ (it-bindeth) ἐργάζεσθαι ( to-work-to ) τὰ (to-the-ones) ἔργα (to-works) τοῦ (of-the-one) πέμψαντός (of-having-dispatched) με (to-me) ἕως (unto-if-which) ἡμέρα (a-day) ἐστίν: (it-be) ἔρχεται ( it-cometh ) νὺξ (a-night) ὅτε (which-also) οὐδεὶς (not-moreover-one) δύναται ( it-ableth ) ἐργάζεσθαι . ( to-work-to )
9:4. me oportet operari opera eius qui misit me donec dies est venit nox quando nemo potest operariI must work the works of him that sent me, whilst it is day: the night cometh, when no man can work.
4. We must work the works of him that sent me, while it is day: the night cometh, when no man can work.
9:4. I must work the works of him who sent me, while it is day: the night is coming, when no one is able to work.
I must work the works of him that sent me, while it is day: the night cometh, when no man can work:

4: Мне должно делать дела Пославшего Меня, доколе есть день; приходит ночь, когда никто не может делать.
9:4  ἡμᾶς δεῖ ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντός με ἕως ἡμέρα ἐστίν· ἔρχεται νὺξ ὅτε οὐδεὶς δύναται ἐργάζεσθαι.
9:4. me oportet operari opera eius qui misit me donec dies est venit nox quando nemo potest operari
I must work the works of him that sent me, whilst it is day: the night cometh, when no man can work.
9:4. I must work the works of him who sent me, while it is day: the night is coming, when no one is able to work.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: "Да, - как бы говорит Христос - и то действие, которое Я намереваюсь совершить над слепым, есть только одно звено в цепи многих дел Моего призвания. Таких дел Мне нужно совершить много, а времени остается очень мало. Нужно торопиться. Скоро настанет ночь, т. е. у Меня отнимется возможность действовать видимо, открыто для всех".

Я свет миру. Христос возвещает всем Евангелие спасения (ср. 8:12; 1:4, 9), подобно тому как солнце посылает всегда людям чувствительный свет (11:9). Как истинный свет мира, Христос хочет изгнать ту тьму, в которой живет слепой, т. е. хочет сделать его зрячим. А так как через это действие Христа обнаружится сокровенная деятельность Бога, то ясно, что исцеление слепого в очах Христа имело символическое значение: оно обозначало собою, что Бог хочет исцелять и слепцов духовных. Слепец является символом человека в его естественном состоянии, неспособного к надлежащему пониманию цели своего существования, который нуждается в просвещении светом Христовым для того, чтобы достичь истинного познания и начать святую жизнь, т. е. в возрождении (3:3-7) или в освобождении через Сына (8:31-36). Таким образом Христос последним Своим изречением придает особый символический характер следующему далее чуду.
Adam Clarke: Commentary on the Bible - 1831
9:4: While it is day - Though I plainly perceive that the cure of this man will draw down upon me the malice of the Jewish rulers, yet I must accomplish the work for which I came into the world whole it is day - while the term of this life of mine shall last. It was about six months after this that our Lord was crucified. It is very likely that the day was now declining, and night coming on; and he took occasion from this circumstance to introduce the elegant metaphor immediately following. By this we are taught that no opportunity for doing good should be omitted - Day representing the opportunity: Night, the loss of that opportunity.
Albert Barnes: Notes on the Bible - 1834
9:4: The works of him ... - The works of beneficence and mercy which God has commissioned me to do, and which are expressive of his goodness and power. This was on the Sabbath day Joh 9:14; and though Jesus had endangered his life (-16 by working a similar miracle on the Sabbath, yet he knew that this was the will of God that he should do good, and that he would take care of his life.
While it is day - The day is the proper time for work - night is not. This is the general, the universal sentiment. While the day lasts it is proper to labor. The term "day" here refers to the life of Jesus, and to the opportunity thus afforded of working miracles. His life was drawing to a close. It was probably but about six months after this when he was put to death. The meaning is, My life is near its close. While it continues I must employ it in doing the works which God has appointed.
The night cometh - Night here represents death. It was drawing near, and he must therefore do what he had to do soon. It is not improbable, also, that this took place near the close of the Sabbath, as the sun was declining, and the shades of evening about to appear. This supposition will give increased beauty to the language which follows.
No man can work - It is literally true that day is the appropriate time for toil, and that the night of death is a time when nothing can be done. Ecc 9:10; "there is no work, nor device, nor knowledge, nor wisdom in the grave." From this we may learn:
1. that it is our duty to employ all our time in doing the will of God.
2. that we should seek for opportunities of doing good, and suffer none to pass without improving it. We go but once through the world, and we cannot return to correct errors, and recall neglected opportunities of doing our duty.
3. We should be especially diligent in doing our Lord's work from the fact that the night of death is coming. This applies to the aged, for they must soon die; and to the young, for they may soon be called away from this world to eternity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: must: Joh 4:34, Joh 5:19, Joh 5:36, Joh 10:32, Joh 10:37, Joh 17:4; Luk 13:32-34; Act 4:20
while: Joh 11:9, Joh 11:10, Joh 12:35; Ecc 9:10; Isa 38:18, Isa 38:19; Eph 5:16; Col 4:5
Geneva 1599
9:4 (2) I must work the works of him that sent me, while it is (b) day: the night cometh, when no man can work.
(2) The works of Christ are is it were a light, which enlighten the darkness of the world.
(b) By "day" is meant the light, that is, the enlightening doctrine of the heavenly truth: and by night is meant the darkness which comes by the obscurity of the same doctrine.
John Gill
9:4 I must work the works of him that sent me,.... This shows, that the works of God, that were to be manifest, were to be done by Christ: many were the works which the Father gave him to do, and which he undertook to perform; and therefore there was a necessity of doing them, as principally the work of redemption, by fulfilling the law, and satisfying justice: and besides this, there were the preaching of the Gospel, and doing of miracles, and among these was this of giving sight to the blind, see Is 35:5, both in a natural and spiritual sense: and with a view to this he speaks of the works he mast do,
while it is day; while the day of life lasts, for in the grave there is no work nor device:
the night cometh when no man can work; meaning the night of death, and of the grave, and suggesting his own death hereby, that he had but a little time to be in this world, and therefore would make the best use of it, to do the will and work of his Father that sent him; and which should be a pattern to us. This life is but short, it is but as the length of a day; a great deal of business is to be done; and death is hastening on, which will put a period to all working.
John Wesley
9:4 The night is coming - Christ is the light. When the light is withdrawn night comes, when no man can work - No man can do any thing toward working out his salvation after this life is ended. Yet Christ can work always. But he was not to work upon earth, only during the day, or season which was appointed for him.
Robert Jamieson, A. R. Fausset and David Brown
9:4 I must work the works of him that sent me, &c.--a most interesting statement from the mouth of Christ; intimating, (1) that He had a precise work to do upon earth, with every particular of it arranged and laid out to Him; (2) that all He did upon earth was just "the works of God"--particularly "going about doing good," though not exclusively by miracles; (3) that each work had its precise time and place in His programme of instructions, so to speak; hence, (4) that as His period for work had definite termination, so by letting any one service pass by its allotted time, the whole would be disarranged, marred, and driven beyond its destined period for completion; (5) that He acted ever under the impulse of these considerations, as man--"the night cometh when no man (or no one) can work." What lessons are here for others, and what encouragement from such Example!
9:59:5: Մինչդեռ յաշխարհի եմ, լո՛յս եմ աշխարհի։
5. Քանի դեռ աշխարհում եմ, աշխարհի լոյսն եմ»:
5 Քանի որ աշխարհի մէջ եմ, աշխարհի լոյսն եմ»։
Մինչդեռ յաշխարհի եմ, լոյս եմ աշխարհի:

9:5: Մինչդեռ յաշխարհի եմ, լո՛յս եմ աշխարհի։
5. Քանի դեռ աշխարհում եմ, աշխարհի լոյսն եմ»:
5 Քանի որ աշխարհի մէջ եմ, աշխարհի լոյսն եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:55: Доколе Я в мире, Я свет миру.
9:5  ὅταν ἐν τῶ κόσμῳ ὦ, φῶς εἰμι τοῦ κόσμου.
9:5. ὅταν (Which-also-ever) ἐν (in) τῷ (unto-the-one) κόσμῳ (unto-a-configuration) ὦ, (I-might-be,"φῶς (a-light) εἰμὶ (I-be) τοῦ (of-the-one) κόσμου. (of-a-configuration)
9:5. quamdiu in mundo sum lux sum mundiAs long as I am in the world, I am the light of the world.
5. When I am in the world, I am the light of the world.
9:5. As long as I am in the world, I am the light of the world.”
As long as I am in the world, I am the light of the world:

5: Доколе Я в мире, Я свет миру.
9:5  ὅταν ἐν τῶ κόσμῳ ὦ, φῶς εἰμι τοῦ κόσμου.
9:5. quamdiu in mundo sum lux sum mundi
As long as I am in the world, I am the light of the world.
9:5. As long as I am in the world, I am the light of the world.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:5: I am the light of the world - Like the sun, it is my business to dispense light and heat every where; and to neglect no opportunity that may offer to enlighten and save the bodies and souls of men. See Joh 8:12.
Albert Barnes: Notes on the Bible - 1834
9:5: As long as I am in the world ... - As the sun is the natural light of the world, even while it sinks away to the west, so am I, although my days are drawing to a close, the light of the spiritual world. What a sublime description is this! Jesus occupied the same place, filled the same space, shed his beams as far, in the moral world, as the sun does on natural objects; and as all is dark when that sun sinks to the west, so when he withdraws from the souls of men all is midnight and gloom. When we look on the sun in the firmament or in the west, let us remember that such is the great Sun of Righteousness in regard to our souls; that his shining is as necessary, and his beams as mild and lovely on the soul, as is the shining of the natural sun to illumine the material creation. See the notes at Joh 1:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: long: Joh 1:4-9, Joh 3:19-21, Joh 8:12, Joh 12:35, Joh 12:36, Joh 12:46; Isa 42:6, Isa 42:7, Isa 49:6, Isa 60:1-3; Mal 4:2; Mat 4:16; Luk 2:32; Act 13:47, Act 26:18, Act 26:23; Eph 5:14; Rev 21:23
I am: Our Lord here claims one of the titles given by the Jews to the Divine Being. So in Bammidbar Rabba, 15, fol. 229. 1, "The Israelites said to God, O Lord of the universe, thou commandest us to light lamps to thee, yet thou art the light of the world." It was also a title of the Messiah (see Isa 49:6; Isa 60:1); and in a remarkable passage of Yalkut Rubeni, fol. 6, it is said on Gen 1:4, "From this we learn that the holy and blessed God saw the light of the Messiah, and his works, before the world was created; and reserved it for the Messiah, and his generation, under the throne of his glory. Satan said to the holy and blessed God, For whom dost thou reserve that light which is under the throne of thy glory? God answered, For him who shall subdue thee, and overwhelm thee with confusion. Satan rejoined, Lord of the universe, shew that person to me. God said, Come, and see him. When he saw him, he was greatly agitated, and fell upon his face, saying, Truly this is the Messiah, who shall cast me and idolaters into hell.
John Gill
9:5 As long as I am in the world,.... Which had been now two or three and thirty years; but was not to be much longer.
I am the light of the world; See Gill on Jn 8:12. Though doubtless he said this with some view to the cure he was about to perform, it being agreeable to his character and work, while he was in the world.
John Wesley
9:5 I am the light of the world - I teach men inwardly by my Spirit, and outwardly by my preaching, what is the will of God; and I show them, by my example, how they must do it.
Robert Jamieson, A. R. Fausset and David Brown
9:5 As long as I am in the world, I am the light of the world--not as if He would cease, after that, to be so; but that He must make full proof of His fidelity while His earthly career lasted by displaying His glory. "As before the raising of Lazarus (Jn 11:25), He announces Himself as the Resurrection and the Life, so now He sets Himself forth as the source of the archetypal spiritual light, of which the natural, now about to be conferred, is only a derivation and symbol" [ALFORD].
9:69:6: Զայս իբրեւ ասաց, եթուք ՚ի գետին՝ եւ արար կա՛ւ ՚ի թքոյն, եւ ծեփեաց զկաւն ՚ի վերայ աչաց կուրին.
6. Երբ այս ասաց, թքեց գետնին եւ թքով կաւ շինեց, եւ կաւը ծեփեց կոյրի աչքերի վրայ ու ասաց նրան.
6 Երբ այս ըսաւ, թքաւ գետինը եւ թուքով կաւ շինեց, այն կաւը կոյրին աչքերուն վրայ ծեփեց
Զայս իբրեւ ասաց, եթուք ի գետին եւ արար կաւ ի թքոյն, եւ ծեփեաց զկաւն ի վերայ աչաց կուրին:

9:6: Զայս իբրեւ ասաց, եթուք ՚ի գետին՝ եւ արար կա՛ւ ՚ի թքոյն, եւ ծեփեաց զկաւն ՚ի վերայ աչաց կուրին.
6. Երբ այս ասաց, թքեց գետնին եւ թքով կաւ շինեց, եւ կաւը ծեփեց կոյրի աչքերի վրայ ու ասաց նրան.
6 Երբ այս ըսաւ, թքաւ գետինը եւ թուքով կաւ շինեց, այն կաւը կոյրին աչքերուն վրայ ծեփեց
zohrab-1805▾ eastern-1994▾ western am▾
9:66: Сказав это, Он плюнул на землю, сделал брение из плюновения и помазал брением глаза слепому,
9:6  ταῦτα εἰπὼν ἔπτυσεν χαμαὶ καὶ ἐποίησεν πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐπέχρισεν αὐτοῦ τὸν πηλὸν ἐπὶ τοὺς ὀφθαλμοὺς
9:6. ταῦτα (To-the-ones-these) εἰπὼν (having-had-said) ἔπτυσεν (it-spewed) χαμαὶ (unto-ground) καὶ (and) ἐποίησεν (it-did-unto) πηλὸν (to-a-clay) ἐκ (out) τοῦ (of-the-one) πτύσματος, (of-a-spewing-to,"καὶ (and) ἐπέθηκεν (it-placed-upon) αὐτοῦ (of-it) τὸν (to-the-one) πηλὸν (to-a-clay) ἐπὶ (upon) τοὺς (to-the-one) ὀφθαλμούς, (to-eyes,"
9:6. haec cum dixisset expuit in terram et fecit lutum ex sputo et linuit lutum super oculos eiusWhen he had said these things, he spat on the ground and made clay of the spittle and spread the clay upon his eyes,
6. When he had thus spoken, he spat on the ground, and made clay of the spittle, and anointed his eyes with the clay,
9:6. When he had said these things, he spat on the ground, and he made clay from the spittle, and he smeared the clay over his eyes.
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:

6: Сказав это, Он плюнул на землю, сделал брение из плюновения и помазал брением глаза слепому,
9:6  ταῦτα εἰπὼν ἔπτυσεν χαμαὶ καὶ ἐποίησεν πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐπέχρισεν αὐτοῦ τὸν πηλὸν ἐπὶ τοὺς ὀφθαλμοὺς
9:6. haec cum dixisset expuit in terram et fecit lutum ex sputo et linuit lutum super oculos eius
When he had said these things, he spat on the ground and made clay of the spittle and spread the clay upon his eyes,
9:6. When he had said these things, he spat on the ground, and he made clay from the spittle, and he smeared the clay over his eyes.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Такой же символический характер имеют и те действия, какие Христос употребил при исцелении слепорожденного. Вместо того, чтобы словом одним исцелить слепого, как совершал Свои чудеса Христос в других случаях (ср. 2:7; 4:50; 5:8; 6:10), Христос делает брение из плюновения, помазывает очи слепому этим брением и посылает его умыться в Силоамской купальне. Сам евангелист, очевидно, придает большое значение этим частностям. Что означало первое действие? Широко открытые глаза слепого давали вид, что он как будто видит. Но Христос замазывает ему глаза грязью - пусть не кажется человек зрячим, если на самом деле он ничего не видит! Так и у человека, от природы не имеющего познания истины и даже неспособного познать ее, но который тем не менее воображает, будто такое познание у него имеется, - у такого рукой Христа будет отнят этот фальшивый призрак зрения, чтобы он мог получить потом настоящее познание. К этому отрицательному действию присоединялось еще положительное, которое обозначено было повелением Христа слепому умыться в Силоамской купальне. Сам евангелист разъясняет нам смысл этого повеления. Название источника, куда Христос послал слепца, значит, по толкованию Иоанна, посланный (Силоам - точнее по-еврейски: Силоах). Иоанн, очевидно, усматривает в источнике Силоамском символ посланного Богом для просвещения людей Мессии.
Adam Clarke: Commentary on the Bible - 1831
9:6: Anointed the eyes of the blind man - It would be difficult to find out the reason which induced our Lord to act thus. It is certain, this procedure can never be supposed to have been any likely medical means to restore sight to a man who was born blind; this action, therefore, had no tendency to assist the miracle. If his eye-lids had been only so gummed together that they needed nothing but to be suppled and well washed, it is not likely that this could possibly have been omitted from his birth until now. The Jews believed that there was some virtue in spittle to cure the diseases of the eye; but then they always accompanied this with some charm. Our Lord might make clay with the spittle to show that no charms or spells were used, and to draw their attention more particularly to the miracle which he was about to work. Perhaps the best lesson we can learn from this is: That God will do his own work in his own way; and, to hide pride from man, will often accomplish the most beneficial ends by means not only simple or despicable in themselves, but by such also as appear entirely contrary, in their nature and operation, to the end proposed to be effected by them.
Albert Barnes: Notes on the Bible - 1834
9:6: And made clay ... - Two reasons may be assigned for making this clay, and anointing the eyes with it. One is, that the Jews regarded spittle as medicinal to the eyes when diseased, and that they forbade the use of medicines on the Sabbath. They regarded the Sabbath so strictly that they considered the preparation and use of medicines as contrary to the law. Especially it was particularly forbidden among them to use spittle on that day to heal diseased eyes. See instances in Lightfoot. Jesus, therefore, by making this spittle, showed them that their manner of keeping the day was superstitious, and that he dared to do a thing which they esteemed unlawful. He showed that their interpretation of the law of the Sabbath was contrary to the intention of God, and that his disciples were not bound by their notions of the sacredness of that day. Another reason may have been that it was common for prophets to use some symbolical or expressive action in working miracles. Thus, Elisha commanded his staff to be laid on the face of the child that he was about to restore to life, Kg2 4:29. Compare the notes at Isa 8:18. In such instances the prophet showed that the miracle was performed by power communicated through him; so, in this case, Jesus by this act showed to the blind man that the power of healing came from him who anointed his eyes. He could not see him, and the act of anointing convinced him of what might have been known without such an act, could he have seen him that Jesus had power to give sight to the blind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: he spat: Mar 7:33, Mar 8:23; Rev 3:18, anointed the eyes of the blind with the clay, or, spread the clay upon the eyes of the blind man
Geneva 1599
9:6 (3) 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,
(3) Christ healing the man born blind by taking the symbol of clay, and afterward the symbol of the fountain of Siloam (which signifies "sent") shows that as he at the beginning made man, so does he again restore both his body and soul: and yet in such a way that he himself comes first of his own accord to heal us.
John Gill
9:6 And when he had thus spoken,.... In answer to the disciples' question, and declaring his own work and office in the world, and the necessity he was under of performing it:
he spat on the ground, and made clay of the spittle; the Misnic doctors speak (c) of , "clay that is spitted", or "spittle clay", which their commentators say (d) was a weak, thin clay, like spittle or water; but this here was properly spittle clay, or clay made of spittle, for want of water; or it may be rather, through choice Christ spat upon the dust of the earth, and worked it together into a consistence, like clay:
and he anointed the eyes of the blind man with the clay; however, spittle, especially fasting spittle, might be thought proper in some disorder of the eyes, to be used, as it was by the Jews; See Gill on Jn 9:16; yet clay was a most unlikely means of restoring sight to a man that was born blind, which might be thought rather a means of making a man blind that could see. This may be an emblem of the word of God, the eye salve of the Gospel; which is a very unlikely means in the opinion of a natural man, who counts it foolishness, of enlightening and saving sinners; and yet by this foolishness of preaching God does save those that believe.
(c) Misn. Mikvaot, c. 7. sect. 1. (d) Jarchi, Maimon. & Bartenora in ib.
John Wesley
9:6 He anointed the eyes of the blind man with the clay - This might almost have blinded a man that had sight. But what could it do toward curing the blind? It reminds us that God is no farther from the event, when he works either with, or without means, and that all the creatures are only that which his almighty operation makes them.
Robert Jamieson, A. R. Fausset and David Brown
9:6 he spat on the ground, and made clay . . . and he anointed the eyes of the blind man--These operations were not so incongruous in their nature as might appear, though it were absurd to imagine that they contributed in the least degree to the effect which followed. (See Mk 6:13 and see on Jn 7:33.)
9:79:7: եւ ասէ ցնա. Ե՛րթ լուա՛ յաւազանին Սիլովամայ. որ թարգմանի՝ Առաքեալ. չոգաւ լուացաւ, եկն եւ տեսանէ՛ր[1799]։ [1799] Ոմանք. Յաւազանին Սելովմայ։
7. «Գնա՛ լուացուիր Սիլովամի աւազանի մէջ» (որ թարգմանւում է՝ առաքուած): Գնաց լուացուեց, եկաւ եւ տեսնում էր:
7 Եւ ըսաւ անոր. «Գնա՛, լուացուէ՛ Սելովամի աւազանին մէջ» (որ «ղրկուած» կը թարգմանուի։) Ան ալ գնաց ու լուացուեցաւ, եկաւ ու կը տեսնէր։
եւ ասէ ցնա. Երթ, լուա յաւազանին Սիլովամայ, (որ թարգմանի Առաքեալ.) չոգաւ լուացաւ, եկն եւ տեսանէր:

9:7: եւ ասէ ցնա. Ե՛րթ լուա՛ յաւազանին Սիլովամայ. որ թարգմանի՝ Առաքեալ. չոգաւ լուացաւ, եկն եւ տեսանէ՛ր[1799]։
[1799] Ոմանք. Յաւազանին Սելովմայ։
7. «Գնա՛ լուացուիր Սիլովամի աւազանի մէջ» (որ թարգմանւում է՝ առաքուած): Գնաց լուացուեց, եկաւ եւ տեսնում էր:
7 Եւ ըսաւ անոր. «Գնա՛, լուացուէ՛ Սելովամի աւազանին մէջ» (որ «ղրկուած» կը թարգմանուի։) Ան ալ գնաց ու լուացուեցաւ, եկաւ ու կը տեսնէր։
zohrab-1805▾ eastern-1994▾ western am▾
9:77: и сказал ему: пойди, умойся в купальне Силоам, что значит: посланный. Он пошел и умылся, и пришел зрячим.
9:7  καὶ εἶπεν αὐτῶ, ὕπαγε νίψαι εἰς τὴν κολυμβήθραν τοῦ σιλωάμ ὃ ἑρμηνεύεται ἀπεσταλμένος. ἀπῆλθεν οὗν καὶ ἐνίψατο, καὶ ἦλθεν βλέπων.
9:7. καὶ (and) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ὕπαγε (Thou-should-lead-under," νίψαι ( thou-should-have-washed ) εἰς (into) τὴν (to-the-one) κολυμβήθραν (to-a-swimming-structure) τοῦ (of-the-one) Σιλωάμ (of-a-Siloam) ὃ (which) ἑρμηνεύεται (it-be-explained-of) Ἀπεσταλμένος. (having-had-come-to-be-set-off) ἀπῆλθεν (It-had-came-off) οὖν (accordingly) καὶ (and) ἐνίψατο , ( it-washed ) καὶ (and) ἦλθεν (it-had-came) βλέπων. (viewing)
9:7. et dixit ei vade lava in natatoria Siloae quod interpretatur Missus abiit ergo et lavit et venit vidensAnd said to him: Go, wash in the pool of Siloe, which is interpreted, Sent. He went therefore and washed: and he came seeing.
7. and said unto him, Go, wash in the pool of Siloam ( which is by interpretation, Sent). He went away therefore, and washed, and came seeing.
9:7. And he said to him: “Go, wash in the pool of Siloam” (which is translated as: one who has been sent). Therefore, he went away and washed, and he returned, seeing.
And said unto him, Go, wash in the pool of Siloam, ( which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing:

7: и сказал ему: пойди, умойся в купальне Силоам, что значит: посланный. Он пошел и умылся, и пришел зрячим.
9:7  καὶ εἶπεν αὐτῶ, ὕπαγε νίψαι εἰς τὴν κολυμβήθραν τοῦ σιλωάμ ὃ ἑρμηνεύεται ἀπεσταλμένος. ἀπῆλθεν οὗν καὶ ἐνίψατο, καὶ ἦλθεν βλέπων.
9:7. et dixit ei vade lava in natatoria Siloae quod interpretatur Missus abiit ergo et lavit et venit videns
And said to him: Go, wash in the pool of Siloe, which is interpreted, Sent. He went therefore and washed: and he came seeing.
9:7. And he said to him: “Go, wash in the pool of Siloam” (which is translated as: one who has been sent). Therefore, he went away and washed, and he returned, seeing.
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Adam Clarke: Commentary on the Bible - 1831
9:7: Siloam - Called also Shiloah, Silos, or Siloa, was a fountain under the walls of Jerusalem, towards the east, between the city and the brook Kidron. Calmet thinks that this was the same with En-rogel, or the fuller's fountain, which is mentioned in Jos 15:7; Jos 18:16; in Sa2 17:17; and in Kg1 1:9. Its waters were collected in a great reservoir for the use of the city; and a stream from it supplied the pool of Bethesda.
By interpretation, Sent - From the Hebrew שלח shalach, he sent: either because it was looked upon as a gift sent from God, for the use of the city; or because its waters were directed or sent by canals or pipes, into different quarters, for the same purpose. Some think there is an allusion here to Gen 49:10; that this fountain was a type of Shiloh, the Christ, the Sent of God; and that it was to direct the man's mind to the accomplishment of the above prophecy that our Lord sent him to this fountain. This supposition does not appear very solid. The Turks have this fountain still in great veneration, and think the waters of it are good for diseases of the eyes. Lightfoot says that the spring of Siloam discharged itself by a double stream into a twofold pool - the upper was called שילוח shiloach - the lower שלח shelach; the one signifying απεϚαλμενος, sent, the latter, κωδιων fleeces; and that our Lord marked this point so particularly, to inform the blind man that it was not to Shelach, but to Shiloach, that he must go to wash his eyes. These two pools seem to be referred to in Isa 7:23; Isa 22:9.
Albert Barnes: Notes on the Bible - 1834
9:7: Wash in the pool - In the fountains.
Of Siloam - See the notes at Luk 13:4.
By interpretation, Sent - From the Hebrew verb to send perhaps because it was regarded as a blessing sent or given by God. Why Jesus sent him to wash there is not known. It is clear that the waters had no efficacy themselves to open the eyes of a blind man, but it is probable that he directed him to go there to test his obedience, and to see whether he was disposed to obey him in a case where he could not see the reason of it. An instance somewhat similar occurs in the case of Naaman, the Syrian leper, Kg2 5:10. The proud Syrian despised the direction; the tremble blind man obeyed and was healed. This case shows us that we should obey the commands of God, however unmeaning or mysterious they may appear. God has always a reason for all that he directs us to do, and our faith and willingness to obey him are often tried when we can see little of the reason of his requirements. In the first edition of these notes it was remarked that the word Siloam is from the same verb as Shiloh in Gen 49:10. "The sceptre shall not depart from Judah - until Shiloh (that is, the Sent of God: the Messiah) come," and that John in this remark probably had reference to this prophecy. This was incorrect: and there is no evidence that John in this passage had reference to that prophecy, or that this fountain was emblematic of the Messiah. The original words Siloam and Shiloh are from different roots and mean different things. The former, Siloam שׁלח Shiloach, is derived from שׁלה shaalach (to send); the latter, Shiloh שׁילה Shiyloh, means rest or quiet, and was given to the Messiah, probably, because he would bring rest that is, he would be the "prince of peace." Compare Isa 9:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: Go: Kg2 5:10-14
the pool: Joh 9:11; Neh 3:15, Siloah, Isa 8:6, Shiloah
Sent: Joh 10:36; Rom 8:3; Gal 4:4
and came: Joh 9:39, Joh 11:37; Exo 4:11; Psa 146:8; Isa 29:18, Isa 29:19, Isa 32:3, Isa 35:5, Isa 42:7, Isa 42:16-18; Isa 43:8; Luk 2:32; Act 26:18
John Gill
9:7 And said unto him, go wash in the Pool of Siloam,.... A fountain of this name is called Siloah, Is 8:6, and according to the Jewish writers, sometimes Gihon (e); and this, they say (f), was without Jerusalem, though near unto it: hither the Jews went at the feast of tabernacles (g), and drew water with great rejoicing, and brought it, and poured it on the altar; the waters thereof also the priests drank for digestion, when they had eaten too much flesh (h); and this was likewise made use of to wash in, in case of uncleanness. It is said (i) of Benaiah, one of David's worthies, that
"one day he set his foot upon a dead toad, and he went down to Siloah, and broke the pieces of hail, (or ice congealed together,) and dipped himself.''
This fountain was to the south west of Jerusalem; and was, as Josephus says, sweet and large (k); and from it were two watercourses, upper and lower, 2Chron 32:30, which ran into two pools; the one was called the Pool of Siloam, which may be the same that Josephus (l) calls the Pool of Solomon, and is here meant, and which was situated on the south of the wall of Sion, towards the east; and the other was called the Pool of Shelah, and which, in Neh 3:15, is called in our translation, and in some others, the Pool of Siloah. Now both the fountain, and the pool, were without the city; and yet we read of a Siloah in the midst of the city (m). This blind man was sent, not to wash himself all over, but only his face or eyes; and so the Arabic and Persic versions read, "wash thy face"; the clay from it: this may be emblematical of the grace of the Spirit, sometimes signified by water and washing, which accompanying the word, makes it effectual to the salvation of souls:
which is by interpretation sent. This interpretation of the word Siloam does not determine which of the pools is meant, the upper or lower, "Siloah" or "Shelah", since they both come from the word which signifies to "send"; but by the flexion of the word, the upper pool "Siloah" seems plainly intended, which was not so forenamed, as Nonus suggests, from the sending this man thither, but rather from the sending forth its waters, which flowed softly and gently for the supply of the city of Jerusalem, Some think Christ gave this interpretation of it with a view to himself, as the sent of God, the true Messiah: but the words seem not to be the words of Christ, but of the evangelist, who interprets this word; wherefore they are left out in the Syriac and Persic versions, where such an interpretation was needless.
He went his way therefore and washed, and came seeing: he did as he was commanded; he was obedient to the directions and orders of Christ, though they seemed so unlikely to answer the end; and yet that was brought about through the divine power of Christ, which appeared the more in making use of such unlikely means.
(e) Targum, Jarchi, Kimchi, & Solomon ben Melech in 1 Kings i. 39. (f) Jarchi & Bartenora in Misn. Succa, c. 4. sect. 9. (g) Misn. Succa, c. 4. sect. 9. (h) Abot R. Nathan, c. 35. fol. 8. 3. (i) Targum in 1 Chron. xi. 22. (k) De Bello Jud. l. 5. c. 4. sect. 1. (l) Ib. l. 6. c. 6. vel. l. 5. c. 4. sect. 1. (m) T. Hieros. Chagigah, fol. 76. 1.
John Wesley
9:7 Go, wash at the pool of Siloam - Perhaps our Lord intended to make the miracle more taken notice of. For a crowd of people would naturally gather round him to observe the event of so strange a prescription, and it is exceeding probable, the guide who must have led him in traversing a great part of the city, would mention the errand he was going upon, and so call all those who saw him to a greater attention. From the fountain of Siloam, which was without the walls of Jerusalem, a little stream flowed into the city, and was received in a kind of basin, near the temple, and called the pool of Siloam. Which is, by interpretation, Sent - And so was a type of the Messiah, who was sent of God. He went and washed, and came seeing - He believed, and obeyed, and found a blessing. Had he been wise in his own eyes, and reasoned, like Naaman, on the impropriety of the means, he had justly been left in darkness. Lord, may our proud hearts be subdued to the methods of thy recovering grace! May we leave thee to choose how thou wilt bestow favours, which it is our highest interest to receive on any terms.
Robert Jamieson, A. R. Fausset and David Brown
9:7 Go, wash in the pool of Siloam, . . . Sent, &c.--(See 4Kings 5:10, 4Kings 5:14). As the prescribed action was purely symbolical in its design, so in connection with it the Evangelist notices the symbolical name of the pool as in this case bearing testimony to him who was sent to do what it only symbolized. (See Is 8:6, where this same pool is used figuratively to denote "the streams that make glad the city of God," and which, humble though they be, betoken a present God of Israel.)
9:89:8: Իսկ դրացիքն՝ եւ որոց տեսեա՛լն էր զնա յառաջագոյն՝ թէ մուրացիկ էր, ասէին. Ո՞չ սա էր որ նստէրն եւ մուրանայր։ Կէսքն ասէին. Նա՛ է[1800]։ [1800] Ոմանք. Ոչ սա է որ նս՛՛. եւ ոմանք. Ոչ սա էր նա որ։
8. Իսկ հարեւանները եւ նրանք, որ նախապէս տեսել էին նրան, որ մուրացիկ էր, ասում էին. «Սա չէ՞ր, որ նստում էր եւ մուրում»:
8 Դրացիները եւ անոնք որ առաջուընէ տեսած էին զանիկա որ կոյր* էր, կ’ըսէին. «Ասիկա չէ՞ր որ կը նստէր եւ կը մուրար»։ Ոմանք կ’ըսէին. «Անիկա է»։
Իսկ դրացիքն եւ որոց տեսեալն էր զնա յառաջագոյն թէ [50]մուրացիկ էր` ասէին. Ո՞չ սա էր որ նստէրն եւ մուրանայր: Կէսքն ասէին. Նա է:

9:8: Իսկ դրացիքն՝ եւ որոց տեսեա՛լն էր զնա յառաջագոյն՝ թէ մուրացիկ էր, ասէին. Ո՞չ սա էր որ նստէրն եւ մուրանայր։ Կէսքն ասէին. Նա՛ է[1800]։
[1800] Ոմանք. Ոչ սա է որ նս՛՛. եւ ոմանք. Ոչ սա էր նա որ։
8. Իսկ հարեւանները եւ նրանք, որ նախապէս տեսել էին նրան, որ մուրացիկ էր, ասում էին. «Սա չէ՞ր, որ նստում էր եւ մուրում»:
8 Դրացիները եւ անոնք որ առաջուընէ տեսած էին զանիկա որ կոյր* էր, կ’ըսէին. «Ասիկա չէ՞ր որ կը նստէր եւ կը մուրար»։ Ոմանք կ’ըսէին. «Անիկա է»։
zohrab-1805▾ eastern-1994▾ western am▾
9:88: Тут соседи и видевшие прежде, что он был слеп, говорили: не тот ли это, который сидел и просил милостыни?
9:8  οἱ οὗν γείτονες καὶ οἱ θεωροῦντες αὐτὸν τὸ πρότερον ὅτι προσαίτης ἦν ἔλεγον, οὐχ οὖτός ἐστιν ὁ καθήμενος καὶ προσαιτῶν;
9:8. Οἱ (The-ones) οὖν (accordingly) γείτονες (soil-belongers) καὶ (and) οἱ (the-ones) θεωροῦντες ( surveiling-unto ) αὐτὸν (to-it) τὸ (to-the-one) πρότερον (to-more-before) ὅτι (to-which-a-one) προσαίτης (an-appealer-toward) ἦν (it-was) ἔλεγον (they-were-forthing,"Οὐχ (Not) οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) καθήμενος ( sitting-down ) καὶ (and) προσαιτῶν; (appealing-unto?"
9:8. itaque vicini et qui videbant eum prius quia mendicus erat dicebant nonne hic est qui sedebat et mendicabat alii dicebant quia hic estThe neighbours, therefore, and they who had seen him before that he was a beggar, said: Is not this he that sat and begged? Some said: This is he.
8. The neighbours therefore, and they which saw him aforetime, that he was a beggar, said, Is not this he that sat and begged?
9:8. And so the bystanders and those who had seen him before, when he was a beggar, said, “Is this not the one who was sitting and begging?” Some said, “This is he.”
The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged:

8: Тут соседи и видевшие прежде, что он был слеп, говорили: не тот ли это, который сидел и просил милостыни?
9:8  οἱ οὗν γείτονες καὶ οἱ θεωροῦντες αὐτὸν τὸ πρότερον ὅτι προσαίτης ἦν ἔλεγον, οὐχ οὖτός ἐστιν ὁ καθήμενος καὶ προσαιτῶν;
9:8. itaque vicini et qui videbant eum prius quia mendicus erat dicebant nonne hic est qui sedebat et mendicabat alii dicebant quia hic est
The neighbours, therefore, and they who had seen him before that he was a beggar, said: Is not this he that sat and begged? Some said: This is he.
9:8. And so the bystanders and those who had seen him before, when he was a beggar, said, “Is this not the one who was sitting and begging?” Some said, “This is he.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: - 12: Слепой без замедления исполняет указание Христа. К этому его побуждало естественное желание воспользоваться всяким средством для излечения своей болезни, а с другой стороны до него могли дойти слухи о Христе как о чудесном целителе (5:5-9; 7:21). Таким образом, начатки веры в нем уже были. Но получив исцеление, он еще не ищет Христа, а спешит домой. В разговорах с своими соседями и с другими людьми, которые видели, как он раньше сидел у ворот храма, он говорит о своем благодетеле как о человеке ему почти неизвестном: он знает только, как зовут его исцелителя, а где Тот находится - это исцеленному неизвестно.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? 9 Some said, This is he: others said, He is like him: but he said, I am he. 10 Therefore said they unto him, How were thine eyes opened? 11 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. 12 Then said they unto him, Where is he? He said, I know not.

Such a wonderful event as the giving of sight to a man born blind could not but be the talk of the town, and many heeded it no more than they do other town-talk, that is but nine days' wonder; but here we are told what the neighbours said of it, for the confirmation of the matter of fact. That which at first was not believed without scrutiny may afterwards be admitted without scruple. Two things are debated in this conference about it:--

I. Whether this was the same man that had before been blind, v. 8.

1. The neighbours that lived near the place where he was born and bred, and knew that he had been blind, could not but be amazed when they saw that he had his eye-sight, had it on a sudden, and perfectly; and they said, Is not this he that sat and begged? It seems, this blind man was a common beggar, being disabled to work for his living; and so discharged from the obligation of the law, that if any would not work, neither should he eat. When he could not go about, he sat; if we cannot work for God, we must sit still quietly for him. When he could not labour, his parents not being able to maintain him, he begged. Note, Those who cannot otherwise subsist must not, like the unjust steward, be ashamed to beg; let no man be ashamed of anything but sin. There are some common beggars that are objects of charity, that should be distinguished; and we must not let the bees starve for the sake of the drones or wasps that are among them. As to this man, (1.) It was well ordered by Providence that he on whom this miracle was wrought should be a common beggar, and so generally known and remarkable, by which means the truth of the miracle was better attested, and there were more to witness against those infidel Jews who would not believe that he had been blind than if he had been maintained in his father's house. (2.) It was the greater instance of Christ's condescension that he seemed (as I may say) to take more pains about the cure of a common beggar than of others. When it was for the advantage of his miracles that they should be wrought on those that were remarkable, he pitched upon those that were made so by their poverty and misery; not by their dignity.

2. In answer to this inquiry, (1.) Some said, This is he, the very same man; and these are witnesses to the truth of the miracle, for they had long known him stone-blind. (2.) Others, who could not think it possible that a man born blind should thus on a sudden receive his sight, for that reason, and no other, said, He is not he, but is like him, and so, by their confession, if it be he, it is a great miracle that is wrought upon him. Hence we may take occasion to think, [1.] Of the wisdom and power of Providence in ordering such a universal variety of the faces of men and women, so that no two are so alike but that they may be distinguished, which is necessary to society, and commerce, and the administration of justice. And, [2.] Of the wonderful change which the converting grace of God makes upon some who before were very wicked and vile, but are thereby so universally and visibly altered that one would not take them to be the same persons.

3. This controversy was soon decided by the man himself: He said, I am he, the very man that so lately sat and begged; "I am he that was blind, and was an object of the charity of men, but now see, and am a monument of the mercy and grace of God." We do not find that the neighbours appealed to him in this matter, but he, hearing the debate, interposed, and put an end to it. It is a piece of justice we owe to our neighbours to rectify their mistakes, and to set things before them, as far as we are able, in a true light. Applying it spiritually, it teaches us that those who are savingly enlightened by the grace of God should be ready to own what they were before that blessed change was wrought, 1 Tim. i. 13, 14.

II. How he came to have his eyes opened, v. 10-12. They will now turn aside, and see this great sight, and enquire further concerning it. He did not sound a trumpet when he did these alms, nor perform his cures upon a stage; and yet, like a city upon a hill, they could not be hid. Two things these neighbours enquire after:--

1. The manner of the cure: How were thine eyes opened? The works of the Lord being great, they ought to be sought out, Ps. cxi. 2. It is good to observe the way and method of God's works, and they will appear the more wonderful. We may apply it spiritually; it is strange that blind eyes should be opened, but more strange when we consider how they are opened; how weak the means are that are used, and how strong the opposition that is conquered. In answer to this enquiry the poor man gives them a plain and full account of the matter: A man that is called Jesus made clay,--and I received sight. v. 11. Note, Those who have experienced special instances of God's power and goodness, in temporal or spiritual things, should be ready upon all occasions to communicate their experiences, for the glory of God and the instruction and encouragement of others. See David's collection of his experiences, his own and others'; Ps. xxxiv. 4-6. It is a debt we owe to our benefactor, and to our brethren. God's favours are lost upon us, when they are lost with us, and go no further.

2. The author of it (v. 12): Where is he? Some perhaps asked this question out of curiosity. "Where is he, that we may see him?" A man that did such cures as these might well be a show, which one would go a good way for the sight of. Others, perhaps, asked out of ill-will. "Where is he, that we may seize him?" There was a proclamation out for the discovering and apprehending of him (ch. xi. 57); and the unthinking crowd, in spite of all reason and equity, will have ill thoughts of those that are put into an ill name. Some, we hope, asked this question out of good-will. "Where is he, that we may be acquainted with him? Where is he, that we may come to him, and share in the favours he is so free of?" In answer to this, he could say nothing: I know not. As soon as Christ had sent him to the pool of Siloam, it should seem, he withdrew immediately (as he did, ch. v. 13), and did not stay till the man returned, as if he either doubted of the effect or waited for the man's thanks. Humble souls take more pleasure in doing good than in hearing of it again; it will be time enough to hear of it in the resurrection of the just. The man had never seen Jesus, for by the time that he had gained his sight he had lost his Physician; and he asked, it is probable, Where is he? None of all the new and surprising objects that presented themselves could be so grateful to him as one sight of Christ, but as yet he knew no more of him than that he was called, and rightly called, Jesus--a Saviour. Thus in the work of grace wrought upon the soul we see the change, but see not the hand that makes it; for the way of the Spirit is like that of the wind, which thou hearest the sound of, but canst not tell whence it comes nor whither it goes.
Adam Clarke: Commentary on the Bible - 1831
9:8: That he was blind - Ὁτι τυφλος ην: but, instead of this, προσαιτης, when he begged, or was a beggar, is the reading of ABC*DKL, seven others, both the Syriac, both the Arabic, later Persic, Coptic, Ethiopic, Armenian, Sahidic, Gothic, Slavonic, Vulgate, eight copies of the Itala, and some of the primitive fathers. This is in all probability the true reading, and is received by Griesbach into the text.
Beggars in all countries have a language peculiar to themselves. The language of the Jewish beggars was the following: זבי כי Deserve something by me - Give me something that God may reward you. רכי ני זכי גר מך O ye tender-hearted, do yourselves good by me. Another form, which seems to have been used by such as had formerly been in better circumstances, was this: סכי כי מה הוינא אסתכל בי מה אנא Look back and see what I have been; look upon me now, and see what I am. See Lightfoot.
Albert Barnes: Notes on the Bible - 1834
9:8: The neighbours ... - This man seems to have been one who attracted considerable attention. The number of persons totally blind in any community is very small, and it is possible that this was the only blind beggar in Jerusalem. The case was one, therefore, likely to attract attention, and one where there could be no imposture, as he was generally known.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: Is not: Rut 1:19; Sa1 21:11
sat: Sa1 2:8; Mar 10:46; Luk 16:20-22, Luk 18:35; Act 3:2-11
Geneva 1599
9:8 (4) The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged?
(4) A true image of all men, who as they are naturally blind do not themselves receive the light that is offered unto them, nor endure it in another, and yet make a great fuss among themselves.
John Gill
9:8 The neighbours therefore, and they which before had seen him,.... For it seems the blind man was not a stranger, one that came out of the country to the city to beg; but a native of Jerusalem, that had long lived in a certain neighbourhood in it, and was well known to be what he was;
that he was blind; the Alexandrian copy, and one of Beza's exemplars, and the Vulgate Latin version read, "that he was a beggar"; to which agree the Syriac, Arabic, and Ethiopic versions: wherefore they
said, is this not he that sat and begged? they particularly remark his begging posture; he was not laid all along, as the lame man in Acts 3:2; nor did he go from door to door, as others were used to do, but he sat in some certain place, as blind men generally did; see Mt 20:30.
Robert Jamieson, A. R. Fausset and David Brown
9:8 The neighbours therefore . . . said, Is not this he that sat and begged--Here are a number of details to identify the newly seeing with the long-known blind beggar.
9:99:9: Այլքն ասէին. Ո՛չ. այլ նմա՛ն է նմա։ Եւ ինքն ասէր՝ թէ ե՛ս եմ։
9. Ոմանք ասում էին՝ նա է. ուրիշներ ասում էին՝ ո՛չ, բայց նման է նրան: Իսկ ինքն ասում էր՝ ես եմ:
9 Ուրիշներ կ’ըսէին. «Անոր նման մէկն է», իսկ ինք կ’ըսէր. «Ես եմ»։
Այլքն ասէին. [51]Ոչ, այլ`` նման է նմա: Եւ ինքն ասէր թէ` Ես եմ:

9:9: Այլքն ասէին. Ո՛չ. այլ նմա՛ն է նմա։ Եւ ինքն ասէր՝ թէ ե՛ս եմ։
9. Ոմանք ասում էին՝ նա է. ուրիշներ ասում էին՝ ո՛չ, բայց նման է նրան: Իսկ ինքն ասում էր՝ ես եմ:
9 Ուրիշներ կ’ըսէին. «Անոր նման մէկն է», իսկ ինք կ’ըսէր. «Ես եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:99: Иные говорили: это он, а иные: похож на него. Он же говорил: это я.
9:9  ἄλλοι ἔλεγον ὅτι οὖτός ἐστιν· ἄλλοι ἔλεγον, οὐχί, ἀλλὰ ὅμοιος αὐτῶ ἐστιν. ἐκεῖνος ἔλεγεν ὅτι ἐγώ εἰμι.
9:9. ἄλλοι ( Other ) ἔλεγον (they-were-forthing) ὅτι (to-which-a-one,"Οὗτός (The-one-this) ἐστιν: (it-be) ἄλλοι ( other ) ἔλεγον (they-were-forthing,"Οὐχί, (Unto-not,"ἀλλὰ (other) ὅμοιος (along-belonged) αὐτῷ (unto-it) ἐστίν. (it-be) ἐκεῖνος (The-one-thither) ἔλεγεν (it-was-forthing) ὅτι (to-which-a-one,"Ἐγώ (I) εἰμι. (I-be)
9:9. alii autem nequaquam sed similis est eius ille dicebat quia ego sumBut others said: No, but he is like him. But he said: I am he.
9. Others said, It is he: others said, No, but he is like him. He said, I am .
9:9. But others said, “Certainly not, but he is similar to him.” Yet truly, he himself said, “I am he.”
Some said, This is he: others [said], He is like him: [but] he said, I am:

9: Иные говорили: это он, а иные: похож на него. Он же говорил: это я.
9:9  ἄλλοι ἔλεγον ὅτι οὖτός ἐστιν· ἄλλοι ἔλεγον, οὐχί, ἀλλὰ ὅμοιος αὐτῶ ἐστιν. ἐκεῖνος ἔλεγεν ὅτι ἐγώ εἰμι.
9:9. alii autem nequaquam sed similis est eius ille dicebat quia ego sum
But others said: No, but he is like him. But he said: I am he.
9:9. But others said, “Certainly not, but he is similar to him.” Yet truly, he himself said, “I am he.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:9: Some said, This is he - This miracle was not wrought in private - nor before a few persons - nor was it lightly credited. Those who knew him before were divided in their opinion concerning him: not whether the man who sat there begging was blind before - for this was known to all; nor, whether the person now before them saw clearly - for this was now notorious; but whether this was the person who was born blind, and who used in a particular place to sit begging.
Others said, He is like him - This was very natural: for certainly the restoration of his sight must have given him a very different appearance to what he had before.
John Gill
9:9 Some said, this is he,.... It is the same man that was blind, and begged:
others said; in one of Beza's copies it is added "no", and so read the Vulgate Latin, and all the Oriental versions; though they owned and said,
he is like him. This discourse of the neighbours concerning the blind man restored to sight, resembles the talk that generally is among relations, acquaintance, and neighbours, when anyone belonging to them is called by grace, and converted, saying, what is come to such an one? is he mad or melancholy? he is not the man he was: he is scarcely the same; is it he, or another? what is the matter with him?
but he said, I am he; and so put an end to the dispute between them, by his frank acknowledgment that he was the blind man, and the beggar they before knew as such: so persons enlightened by the Spirit of God, and effectually called by his grace, are very free and ready to acknowledge what they were before conversion, what poor, blind, and miserable, and contemptible creatures they were: Matthew owns himself to have been a publican; and Paul confesses he was a blasphemer, a persecutor, and an injurious person, and the chief of sinners.
9:109:10: Ասեն ցնա. Իսկ զիա՞րդ բացան աչք քո։
10. Նրան ասացին. «Իսկ ինչպէ՞ս բացուեցին քո աչքերը»:
10 Ուստի հարցուցին իրեն. «Հապա ի՞նչպէս բացուեցան քու աչքերդ»։
Ասեն ցնա. Իսկ զիա՞րդ բացան աչք քո:

9:10: Ասեն ցնա. Իսկ զիա՞րդ բացան աչք քո։
10. Նրան ասացին. «Իսկ ինչպէ՞ս բացուեցին քո աչքերը»:
10 Ուստի հարցուցին իրեն. «Հապա ի՞նչպէս բացուեցան քու աչքերդ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1010: Тогда спрашивали у него: как открылись у тебя глаза?
9:10  ἔλεγον οὗν αὐτῶ, πῶς [οὗν] ἠνεῴχθησάν σου οἱ ὀφθαλμοί;
9:10. ἔλεγον (They-were-forthing) οὖν (accordingly) αὐτῷ (unto-it,"Πῶς (Unto-whither) [οὖν] "[accordingly]"ἠνεῴχθησάν (they-were-opened-up) σου (of-thee) οἱ (the-ones) ὀφθαλμοί; (eyes?"
9:10. dicebant ergo ei quomodo aperti sunt oculi tibiThey said therefore to him: How were thy eyes opened?
10. They said therefore unto him, How then were thine eyes opened?
9:10. Therefore, they said to him, “How were your eyes opened?”
Therefore said they unto him, How were thine eyes opened:

10: Тогда спрашивали у него: как открылись у тебя глаза?
9:10  ἔλεγον οὗν αὐτῶ, πῶς [οὗν] ἠνεῴχθησάν σου οἱ ὀφθαλμοί;
9:10. dicebant ergo ei quomodo aperti sunt oculi tibi
They said therefore to him: How were thy eyes opened?
9:10. Therefore, they said to him, “How were your eyes opened?”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: Joh 9:15, Joh 9:21, Joh 9:26, Joh 3:9; Ecc 11:5; Mar 4:27; Co1 15:35
Geneva 1599
9:10 Therefore said they unto him, How were thine eyes (c) opened?
(c) This is a Hebrew idiom, for they call a man's eyes shut when they cannot receive any light: and therefore blind men who are made to see are said to have their eyes opened.
John Gill
9:10 Therefore said they unto him,.... When the case was clear, and it was out of question that he was the man:
how were thine eyes opened? or made to see: they might well ask this question, since such a thing was never known before, that one born blind received his sight; and as great a miracle it is in grace, and as great a mystery to a natural man, how one should be born again, or be spiritually enlightened.
9:119:11: Նա՝ ետ պատասխանի. Ա՛յր մի՛ որում Յիսուսն ասեն, կա՛ւ արար՝ եւ ծեփեաց զաչս իմ, եւ ասէ ցիս. Ե՛րթ ՚ի Սիլովամ՝ եւ լուա՛. չոգայ լուացայ՝ եւ տեսանեմ[1801]։ [1801] Ոմանք. Յիսուսն ասէին։
11. Նա պատասխանեց. «Մի մարդ, որին ասում են՝ Յիսուսն է, կաւ շինեց եւ ծեփեց իմ աչքերը եւ ինձ ասաց. “Գնա՛ Սիլովամ եւ լուացուի՛ր”: Գնացի, լուացուեցի եւ տեսնում եմ»:
11 Ինք պատասխան տուաւ ու ըսաւ. «Յիսուս կոչուած մարդ մը կաւ շինեց ու աչքերս ծեփեց եւ ըսաւ ինծի. ‘Գնա՛ Սելովամի աւազանը ու լուացուէ՛’. ես ալ գացի, լուացուեցայ ու կը տեսնեմ»։
Նա ետ պատասխանի. Այր մի որում Յիսուսն ասեն` կաւ արար եւ ծեփեաց զաչս իմ, եւ ասէ ցիս. Երթ ի Սիլովամ եւ լուա. չոգայ, լուացայ եւ տեսանեմ:

9:11: Նա՝ ետ պատասխանի. Ա՛յր մի՛ որում Յիսուսն ասեն, կա՛ւ արար՝ եւ ծեփեաց զաչս իմ, եւ ասէ ցիս. Ե՛րթ ՚ի Սիլովամ՝ եւ լուա՛. չոգայ լուացայ՝ եւ տեսանեմ[1801]։
[1801] Ոմանք. Յիսուսն ասէին։
11. Նա պատասխանեց. «Մի մարդ, որին ասում են՝ Յիսուսն է, կաւ շինեց եւ ծեփեց իմ աչքերը եւ ինձ ասաց. “Գնա՛ Սիլովամ եւ լուացուի՛ր”: Գնացի, լուացուեցի եւ տեսնում եմ»:
11 Ինք պատասխան տուաւ ու ըսաւ. «Յիսուս կոչուած մարդ մը կաւ շինեց ու աչքերս ծեփեց եւ ըսաւ ինծի. ‘Գնա՛ Սելովամի աւազանը ու լուացուէ՛’. ես ալ գացի, լուացուեցայ ու կը տեսնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1111: Он сказал в ответ: Человек, называемый Иисус, сделал брение, помазал глаза мои и сказал мне: пойди на купальню Силоам и умойся. Я пошел, умылся и прозрел.
9:11  ἀπεκρίθη ἐκεῖνος, ὁ ἄνθρωπος ὁ λεγόμενος ἰησοῦς πηλὸν ἐποίησεν καὶ ἐπέχρισέν μου τοὺς ὀφθαλμοὺς καὶ εἶπέν μοι ὅτι ὕπαγε εἰς τὸν σιλωὰμ καὶ νίψαι· ἀπελθὼν οὗν καὶ νιψάμενος ἀνέβλεψα.
9:11. ἀπεκρίθη (It-was-separated-off) ἐκεῖνος (the-one-thither,"Ὁ (The-one) ἄνθρωπος (a-mankind) ὁ (the-one) λεγόμενος (being-forthed) Ἰησοῦς (an-Iesous) πηλὸν (to-a-clay) ἐποίησεν (it-did-unto) καὶ (and) ἐπέχρισέν (it-anointed-upon) μου (of-me) τοὺς (to-the-ones) ὀφθαλμοὺς (to-eyes) καὶ (and) εἶπέν (it-had-said) μοι (unto-me) ὅτι (to-which-a-one,"Ὕπαγε (Thou-should-lead-under) εἰς (into) τὸν (to-the-one) Σιλωὰμ (to-a-Siloam) καὶ (and) νίψαι : ( thou-should-have-washed ) ἀπελθὼν (having-had-came-off) οὖν (accordingly) καὶ (and) νιψάμενος ( having-washed ) ἀνέβλεψα. (I-viewed-up)
9:11. respondit ille homo qui dicitur Iesus lutum fecit et unxit oculos meos et dixit mihi vade ad natatoriam Siloae et lava et abii et lavi et vidiHe answered: That man that is called Jesus made clay and anointed my eyes and said to me: Go to the pool of Siloe and wash. And I went: I washed: and I see.
11. 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.
9:11. He responded: “That man who is called Jesus made clay, and he anointed my eyes and said to me, ‘Go to the pool of Siloam and wash.’ And I went, and I washed, and I see.”
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:

11: Он сказал в ответ: Человек, называемый Иисус, сделал брение, помазал глаза мои и сказал мне: пойди на купальню Силоам и умойся. Я пошел, умылся и прозрел.
9:11  ἀπεκρίθη ἐκεῖνος, ὁ ἄνθρωπος ὁ λεγόμενος ἰησοῦς πηλὸν ἐποίησεν καὶ ἐπέχρισέν μου τοὺς ὀφθαλμοὺς καὶ εἶπέν μοι ὅτι ὕπαγε εἰς τὸν σιλωὰμ καὶ νίψαι· ἀπελθὼν οὗν καὶ νιψάμενος ἀνέβλεψα.
9:11. respondit ille homo qui dicitur Iesus lutum fecit et unxit oculos meos et dixit mihi vade ad natatoriam Siloae et lava et abii et lavi et vidi
He answered: That man that is called Jesus made clay and anointed my eyes and said to me: Go to the pool of Siloe and wash. And I went: I washed: and I see.
9:11. He responded: “That man who is called Jesus made clay, and he anointed my eyes and said to me, ‘Go to the pool of Siloam and wash.’ And I went, and I washed, and I see.”
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Adam Clarke: Commentary on the Bible - 1831
9:11: A man that is called Jesus - The whole of this relation is simple and artless in the highest degree. The blind man had never seen Jesus, but he had heard of his name - he felt that he had put something on his eyes, which he afterwards found to be clay - but how this was made he could not tell, because he could not see Jesus when he did it; therefore he does not say, he made clay of spittle - but simply, he made clay, and spread it upon my eyes. Where a multitude of incidents must necessarily come into review, imposture and falsehood generally commit themselves, as it is termed; but, however numerous the circumstances may be in a relation of fact, simple truth is never embarrassed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: A man: Joh 9:6, Joh 9:7, Joh 9:27; Jer 36:17
John Gill
9:11 He answered and said, a man that is called Jesus,.... Whom he had as yet little knowledge of, only by some means or another he had learned his name;
made clay and anointed mine eyes, &c. See Gill on Jn 9:6, Jn 9:7.
John Wesley
9:11 A man called Jesus - He seems to have been before totally ignorant of him.
9:129:12: Ասեն ցնա. Ո՛ւր է նա։ Ասէ ցնոսա. Ո՛չ գիտեմ։
12. Նրան ասացին՝ ո՞ւր է նա: Նրանց ասաց՝ չգիտեմ:
12 Ըսին իրեն. «Ո՞ւր է անիկա»։ Ըսաւ անոնց. «Չեմ գիտեր»։
Ասեն ցնա. Ո՞ւր է նա: Ասէ ցնոսա. Ոչ գիտեմ:

9:12: Ասեն ցնա. Ո՛ւր է նա։ Ասէ ցնոսա. Ո՛չ գիտեմ։
12. Նրան ասացին՝ ո՞ւր է նա: Նրանց ասաց՝ չգիտեմ:
12 Ըսին իրեն. «Ո՞ւր է անիկա»։ Ըսաւ անոնց. «Չեմ գիտեր»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1212: Тогда сказали ему: где Он? Он отвечал: не знаю.
9:12  καὶ εἶπαν αὐτῶ, ποῦ ἐστιν ἐκεῖνος; λέγει, οὐκ οἶδα.
9:12. καὶ (And) εἶπαν (they-said) αὐτῷ (unto-it,"Ποῦ (Of-whither) ἐστὶν (it-be) ἐκεῖνος; (the-one-thither?"λέγει (It-fortheth,"Οὐκ (Not) οἶδα. (I-had-come-to-see)
9:12. dixerunt ei ubi est ille ait nescioAnd they said to him: Where is he? He saith: I know not.
12. And they said unto him, Where is he? He saith, I know not.
9:12. And they said to him, “Where is he?” He said, “I do not know.”
Then said they unto him, Where is he? He said, I know not:

12: Тогда сказали ему: где Он? Он отвечал: не знаю.
9:12  καὶ εἶπαν αὐτῶ, ποῦ ἐστιν ἐκεῖνος; λέγει, οὐκ οἶδα.
9:12. dixerunt ei ubi est ille ait nescio
And they said to him: Where is he? He saith: I know not.
9:12. And they said to him, “Where is he?” He said, “I do not know.”
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Adam Clarke: Commentary on the Bible - 1831
9:12: Where is he? - They had designed to seize and deliver him up to the Sanhedrin, as a violater of the law, because he had done this on the Sabbath day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: Where: Joh 5:11-13, Joh 7:11; Exo 2:18-20
John Gill
9:12 Then they said unto him, where is he?.... For Christ had withdrawn himself and was gone; whether on account of the Jews, who he knew would be irritated by this miracle, or whether to avoid all popular applause and glory, which he sought not, is not certain; it may be on both accounts: this question, however, was put, not out of good will to Christ, but that they might apprehend him, and bring him before the sanhedrim, for doing work on the sabbath day; and such enmity there is in carnal men, at the conversion of sinners, their acquaintance, instead of rejoicing at it:
he said I know not; for when he returned from the pool, Jesus was gone: and so it sometimes is, that when Christ has wrought a good work of grace upon the heart, he withdraws himself for a while, and the converted sinner knows not where he is.
9:139:13: Ածին առ փարիսեցիսն զնա, որ երբեմն կոյրն էր։
13. Նրան, որ մի ժամանակ կոյր էր, բերին փարիսեցիների մօտ
13 Փարիսեցիներուն տարին զանիկա, որ ատենով կոյր էր։
Ածին առ փարիսեցիսն զնա որ երբեմն կոյրն էր:

9:13: Ածին առ փարիսեցիսն զնա, որ երբեմն կոյրն էր։
13. Նրան, որ մի ժամանակ կոյր էր, բերին փարիսեցիների մօտ
13 Փարիսեցիներուն տարին զանիկա, որ ատենով կոյր էր։
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9:1313: Повели сего бывшего слепца к фарисеям.
9:13  ἄγουσιν αὐτὸν πρὸς τοὺς φαρισαίους τόν ποτε τυφλόν.
9:13. Ἄγουσιν (They-leadeth) αὐτὸν (to-it) πρὸς (toward) τοὺς (to-the-ones) Φαρισαίους ( to-Faris-belonged ) τόν (to-the-one) ποτε (whither-also) τυφλόν. (to-blind)
9:13. adducunt eum ad Pharisaeos qui caecus fueratThey bring him that had been blind to the Pharisees.
13. They bring to the Pharisees him that aforetime was blind.
9:13. They brought the one who had been blind to the Pharisees.
They brought to the Pharisees him that aforetime was blind:

13: Повели сего бывшего слепца к фарисеям.
9:13  ἄγουσιν αὐτὸν πρὸς τοὺς φαρισαίους τόν ποτε τυφλόν.
9:13. adducunt eum ad Pharisaeos qui caecus fuerat
They bring him that had been blind to the Pharisees.
9:13. They brought the one who had been blind to the Pharisees.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: - 14: Через некоторое время исцеленного слепца наиболее ревностные к исполнению закона Моисеева иудеи повели к фарисеям. Они никак не могли примириться с мыслью о том, что явился какой-то чудотворец, который совершает исцеления по субботам, когда запрещались и такие, собственно, незначительные работы, к каким принадлежало, напр., приготовление брения из слюны. Фарисеи, к которым повели Христа, считались специалистами по части различения того, что можно было делать в субботу и чего нельзя. Где находились в это время эти фарисеи - не сказано.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 They brought to the Pharisees him that aforetime was blind. 14 And it was the sabbath day when Jesus made the clay, and opened his eyes. 15 Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see. 16 Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them. 17 They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet. 18 But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight. 19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see? 20 His parents answered them and said, We know that this is our son, and that he was born blind: 21 But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. 22 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. 23 Therefore said his parents, He is of age; ask him. 24 Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner. 25 He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see. 26 Then said they to him again, What did he to thee? how opened he thine eyes? 27 He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples? 28 Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples. 29 We know that God spake unto Moses: as for this fellow, we know not from whence he is. 30 The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. 31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. 32 Since the world began was it not heard that any man opened the eyes of one that was born blind. 33 If this man were not of God, he could do nothing. 34 They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out.

One would have expected that such a miracle as Christ wrought upon the blind man would have settled his reputation, and silenced and shamed all opposition, but it had the contrary effect; instead of being embraced as a prophet for it, he is prosecuted as a criminal.

I. Here is the information that was given in to the Pharisees concerning this matter: They brought to the Pharisees him that aforetime was blind, v. 13. They brought him to the great sanhedrim, which consisted chiefly of Pharisees, at least the Pharisees in the sanhedrim were most active against Christ. 1. Some think that those who brought this man to the Pharisees did it with a good design, to show them that this Jesus, whom they persecuted, was not what they represented him, but really a great man, and one that gave considerable proofs of a divine mission. What hath convinced us of the truth and excellency of religion, and hath removed our prejudices against it, we should be forward, as we have opportunity, to offer to others for their conviction. 2. It should seem, rather, that they did it with an ill design, to exasperate the Pharisees the more against Christ, and there was no need of this, for they were bitter enough of themselves. They brought him with such a suggestion as that in ch. xi. 47, 48, If we let him thus alone, all men will believe on him. Note, Those rulers that are of a persecuting spirit shall never want ill instruments about them, that will blow the coals, and make them worse.

II. The ground which was pretended for this information, and the colour given to it. That which is good was never maligned but under the imputation of something evil. And the crime objected here (v. 14) was that it was the sabbath day when Jesus made the clay, and opened his eyes. The profanation of the sabbath day is certainly wicked, and gives a man a very ill character; but the traditions of the Jews had made that to be a violation of the law of the sabbath which was far from being so. Many a time this matter was contested between Christ and the Jews, that it might be settled for the benefit of the church in all ages. But it may be asked, "Why would Christ not only work miracles on the sabbath day, but work them in such a manner as he knew would give offence to the Jews? When he had healed the impotent man, why should he bid him carry his bed? Could he not have cured this blind man without making clay?" I answer, 1. He would not seem to yield to the usurped power of the scribes and Pharisees. Their government was illegal, their impositions were arbitrary, and their zeal for the rituals consumed the substantials of religion; and therefore Christ would not give place to them, by subjection, no not for an hour. Christ was made under the law of God, but not under their law. 2. He did it that he might, both by word and action, expound the law of the fourth commandment, and vindicate it from their corrupt glosses, and so teach us that a weekly sabbath is to be perpetually observed in the church, one day in seven (for what need was there to explain that law, if it must be presently abrogated?) and that it is not to be so ceremonially observed by us as it was by the Jews? Works of necessity and mercy are allowed, and the sabbath-rest to be kept, not so much for its own sake as in order to the sabbath-work. 3. Christ chose to work his cures on the sabbath day to dignify and sanctify the day, and to intimate that spiritual cures should be wrought mostly on the Christian sabbath day. How many blind eyes have been opened by the preaching of the gospel, that blessed eye-salve, on the Lord's day! How many impotent souls cured on that day!

III. The trial and examination of this matter by the Pharisees, v. 15. So much passion, prejudice, and ill-humour, and so little reason, appear here, that the discourse is nothing but crossing questions. One would think, when a man in these circumstances was brought before them, they would have been so taken up in admiring the miracle, and congratulating the happiness of the poor man, that they could not have been peevish with him. But their enmity to Christ had divested them of all manner of humanity, and divinity too. Let us see how they teased this man.

1. They interrogated him concerning the cure itself.

(1.) They doubted whether he had indeed been born blind, and demanded proof of that which even the prosecutors had acknowledged (v. 18): They did not believe, that is, they would not, that he was born blind. Men that seek occasion to quarrel with the clearest truths may find it if they please; and they that resolve to hold fast deceit will never want a handle to hold it by. This was not a prudent caution, but a prejudiced infidelity. However, it was a good way that they took for the clearing of this: They called the parents of the man who had received his sight. This they did in hopes to disprove the miracle. These parents were poor and timorous, and if they had said that they could not be sure that this was their son, or that it was only some weakness or dimness in his sight that he had been born with, which if they had been able to get help for him might have been cured long since, or had otherwise prevaricated, for fear of the court, the Pharisees had gained their point, had robbed Christ of the honour of this miracle, which would have lessened the reputation of all the rest. But God so ordered and overruled this counsel of theirs that it turned to the more effectual proof of the miracle, and left them under a necessity of being either convinced or confounded. Now in this part of the examination we have,

[1.] The questions that were put to them (v. 19): They asked them in an imperious threatening way, "Is this your son? Dare you swear to it? Do you say he was born blind? Are you sure of it? Or did he but pretend to be so, to have an excuse for his begging? How then doth he now see? That is impossible, and therefore you had better unsay it." Those who cannot bear the light of truth do all they can to eclipse it, and hinder the discovery of it. Thus the managers of evidence, or mismanagers rather, lead witnesses out of the way, and teach them how to conceal or disguise the truth, and so involve themselves in a double guilt, like that of Jeroboam, who sinned, and made Israel to sin.

[2.] Their answers to these interrogatories, in which,

First, They fully attest that which they could safely say in this matter; safely, that is, upon their own knowledge, and safely, that is, without running themselves into a premunire (v. 20): We know that this is our son (for they were daily conversant with him, and had such a natural affection to him as the true mother had, 1 Kings iii. 26, which made them know it was their own); and we know that he was born blind. They had reason to know it, inasmuch as it had cost them many a sad thought, and many a careful troublesome hour, about him. How often had they looked upon him with grief, and lamented their child's blindness more than all the burdens and inconveniences of their poverty, and wished he had never been born, rather than be born to such an uncomfortable life! Those who are ashamed of their children, or any of their relations, because of their bodily infirmities, may take a reproof from these parents, who freely owned, This is our son, though he was born blind, and lived upon alms.

Secondly, They cautiously decline giving any evidence concerning his cure; partly because they were not themselves eye-witnesses of it, and could say nothing to it of their own knowledge; and partly because they found it was a tender point, and would not bear to be meddled with. And therefore, having owned that he was their son and was born blind, further these deponents say not.

a. Observe how warily they express themselves (v. 21): "By what means he now seeth we know not, or who has opened his eyes we know not, otherwise than by hearsay; we can give no account either by what means or by whose hand it was done." See how the wisdom of this world teaches men to trim the matter in critical junctures. Christ was accused as a sabbath-breaker, and as an imposter. Now these parents of the blind man, though they were not eye-witnesses of the cure, were yet fully assured of it, and were bound in gratitude to have borne their testimony to the honour of the Lord Jesus, who had done their son so great a kindness; but they had not courage to do it, and then thought it might serve to atone for their not appearing in favour of him that they said nothing to his prejudice; whereas, in the day of trial, he that is not apparently for Christ is justly looked upon as really against him, Luke xi. 23; Mark viii. 38. That they might not be further urged in this matter, they refer themselves and the court to him: He is of age, ask him, he shall speak for himself. This implies that while children are not of age (while they are infants, such as cannot speak) it is incumbent upon their parents to speak for them, speak to God for them in prayer, speak to the church for them in baptism; but, when they are of age, it is fit that they should be asked whether they be willing to stand to that which their parents did for them, and let them speak for themselves. This man, though he was born blind, seems to have been of quick understanding above many, which enabled him to speak for himself better than his friends could speak for him. Thus God often by a kind providence makes up in the mind what is wanting in the body, 1 Cor. xii. 23, 24. His parents turning them over to him was only to save themselves from trouble, and expose him; whereas they that had so great an interest in his mercies had reason to embark with him in his hazards for the honour of that Jesus who had done so much for them.

b. See the reason why they were so cautious (v. 22, 23): Because they feared the Jews. It was not because they would put an honour upon their son, by making him his own advocate, or because they would have the matter cleared by the best hand, but because they would shift trouble off from themselves, as most people are in care to do, no matter on whom they throw it. Near is my friend, and near is my child, and perhaps near is my religion, but nearer is myself--Proximus egomet mihi. But Christianity teaches another lesson, 1 Cor. x. 24; Esth. viii. 6. Here is,

(a.) The late law which the sanhedrim had made. It was agreed and enacted by their authority that, if any man within their jurisdiction did confess that Jesus was Christ, he should be put out of the synagogue. Observe,

[a.] The crime designed to be punished, and so prevented, by this statute, and that was embracing Jesus of Nazareth as the promised Messiah, and manifesting this by any overt-act, which amounted to a confessing of him. They themselves did expect a Messiah, but they could by no means bear to think that this Jesus should be he, nor admit the question whether he were or no, for two reasons:--First, Because his precepts were all so contrary to their traditional laws. The spiritual worship he prescribed overthrew their formalities; nor did any thing more effectually destroy their singularity and narrow-spiritedness than that universal charity which he taught; humility and mortification, repentance and self-denial, were lessons new to them, and sounded harsh and strange in their ears. Secondly, Because him promises and appearances were so contrary to their traditional hopes. They expected a Messiah in outward pomp and splendour, that should not only free the nation from the Roman yoke, but advance the grandeur of the sanhedrim, and make all the members of it princes and peers: and now to hear of a Messiah whose outward circumstances were all mean and poor, whose first appearance and principal residence were in Galilee, a despised province, who never made his court to them, nor sought their favour, whose followers were neither sword-men nor gown-men, nor any men of honour, but contemptible fishermen, who proposed and promised no redemption but from sin, no consolation of Israel but what is spiritual and divine, and at the same time bade his followers expect the cross, and count upon persecution; this was such a reproach to all the ideas they had formed and filled the minds of their people with, such a blow to their power and interest, and such a disappointment to all their hopes, that they could never be reconciled to it, nor so much as give it a fair or patient hearing, but, right or wrong, it must be crushed.

[b.] The penalty to be inflicted for this crime. If any should own himself a disciple of Jesus, he should be deemed and taken as an apostate from the faith of the Jewish church, and a rebel and traitor against the government of it, and should therefore be put out of the synagogue, as one that had rendered himself unworthy of the honours, and incapable of the privileges, of their church; he should be excommunicated, and expelled the commonwealth of Israel. Nor was this merely an ecclesiastical censure, which a man that made no conscience of their authority might slight, but it was, in effect, an outlawry, which excluded a man from civil commerce and deprived him of his liberty and property. Note, First, Christ's holy religion, from its first rise, has been opposed by penal laws made against the professors of it; as if men's consciences would otherwise naturally embrace it, this unnatural force has been put upon them. Secondly, The church's artillery, when the command of it has fallen into ill hands, has often been turned against itself, and ecclesiastical censures have been made to serve a carnal secular interest. It is no new thing to see those cast out of the synagogue that were the greatest ornaments and blessings of it, and to hear those that expelled them say, The Lord be glorified, Isa. lxvi. 5. Now of this edict it is said, 1. That the Jews had agreed it, or conspired it. Their consultation and communion herein were a perfect conspiracy against the crown and dignity of the Redeemer, against the Lord and his Anointed. 2. That they had already agreed it. Though he had been but a few months in any public character among them, and, one would think, in so short a time could not have made them jealous of him, yet thus early were they aware of his growing interest, and already agreed to do their utmost to suppress it. He had lately made his escape out of the temple, and, when they saw themselves baffled in their attempts to take him, they presently took this course, to make it penal for any body to own him. Thus unanimous and thus expeditious are the enemies of the church, and their counsels; but he that sits in heaven laughs at them, and has them in derision, and so may we.

(b.) The influence which this law had upon the parents of the blind man. They declined saying any thing of Christ, and shuffled it off to their son, because they feared the Jews. Christ had incurred the frowns of the government to do their son a kindness, but they would not incur them to do him any honour. Note, The fear of man brings a snare (Prov. xxix. 25), and often makes people deny and disown Christ, and his truths and ways, and act against their consciences. Well, the parents have thus disentangled themselves, and are discharged from any further attendance; let us now go on with the examination of the man himself; the doubt of the Pharisees, whether he was born blind, was put out of doubt by them; and therefore,

(2.) They enquired of him concerning the manner of the cure, and made their remarks upon it, v. 15, 16.

[1.] The same question which his neighbours had put to him now again the Pharisees asked him, how he had received his sight. This they enquired not with any sincere desire to find out the truth, by tracing the report to the original, but with a desire to find an occasion against Christ; for, if the man should relate the matter fully, they would prove Christ a sabbath-breaker; if he should vary from his former story, they would have some colour to suspect the whole to be a collusion.

[2.] The same answer, in effect, which he had before given to his neighbours, he here repeats to the Pharisees: He put clay upon mine eyes, and I washed, and do see. He does not here speak of the making of the clay, for indeed he had not seen it made. That circumstance was not essential, and might give the Pharisees most occasion against him, and therefore he waives it. In the former account he said, I washed, and received sight; but lest they should think it was only a glimpse for the present, which a heated imagination might fancy itself to have, he now says, "I do see: it is a complete and lasting cure."

[3.] The remarks made upon this story were very different, and occasioned a debate in the court, v. 16.

First, Some took this occasion to censure and condemn Christ for what he had done. Some of the Pharisees said, This man is not of God, as he pretends, because he keepeth not the sabbath day. 1. The doctrine upon which this censure is grounded is very true--that those are not of God--those pretenders to prophecy not sent of God, those pretenders to saintship not born of God--who do not keep the sabbath day. Those that are of God will keep the commandments of God; and this is his commandment, that we sanctify the sabbath. Those that are of God keep up communion with God, and delight to hear from him, and speak to him, and therefore will observe the sabbath, which is a day appointed for intercourse with heaven. The sabbath is called a sign, for the sanctifying of it is a sign of a sanctified heart, and the profaning of it a sign of a profane heart. But, 2. The application of it to our Saviour is very unjust, for he did religiously observe the sabbath day, and never in any instance violated it, never did otherwise than well on the sabbath day. He did not keep the sabbath according to the tradition of the elders and the superstitious observances of the Pharisees, but he kept it according to the command of God, and therefore, no doubt, he was of God, and his miracles proved him to be Lord also of the sabbath day. Note, much unrighteous and uncharitable judging is occasioned by men's making the rules of religion more strict than God has made them, and adding their own fancies to God's appointments, as the Jews here, in the case of sabbath-sanctification. We ourselves may forbear such and such things, on the sabbath day, as we find a distraction to us, and we do well, but we must not therefore tie up others to the same strictness. Every thing that we take for a rule of practice must not presently be made a rule of judgment.

Secondly, Others spoke in his favour, and very pertinently urged, How can a man that is a sinner do such miracles? It seems that even in this council of the ungodly there were some that were capable of a free thought, and were witnesses for Christ, even in the midst of his enemies. The matter of fact was plain, that this was a true miracle, the more it was searched into the more it was cleared; and this brought his former similar works to mind, and gave occasion to speak magnificently of them, toiauta semeia--such great signs, so many, so evident. And the inference from it is very natural: Such things as these could never be done by a man that is a sinner, that is, not by any mere man, in his own name, and by his own power; or, rather, not by one that is a cheat or an imposter, and in that sense a a sinner; such a one may indeed show some signs and lying wonders, but not such signs and true wonders as Christ wrought. How could a man produce such divine credentials, if he had not a divine commission? Thus there was a division among them, a schism, so the word is; they clashed in their opinion, a warm debate arose, and the house divided upon it. Thus God defeats the counsels of his enemies by dividing them; and by such testimonies as these given against the malice of persecutors, and the rubs they meet with, their designs against the church are sometimes rendered ineffectual and always inexcusable.

2. After their enquiry concerning the cure, we must observe their enquiry concerning the author of it. And here observe,

(1.) What the man said of him, in answer to their enquiry. They ask him (v. 17), "What sayest thou of him, seeing that he has opened thine eyes? What dost thou think of his doing this? And what idea hast thou of him that did it?" If he should speak slightly of Christ, in answer to this, as he might be tempted to do, to please them, now that he was in their hands, as his parents had done--if he should say, "I know not what to make of him; he may be a conjuror for aught I know, or some mountebank"--they would have triumphed in it. Nothing confirms Christ's enemies in their enmity to him so much as the slights put upon him by those that have passed for his friends. But, if he should speak honourably of Christ, they would prosecute him upon their new law, which did not except, no, not his own patient; they would make him an example, and so deter others from applying to Christ for cures, for which, though they came cheap from Christ, yet they would make them pay dearly. Or perhaps Christ's friends proposed to have the man's own sentiments concerning his physician, and were willing to know, since he appeared to be a sensible man, what he thought of him. Note, Those whose eyes Christ has opened know best what to say of him, and have great reason, upon all occasions, to say well of him. What think we of Christ? To this question the poor man makes a short, plain, and direct answer: "He is a prophet, he is one inspired and sent of God to preach, and work miracles, and deliver to the world a divine message." There had been no prophets among the Jews for three hundred years; yet they did not conclude that they should have no more, for they knew that he was yet to come who should seal up vision and prophecy, Dan. ix. 24. It should seem, this man had not any thoughts that Christ was the Messiah, the great prophet, but one of the same rank with the other prophets. The woman of Samaria concluded he was a prophet before she had any thought of his being the Messiah (ch. iv. 19); so this blind man thought well of Christ according to the light he had, though he did not think well enough of him; but, being faithful in what he had already attained to, God revealed even that unto him. This poor blind beggar had a clearer judgment of the things pertaining to the kingdom of God, and saw further into the proofs of a divine mission, than the masters in Israel, that assumed an authority to judge of prophets.

(2.) What they said of him, in reply to the man's testimony. Having in vain attempted to invalidate the evidence of the fact, and finding that indeed a notable miracle was wrought, and they could not deny it, they renew their attempt to banter it, and run it down, and do all they can to shake the good opinion the man had of him that opened his eyes, and to convince him that Christ was a bad man (v. 24): Give God the praise, we know that this man is a sinner. Two ways this is understood: [1.] By way of advice, to take heed of ascribing the praise of his cure to a sinful man, but to give it all to God, to whom it was due. Thus, under colour of zeal for the honour of God, they rob Christ of his honour, as those do who will not worship Christ as God, under pretence of zeal for this great truth, that there is but one God to be worshipped; whereas this is his declared will, that all men should honour the Son even as they honour the Father; and in confessing that Christ is Lord we give glory to God the Father. When God makes use of men that are sinners as instruments of good to us, we must give God the glory, for every creature is that to us which he makes it to be; and yet there is gratitude owing to the instruments. It was a good word, Give God the praise, but here it was ill used; and there seems to be this further in it, "This man is a sinner, a bad man, and therefore give the praise so much the more to God, who could work by such an instrument." [2.] By way of adjuration; so some take it. "We know (though thou dost not, who hast but lately come, as it were, into a new world) that this man is a sinner, a great impostor, and cheats the country; this we are sure of, therefore give God praise" (as Joshua said to Achan) "by making an ingenuous confession of the fraud and collusion which we are confident there is in this matter; in God's name, man, tell the truth." Thus is God's name abused in papal inquisitions, when by oaths, ex officio, they extort accusations of themselves from the innocent, and of others from the ignorant. See how basely they speak of the Lord Jesus: We know that this man is a sinner, is a man of sin. In which we may observe, First, Their insolence and pride. They would not have it thought, when they asked the man what he thought of him, that they needed information; nay, they know very well that he is a sinner, and nobody can convince them of the contrary. He had challenged them to their faces (ch. viii. 46) to convince him of sin, and they had nothing to say; but now behind his back they speak of him as a malefactor, convicted upon the notorious evidence of the fact. Thus false accusers make up in confidence what is wanting in proof. Secondly, The injury and indignity hereby done to the Lord Jesus. When he became man, he took upon him the form not only of a servant, but of a sinner (Rom. viii. 3), and passed for a sinner in common with the rest of mankind. Nay, he was represented as a sinner of the first magnitude, a sinner above all men; and, being made sin for us, he despised even this shame.

3. The debate that arose between the Pharisees and this poor man concerning Christ. They say, He is a sinner; he says, He is a prophet. As it is an encouragement to those who are concerned for the cause of Christ to hope that it shall never be lost for want of witnesses, when they find a poor blind beggar picked up from the way-side, and made a witness for Christ, to the faces of his most impudent enemies; so it is an encouragement to those who are called out to witness for Christ to find with what prudence and courage this man managed his defence, according to the promise, It shall be given you in that same hour what you shall speak. Though he had never seen Jesus, he had felt his grace. Now in the parley between the Pharisees and this poor man we may observe three steps:--

(1.) He sticks to the certain matter of fact the evidence of which they endeavour to shake. That which is doubtful is best resolved into that which is plain, and therefore, [1.] He adheres to that which to himself at least, and to his own satisfaction, was past dispute (v. 25): "Whether he be a sinner or no I know not, I will not now stand to dispute, nor need I, the matter is plain, and though I should altogether hold my peace would speak for itself;" or, as it might better be rendered, "If he be a sinner, I know it not, I see no reason to say so, but the contrary; for this one thing I know, and can be more sure of than you can be of that of which you are so confident, that whereas I was blind, now I see, and therefore must not only say that he has been a good friend to me, but that he is a prophet; I am both able and bound to speak well of him." Now here, First, He tacitly reproves their great assurance of the ill character they gave of the blessed Jesus: "You say that you know him to be a sinner; I, who know him as well as you do, cannot give any such character." Secondly, He boldly relies upon his own experience of the power and goodness of the holy Jesus, and resolves to abide by it. There is no disputing against experience, nor arguing a man out of his senses; here is one that is properly an eyewitness of the power and grace of Christ, though he had never seen him. Note, As Christ's mercies are most valued by those that have felt the want of them, that have been blind and now see, so the most powerful and durable affections to Christ are those that arise from an experimental knowledge of him, 1 John i. 1; Acts iv. 20. The poor man does not here give a nice account of the method of the cure, nor pretend to describe it philosophically, but in short, Whereas I was blind, now I see. Thus in the work of grace in the soul, though we cannot tell when and how, by what instruments and by what steps and advances, the blessed change was wrought, yet we may take the comfort of it if we can say, through grace, "Whereas I was blind, now I see. I did live a carnal, worldly, sensual life, but, thanks be to God, it is now otherwise with me," Eph. v. 8. [2.] They endeavour to baffle and stifle the evidence by a needless repetition of their enquiries into it (v. 26): What did he to thee? How opened he thine eyes? They asked these questions, First, Because they wanted something to say, and would rather speak impertinently than seem to be silenced or run a-ground. Thus eager disputants, that resolve they will have the last word, by such vain repetitions, to avoid the shame of being silenced, make themselves accountable for many idle words. Secondly, Because they hoped, by putting the man upon repeating his evidence, to catch him tripping in it, or wavering, and then they would think they had gained a good point.

(2.) He upbraids them with their obstinate infidelity and invincible prejudices, and they revile him as a disciple of Jesus, v. 27-29, where the man is more bold with them and they are more sharp upon him than before.

[1.] The man boldly upbraids them with their wilful and unreasonable opposition to the evidence of this miracle, v. 27. He would not gratify them with a repetition of the story, but bravely replied, I have told you already, and you did not hear, wherefore would you hear it again, will you also be his disciples? Some think that he spoke seriously, and really expecting that they would be convinced. "He had many disciples, I will be one, will you also come in among them?" Some zealous young Christians see so much reason for religion that they are ready to think every one will presently be on their mind. But it rather seems to be spoken ironically: "Will you be his disciples? No, I know you abhor the thoughts of it; why then should you desire to hear that which will either make you his disciples or leave you inexcusable if you be not?" Those that wilfully shut their eyes against the light, as these Pharisees here did, First, Make themselves contemptible and base, as these here did, who were justly exposed by this poor man for denying the conclusion, when they had nothing to object against either of the premises. Secondly, They forfeit all the benefit of further instructions and means of knowledge and conviction: they that have been told once, and would not hear, why should they be told it again? Jer. li. 9. See Matt. x. 14. Thirdly, They hereby receive the grace of God in vain. This implied in that, "Will you be his disciples? No, you resolve you will not; why then would you hear it again, only that you may be his accusers and persecutors?" Those who will not see cause to embrace Christ, and join with his followers, yet, one would think, should see cause enough not to hate and persecute him and them.

[2.] For this they scorn and revile him, v. 28. When they could not resist the wisdom and spirit by which he spoke, they broke out into a passion, and scolded him, began to call names, and give him ill language. See what Christ's faithful witnesses must expect from the adversaries of his truth and cause; let them count upon all manner of evil to be said of them, Matt. v. 11. The method commonly taken by unreasonable man is to make out with railing what is wanting in truth and reason.

First, They taunted this man for his affection to Christ; they said, Thou art his disciple, as if that were reproach enough, and they could not say worse of him. "We scorn to be his disciples, and will leave that preferment to thee, and such scoundrels as thou art." They do what they can to put Christ's religion in an ill name, and to represent the profession of it as a contemptible scandalous thing. They reviled him. The Vulgate reads it, maledixerunt eum--they cursed him; and what was their curse? It was this, Be thou his disciple. "May such a curse" (saith St. Augustine here) "ever be on us and on our children!" If we take our measures of credit and disgrace from the sentiment or rather clamours of a blind deluded world, we shall glory in our shame, and be ashamed of our glory. They had no reason to call this man a disciple of Christ, he had neither seen him nor heard him preach, only he had spoken favourably of a kindness Christ had done him, and this they could not bear.

Secondly, They gloried in their relation to Moses as their Master: "We are Moses's disciples, and do not either need or desire any other teacher." Note, 1. Carnal professors of religion are very apt to trust to, and be proud of, the dignities and privileges of their profession, while they are strangers to the principles and powers of their religion. These Pharisees had before boasted of their good parentage: We are Abraham's seed; here they boast of their good education, We are Moses's disciples; as if these would save them. 2. It is sad to see how much one part of religion is opposed, under colour of zeal for another part. There was a perfect harmony between Christ and Moses; Moses prepared for Christ, and Christ perfected Moses, so that they might be disciples of Moses, and become the disciples of Christ too; and yet they here put them in opposition, nor could they have persecuted Christ but under the shelter of the abused name of Moses. Thus those who gainsay the doctrine of free grace value themselves as promoters of man's duty, We are Moses's disciples; while, on the other hand, those that cancel the obligation of the law value themselves as the assertors of free grace, and as if none were the disciples of Jesus but they; whereas, if we rightly understand the matter, we shall see God's grace and man's duty meet together and kiss and befriend each other.

Thirdly, They gave some sort of reason for their adhering to Moses against Christ (v. 29): We know that God spoke unto Moses; as for this fellow, we know not whence he is. But did they not know that among other things which God spoke unto Moses this was one, that they must expect another prophet, and further revelation of the mind of God? yet, when our Lord Jesus, pursuant to what God said to Moses, did appear, and gave sufficient proofs of his being that prophet, under pretence of sticking to the old religion, and the established church, they not only forfeited, but forsook, their own mercies. In this argument of their observe, 1. How impertinently they allege, in defence of their enmity to Christ, that which none of his followers ever denied: We know that God spoke unto Moses, and, thanks be to God, we know it too, more plainly to Moses than to any other of the prophets; but what then? God spoke to Moses, and does it therefore follow that Jesus is an impostor? Moses was a prophet also? Moses spoke honourably of Jesus (ch. v. 46), and Jesus spoke honourably of Moses (Luke xvi. 29); they were both faithful in the same house of God, Moses as a servant, Christ as a Son; therefore their pleading Moses' divine warrant in opposition to Christ's was an artifice, to make unthinking people believe it was as certain that Jesus was a false prophet as that Moses was a true one; whereas they were both true. 2. How absurdly they urge their ignorance of Christ as a reason to justify their contempt of him: As for this fellow. Thus scornfully do they speak of the blessed Jesus, as if they did not think it worth while to charge their memories with a name so inconsiderable; they express themselves with as much disdain of the Shepherd of Israel as if he had not been worthy to be set with the dogs of their flock: As for this fellow, this sorry fellow, we know not whence he is. They looked upon themselves to have the key of knowledge, that none must preach without a license first had and obtained from them, under the seal of their court. They expected that all who set up for teachers should apply to them, and give them satisfaction, which this Jesus had never done, never so far owned their power as to ask their leave, and therefore they concluded him an intruder, and one that came not in by the door: They knew not whence nor what he was, and therefore concluded him a sinner; whereas those we know little of we should judge charitably of; but proud and narrow souls will think none good but themselves, and those that are in their interest. It was not long ago that the Jews had made the contrary to this an objection against Christ (ch. vii. 27): We know this man whence he is, but when Christ comes no man knows whence he is. Thus they could with the greatest assurance either affirm or deny the same thing, according as they saw it would serve their turn. They knew not whence he was; and whose fault was that? (1.) It is certain that they ought to have enquired. The Messiah was to appear about this time, and it concerned them to look about them, and examine every indication; but these priests, like those, Jer. ii. 6, said not, Where is the Lord? (2.) It is certain that they might have known whence he was, might not only have known, by searching the register, that he was born in Bethlehem; but by enquiring into his doctrine, miracles, and conversation, they might have known that he was sent of God, and had better orders, a better commission, and far better instructions, than any they could give him. See the absurdity of infidelity. Men will not know the doctrine of Christ because they are resolved they will not believe it, and then pretend they do not believe it because they do not know it. Such ignorance and unbelief, which support one another, aggravate one another.

(3.) He reasons with them concerning this matter, and they excommunicate him.

[1.] The poor man, finding that he had reason on his side, which they could not answer, grows more bold, and, in prosecution of his argument, is very close upon them.

First, He wonders at their obstinate infidelity (v. 30); not at all daunted by their frowns, nor shaken by their confidence, he bravely answered, "Why, herein is a marvelous thing, the strangest instance of wilful ignorance that ever was heard of among men that pretend to sense, that you know not whence he is, and yet he has opened mine eyes." Two things he wonders at:-- 1. That they should be strangers to a man so famous. He that could open the eyes of the blind must certainly be a considerable man, and worth taking notice of. The Pharisees were inquisitive men, had a large correspondence and acquaintance, thought themselves the eyes of the church and its watchmen, and yet that they should talk as if they thought it below them to take cognizance of such a man as this, and have conversation with him, this is a strange thing indeed. There are many who pass for learned and knowing men, who understand business, and can talk sensibly in other things, who yet are ignorant, to a wonder, of the doctrine of Christ, who have no concern, no, not so much as a curiosity, to acquaint themselves with that which the angels desire to look into. 2. That they should question the divine mission of one that had undoubtedly wrought a divine miracle. When they said, We know not whence he is, they meant, "We know not any proof that his doctrine and ministry are from heaven." "Now this is strange," saith the poor man, "that the miracle wrought upon me has not convinced you, and put the matter out of doubt,--that you, whose education and studies give you advantages above others of discerning the things of God, should thus shut your eyes against the light." It is a marvelous work and wonder, when the wisdom of the wise thus perisheth (Isa. xxix. 14), that they deny the truth of that of which they cannot gainsay the evidence. Note, (1.) The unbelief of those who enjoy the means of knowledge and conviction is indeed a marvelous thing, Mark vi. 6. (2.) Those who have themselves experienced the power and grace of the Lord Jesus do especially wonder at the wilfulness of those who reject him, and, having such good thoughts of him themselves, are amazed that others have not. Had Christ opened the eyes of the Pharisees, they would not have doubted his being a prophet.

Secondly, He argues strongly against them, v. 31-33. They had determined concerning Jesus that he was not of God (v. 16), but was a sinner (v. 24), in answer to which the man here proves not only that he was not a sinner (v. 31), but that he was of God, v. 33.

a. He argues here, (a.) With great knowledge. Though he could not read a letter of the book, he was well acquainted with the scripture and the things of God; he had wanted the sense of seeing, yet had well improved that of hearing, by which faith cometh; yet this would not have served him if he had not had an extraordinary presence of God with him, and special aids of his Spirit, upon this occasion. (b.) With great zeal for the honour of Christ, whom he could not endure to hear run down, and evil spoken of. (c.) With great boldness, and courage, and undauntedness, not terrified by the proudest of his adversaries. Those that are ambitious of the favours of God must not be afraid of the frowns of men. "See here," saith Dr. Whitby, "a blind man and unlearned judging more rightly of divine things than the whole learned council of the Pharisees, whence we learn that we are not always to be led by the authority of councils, popes, or bishops; and that it is not absurd for laymen sometimes to vary from their opinions, these overseers being sometimes guilty of great oversights."

b. His argument may be reduced into form, somewhat like that of David, Ps. lxvi. 18-20. The proposition in David's argument is, If I regard iniquity in my heart, God will not hear me; here it is to the same purport, God heareth not sinners: the assumption there is, But verily God hath heard me; here it is, Verily God hath heard Jesus, he hath been honoured with the doing of that which was never done before: the conclusion there is to the honour, Blessed be God; here to the honour of the Lord Jesus, He is of God.

(a.) He lays it down for an undoubted truth that none but good men are the favourites of heaven (v. 31): Now we know, you know it as well as I, that God heareth not sinners; but if any man be a worshipper of God, and does his will, him he heareth. Here,

[a.] The assertions, rightly understood, are true. First, Be it spoken to the terror of the wicked, God heareth not sinners, that is, such sinners as the Pharisees meant when they said of Christ, He is a sinner, one that, under the shelter of God's name, advanced the devil's interest. This bespeaks no discouragement to repenting returning sinners, but to those that go on still in their trespasses, that make their prayers not only consistent with, but subservient to, their sins, as the hypocrites do; God will not hear them, he will not own them, nor give an answer of peace to their prayers. Secondly, Be it spoken to the comfort of the righteous, If any man be a worshipper of God, and does his will, him he heareth. Here is, 1. The complete character of a good man: he is one that worships God, and does his will; he is constant in his devotions at set times, and regular in his conversation at all times. He is one that makes it his business to glorify his Creator by the solemn adoration of his name and a sincere obedience to his will and law; both must go together. 2. The unspeakable comfort of such a man: him God hears; hears his complaints, and relieves him; hears his appeals, and rights him; hears his praises, and accepts them; hears his prayers, and answers them, Ps. xxxiv. 15.

[b.] The application of these truths is very pertinent to prove that he, at whose word such a divine power was put forth as cured one born blind, was not a bad man, but, having manifestly such an interest in the holy God as that he heard him always (ch. ix. 31, 32), was certainly a holy one.

(b.) He magnifies the miracles which Christ had wrought, to strengthen the argument the more (v. 32): Since the world began was it not heard that any man opened the eyes of one that was born blind. This is to show either, [a.] That it was a true miracle, and above the power of nature; it was never heard that any man, by the use of natural means, had cured one that was born blind; no doubt, this man and his parents had been very inquisitive into cases of this nature, whether any such had been helped, and could hear of none, which enabled him to speak this with the more assurance. Or, [b.] That it was an extraordinary miracle, and beyond the precedents of former miracles; neither Moses nor any of the prophets, though they did great things, ever did such things as this, wherein divine power and divine goodness seem to strive which should outshine. Moses wrought miraculous plagues, but Christ wrought miraculous cures. Note, First, The wondrous works of the Lord Jesus were such as the like had never been done before. Secondly, It becomes those who have received mercy from God to magnify the mercies they have received, and to speak honourably of them; not that thereby glory may redound to themselves, and they may seem to be extraordinary favourites of Heaven, but that God may have so much the more glory.

(c.) He therefore concludes, If this man were not of God, he could no nothing, that is, nothing extraordinary, no such thing as this; and therefore, no doubt, he is of God, notwithstanding his nonconformity to your traditions in the business of the sabbath day. Note, What Christ did on earth sufficiently demonstrated what he was in heaven; for, if he had not been sent of God, he could not have wrought such miracles. It is true the man of sin comes with lying wonders, but not with real miracles; it is likewise supposed that a false prophet might, by divine permission, give a sign or a wonder (Deut. xiii. 1, 2), yet the case is so put as that it would carry with it its own confutation, for it is to enforce a temptation to serve other gods, which was to set God against himself. It is true, likewise, that many wicked people have in Christ's name done many wonderful works, which did not prove those that wrought them to be of God, but him in whose name they were wrought. We may each of us know by this whether we are of God or no: What do we? What do we for God, for our souls, in working out our salvation? What do we more than others?

[2.] The Pharisees, finding themselves unable either to answer his reasonings or to bear them, fell foul upon him, and with a great deal of pride and passion broke off the discourse, v. 34. Here we are told,

First, What they said. Having nothing to reply to his argument, they reflected upon his person: Thou wast altogether born in sin, and dost thou teach us? They take that amiss which they had reason to take kindly, and are cut to the heart with rage by that which should have pricked them to the heart with penitence. Observe, 1. How they despised him, and what a severe censure they passed upon him: "Thou wast not only born in sin, as every man is, but altogether so, wholly corrupt, and bearing about with thee in thy body as well as in thy soul the marks of that corruption; thou wast one whom nature stigmatized." Had he still continued blind, it had been barbarous to upbraid him with it, and thence to gather that he was more deeply tainted with sin than other people; but it was most unjust to take notice of it now that the cure had not only rolled away the reproach of his blindness, but had signalized him as a favourite of Heaven. Some take it thus: "Thou hast been a common beggar, and such are too often common sinners, and thou hast, no doubt, been as bad as any of them;" whereas by his discourse he had proved the contrary, and had evinced a deep tincture of piety. But when proud imperious Pharisees resolve to run a man down, any thing shall serve for a pretence. 2. How they disdain to learn of him, or to receive instruction from him: Dost thou teach us? A mighty emphasis must be laid here upon thou and us. "What! wilt thou, a silly sorry fellow, ignorant and illiterate, that hast not seen the light of the sun a day to an end, a beggar by the way-side, of the very dregs and refuse of the town, wilt thou pretend to teach us, that are the sages of the law and grandees of the church, that sit in Moses's chair and are masters in Israel?" Note, Proud men scorn to be taught, especially by their inferiors, whereas we should never think ourselves too old, nor too wise, nor too good, to learn. Those that have much wealth would have more; and why not those that have much knowledge? And those are to be valued by whom we may improve in learning. What a poor excuse was this for the Pharisees' infidelity, that it would be a disparagement to them to be instructed, and informed, and convinced, by such a silly fellow as this!
Adam Clarke: Commentary on the Bible - 1831
9:13: They brought to the Pharisees - These had the chief rule, and determined all controversies among the people; in every case of religion, their judgment was final: the people, now fully convinced that the man had been cured, brought him to the Pharisees, that they might determine how this was done, and whether it had been done legally.
Albert Barnes: Notes on the Bible - 1834
9:13: To the Pharisees - To the members of the Sanhedrin. They did this, doubtless, to accuse Jesus of having violated the Sabbath, and not, as they ought to have done, to examine into the evidence that he was from God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: Joh 8:3-8, Joh 11:46, Joh 11:47, Joh 11:57, Joh 12:19, Joh 12:42
John Gill
9:13 They brought to the Pharisees,.... That is, to the sanhedrim, which chiefly consisted of Pharisees; and so Nonnus calls them the priests and chief priests:
him that was aforetime blind; to be examined by them. And something like this is the method used by carnal relations and friends, who when they have any belonging to them under a work of grace, have them to their learned doctors of a different religion, to talk to them, and dissuade them from the ways of truth and godliness.
Robert Jamieson, A. R. Fausset and David Brown
9:13 They brought to the Pharisees--sitting probably in council, and chiefly of that sect (Jn 7:47-48).
9:149:14: Եւ էր շաբա՛թ՝ յորժամ զկա՛ւն արար Յիսուս. եւ եբաց զաչս կուրին։
14. (օրը շաբաթ էր, երբ Յիսուս կաւ շինեց եւ կոյրի աչքերը բացեց):
14 Շաբաթ օր էր, երբ Յիսուս կաւը շինեց ու անոր աչքերը բացաւ։
Եւ էր շաբաթ, յորժամ զկաւն արար Յիսուս, եւ եբաց զաչս կուրին:

9:14: Եւ էր շաբա՛թ՝ յորժամ զկա՛ւն արար Յիսուս. եւ եբաց զաչս կուրին։
14. (օրը շաբաթ էր, երբ Յիսուս կաւ շինեց եւ կոյրի աչքերը բացեց):
14 Շաբաթ օր էր, երբ Յիսուս կաւը շինեց ու անոր աչքերը բացաւ։
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9:1414: А была суббота, когда Иисус сделал брение и отверз ему очи.
9:14  ἦν δὲ σάββατον ἐν ᾗ ἡμέρᾳ τὸν πηλὸν ἐποίησεν ὁ ἰησοῦς καὶ ἀνέῳξεν αὐτοῦ τοὺς ὀφθαλμούς.
9:14. ἦν (It-was) δὲ (moreover) σάββατον (a-sabbath) ἐν (in) ᾗ (unto-which) ἡμέρᾳ (unto-a-day) τὸν (to-the-one) πηλὸν (to-a-clay) ἐποίησεν (it-did-unto,"ὁ (the-one) Ἰησοῦς (an-Iesous,"καὶ (and) ἀνέῳξεν (it-opened-up) αὐτοῦ (of-it) τοὺς (to-the-one) ὀφθαλμούς. (to-eyes)
9:14. erat autem sabbatum quando lutum fecit Iesus et aperuit oculos eiusNow it was the sabbath, when Jesus made the clay and opened his eyes.
14. Now it was the sabbath on the day when Jesus made the clay, and opened his eyes.
9:14. Now it was the Sabbath, when Jesus made the clay and opened his eyes.
And it was the sabbath day when Jesus made the clay, and opened his eyes:

14: А была суббота, когда Иисус сделал брение и отверз ему очи.
9:14  ἦν δὲ σάββατον ἐν ᾗ ἡμέρᾳ τὸν πηλὸν ἐποίησεν ὁ ἰησοῦς καὶ ἀνέῳξεν αὐτοῦ τοὺς ὀφθαλμούς.
9:14. erat autem sabbatum quando lutum fecit Iesus et aperuit oculos eius
Now it was the sabbath, when Jesus made the clay and opened his eyes.
9:14. Now it was the Sabbath, when Jesus made the clay and opened his eyes.
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Adam Clarke: Commentary on the Bible - 1831
9:14: It was the Sabbath - Some of the ancient rabbins taught, and they have been followed by some moderns, not much better skilled in physic than themselves, that the saliva is a cure for several disorders of the eyes; but the former held this to be contrary to the law, if applied on the Sabbath. See Lightfoot's Hor. Talm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: Joh 5:9, Joh 5:16, Joh 7:21-23; Mat 12:1-14; Mar 2:23-28, Mar 3:1-6; Luk 6:1-11, Luk 13:10-17; Luk 14:1
John Gill
9:14 And it was the sabbath day when Jesus made the clay,.... Which was reckoned a violation of the sabbath, Jn 9:16, and was one reason why they had the man to the Pharisees to be examined, and why they were desirous of knowing where Jesus was:
and opened his eyes; by putting on the clay, and sending him to wash in the Pool of Siloam: nor did the miracle, nor the good done to the man, excuse with them, what they thought a breach of the sabbath.
John Wesley
9:14 Anointing the eyes - With any kind of medicine on the Sabbath, was particularly forbidden by the tradition of the elders.
9:159:15: Դարձեալ հարցանէին զնա եւ փարիսեցիքն, թէ զիա՞րդ տեսանես։ Եւ նա՝ ասէ ցնոսա. Կա՛ւ եդ ՚ի վերայ աչաց իմոց, եւ լուացայ՝ եւ տեսանեմ[1802]։ [1802] Ոմանք. Հարցանէին ցնա փարիսեցիքն։
15. Փարիսեցիներն էլ կրկին հարցրին նրան. «Ինչպէ՞ս ես տեսնում»: Եւ նա նրանց ասաց. «Կաւ դրեց աչքերիս վրայ, եւ լուացուեցի ու տեսնում եմ»:
15 Փարիսեցիներն ալ կը հարցնէին իրեն թէ՝ «Ի՞նչպէս կը տեսնէ»։ Անիկա ալ ըսաւ անոնց. «Կաւ դրաւ աչքերուս վրայ ու լուացուեցայ եւ կը տեսնեմ»։
Դարձեալ հարցանէին զնա եւ փարիսեցիքն թէ` Զիա՞րդ տեսանես: Եւ նա ասէ ցնոսա. Կաւ եդ ի վերայ աչաց իմոց, եւ լուացայ եւ տեսանեմ:

9:15: Դարձեալ հարցանէին զնա եւ փարիսեցիքն, թէ զիա՞րդ տեսանես։ Եւ նա՝ ասէ ցնոսա. Կա՛ւ եդ ՚ի վերայ աչաց իմոց, եւ լուացայ՝ եւ տեսանեմ[1802]։
[1802] Ոմանք. Հարցանէին ցնա փարիսեցիքն։
15. Փարիսեցիներն էլ կրկին հարցրին նրան. «Ինչպէ՞ս ես տեսնում»: Եւ նա նրանց ասաց. «Կաւ դրեց աչքերիս վրայ, եւ լուացուեցի ու տեսնում եմ»:
15 Փարիսեցիներն ալ կը հարցնէին իրեն թէ՝ «Ի՞նչպէս կը տեսնէ»։ Անիկա ալ ըսաւ անոնց. «Կաւ դրաւ աչքերուս վրայ ու լուացուեցայ եւ կը տեսնեմ»։
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9:1515: Спросили его также и фарисеи, как он прозрел. Он сказал им: брение положил Он на мои глаза, и я умылся, и вижу.
9:15  πάλιν οὗν ἠρώτων αὐτὸν καὶ οἱ φαρισαῖοι πῶς ἀνέβλεψεν. ὁ δὲ εἶπεν αὐτοῖς, πηλὸν ἐπέθηκέν μου ἐπὶ τοὺς ὀφθαλμούς, καὶ ἐνιψάμην, καὶ βλέπω.
9:15. πάλιν (Unto-furthered) οὖν (accordingly) ἠρώτων (they-were-entreating-unto) αὐτὸν (to-it,"καὶ (and) οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ,"πῶς (unto-whither) ἀνέβλεψεν. (it-viewed-up) ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Πηλὸν (To-a-clay) ἐπέθηκέν (it-placed-upon) μου (of-me) ἐπὶ (upon) τοὺς (to-the-ones) ὀφθαλμούς, (to-eyes,"καὶ (and) ἐνιψάμην , ( I-washed ,"καὶ (and) βλέπω. (I-view)
9:15. iterum ergo interrogabant eum Pharisaei quomodo vidisset ille autem dixit eis lutum posuit mihi super oculos et lavi et videoAgain therefore the Pharisees asked him how he had received his sight. But he said to them: He put clay upon my eyes: and I washed: and I see.
15. Again therefore the Pharisees also asked him how he received his sight. And he said unto them, He put clay upon mine eyes, and I washed, and do see.
9:15. Therefore, again the Pharisees questioned him as to how he had seen. And he said to them, “He placed clay over my eyes, and I washed, and I see.”
Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see:

15: Спросили его также и фарисеи, как он прозрел. Он сказал им: брение положил Он на мои глаза, и я умылся, и вижу.
9:15  πάλιν οὗν ἠρώτων αὐτὸν καὶ οἱ φαρισαῖοι πῶς ἀνέβλεψεν. ὁ δὲ εἶπεν αὐτοῖς, πηλὸν ἐπέθηκέν μου ἐπὶ τοὺς ὀφθαλμούς, καὶ ἐνιψάμην, καὶ βλέπω.
9:15. iterum ergo interrogabant eum Pharisaei quomodo vidisset ille autem dixit eis lutum posuit mihi super oculos et lavi et video
Again therefore the Pharisees asked him how he had received his sight. But he said to them: He put clay upon my eyes: and I washed: and I see.
9:15. Therefore, again the Pharisees questioned him as to how he had seen. And he said to them, “He placed clay over my eyes, and I washed, and I see.”
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: - 18: Среди собравшихся фарисеев не обнаружилось единства во взглядах по данному случаю. Чтобы решить вопрос, каким образом человек мог сотворить чудо с нарушением закона Моисеева, фарисеи постановили снова допросить исцеленного уже сами. Когда исцеленный высказал перед ними уверенность в том, что Христос пророк, т. е. стоит в непосредственном общении с Богом, фарисеи, которых теперь евангелист именует уже иудеями ввиду их враждебного отношения ко Христу (ср. 6:41; 8:48), решились утверждать, что и самого исцеления не было. В надежде найти опору для этого утверждения, они пригласили родителей исцеленного.
Albert Barnes: Notes on the Bible - 1834
9:15: The Pharisees asked him how ... - The proper question to have been asked in the case was whether he had in fact done it, and not in what way. The question, also, about a sinner's conversion is whether in fact it has been done, and not about the mode or manner in which it is effected; yet it is remarkable that no small part of the disputes and inquiries among men are about the mode in which the Spirit renews the heart, and not about the evidence that it is done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: the Pharisees: Joh 9:10, Joh 9:11, Joh 9:26, Joh 9:27
John Gill
9:15 Then again the Pharisees asked him,.... Not that they had put any question of this kind to him before; but they also, as well as the neighbours, inquired of him,
how he had received his sight; from whom, and by what means:
he said unto them, he put clay upon mine eyes, and I washed and do see. This account agrees with the matter of fact, and with that he gave to his neighbours: he did not vary as to the truth of the relation, but this is somewhat more concise and short; and it is reasonable to suppose, that the Pharisees had talked much with him before, which made it less necessary to be more particular; for he makes no mention of the name of Jesus, nor of his making the clay, and the manner of it, nor of the Pool of Siloam, or his orders to go there and wash; See Gill on Jn 9:6; see Gill on Jn 9:7.
9:169:16: Ասեն ոմանք ՚ի փարիսեցւոցն. Ո՛չ է ա՛յրն այն յԱստուծոյ, զի զշաբաթս ո՛չ պահէ։ Կէսքն ասէին. Իսկ զիա՞րդ կարէ մարդ մեղաւոր՝ այսպիսի նշանս առնել։ Եւ էին հերձուածք ՚ի մէջ նոցա։
16. Փարիսեցիներից ոմանք ասացին. «Այդ մարդը Աստծուց չէ, քանի որ շաբաթ օրը չի պահում»: Ոմանք ասում էին. «Իսկ մեղաւոր մի մարդ ինչպէ՞ս կարող է այսպիսի նշաններ կատարել»: Եւ նրանց մէջ պառակտում կար:
16 Ասոր վրայ փարիսեցիներէն ոմանք կ’ըսէին. «Այն մարդը Աստուծմէ չէ, վասն զի շաբաթ օրը չի պահեր»։ Ուրիշներ կ’ըսէին. «Ի՞նչպէս կրնայ մեղաւոր մարդ մը այսպիսի հրաշքներ ընել»։ Անոնց մէջ երկպառակութիւն կար։
Ասեն ոմանք ի փարիսեցւոցն. Ոչ է այրն այն յԱստուծոյ, զի զշաբաթս ոչ պահէ: Կէսքն ասէին. Իսկ զիա՞րդ կարէ մարդ մեղաւոր այսպիսի նշանս առնել: Եւ էին հերձուածք ի մէջ նոցա:

9:16: Ասեն ոմանք ՚ի փարիսեցւոցն. Ո՛չ է ա՛յրն այն յԱստուծոյ, զի զշաբաթս ո՛չ պահէ։ Կէսքն ասէին. Իսկ զիա՞րդ կարէ մարդ մեղաւոր՝ այսպիսի նշանս առնել։ Եւ էին հերձուածք ՚ի մէջ նոցա։
16. Փարիսեցիներից ոմանք ասացին. «Այդ մարդը Աստծուց չէ, քանի որ շաբաթ օրը չի պահում»: Ոմանք ասում էին. «Իսկ մեղաւոր մի մարդ ինչպէ՞ս կարող է այսպիսի նշաններ կատարել»: Եւ նրանց մէջ պառակտում կար:
16 Ասոր վրայ փարիսեցիներէն ոմանք կ’ըսէին. «Այն մարդը Աստուծմէ չէ, վասն զի շաբաթ օրը չի պահեր»։ Ուրիշներ կ’ըսէին. «Ի՞նչպէս կրնայ մեղաւոր մարդ մը այսպիսի հրաշքներ ընել»։ Անոնց մէջ երկպառակութիւն կար։
zohrab-1805▾ eastern-1994▾ western am▾
9:1616: Тогда некоторые из фарисеев говорили: не от Бога Этот Человек, потому что не хранит субботы. Другие говорили: как может человек грешный творить такие чудеса? И была между ними распря.
9:16  ἔλεγον οὗν ἐκ τῶν φαρισαίων τινές, οὐκ ἔστιν οὖτος παρὰ θεοῦ ὁ ἄνθρωπος, ὅτι τὸ σάββατον οὐ τηρεῖ. ἄλλοι [δὲ] ἔλεγον, πῶς δύναται ἄνθρωπος ἁμαρτωλὸς τοιαῦτα σημεῖα ποιεῖν; καὶ σχίσμα ἦν ἐν αὐτοῖς.
9:16. ἔλεγον (They-were-forthing) οὖν (accordingly,"ἐκ (out) τῶν (of-the-ones) Φαρισαίων ( of-Faris-belonged ) τινές (ones,"Οὐκ (Not) ἔστιν (it-be) οὗτος (the-one-this) παρὰ (beside) θεοῦ (of-a-Deity) ὁ (the-one) ἄνθρωπος, (a-mankind,"ὅτι (to-which-a-one) τὸ (to-the-one) σάββατον (to-a-sabbath) οὐ (not) τηρεῖ. (it-keepeth-unto) ἄλλοι ( Other ) [δὲ] "[moreover]"ἔλεγον (they-were-forthing,"Πῶς (Unto-whither) δύναται ( it-ableth ) ἄνθρωπος (a-mankind) ἁμαρτωλὸς (un-adjusted-along) τοιαῦτα (to-the-ones-unto-the-ones-these) σημεῖα (to-signlets-of) ποιεῖν; (to-do-unto) καὶ (and) σχίσμα (a-severing-to) ἦν (it-was) ἐν (in) αὐτοῖς. (unto-them)
9:16. dicebant ergo ex Pharisaeis quidam non est hic homo a Deo quia sabbatum non custodit alii dicebant quomodo potest homo peccator haec signa facere et scisma erat in eisSome therefore of the Pharisees said: This man is not of God, who keepeth not the sabbath. But others said: How can a man that is a sinner do such miracles? And there was a division among them.
16. Some therefore of the Pharisees said, This man is not from God, because he keepeth not the sabbath. But others said, How can a man that is a sinner do such signs? And there was a division among them.
9:16. And so certain Pharisees said: “This man, who does not keep the Sabbath, is not from God.” But others said, “How could a sinful man accomplish these signs?” And there was a schism among them.
Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them:

16: Тогда некоторые из фарисеев говорили: не от Бога Этот Человек, потому что не хранит субботы. Другие говорили: как может человек грешный творить такие чудеса? И была между ними распря.
9:16  ἔλεγον οὗν ἐκ τῶν φαρισαίων τινές, οὐκ ἔστιν οὖτος παρὰ θεοῦ ὁ ἄνθρωπος, ὅτι τὸ σάββατον οὐ τηρεῖ. ἄλλοι [δὲ] ἔλεγον, πῶς δύναται ἄνθρωπος ἁμαρτωλὸς τοιαῦτα σημεῖα ποιεῖν; καὶ σχίσμα ἦν ἐν αὐτοῖς.
9:16. dicebant ergo ex Pharisaeis quidam non est hic homo a Deo quia sabbatum non custodit alii dicebant quomodo potest homo peccator haec signa facere et scisma erat in eis
Some therefore of the Pharisees said: This man is not of God, who keepeth not the sabbath. But others said: How can a man that is a sinner do such miracles? And there was a division among them.
9:16. And so certain Pharisees said: “This man, who does not keep the Sabbath, is not from God.” But others said, “How could a sinful man accomplish these signs?” And there was a schism among them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
9:16: This man is not of God - He can neither be the Messiah, nor a prophet, for he has broken the Sabbath. The Jews always argued falsely on this principle. The law relative to the observation of the Sabbath never forbade any work but what was of the servile and unnecessary kind. Works of necessity and mercy never could be forbidden on that day by him whose name is mercy, and whose nature is love; for the Sabbath was made for man, and not man for the Sabbath; were it otherwise, the Sabbath would be rather a curse than a blessing.
How can a man that is a sinner, etc. - They knew very well that though magicians and impostors might do things apparently miraculous, yet nothing really good could be performed by them. We might have safely defied all the magicians in Egypt, who are said to have been so successful in imitating some of the miracles of Moses, to have opened the eyes of one blind man, or to have done any essential good either to the body or to the soul.
And there was a division among them - Σχισμα, a schism, a decided difference of opinion, which caused a separation of the assembly.
Albert Barnes: Notes on the Bible - 1834
9:16: This man is not of God - Is not sent by God, or cannot be a friend of God.
Because he keepeth not the sabbath-day - They assumed that their views of the Sabbath were correct, and by those views they judged others. It did not occur to them to inquire whether the interpretation which they put on the law might not be erroneous. Men often assume their own interpretations of the Scriptures to be infallible, and then judge and condemn all others by those interpretations.
A sinner - A deceiver; an impostor. They reasoned conclusively that God would not give the power of working such miracles to an impostor. The miracles were such as could not be denied, nor did even the enemies of Jesus attempt to deny them or to explain them away. They were open, public, frequent. And this shows that they could not deny their reality. Had it been possible, they would have done it; but the reality and power of those miracles had already made a party in favor of Jesus, even in the Sanhedrin Joh 7:50; Joh 12:42, and those opposed to them could not deny their reality. It may be added that the early opponents of Christianity never denied the reality of the miracles performed by the Savior and his apostles. Celsus, Porphyry, and Julian - as acute foes of the gospel as perhaps have ever lived - never call this in question. They attempted to show that it was by some evil influence, or to account for the miracles in some other way than by admitting the divine origin of the Christian religion, but about the facts they had no question. Were they not as well qualified to judge about those facts as men are now? They lived near the time; had every opportunity to examine the evidence; were skilful and talented disputants; and if they could have denied the reality of the miracles they would have done it. It is scarcely possible to conceive of more conclusive proof that those miracles were really performed, and, if so, then the Lord Jesus was sent by God.
A division - Greek, "A schism." A separation into two parties.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: This man: Joh 9:24, Joh 9:30-33, Joh 3:2, Joh 5:36, Joh 14:11, Joh 15:24
And there: Joh 7:12, Joh 7:43, Joh 10:19; Luk 13:31-33; Act 14:4
Geneva 1599
9:16 (5) Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them.
(5) Religion is assaulted most by the pretence of religion: but the more it is pressed down, the more it rises up.
John Gill
9:16 Wherefore said some of the Pharisees,.... Or sanhedrim, for they were not all of one mind, as appears by what follows:
this man is not of God; meaning not the blind man, but Jesus; and their sense is, he is not sent of God, he does not come from him to do his will and work, nor does he seek his glory, nor is he on his side, or for his interest;
because he keepeth not the sabbath day: this they concluded from his making clay of spittle, and spreading it on the blind man's eyes, which was contrary to the traditions of their elders: one of whose rules and canons is (n), that
"it is forbidden to put fasting spittle even on the eyelid on a sabbath day.''
An eye salve, or a plaster for the eye, if it was put on for pleasure, was lawful, but not for healing (o): but if it was put on, on the evening of the sabbath, it might continue on the sabbath day (p).
Others said, how can a man that is a sinner, or a sabbath breaker,
do such miracles? as curing a man born blind, the like of which was never heard: those that reasoned after this manner may be supposed to be Nicodemus and Joseph of Arimathea.
And there was a division among them; even in the sanhedrim, they could not agree about the character of the person that had done this miracle.
(n) T. Hieros. Sabbat, fol. 14. 4. & Avoda Zara, fol. 40. 4. & T. Bab. Sabbat, fol 108. 2. & Maimon. Hilchot Sabbat, c. 21. sect. 25. (o) Piske Tosephot Sabbat, art. 67. (p) T. Hieros. Sabbat, fol. 3, 4. Maimon. ib.
John Wesley
9:16 This man is not of God - Not sent of God. How can a man that is a sinner - That is, one living in wilful sin, do such miracles?
Robert Jamieson, A. R. Fausset and David Brown
9:16 This man is not of God, &c.--(See on Jn 5:9; Jn 5:16).
Others said, &c.--such as Nicodemus and Joseph.
9:179:17: Ասե՛ն դարձեալ ցկոյրն. Դու զի՞ ասես վասն նորա՝ զի եբաց զաչս քո։ Եւ նա ասէ՝ թէ մարգարէ՛ է։
17. Դարձեալ կոյրին ասացին. «Դո՛ւ ինչ ես ասում նրա մասին, քանի որ նա քո աչքերը բացեց»: Եւ նա ասաց՝ մարգարէ է:
17 Նորէն ըսին կոյրին. «Դուն ի՞նչ կ’ըսես անոր համար, որ քու աչքերդ բացաւ»։ Ան ալ ըսաւ թէ՝ ‘Մարգարէ մըն է’։
Ասեն դարձեալ ցկոյրն. Դու զի՞ ասես վասն նորա զի եբաց զաչս քո: Եւ նա ասէր թէ` Մարգարէ է:

9:17: Ասե՛ն դարձեալ ցկոյրն. Դու զի՞ ասես վասն նորա՝ զի եբաց զաչս քո։ Եւ նա ասէ՝ թէ մարգարէ՛ է։
17. Դարձեալ կոյրին ասացին. «Դո՛ւ ինչ ես ասում նրա մասին, քանի որ նա քո աչքերը բացեց»: Եւ նա ասաց՝ մարգարէ է:
17 Նորէն ըսին կոյրին. «Դուն ի՞նչ կ’ըսես անոր համար, որ քու աչքերդ բացաւ»։ Ան ալ ըսաւ թէ՝ ‘Մարգարէ մըն է’։
zohrab-1805▾ eastern-1994▾ western am▾
9:1717: Опять говорят слепому: ты что скажешь о Нем, потому что Он отверз тебе очи? Он сказал: это пророк.
9:17  λέγουσιν οὗν τῶ τυφλῶ πάλιν, τί σὺ λέγεις περὶ αὐτοῦ, ὅτι ἠνέῳξέν σου τοὺς ὀφθαλμούς; ὁ δὲ εἶπεν ὅτι προφήτης ἐστίν.
9:17. λέγουσιν (They-fortheth) οὖν (accordingly) τῷ (unto-the-one) τυφλῷ (unto-blind) πάλιν (unto-furthered,"Τί (To-what-one) σὺ (thou) λέγεις (thou-forth) περὶ (about) αὐτοῦ, (of-it,"ὅτι (to-which-a-one) ἠνέῳξέν (it-had-opened-up) σου (of-thee) τοὺς (to-the-ones) ὀφθαλμούς; (to-eyes?"ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) ὅτι (to-which-a-one,"Προφήτης (A-declarer-before) ἐστίν. (it-be)
9:17. dicunt ergo caeco iterum tu quid dicis de eo qui aperuit oculos tuos ille autem dixit quia propheta estThey say therefore to the blind man again: What sayest thou of him that hath opened thy eyes? And he said: He is a prophet.
17. 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.
9:17. Therefore, they spoke again to the blind man, “What do you say about him who opened your eyes?” Then he said, “He is a Prophet.”
They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet:

17: Опять говорят слепому: ты что скажешь о Нем, потому что Он отверз тебе очи? Он сказал: это пророк.
9:17  λέγουσιν οὗν τῶ τυφλῶ πάλιν, τί σὺ λέγεις περὶ αὐτοῦ, ὅτι ἠνέῳξέν σου τοὺς ὀφθαλμούς; ὁ δὲ εἶπεν ὅτι προφήτης ἐστίν.
9:17. dicunt ergo caeco iterum tu quid dicis de eo qui aperuit oculos tuos ille autem dixit quia propheta est
They say therefore to the blind man again: What sayest thou of him that hath opened thy eyes? And he said: He is a prophet.
9:17. Therefore, they spoke again to the blind man, “What do you say about him who opened your eyes?” Then he said, “He is a Prophet.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:17: He is a prophet - They had intended to lay snares for the poor man, that, getting him to acknowledge Christ for the Messiah, they might put him out of the synagogue, Joh 9:22, or put him to death, that such a witness to the Divine power of Christ might not appear against them. But, as the mercy of God had given him his sight, so the wisdom of God taught him how to escape the snares laid for his ruin. On all thy glory there shall be a defense, says the prophet, Isa 4:5. When God gives any particular mercy or grace, he sends power to preserve it, and wisdom to improve it. The man said, He is a prophet. Now, according to a Jewish maxim, a prophet might dispense with the observation of the Sabbath. See Grotius. If they allow that Jesus was a prophet, then, even in their sense, he might break the law of the Sabbath, and be guiltless: or, if they did not allow him to be a prophet, they must account for the miracle some other way than by the power of God; as from Satan or his agents no good can proceed - to do this it was impossible. So the wisdom of God taught the poor man to give them such an answer as put them into a complete dilemma, from which they could not possibly extricate themselves.
Albert Barnes: Notes on the Bible - 1834
9:17: What sayest thou of him? ... - The translation here expresses the sense obscurely. The meaning is, "What sayest thou of him for giving thee sight?" (Campbell); or, "What opinion of him hath this work of power and mercy to thee wrought in thee?" (Hammond).
He is a prophet - That is "I think that the power to work such a miracle proves that he is sent from God. And though this has been done on the Sabbath, yet it proves that he must have been sent by God, for such a power could never have proceeded from man." We see here:
1. A noble confession made by the man who was healed, in the face of the rulers of the people, and when he doubtless knew that they were opposed to Jesus. We should never be ashamed, before any class of men, to acknowledge the favors which we have received from Christ, and to express our belief of his power and of the truth of his doctrine.
2. The works of Jesus were such as to prove that he came from God, however much he may have appeared to oppose the pRev_ious notions of men, the interpretation of the law by the Pharisees, or the deductions of reason. People should yield their own views of religion to the teachings of God, and believe that he that could open the eyes of the blind and raise the dead was fitted to declare his will.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:17: He is: Joh 4:19, Joh 6:14; Luk 24:19; Act 2:22, Act 3:22-26, Act 10:38
John Gill
9:17 They say unto the blind man again,.... After they had discoursed among themselves, and could not agree about the author of the miracle, they turn to him that had been blind, who is called the blind man, because he had been so, and ask him his sentiments of him:
what sayest thou of him, that he hath opened thine eyes? the question seems, at first sight, as if it was, whether Jesus had opened his eyes or not; but by the answer it appears, that it required his thoughts of him, "who hath opened thine eyes", as the Vulgate Latin and Persic versions read; or "seeing", or "because he hath opened thine eyes", as the Arabic and Ethiopic versions:
he said, he is a prophet; the Syriac and Persic versions read, "I say he is a prophet"; or, "he is certainly a prophet", as the Arabic version. The Jews were wont to conclude a man's being a prophet from miracles wrought by him; see Jn 6:14; though it does not appear that he believed him, as yet, to be that prophet, or the Messiah, that was to come; see Jn 9:36.
John Wesley
9:17 What sayest thou of him, for that he hath opened thine eyes? - What inference dost thou draw herefrom?
Robert Jamieson, A. R. Fausset and David Brown
9:17 the blind man . . . said, He is a prophet--rightly viewing the miracle as but a "sign" of His prophetic commission.
9:189:18: Եւ ո՛չ հաւատային Հրէայքն զնմանէ՝ թէ կո՛յր էր՝ եւ բացաւ, մինչեւ կոչեցին զծնօղս բացելոյն[1803]. [1803] Ոմանք. Եւ ոչ հաւատացին Հր՛՛։
18. Եւ հրեաները չէին հաւատում, թէ նա կոյր էր, եւ բացուեց, մինչեւ որ կանչեցին աչքերը բացուածի ծնողներին,
18 Իսկ Հրեաները չէին հաւատար՝ թէ կոյր էր ու բացուեցաւ, մինչեւ որ անոր ծնողքը կանչեցին,
Եւ ոչ հաւատային Հրեայքն զնմանէ թէ կոյր էր եւ բացաւ, մինչեւ կոչեցին զծնողս բացելոյն:

9:18: Եւ ո՛չ հաւատային Հրէայքն զնմանէ՝ թէ կո՛յր էր՝ եւ բացաւ, մինչեւ կոչեցին զծնօղս բացելոյն[1803].
[1803] Ոմանք. Եւ ոչ հաւատացին Հր՛՛։
18. Եւ հրեաները չէին հաւատում, թէ նա կոյր էր, եւ բացուեց, մինչեւ որ կանչեցին աչքերը բացուածի ծնողներին,
18 Իսկ Հրեաները չէին հաւատար՝ թէ կոյր էր ու բացուեցաւ, մինչեւ որ անոր ծնողքը կանչեցին,
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9:1818: Тогда Иудеи не поверили, что он был слеп и прозрел, доколе не призвали родителей сего прозревшего
9:18  οὐκ ἐπίστευσαν οὗν οἱ ἰουδαῖοι περὶ αὐτοῦ ὅτι ἦν τυφλὸς καὶ ἀνέβλεψεν, ἕως ὅτου ἐφώνησαν τοὺς γονεῖς αὐτοῦ τοῦ ἀναβλέψαντος
9:18. Οὐκ (Not) ἐπίστευσαν (they-trusted-of) οὖν (accordingly,"οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ,"περὶ (about) αὐτοῦ (of-it) ὅτι (to-which-a-one) ἦν (it-was) τυφλὸς (blind) καὶ (and) ἀνέβλεψεν, (it-viewed-up,"ἕως (unto-if-which) ὅτου (of-which-a-one) ἐφώνησαν (they-sounded-unto) τοὺς (to-the-ones) γονεῖς (to-generators-of) αὐτοῦ (of-it) τοῦ (of-the-one) ἀναβλέψαντος (of-having-viewed-up,"
9:18. non crediderunt ergo Iudaei de illo quia caecus fuisset et vidisset donec vocaverunt parentes eius qui videratThe Jews then did not believe concerning him, that he had been blind and had received his sight, until they called the parents of him that had received his sight,
18. The Jews therefore did not believe concerning him, that he had been blind, and had received his sight, until they called the parents of him that had received his sight,
9:18. Therefore, the Jews did not believe, about him, that he had been blind and had seen, until they called the parents of him who had seen.
But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight:

18: Тогда Иудеи не поверили, что он был слеп и прозрел, доколе не призвали родителей сего прозревшего
9:18  οὐκ ἐπίστευσαν οὗν οἱ ἰουδαῖοι περὶ αὐτοῦ ὅτι ἦν τυφλὸς καὶ ἀνέβλεψεν, ἕως ὅτου ἐφώνησαν τοὺς γονεῖς αὐτοῦ τοῦ ἀναβλέψαντος
9:18. non crediderunt ergo Iudaei de illo quia caecus fuisset et vidisset donec vocaverunt parentes eius qui viderat
The Jews then did not believe concerning him, that he had been blind and had received his sight, until they called the parents of him that had received his sight,
9:18. Therefore, the Jews did not believe, about him, that he had been blind and had seen, until they called the parents of him who had seen.
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Adam Clarke: Commentary on the Bible - 1831
9:18: But the Jews did not believe - All the subterfuge they could use was simply to sin against their conscience, by asserting that the man had not been blind; but out of this subterfuge they were soon driven by the testimony of the parents, who, if tried farther on this subject, might have produced as witness, not only the whole neighborhood, but nearly the whole city: for it appears the man got his bread by publicly begging, Joh 9:8.
That he had been blind, and received his sight - This clause is omitted in some MSS., probably because similar words occur immediately after. There is, however, no evidence against it, sufficient to exclude it from the test.
Albert Barnes: Notes on the Bible - 1834
9:18: Is this your son? ... - The Pharisees proposed three questions to the parents, by which they hoped to convict the man of falsehood:
1. Whether he was their son?
2. Whether they would affirm that he was born blind? and,
3. Whether they knew by what means he now saw?
They evidently intended to intimidate the parents, so that they might give an answer to one of these questions that would convict the man of deception. We see here the art to which men will resort rather than admit the truth. Had they been half as much disposed to believe on Jesus as they were to disbelieve, there would have been no difficulty in the case. And so with all men: were they as much inclined to embrace the truth as they are to reject it, there would soon be an end of cavils.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:18: Joh 5:44, Joh 12:37-40; Gen 19:14; Isa 26:11, Isa 53:1; Luk 16:31; Heb 3:15-19; Heb 4:11
John Gill
9:18 But the Jews did not believe concerning him,.... Not Jesus, but the blind man;
that he had been blind, and received his sight; they imagine there was a fraud in the case, that it was collusion between Jesus and this man; that he was a man who had never been blind, but only had given out that he was, and pretended he had now received his sight from Jesus, on purpose to spread his fame, and induce people to believe he was the Messiah; and in this imagination they endeavoured to strengthen themselves and others:
until they called the parents of him that had received his sight; they sent messengers to them, and summoned them before them, that they might examine them about this matter, hoping, they might get something out of them, which might detect the supposed fraud, and bring Jesus under disgrace.
Robert Jamieson, A. R. Fausset and David Brown
9:18 the Jews did not believe . . . he had been born blind . . . till they called the parents of him that had received his sight--Foiled by the testimony of the young man himself, they hope to throw doubt on the fact by close questioning his parents, who, perceiving the snare laid for them, ingeniously escape it by testifying simply to the identity of their son, and his birth-blindness, leaving it to himself, as a competent witness, to speak as to the cure. They prevaricated, however, in saying they "knew not who had opened his eyes," for "they feared the Jews," who had come to an understanding (probably after what is recorded, Jn 7:50, &c.; but by this time well known), that whoever owned Him as the Christ would be put out of the synagogue--that is, not simply excluded, but excommunicated.
9:199:19: հարցի՛ն ցնոսա եւ ասեն. Սա՞ է որդին ձեր, զորմէ դուքն ասէիք եթէ կո՛յր ծնաւ. արդ՝ զիա՞րդ տեսանէ։
19. հարցրին նրանց ու ասացին. «Սա՞ է ձեր որդին, որի մասին ասում էիք, թէ՝ կոյր ծնուեց. իսկ այժմ ինչպէ՞ս է, որ տեսնում է»:
19 Եւ անոնց հարցուցին. «Ա՞յս է ձեր որդին, որուն համար դուք կ’ըսէք թէ կոյր ծնաւ. հապա հիմա ի՞նչպէս կը տեսնէ»։
հարցին ցնոսա եւ ասեն. Սա՞ է որդին ձեր, զորմէ դուքն ասէիք եթէ կոյր ծնաւ, արդ զիա՞րդ տեսանէ:

9:19: հարցի՛ն ցնոսա եւ ասեն. Սա՞ է որդին ձեր, զորմէ դուքն ասէիք եթէ կո՛յր ծնաւ. արդ՝ զիա՞րդ տեսանէ։
19. հարցրին նրանց ու ասացին. «Սա՞ է ձեր որդին, որի մասին ասում էիք, թէ՝ կոյր ծնուեց. իսկ այժմ ինչպէ՞ս է, որ տեսնում է»:
19 Եւ անոնց հարցուցին. «Ա՞յս է ձեր որդին, որուն համար դուք կ’ըսէք թէ կոյր ծնաւ. հապա հիմա ի՞նչպէս կը տեսնէ»։
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9:1919: и спросили их: это ли сын ваш, о котором вы говорите, что родился слепым? как же он теперь видит?
9:19  καὶ ἠρώτησαν αὐτοὺς λέγοντες, οὖτός ἐστιν ὁ υἱὸς ὑμῶν, ὃν ὑμεῖς λέγετε ὅτι τυφλὸς ἐγεννήθη; πῶς οὗν βλέπει ἄρτι;
9:19. καὶ (and) ἠρώτησαν (they-entreated-unto) αὐτοὺς (to-them) λέγοντες ( forthing ,"Οὗτός (The-one-this) ἐστιν (it-be) ὁ (the-one) υἱὸς (a-son) ὑμῶν, (of-ye,"ὃν (to-which) ὑμεῖς (ye) λέγετε (ye-forth) ὅτι (to-which-a-one) τυφλὸς (blind) ἐγεννήθη; (it-was-generated-unto?"πῶς (Unto-whither) οὖν (accordingly) βλέπει (it-vieweth) ἄρτι; (unto-adjusted?"
9:19. et interrogaverunt eos dicentes hic est filius vester quem vos dicitis quia caecus natus est quomodo ergo nunc videtAnd asked them, saying: Is this your son, who you say was born blind? How then doth he now see?
19. and asked them, saying, Is this your son, who ye say was born blind? how then doth he now see?
9:19. And they questioned them, saying: “Is this your son, whom you say was born blind? Then how is it that he now sees?”
And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see:

19: и спросили их: это ли сын ваш, о котором вы говорите, что родился слепым? как же он теперь видит?
9:19  καὶ ἠρώτησαν αὐτοὺς λέγοντες, οὖτός ἐστιν ὁ υἱὸς ὑμῶν, ὃν ὑμεῖς λέγετε ὅτι τυφλὸς ἐγεννήθη; πῶς οὗν βλέπει ἄρτι;
9:19. et interrogaverunt eos dicentes hic est filius vester quem vos dicitis quia caecus natus est quomodo ergo nunc videt
And asked them, saying: Is this your son, who you say was born blind? How then doth he now see?
9:19. And they questioned them, saying: “Is this your son, whom you say was born blind? Then how is it that he now sees?”
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:19: Is this: Joh 9:8, Joh 9:9; Act 3:10, Act 4:14
John Gill
9:19 And they asked them, saying, is this your son,.... The first question they put was, whether the man that stood before them, pointing to him, was their son or not; whether they knew him by any marks to be their son, and would own him as such: had they answered to this in the negative, they would have got an advantage against him, and would have convicted him of a lie, since he had given out that he was the son of such parents; and proving such a lie upon him, would at once have brought the whole affair into suspicion at least: they add,
who ye say was born blind; this contains a second question, whether, if this was their son, he was born blind or not; and if he was not born blind, though he had been blind, it would have greatly lessened the miracle: and besides, they would have put other questions upon this, whether his blindness was real, and by what means it came. Next follows a third question,
how then doth he now see? By what means has he received his sight? They might hope, that if he was their son, and was really born blind, that he had his sight some other way than by Jesus; or they might object this to his being born, blind, as being a thing impossible, or at least not credible that he should ever see, was that the case.
9:209:20: Պատասխանի ետուն ծնօղքն նորա՝ եւ ասեն. Գիտեմք զի սա՛ է որդին մեր, եւ զի կո՛յր ծնաւ[1804]. [1804] Ոմանք. Պատասխանի ետուն նոցա ծն՛՛։
20. Նրա ծնողները պատասխանեցին եւ ասացին. «Գիտենք, որ սա մեր որդին է, եւ որ կոյր ծնուեց.
20 Անոր ծնողքը պատասխան տուին անոնց ու ըսին. «Գիտենք թէ ասիկա է մեր որդին եւ որ ինք կոյր ծնաւ։
Պատասխանի ետուն նոցա ծնողքն նորա եւ ասեն. Գիտեմք զի սա է որդին մեր, եւ զի կոյր ծնաւ:

9:20: Պատասխանի ետուն ծնօղքն նորա՝ եւ ասեն. Գիտեմք զի սա՛ է որդին մեր, եւ զի կո՛յր ծնաւ[1804].
[1804] Ոմանք. Պատասխանի ետուն նոցա ծն՛՛։
20. Նրա ծնողները պատասխանեցին եւ ասացին. «Գիտենք, որ սա մեր որդին է, եւ որ կոյր ծնուեց.
20 Անոր ծնողքը պատասխան տուին անոնց ու ըսին. «Գիտենք թէ ասիկա է մեր որդին եւ որ ինք կոյր ծնաւ։
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9:2020: Родители его сказали им в ответ: мы знаем, что это сын наш и что он родился слепым,
9:20  ἀπεκρίθησαν οὗν οἱ γονεῖς αὐτοῦ καὶ εἶπαν, οἴδαμεν ὅτι οὖτός ἐστιν ὁ υἱὸς ἡμῶν καὶ ὅτι τυφλὸς ἐγεννήθη·
9:20. ἀπεκρίθησαν (They-were-separated-off) οὖν (accordingly,"οἱ (the-ones) γονεῖς (generators-of) αὐτοῦ (of-it,"καὶ (and) εἶπαν (they-said,"Οἴδαμεν (We-had-come-to-see) ὅτι (to-which-a-one) οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) υἱὸς (a-son) ἡμῶν (of-us) καὶ (and) ὅτι (to-which-a-one) τυφλὸς (blind) ἐγεννήθη: (it-was-generated-unto)
9:20. responderunt eis parentes eius et dixerunt scimus quia hic est filius noster et quia caecus natus estHis parents answered them and said: We know that this is our son and that he was born blind:
20. His parents answered and said, We know that this is our son, and that he was born blind:
9:20. His parents responded to them and said: “We know that this is our son and that he was born blind.
His parents answered them and said, We know that this is our son, and that he was born blind:

20: Родители его сказали им в ответ: мы знаем, что это сын наш и что он родился слепым,
9:20  ἀπεκρίθησαν οὗν οἱ γονεῖς αὐτοῦ καὶ εἶπαν, οἴδαμεν ὅτι οὖτός ἐστιν ὁ υἱὸς ἡμῶν καὶ ὅτι τυφλὸς ἐγεννήθη·
9:20. responderunt eis parentes eius et dixerunt scimus quia hic est filius noster et quia caecus natus est
His parents answered them and said: We know that this is our son and that he was born blind:
9:20. His parents responded to them and said: “We know that this is our son and that he was born blind.
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Albert Barnes: Notes on the Bible - 1834
9:20: His parents answered ... - To the first two questions they answered without hesitation. They knew that he was their son, and that he was born blind. The third question they could not positively answer, as they had not witnessed the means of the cure, and were afraid to express their belief. It appears that they had themselves no doubt, but they were not eye-witnesses, and could not be therefore legal evidence.
He is of age - He is of sufficient age to give testimony. Among the Jews this age was fixed at thirteen years.
If any man did confess that he was Christ - Did acknowledge that he was the Messiah. They had prejudged the case, and were determined to put down all free inquiry, and not to be convinced by any means.
Put out of the synagogue - This took place in the temple, or near the temple. It does not refer, therefore, to any immediate and violent putting forth from the place where they were. It refers to excommunication from the synagogue. Among the Jews there were two grades of excommunication; the one for lighter offences, of which they mentioned 24 causes; the other for greater offences. The first excluded a man for 30 days from the privilege of entering a synagogue, and from coming nearer to his wife or friends than 4 cubits. The other was a solemn exclusion foRev_er from the worship of the synagogue, attended with awful maledictions and curses, and an exclusion from all contact with the people. This was called the curse, and so thoroughly excluded the person from all communion whatever with his countrymen, that they were not allowed to sell to him anything, even the necessaries of life (Buxtorf). It is probable that this latter punishment was what they intended to inflict if anyone should confess that Jesus was the Messiah: and it was the fear of this terrible punishment that deterred his parents from expressing their opinion.
John Gill
9:20 His parents answered them, and said,.... What follows, which contains distinct answers to the several questions: and to the first they reply very freely, and with great confidence,
we know that this is our son; for though his receiving his sight made a considerable alteration in him, yet his features were the same; and there might be some marks in his body, which they were acquainted with, by which they knew assuredly he was their son: and if even the neighbours, though they disagreed about him, yet some of them knew him to be the same person that had been blind and begged, then much more his parents; and even those who said it was not he, yet they owned he was like him: and with respect to the second question they answer,
and that he was born blind: this they were ready to attest, and did attest.
9:219:21: բայց զիա՛րդ այժմդ տեսանէ, ո՛չ գիտեմք. կամ թէ՝ ո՞վ եբաց զաչս դորա, մեք ո՛չ գիտեմք. ցդա՛ իսկ հարցէք, ինքնին ՚ի չափ հասեա՛լ է, ինքն իսկ խօսեսցի վասն իւր[1805]։ [1805] Ոմանք. Այժմ տեսանէ... ո՛ եբաց զաչս... ինքդ իսկ խօ՛՛։
21. բայց թէ այժմ ինչպէ՛ս է, որ տեսնում է, չգիտենք, կամ թէ՝ ո՛վ բացեց դրա աչքերը, մենք չգիտենք. հէնց իրե՛ն հարցրէք. ինքն արդէն չափահաս է. իր մասին ինքը թող խօսի»:
21 Բայց հիմա ի՞նչպէս կը տեսնէ՝ չենք գիտեր, կամ թէ ո՞վ բացաւ ատոր աչքերը՝ մենք չենք գիտեր, ինք չափահաս է, իրեն հարցուցէք, թող ինք խօսի իրեն համար»։
բայց զիա՛րդ այժմդ տեսանէ, ոչ գիտեմք. կամ թէ ո՛վ եբաց զաչս դորա, մեք ոչ գիտեմք. ցդա իսկ հարցէք, ինքնին ի չափ հասեալ է, ինքն իսկ խօսեսցի վասն իւր:

9:21: բայց զիա՛րդ այժմդ տեսանէ, ո՛չ գիտեմք. կամ թէ՝ ո՞վ եբաց զաչս դորա, մեք ո՛չ գիտեմք. ցդա՛ իսկ հարցէք, ինքնին ՚ի չափ հասեա՛լ է, ինքն իսկ խօսեսցի վասն իւր[1805]։
[1805] Ոմանք. Այժմ տեսանէ... ո՛ եբաց զաչս... ինքդ իսկ խօ՛՛։
21. բայց թէ այժմ ինչպէ՛ս է, որ տեսնում է, չգիտենք, կամ թէ՝ ո՛վ բացեց դրա աչքերը, մենք չգիտենք. հէնց իրե՛ն հարցրէք. ինքն արդէն չափահաս է. իր մասին ինքը թող խօսի»:
21 Բայց հիմա ի՞նչպէս կը տեսնէ՝ չենք գիտեր, կամ թէ ո՞վ բացաւ ատոր աչքերը՝ մենք չենք գիտեր, ինք չափահաս է, իրեն հարցուցէք, թող ինք խօսի իրեն համար»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2121: а как теперь видит, не знаем, или кто отверз ему очи, мы не знаем. Сам в совершенных летах; самого спросите; пусть сам о себе скажет.
9:21  πῶς δὲ νῦν βλέπει οὐκ οἴδαμεν, ἢ τίς ἤνοιξεν αὐτοῦ τοὺς ὀφθαλμοὺς ἡμεῖς οὐκ οἴδαμεν· αὐτὸν ἐρωτήσατε, ἡλικίαν ἔχει, αὐτὸς περὶ ἑαυτοῦ λαλήσει.
9:21. πῶς (unto-whither) δὲ (moreover) νῦν (now) βλέπει (it-vieweth) οὐκ (not) οἴδαμεν, (we-had-come-to-see,"ἢ (or) τίς (what-one) ἤνοιξεν (it-opened-up) αὐτοῦ (of-it) τοὺς (to-the-ones) ὀφθαλμοὺς (to-eyes) ἡμεῖς (we) οὐκ (not) οἴδαμεν: (we-had-come-to-see) αὐτὸν (to-it) ἐρωτήσατε, (ye-should-have-entreated-unto,"ἡλικίαν (to-a-staturing-unto) ἔχει, (it-holdeth,"αὐτὸς (it) περὶ (about) ἑαυτοῦ (of-self) λαλήσει. (it-shall-speak-unto)
9:21. quomodo autem nunc videat nescimus aut quis eius aperuit oculos nos nescimus ipsum interrogate aetatem habet ipse de se loquaturBut how he now seeth, we know not: or who hath opened his eyes, we know not. Ask himself: he is of age: Let him speak for himself.
21. but how he now seeth, we know not; or who opened his eyes, we know not: ask him; he is of age; he shall speak for himself.
9:21. But how it is that he now sees, we do not know. And who opened his eyes, we do not know. Ask him. He is old enough. Let him speak for himself.”
But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself:

21: а как теперь видит, не знаем, или кто отверз ему очи, мы не знаем. Сам в совершенных летах; самого спросите; пусть сам о себе скажет.
9:21  πῶς δὲ νῦν βλέπει οὐκ οἴδαμεν, ἢ τίς ἤνοιξεν αὐτοῦ τοὺς ὀφθαλμοὺς ἡμεῖς οὐκ οἴδαμεν· αὐτὸν ἐρωτήσατε, ἡλικίαν ἔχει, αὐτὸς περὶ ἑαυτοῦ λαλήσει.
9:21. quomodo autem nunc videat nescimus aut quis eius aperuit oculos nos nescimus ipsum interrogate aetatem habet ipse de se loquatur
But how he now seeth, we know not: or who hath opened his eyes, we know not. Ask himself: he is of age: Let him speak for himself.
9:21. But how it is that he now sees, we do not know. And who opened his eyes, we do not know. Ask him. He is old enough. Let him speak for himself.”
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: - 23: На вопрос фарисеев, действительно ли, что бывший слепец их сын, родители слепца отвечают, что он действительно родной их сын и что он родился слепым. Как совершилось его исцеление - они не знают, потому что не были при этом. Они ничего не говорят о Христе как виновнике исцеления их сына, потому что, по замечанию евангелиста, они боялись иудеев, т. е. членов Синедриона (ср. 7:48), которые постановили верующих во Христа отлучать от синагоги или от общества израильского. Отлученный же лишался некоторых важных преимуществ: напр., в его доме нельзя было совершать обрезания, плакать по умершем и, наконец, к нему никто, кроме жены или детей его, не мог приближаться больше, чем на расстояние четырех локтей.
Adam Clarke: Commentary on the Bible - 1831
9:21: He is of age - Ἡλικιαν εχει, literally, he has stature, i.e. he is a full-grown man; and in this sense the phrase is used by the best Greek writers. See Kypke and Raphelius. Mature age was fixed among the Jews at thirty years.
John Gill
9:21 But by what means he now seeth we know not,.... As to the third question they could say nothing to it, they were not present when the cure was wrought, and knew nothing of the matter, but what they had heard from their son, or from others, or both:
or who hath opened his eyes we know not; they had heard it was Jesus, and their son had doubtless told them it was he; but since they could say nothing of their own personal knowledge, they choose not to say anything of him:
he is of age; at man's estate, as, with the Jews, one was, who was at the age of thirteen years, if he could produce the signs of puberty: and such an one was allowed a witness in any case, but not under this age; nor if he was arrived to it, if the above signs could not be produced (q). This man very likely was much older, as may be thought from the whole of his conduct, his pertinent answers, and just reasoning: wherefore his parents direct the sanhedrim to him for an answer to their third question,
ask him, he shall speak for himself; or "of himself", as the Vulgate Latin and Ethiopic versions render it: their sense is, he is capable of giving an account of himself in this matter, and he will do it, and let him do it; put the question to him, and a proper answer will be returned; and so they left the affair to be issued in this way.
(q) Maimon. Hilchot Eduth, c. 9. sect. 7.
9:229:22: Զայս ասացին ծնօղքն նորա, զի երկնչէին ՚ի Հրէիցն. քանզի ո՛ւխտ եդեալ էր Հրէից, եթէ ոք խոստովանեսցէ զնա Քրիստոս՝ ՚ի բա՛ց կացցէ ՚ի ժողովրդենէն[1806]։ [1806] Ոմանք. Խոստովանեսցի զնա։
22. Նրա ծնողները այսպէս ասացին, որովհետեւ հրեաներից վախենում էին, քանի որ հրեաները երդուել էին, որ, եթէ մէկը նրան Քրիստոս խոստովանի, հեռացուի ժողովարանից:
22 Այսպէս ըսին անոր ծնողքը Հրեաներէն վախնալնուն համար, քանզի Հրեաները միաբան հաւանութեամբ որոշեր էին, որ եթէ մէկը զանիկա Քրիստոս դաւանի, ժողովարանէն դուրս ձգուի։
Զայս ասացին ծնողքն նորա, զի երկնչէին ի Հրէիցն. քանզի ուխտ եդեալ էր Հրէից, եթէ ոք խոստովանեսցի զնա Քրիստոս, ի բաց կացցէ ի ժողովրդենէն:

9:22: Զայս ասացին ծնօղքն նորա, զի երկնչէին ՚ի Հրէիցն. քանզի ո՛ւխտ եդեալ էր Հրէից, եթէ ոք խոստովանեսցէ զնա Քրիստոս՝ ՚ի բա՛ց կացցէ ՚ի ժողովրդենէն[1806]։
[1806] Ոմանք. Խոստովանեսցի զնա։
22. Նրա ծնողները այսպէս ասացին, որովհետեւ հրեաներից վախենում էին, քանի որ հրեաները երդուել էին, որ, եթէ մէկը նրան Քրիստոս խոստովանի, հեռացուի ժողովարանից:
22 Այսպէս ըսին անոր ծնողքը Հրեաներէն վախնալնուն համար, քանզի Հրեաները միաբան հաւանութեամբ որոշեր էին, որ եթէ մէկը զանիկա Քրիստոս դաւանի, ժողովարանէն դուրս ձգուի։
zohrab-1805▾ eastern-1994▾ western am▾
9:2222: Так отвечали родители его, потому что боялись Иудеев; ибо Иудеи сговорились уже, чтобы, кто признает Его за Христа, того отлучать от синагоги.
9:22  ταῦτα εἶπαν οἱ γονεῖς αὐτοῦ ὅτι ἐφοβοῦντο τοὺς ἰουδαίους, ἤδη γὰρ συνετέθειντο οἱ ἰουδαῖοι ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ χριστόν, ἀποσυνάγωγος γένηται.
9:22. ταῦτα (To-the-ones-these) εἶπαν (they-said,"οἱ (the-ones) γονεῖς (generators) αὐτοῦ (of-it,"ὅτι (to-which-a-one) ἐφοβοῦντο ( they-were-feareeing-unto ) τοὺς (to-the-ones) Ἰουδαίους , ( to-Iouda-belonged ,"ἤδη (which-then) γὰρ (therefore) συνετέθειντο ( they-had-come-to-have-placed-together ,"οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ,"ἵνα (so) ἐάν (if-ever) τις (a-one) αὐτὸν (to-it) ὁμολογήσῃ (it-might-have-along-fortheed-unto) Χριστόν, (to-Anointed) ἀποσυνάγωγος (led-together-off) γένηται . ( it-might-have-had-became )
9:22. haec dixerunt parentes eius quia timebant Iudaeos iam enim conspiraverant Iudaei ut si quis eum confiteretur Christum extra synagogam fieretThese things his parents said, because they feared the Jews: for the Jews had already agreed among themselves that if any man should confess him to be Christ, he should be put out of the synagogue.
22. These things said his parents, because they feared the Jews: for the Jews had agreed already, that if any man should confess him Christ, he should be put out of the synagogue.
9:22. His parents said these things because they were afraid of the Jews. For the Jews had already conspired, so that if anyone were to confess him to be the Christ, he would be expelled from the synagogue.
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:

22: Так отвечали родители его, потому что боялись Иудеев; ибо Иудеи сговорились уже, чтобы, кто признает Его за Христа, того отлучать от синагоги.
9:22  ταῦτα εἶπαν οἱ γονεῖς αὐτοῦ ὅτι ἐφοβοῦντο τοὺς ἰουδαίους, ἤδη γὰρ συνετέθειντο οἱ ἰουδαῖοι ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ χριστόν, ἀποσυνάγωγος γένηται.
9:22. haec dixerunt parentes eius quia timebant Iudaeos iam enim conspiraverant Iudaei ut si quis eum confiteretur Christum extra synagogam fieret
These things his parents said, because they feared the Jews: for the Jews had already agreed among themselves that if any man should confess him to be Christ, he should be put out of the synagogue.
9:22. His parents said these things because they were afraid of the Jews. For the Jews had already conspired, so that if anyone were to confess him to be the Christ, he would be expelled from the synagogue.
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Adam Clarke: Commentary on the Bible - 1831
9:22: Put out of the synagogue - That is, excommunicated - separated from all religious connection with those who worshipped God. This was the lesser kind of excommunication among the Jews and was termed nidui. The cherem, or anathema, was not used against the followers of Christ till after the resurrection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:22: because: Joh 7:13, Joh 12:42, Joh 12:43, Joh 19:38, Joh 20:19; Psa 27:1, Psa 27:2; Pro 29:25; Isa 51:7, Isa 51:12, Isa 57:11; Luk 12:4-9, Luk 22:56-61; Act 5:13; Gal 2:11-13; Rev 21:8
he should: Joh 9:34, Joh 12:42, Joh 16:2; Luk 6:22; Act 4:18, Act 5:40
John Gill
9:22 These words spake his parents,.... these were the answers they returned to the three questions put to them: and the reason why they answered in the manner they did to the third, was,
because they feared the Jews; the Jewish sanhedrim, otherwise they were Jews themselves:
for the Jews had agreed already; the sanhedrim had made a decree, either at this time, upon this account, or some time before,
that if any man did confess that he was Christ; that Jesus of Nazareth was the Messiah,
he should be put out of the synagogue; which was not that sort of excommunication which they called "Niddui", a separation from civil society for the space of four cubits, and which held but thirty days, if the person repented; if he did not, it was continued to sixty days; and after that, in case of non-repentance, to ninety days; and if no amendment, then they proceeded to another excommunication called "Cherem", or "Shammatha", whereby such were anathematized, and cut off from the whole body of the Jewish church and people, called sometimes the synagogue and congregation of Israel (r); and this struck great terror in the minds of the people; and this was what intimidated the parents of the blind man, being what is intended here. Though these are sometimes put one for another, and signify the same thing; and he that was under the former of those censures, is said to be "separated from the congregation" (s), a phrase by which the word here used may be very well rendered: but in some things there was a difference between them; the one was without cursing, the other with; he that was under "Niddui", might teach others the traditions, and they might teach him; he might hire workmen, and be hired himself: but he that was under "Cherem" might neither teach others, nor they teach him; but he might teach himself, that he might not forget his learning; and he might neither hire, nor be hired; and they did not trade with him, nor did they employ him in any business, unless in very little, just to keep him alive (t); yea, the goods which he was possessed of, were confiscated, and which they conclude should be done from (u) Ezra 10:8, which may be compared with this passage; so that this greatly and chiefly affected them in the affairs of civil life, and which made it so terrible: for I do not find that they were obliged to abstain from the temple, or temple worship, or from the synagogue, and the worship of it, and which is the mistake of some learned men: it is certain, they might go into places of worship, though with some difference from others; for it is said (w), that
"all that go into the temple, go in, in the right hand way, and go round, and come out in the left, except such an one to whom anything has befallen him, and he goes about to the left; (and when asked) why dost thou go to the left? (he answers) because I am a mourner; (to whom it is replied) he that dwells in this house comfort thee: (or) , "because I am excommunicated"; (to whom they say) he that dwells in this house put it into thy heart (that thou mayest hearken to the words of thy friends, as it is afterwards explained) and they may receive thee.''
And it is elsewhere said (x), that
"Solomon, when he built the temple, made two gates, the one for bridegrooms, and the other for mourners and excommunicated persons; and the Israelites, when they went in on sabbath days, or feast days, sat between these two gates; and when anyone came in by the gate of the bridegrooms, they knew he was a bridegroom, and said unto him, he that dwells in this house make thee cheerful with sons and daughters: and when anyone came in at the gate of mourners, and his upper lip covered, they knew that he was a mourner, and said unto him, he that dwells in this house comfort thee: and when anyone came in at the gate of mourners, and his upper lip was not covered, they knew , "that he was excommunicated"; and said unto him, he that dwells in this house comfort thee, and put it into thy heart to hearken to thy friends.''
And it is afterwards also said in the same place, that when the temple was destroyed, it was decreed that such persons should come into synagogues and schools; but then they were not reckoned as members of the Jewish church, but as persons cut off from the people of Israel, and scarce allowed to be of their commonwealth. And it may be further observed, that excommunication with the Jews was not only on religious accounts, but on civil accounts; on account of money, or when a man would not pay his debts, according to the decree of the sanhedrim (y). The twenty four reasons of excommunication, given by Maimonides (z), chiefly respect contempt of the sanhedrim, and of the wise men, and breach of the traditions of the elders; sometimes they excommunicated for immorality, particularly the Essenes, as Josephus relates, who says (a), that such who are taken in grievous sins, they cast them out of their order; and he that is so dealt with commonly dies a miserable death; for being bound by oaths and customs, he cannot eat the food of others, and so starves. The same is reported (b) by R. Abraham Zachuth: and sometimes excommunication was for Epicurism, or heresy, and such they reckoned the belief of Jesus of Nazareth, as the Messiah, on account of which this decree was made, and which continued with them; for not only this blind man was cast out of the synagogue by virtue of it, but our Lord tells his disciples, that they should be so treated by the Jews after his death; and we find it remained in force and practice many hundreds of years afterwards. Athanasius (c) relates of a Jew, that lived in Berytus, a city in Syria, between Tyre and Sidon, that an image of Christ being found in his house by another Jew, though unknown to him; and this being discovered to the chief priests and elders of the Jews, they cast him out of the synagogue. Sometimes this sentence was pronounced by word of mouth, and sometimes it was delivered in writing: the form of one is given us by Buxtorf (d), out of an ancient Hebrew manuscript; and a dreadful shocking one it is; and is as follows:
"according to the mind of the Lord of lords, let such an one, the son of such an one, be in "Cherem", or anathematized, in both houses of judgment, of those above, and those below; and with the anathema of the saints on high, with the anathema of the "Seraphim" and "Ophanim", and with the anathema of the whole congregation, great and small; let great and real stripes be upon him, and many and violent diseases; and let his house be an habitation of dragons; and let his star be dark in the clouds; and let him be for indignation, wrath, and anger; and let his carcass be for beasts and serpents; and let those that rise up against him, and his enemies, rejoice over him; and let his silver and his gold be given to others; and let all his children be exposed at the gate of his enemies, and at his day may others be amazed; and let him be cursed from the mouth of Addiriron and Actariel, (names of angels, as are those that follow,) and from the mouth of Sandalphon and Hadraniel, and from the mouth of Ansisiel and Pathchiel, and from the mouth of Seraphiel and Zaganzael, and from the mouth of Michael and Gabriel, and from the mouth of Raphael and Meshartiel; and let him be anathematized from the mouth of Tzabtzabib, and from tile mouth of Habhabib, he is Jehovah the Great, and from the mouth of the seventy names of the great king, and from the side of Tzortak the great chancellor; and let him be swallowed up as Korah and his company, with terror, and with trembling; let his soul go out; let the reproof of the Lord kill him; and let him be strangled as Ahithophel in his counsel; and let his leprosy be as the leprosy of Gehazi; and let there be no raising him up from his fall; and in the sepulchres of Israel let not his grave be; and let his wife be given to another; and let others bow upon her at his death: in this anathema, let such an one, the son of such an one be, and let this be his inheritance; but upon me, and upon all Israel, may God extend his peace and his blessing. Amen.''
And if he would, he might add these verses in Deut 29:19, "and it come to pass when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst: the Lord will not spare him, but then the anger of the Lord, and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven. And the Lord shall separate, him unto evil, out of all the tribes of Israel, according, to all the curses of the covenant, that are written in this book of the law". There were many rites and ceremonies, which in process of time were used, when such a sentence was pronounced, as blowing of horns and trumpets, and lighting of candles, and putting them out: hence, trumpets are reckoned (d) a among the instruments of judges. It is said (e) of R. Judah, that being affronted by a certain person, he resented the injury, and brought out the trumpets and excommunicated him: and they tell us (f), that Barak anathematized Meroz, whom they take to be some great person, with four hundred trumpets: and they also say (g), that four hundred trumpets were brought out, and they excommunicated Jesus of Nazareth; though these words are left out in some editions of the Talmud. Now this was done in order to inject terror both into those that were guilty, and also into the whole congregation of the people, that they might hear and fear; for the "Cherem", or that sort of excommunication which goes by that name, was done publicly before the whole synagogue, all the heads and elders of the church being gathered together; and then candles were lighted, and as soon as the form of the curse was finished, they were put out, as a sign that the excommunicated person was unworthy of the heavenly light (h). Very likely the Papists took their horrible custom from hence of cursing with bell, book, and candle.
(r) Vid. Maimon. Talmud Tora, c. 7. sect. 6. Buxtorf. Lex. Rab. col. 1303. & Epist. Heb. Institut. p. 57. (s) Maimon. Hilchod Talmud Tora, c. 7. sect. 4. (t) Ib. sect. 5. (u) T. Bab. Moed Katon, fol. 16. 1. (w) Misn. Middot, c. 2. sect. 2. (x) Pirke Eiiezer, c. 17. (y) T. Bab. Moed Katon, fol. 16. 1. & Gloss in ib. (z) Hilchot Talmud Tora, c. 6. sect. 14. (a) De Bello Jud. l. 2. c. 8. sect. 8. (b) Juchasin, fol. 139. 2. (c) Oper. ejus, Tom. 2. p. 12, 17. Ed. Commelin. (d) Lex Rab. col. 828. (d) T. Bab. Sanhedrin, fol 7. 2. (e) T. Bab. Kiddushin, c. 4. in Beth Israel, fol. 57. 1. (f) T. Bab. Moed Katon, fol. 16. 1. & Shebuot, fol. 36. 1. (g) T. Bab. Sanhedrin, fol. 107. 2. Ed. Venet. (h) Buxtorf. Epist. Heb. Institut. c. 6. p. 56.
John Wesley
9:22 He should be put out of the synagogue - That is be excommunicated.
9:239:23: Վասն այնորիկ ասացին ծնօղքն նորա, թէ ինքնին ՚ի չափ հասեալ է՝ ցնա՛ իսկ հարցէ՛ք։
23. Դրա համար է, որ նրա ծնողներն ասացին. «Ինքն արդէն չափահաս է, հէնց իրե՛ն հարցրէք»:
23 Ասոր համար անոր ծնողքը ըսին թէ «Ինք չափահաս է, իրեն հարցուցէք»։
Վասն այնորիկ ասացին ծնողքն նորա թէ` Ինքնին ի չափ հասեալ է, ցնա իսկ հարցէք:

9:23: Վասն այնորիկ ասացին ծնօղքն նորա, թէ ինքնին ՚ի չափ հասեալ է՝ ցնա՛ իսկ հարցէ՛ք։
23. Դրա համար է, որ նրա ծնողներն ասացին. «Ինքն արդէն չափահաս է, հէնց իրե՛ն հարցրէք»:
23 Ասոր համար անոր ծնողքը ըսին թէ «Ինք չափահաս է, իրեն հարցուցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2323: Посему-то родители его и сказали: он в совершенных летах; самого спросите.
9:23  διὰ τοῦτο οἱ γονεῖς αὐτοῦ εἶπαν ὅτι ἡλικίαν ἔχει, αὐτὸν ἐπερωτήσατε.
9:23. διὰ (Through) τοῦτο (to-the-one-this) οἱ (the-ones) γονεῖς (generators-of) αὐτοῦ (of-it) εἶπαν (they-said) ὅτι (to-which-a-one,"Ἡλικίαν (To-a-staturing-unto) ἔχει, (it-holdeth,"αὐτὸν (to-it) ἐπερωτήσατε. (ye-should-have-upon-entreated-unto)
9:23. propterea parentes eius dixerunt quia aetatem habet ipsum interrogateTherefore did his parents say: He is of age. Ask himself.
23. Therefore said his parents, He is of age; ask him.
9:23. It was for this reason that his parents said: “He is old enough. Ask him.”
Therefore said his parents, He is of age; ask him:

23: Посему-то родители его и сказали: он в совершенных летах; самого спросите.
9:23  διὰ τοῦτο οἱ γονεῖς αὐτοῦ εἶπαν ὅτι ἡλικίαν ἔχει, αὐτὸν ἐπερωτήσατε.
9:23. propterea parentes eius dixerunt quia aetatem habet ipsum interrogate
Therefore did his parents say: He is of age. Ask himself.
9:23. It was for this reason that his parents said: “He is old enough. Ask him.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:23: He is: Joh 9:21
John Gill
9:23 Therefore said his parents, he is of age,.... See Gill on Jn 9:21.
9:249:24: Դարձեալ կրկի՛ն անգամ կոչեցին զայրն որ կոյրն էր, եւ ասեն ցնա. Տո՛ւր փառս Աստուծոյ, մեք գիտեմք զի այրն այն մեղաւո՛ր է։
24. Նորից կրկին անգամ կանչեցին այդ մարդուն, որ կոյր էր, եւ նրան ասացին. «Աստծուն փա՛ռք տուր. մենք գիտենք, որ այն մարդը մեղաւոր է»:
24 Ետքը նորէն կանչեցին այն մարդը որ կոյր էր ու ըսին անոր. «Աստուծոյ փառք տուր, մենք գիտենք թէ այն մարդը մեղաւոր է»։
Դարձեալ կրկին անգամ կոչեցին զայրն որ կոյրն էր, եւ ասեն ցնա. Տուր փառս Աստուծոյ. մեք գիտեմք զի այրն այն մեղաւոր է:

9:24: Դարձեալ կրկի՛ն անգամ կոչեցին զայրն որ կոյրն էր, եւ ասեն ցնա. Տո՛ւր փառս Աստուծոյ, մեք գիտեմք զի այրն այն մեղաւո՛ր է։
24. Նորից կրկին անգամ կանչեցին այդ մարդուն, որ կոյր էր, եւ նրան ասացին. «Աստծուն փա՛ռք տուր. մենք գիտենք, որ այն մարդը մեղաւոր է»:
24 Ետքը նորէն կանչեցին այն մարդը որ կոյր էր ու ըսին անոր. «Աստուծոյ փառք տուր, մենք գիտենք թէ այն մարդը մեղաւոր է»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2424: Итак, вторично призвали человека, который был слеп, и сказали ему: воздай славу Богу; мы знаем, что Человек Тот грешник.
9:24  ἐφώνησαν οὗν τὸν ἄνθρωπον ἐκ δευτέρου ὃς ἦν τυφλὸς καὶ εἶπαν αὐτῶ, δὸς δόξαν τῶ θεῶ· ἡμεῖς οἴδαμεν ὅτι οὖτος ὁ ἄνθρωπος ἁμαρτωλός ἐστιν.
9:24. Ἐφώνησαν (They-sounded-unto) οὖν (accordingly) τὸν (to-the-one) ἄνθρωπον (to-a-mankind) ἐκ (out) δευτέρου (of-second) ὃς (which) ἦν (it-was) τυφλὸς (blind) καὶ (and) εἶπαν (they-said) αὐτῷ (unto-it,"Δὸς (Thou-should-have-had-given) δόξαν (to-a-recognition) τῷ (unto-the-one) θεῷ: (unto-a-Deity) ἡμεῖς (we) οἴδαμεν (we-had-come-to-see) ὅτι (to-which-a-one) οὗτος (the-one-this) ὁ (the-one) ἄνθρωπος (a-mankind) ἁμαρτωλός (un-adjusted-along) ἐστιν. (it-be)
9:24. vocaverunt ergo rursum hominem qui fuerat caecus et dixerunt ei da gloriam Deo nos scimus quia hic homo peccator estThey therefore called the man again that had been blind and said to him: Give glory to God. We know that this man is a sinner.
24. So they called a second time the man that was blind, and said unto him, Give glory to God: we know that this man is a sinner.
9:24. Therefore, they again called the man who had been blind, and they said to him: “Give glory to God. We know that this man is a sinner.”
Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner:

24: Итак, вторично призвали человека, который был слеп, и сказали ему: воздай славу Богу; мы знаем, что Человек Тот грешник.
9:24  ἐφώνησαν οὗν τὸν ἄνθρωπον ἐκ δευτέρου ὃς ἦν τυφλὸς καὶ εἶπαν αὐτῶ, δὸς δόξαν τῶ θεῶ· ἡμεῖς οἴδαμεν ὅτι οὖτος ὁ ἄνθρωπος ἁμαρτωλός ἐστιν.
9:24. vocaverunt ergo rursum hominem qui fuerat caecus et dixerunt ei da gloriam Deo nos scimus quia hic homo peccator est
They therefore called the man again that had been blind and said to him: Give glory to God. We know that this man is a sinner.
9:24. Therefore, they again called the man who had been blind, and they said to him: “Give glory to God. We know that this man is a sinner.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: - 25: Фарисеи снова хотят выпытать у исцеленного какое-нибудь показание против Христа. Может быть, они ожидали, что исцеленный скажет, что Христос при совершении исцеления употребил какие-нибудь заклинательные формулы (ср. Мф. 12:24: и сл.). Теперь они уже согласились между собою и во взгляде на Христа. "Мы знаем - говорят они - что человек тот грешник!"

Исцеленный должен бы был, по их требованию, воздать славу Богу, т. е. вполне искренно показать все, что ему было известно о Христе (ср. Нав. 7:19). Но тот не хочет вдаваться в рассуждения о том, грешник или не грешник Христос: для него представляется вполне достаточным знать только то, что Христос исцелил его от слепоты.
Adam Clarke: Commentary on the Bible - 1831
9:24: Give God the praise - Having called the man a second time, they proceeded to deal with him in the most solemn manner; and therefore they put him to his oath; for the words above were the form of an oath, proposed by the chief magistrate to those who were to give evidence to any particular fact, or to attest any thing, as produced by or belonging to the Lord. See Jos 7:19; Sa1 6:5, and Luk 17:18. But, while they solemnly put him to his oath, they endeavored to put their own words in his mouth, viz. he is a sinner - a pretender to the prophetic character, and a transgressor of the law of God: - assert this, or you will not please us.
Albert Barnes: Notes on the Bible - 1834
9:24: Give God the praise - This expression seems to be a form of administering an oath. It is used in Jos 7:19, when Achan was put on his oath and entreated to confess his guilt. Joshua said, "My son, give, I pray thee, glory to the Lord God of Israel (in the Greek of the Septuagint, the very expression used in John, 'Give God the praise'), and make confession unto him." It is equivalent to an adjuration in the presence of God to acknowledge the truth; as the truth would be giving God praise, confessing the case before him, and trusting to his mercy. Compare Sa1 6:5 The meaning here is not "give God praise for healing you," for they were not willing to admit that he had been cured Joh 9:18, but confess that there is imposture in the case; that you have declared to us a falsehood, that you have endeavored to impose on us; and by thus confessing your sin, give praise and honor to God, who condemns all imposture and falsehood, and whom you will thus acknowledge to be right in your condemnation. To induce him to do this, they added that they knew, or were satisfied that Jesus was a sinner. As they considered that point settled, they urged him to confess that he had attempted to impose on them.
We know - We have settled that. He has broken the Sabbath, and that leaves no doubt.
A sinner - A violator of the law respecting the Sabbath, and an impostor. See Joh 9:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:24: Give: Joh 5:23, Joh 8:49, Joh 16:2; Jos 7:19; Sa1 6:5-9; Psa 50:14, Psa 50:15; Isa 66:5; Rom 10:2-4
we know: Joh 9:16, Joh 8:46, Joh 14:30, Joh 18:30, Joh 19:6; Mar 15:28; Rom 8:3; Co2 5:21
a sinner: Luk 7:39, Luk 15:2, Luk 19:7
Geneva 1599
9:24 Then again called they the man that was blind, and said unto him, (d) Give God the praise: we know that this man is a (e) sinner.
(d) A solemn order, by which men were put under oath in ancient time to acknowledge their fault before God, as if it was said to them, "Consider that you are before God, who knows the entire matter, and therefore be sure that you revere his majesty, and do him this honour and confess the whole matter openly rather than to lie before him"; (Josh 7:19; 1Kings 6:5).
(e) He is called a sinner in the Hebrew language, who is a wicked man, and someone who makes an art of sinning.
John Gill
9:24 Then again called they the man that was blind,.... That had been blind. After they had examined his parents, and could get nothing from them for their purpose, they try a second time what they could do with the son:
and said unto him, give God the praise; a phrase used when confession of sin was required; see Josh 7:19; and this may be the meaning of it here; confess this fraud and imposture before the omniscient God, the searcher of hearts, and in so doing glorify that perfection of his. One and the same word, signifies both to confess the truth of anything, as a sinful action, Prov 28:13, and to give thanks and praise to God for any mercy and blessing, Ps 45:17. Some take this to be the form of an oath, and that the Pharisees adjured the than by the living God, that he would tell the truth, and discover the cheat and collusion used in this affair of receiving his sight; and thought hereby to have deterred him from speaking of this benefit he had received from Christ, especially in such a manner as to reflect any honour upon the author of it. Or the sense may be, if this really is matter of fact, that thou wast born blind, and hast received thy sight by the means of this man, give all the glory of it to God, to whom alone it is due, and not to him. God sometimes works by wicked instruments, when the glory of what is done ought not to be ascribed to them, but to him.
We know that this man is a sinner; this they concluded from his breaking the sabbath, as they supposed; though they also aspersed his character, and accused him of other things, yet falsely; see Mt 11:19; nor could they prove one single instance of sin in him, though they express themselves here with so much assurance.
Robert Jamieson, A. R. Fausset and David Brown
9:24 Give God the praise; we know that this man is a sinner--not wishing him to own, even to the praise of God, that a miracle had been wrought upon him, but to show more regard to the honor of God than ascribe any such act to one who was a sinner.
9:259:25: Եւ նա՝ ասէ. Թէ մեղաւո՛ր իցէ՝ ես ո՛չ գիտեմ. բայց զայս գիտե՛մ, զի կոյր էի՝ եւ արդ տեսանե՛մ[1807]։ [1807] Ոմանք. Թէ մեղաւոր է՝ ես։
25. Իսկ նա ասաց. «Թէ մեղաւոր է, ես չգիտեմ, բայց այն գիտեմ, որ կոյր էի եւ հիմա տեսնում եմ»:
25 Անիկա ալ պատասխան տուաւ ու ըսաւ. «Եթէ մեղաւոր է՝ ես չեմ գիտեր. միայն այս գիտեմ թէ կոյր էի եւ հիմա կը տեսնեմ»։
Եւ նա ասէ. Թէ մեղաւոր իցէ, ես ոչ գիտեմ. բայց զայս գիտեմ, զի կոյր էի եւ արդ տեսանեմ:

9:25: Եւ նա՝ ասէ. Թէ մեղաւո՛ր իցէ՝ ես ո՛չ գիտեմ. բայց զայս գիտե՛մ, զի կոյր էի՝ եւ արդ տեսանե՛մ[1807]։
[1807] Ոմանք. Թէ մեղաւոր է՝ ես։
25. Իսկ նա ասաց. «Թէ մեղաւոր է, ես չգիտեմ, բայց այն գիտեմ, որ կոյր էի եւ հիմա տեսնում եմ»:
25 Անիկա ալ պատասխան տուաւ ու ըսաւ. «Եթէ մեղաւոր է՝ ես չեմ գիտեր. միայն այս գիտեմ թէ կոյր էի եւ հիմա կը տեսնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2525: Он сказал им в ответ: грешник ли Он, не знаю; одно знаю, что я был слеп, а теперь вижу.
9:25  ἀπεκρίθη οὗν ἐκεῖνος, εἰ ἁμαρτωλός ἐστιν οὐκ οἶδα· ἓν οἶδα, ὅτι τυφλὸς ὢν ἄρτι βλέπω.
9:25. ἀπεκρίθη (It-was-separated-off) οὖν (accordingly) ἐκεῖνος (the-one-thither,"Εἰ (If) ἁμαρτωλός (un-adjusted-along) ἐστιν (it-be) οὐκ (not) οἶδα: (I-had-come-to-see) ἓν (to-one) οἶδα (I-had-come-to-see) ὅτι (to-which-a-one) τυφλὸς (blind) ὢν (being) ἄρτι (unto-adjusted) βλέπω. (I-view)
9:25. dixit ergo ille si peccator est nescio unum scio quia caecus cum essem modo videoHe said therefore to them: If he be a sinner, I know not. One thing I know, that whereas I was blind. now I see.
25. He therefore answered, Whether he be a sinner, I know not: one thing I know, that, whereas I was blind, now I see.
9:25. And so he said to them: “If he is a sinner, I do not know it. One thing I do know, that although I was blind, now I see.”
He answered and said, Whether he be a sinner [or no], I know not: one thing I know, that, whereas I was blind, now I see:

25: Он сказал им в ответ: грешник ли Он, не знаю; одно знаю, что я был слеп, а теперь вижу.
9:25  ἀπεκρίθη οὗν ἐκεῖνος, εἰ ἁμαρτωλός ἐστιν οὐκ οἶδα· ἓν οἶδα, ὅτι τυφλὸς ὢν ἄρτι βλέπω.
9:25. dixit ergo ille si peccator est nescio unum scio quia caecus cum essem modo video
He said therefore to them: If he be a sinner, I know not. One thing I know, that whereas I was blind. now I see.
9:25. And so he said to them: “If he is a sinner, I do not know it. One thing I do know, that although I was blind, now I see.”
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Adam Clarke: Commentary on the Bible - 1831
9:25: Whereas I was blind, now I see - He pays no attention to their cavils, nor to their perversion of justice; but, in the simplicity of his heart, speaks to the fact, of the reality of which he was ready to give them the most substantial evidence.
Albert Barnes: Notes on the Bible - 1834
9:25: Whether he be a sinner or no, I know not - The man had just said that he believed Jesus to be a prophet, Joh 9:17. By his saying that he did not know whether he was a sinner may be meant that though he might be a prophet, yet that he might not be perfect; or that it did not become him, being an obscure and unlearned man, to attempt to determine that question. What follows shows that he did not believe that he was a sinner, and these words were probably spoken in irony to deride the Pharisees. They were perverse and full of cavils, and were determined not to believe. The man reminded them that the question was not whether Jesus was a sinner; that, though that might be, yet it did not settle the other question about opening his eyes, which was the chief point of the inquiry.
One thing I know ... - About this he could have no doubt. He disregarded, therefore, their cavils. We may learn, also, here:
1. That this declaration may be made by every converted sinner. He may not be able to meet the cavils of others. He may not be able to tell how he was converted. It is enough if he can say, "I was a sinner, but now love God; I was in darkness, but have now been brought to the light of truth."
2. We should not be ashamed of the fact that we are made to see by the Son of God. No cavil or derision of men should deter us from such an avowal.
3. Sinners are perpetually shifting the real point of inquiry. They do not inquire into the facts. They assume that a thing cannot be true, and then argue as if that was a conceded point. The proper way in religion is first to inquire into the facts, and then account for them as we can.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:25: one: Joh 9:30, Joh 5:11; Jo1 5:10
John Gill
9:25 He answered and said,.... That is, the man who had been blind, who takes no notice of the confession they pressed him to, which is what he could not do; there being no collusion in this case, he only replies to the reproachful character they had given of his benefactor.
Whether he be a sinner or not, I know not: or "if he is a sinner I know not", as the Vulgate Latin version renders it, suggesting that he did not know he was a sinner; he could not charge him with being one; nor could he join with them in saying he was a sinner; nor did he think and believe he was: however, he was sure he had done a good thing to him, and in that he was no sinner; and what proof they had of his being one he could not tell: and be that as it will, adds he,
one thing I know, that whereas I was blind, now I see; as if he should say, whatever charges you bring against the person that has done me this favour, which I am not able to answer to, you cannot reason me out of this; this I am sure of, that once I had no eyes to see with, and now I have, and that by the means of this man you reproach. And so it is with persons enlightened in a spiritual sense, whatever things they may be ignorant of, though they may not know the exact time of their conversion, nor have so much Gospel light and knowledge as others, or be so capable of expressing themselves, or giving such a distinct and orderly account of the work of God upon them as some can, nor dispute with an adversary for the truths of the Gospel, or have that faith of assurance, and discoveries of God's love, and the application of such great and precious promises as others have; yet this they know, that they were once blind, as to the knowledge of spiritual things, as to a saving knowledge of God in Christ, as to a true sight and sense of themselves, their sins and lost estate, as to the way of righteousness and salvation by Christ, or the work of the Spirit of God upon their souls, or as to any true and spiritual discerning of the Scriptures, and the doctrines of grace in them: but now they are comfortably assured, they see the exceeding sinfulness of sin, the plague of their own hearts, the insufficiency of their righteousness to justify them before God, and the beauty, fulness, suitableness, and ability of Christ as a Saviour; and that their salvation is, and must be of free grace; and that they see the truths of the Gospel in another light than they did before, and have some glimpse of eternal glory and happiness, in the hope of which they rejoice.
Robert Jamieson, A. R. Fausset and David Brown
9:25 He answered and said, Whether he be a sinner or no, &c.--Not that the man meant to insinuate any doubt in his own mind on the point of His being "a sinner," but as his opinion on such a point would be of no consequence to others, he would speak only to what he knew as fact in his own case.
9:269:26: Դարձեալ՝ ասեն ցնա. Զի՞նչ արար քեզ. զիա՞րդ եբաց զաչս քո։
26. Դարձեալ ասացին նրան. «Քեզ ի՞նչ արեց, քո աչքերը ինչպէ՞ս բացեց»:
26 Նորէն ըսին անոր. «Ի՞նչ ըրաւ քեզի, քու աչքերդ ի՞նչպէս բացաւ»։
Դարձեալ ասեն ցնա. Զի՞նչ արար քեզ, զիա՞րդ եբաց զաչս քո:

9:26: Դարձեալ՝ ասեն ցնա. Զի՞նչ արար քեզ. զիա՞րդ եբաց զաչս քո։
26. Դարձեալ ասացին նրան. «Քեզ ի՞նչ արեց, քո աչքերը ինչպէ՞ս բացեց»:
26 Նորէն ըսին անոր. «Ի՞նչ ըրաւ քեզի, քու աչքերդ ի՞նչպէս բացաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2626: Снова спросили его: что сделал Он с тобою? как отверз твои очи?
9:26  εἶπον οὗν αὐτῶ, τί ἐποίησέν σοι; πῶς ἤνοιξέν σου τοὺς ὀφθαλμούς;
9:26. εἶπαν (They-said) οὖν (accordingly) αὐτῷ (unto-it,"Τί (To-what-one) ἐποίησέν (it-did-unto) σοι; (unto-thee?"πῶς (Unto-whither) ἤνοιξέν (it-opened-up) σου (of-thee) τοὺς (to-the-ones) ὀφθαλμούς; (to-eyes?"
9:26. dixerunt ergo illi quid fecit tibi quomodo aperuit tibi oculosThey said then to him: What did he to thee? How did he open thy eyes?
26. They said therefore unto him, What did he to thee? how opened he thine eyes?
9:26. Then they said to him: “What did he do to you? How did he open your eyes?”
Then said they to him again, What did he to thee? how opened he thine eyes:

26: Снова спросили его: что сделал Он с тобою? как отверз твои очи?
9:26  εἶπον οὗν αὐτῶ, τί ἐποίησέν σοι; πῶς ἤνοιξέν σου τοὺς ὀφθαλμούς;
9:26. dixerunt ergo illi quid fecit tibi quomodo aperuit tibi oculos
They said then to him: What did he to thee? How did he open thy eyes?
9:26. Then they said to him: “What did he do to you? How did he open your eyes?”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Тогда фарисеи снова ставят вопрос о способе исцеления, какой употребил Христос, но ободрившийся человек уже сам с насмешкою спрашивает их, не хотят ли и они сделаться учениками Христа.
Albert Barnes: Notes on the Bible - 1834
9:26: How opened he thine eyes? - The reason why they asked this so often was doubtless to attempt to draw him into a contradiction; either to intimidate him, or throw him off his guard, so that he might be detected in denying what he had before affirmed. But God gave to this poor man grace and strength to make a bold confession of the truth, and sufficient common sense completely to confound his proud and subtle examiners.
John Gill
9:26 Then said they to him again,.... Finding they could not bring him to deny the fact, or cause him to entertain an ill opinion of him that did it, they examine him again about the manner of it:
what did he to thee? how opened he thine eyes? These questions they had put before, Jn 9:15, and propose them again, in hope he would vary in the account, which they would not fail of improving against him; or that it would appear that he had not been really blind, at least from his birth; or that Christ made use of some unlawful means, as magic art, which they were always ready to charge him with, and to impute his miracles to a diabolical familiarity and influence; and they would have been glad to have had something to support such a calumny.
Robert Jamieson, A. R. Fausset and David Brown
9:26 Then said they . . . again, What did he to thee? &c.--hoping by repeated questions to ensnare him, but the youth is more than a match for them.
9:279:27: Պատասխանի ետ նոցա. Այժմ ասացի ձեզ՝ եւ ո՛չ լուարուք, զի՞ կամիք միւսանգամ լսել. մի՞թէ՝ եւ դո՛ւք կամիք աշակերտել նմա։
27. Նրանց պատասխանեց. «Նոր ձեզ ասացի, եւ չէք լսում, ինչո՞ւ էք ուզում նորից լսել. միթէ դո՞ւք էլ էք կամենում նրան աշակերտել»:
27 Պատասխան տուաւ անոնց. «Հիմա ըսի ձեզի ու չլսեցի՞ք. ինչո՞ւ համար նորէն լսել կ’ուզէք. միթէ դո՞ւք ալ կ’ուզէք անոր աշակերտ ըլլալ»։
Պատասխանի ետ նոցա. Այժմ ասացի ձեզ եւ ոչ լուարուք. զի՞ կամիք միւսանգամ լսել. միթէ եւ դո՞ւք կամիք աշակերտել նմա:

9:27: Պատասխանի ետ նոցա. Այժմ ասացի ձեզ՝ եւ ո՛չ լուարուք, զի՞ կամիք միւսանգամ լսել. մի՞թէ՝ եւ դո՛ւք կամիք աշակերտել նմա։
27. Նրանց պատասխանեց. «Նոր ձեզ ասացի, եւ չէք լսում, ինչո՞ւ էք ուզում նորից լսել. միթէ դո՞ւք էլ էք կամենում նրան աշակերտել»:
27 Պատասխան տուաւ անոնց. «Հիմա ըսի ձեզի ու չլսեցի՞ք. ինչո՞ւ համար նորէն լսել կ’ուզէք. միթէ դո՞ւք ալ կ’ուզէք անոր աշակերտ ըլլալ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2727: Отвечал им: я уже сказал вам, и вы не слушали; что еще хотите слышать? или и вы хотите сделаться Его учениками?
9:27  ἀπεκρίθη αὐτοῖς, εἶπον ὑμῖν ἤδη καὶ οὐκ ἠκούσατε· τί πάλιν θέλετε ἀκούειν; μὴ καὶ ὑμεῖς θέλετε αὐτοῦ μαθηταὶ γενέσθαι;
9:27. ἀπεκρίθη (It-was-separated-off) αὐτοῖς (unto-them,"Εἶπον (I-had-said) ὑμῖν (unto-ye) ἤδη (which-then) καὶ (and) οὐκ (not) ἠκούσατε: (ye-heard) τί (To-what-one) πάλιν (unto-furthered) θέλετε (ye-determine) ἀκούειν; (to-hear?"μὴ (Lest) καὶ (and) ὑμεῖς (ye) θέλετε (ye-determine) αὐτοῦ (of-it) μαθηταὶ (learners) γενέσθαι ; ( to-have-had-became ?"
9:27. respondit eis dixi vobis iam et audistis quid iterum vultis audire numquid et vos vultis discipuli eius fieriHe answered them: I have told you already, and you have heard. Why would you hear it again? Will you also become his disciples?
27. He answered them, I told you even now, and ye did not hear: wherefore would ye hear it again? would ye also become his disciples?
9:27. He answered them: “I have already told you, and you heard it. Why do you want to hear it again? Do you also want to become his disciples?”
He answered them, I have told you already, and ye did not hear: wherefore would ye hear [it] again? will ye also be his disciples:

27: Отвечал им: я уже сказал вам, и вы не слушали; что еще хотите слышать? или и вы хотите сделаться Его учениками?
9:27  ἀπεκρίθη αὐτοῖς, εἶπον ὑμῖν ἤδη καὶ οὐκ ἠκούσατε· τί πάλιν θέλετε ἀκούειν; μὴ καὶ ὑμεῖς θέλετε αὐτοῦ μαθηταὶ γενέσθαι;
9:27. respondit eis dixi vobis iam et audistis quid iterum vultis audire numquid et vos vultis discipuli eius fieri
He answered them: I have told you already, and you have heard. Why would you hear it again? Will you also become his disciples?
9:27. He answered them: “I have already told you, and you heard it. Why do you want to hear it again? Do you also want to become his disciples?”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:27: I have told you already - So he did, Joh 9:15. And did ye not hear? Ye certainly did. Why then do you wish to hear it again? Is it because ye wish to become his disciples? The poor man continued steady in his testimony; and, by putting this question to them, he knew he should soon put an end to the debate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:27: I have: Joh 9:10-15; Luk 22:67
John Gill
9:27 He answered them, I have told you already,..... As he had, Jn 9:15,
and ye did not hear; the Vulgate Latin version reads, and ye have heard; and so some copies of Stephens's; that is, an account had been given of the manner how his eyes were opened, and they had heard the account with their bodily ears, though not with the ears of their minds; and therefore, according to most copies and versions, it is read, "ye did not hear"; did not regard it, or give credit to it; and so the Persic version renders it, "and ye have not believed"; they would not believe the man had been blind, until they sent for his parents; much less would they believe the account of his cure:
wherefore would ye hear it again? once is sufficient, especially since the former account has been disregarded and discredited: their view could not be their own information but to baffle and confound the man, if they could. The Syriac, Arabic, and Ethiopic versions leave out the word "again", and only read, "wherefore would ye hear?" what end can you have in it? of what avail would it be? or what purpose can be answered by it?
will ye also be his disciples? as many whom you call ignorant and accursed people are, and as I myself desire to be. This he might say either in an ironical and sarcastic way; or else seriously, suggesting, that if they were willing to examine into this fact, with upright views and sincere intentions, that should it appear to be a true miracle, they would become the disciples and followers of Jesus, then he would, with all his heart, relate the account to them over and over again, or as often as they pleased.
John Wesley
9:27 Are ye also - As well as I, at length convinced and willing to be his disciples?
Robert Jamieson, A. R. Fausset and David Brown
9:27 I have told you already . . . will ye also be his disciples?--In a vein of keen irony he treats their questions as those of anxious inquirers, almost ready for discipleship! Stung by this, they retort upon him as the disciple (and here they plainly were not wrong); for themselves, they fall back upon Moses; about him there could be no doubt; but who knew about this upstart?
9:289:28: Նոքա հայհոյէին զնա՝ եւ ասէին. Դո՛ւ լիջիր նորա աշակերտ. մեք՝ Մովսիսի աշակերտք եմք։
28. Նրանք նախատում էին նրան ու ասում. «Դո՛ւ եղիր նրան աշակերտ. մենք Մովսէսի աշակերտներն ենք:
28 Անոնք նախատելով զանիկա, ըսին. «Դուն ես անոր աշակերտը, իսկ մենք Մովսէսին աշակերտներն ենք։
Նոքա հայհոյէին զնա եւ ասէին. Դու լիջիր նորա աշակերտ, մեք Մովսիսի աշակերտք եմք:

9:28: Նոքա հայհոյէին զնա՝ եւ ասէին. Դո՛ւ լիջիր նորա աշակերտ. մեք՝ Մովսիսի աշակերտք եմք։
28. Նրանք նախատում էին նրան ու ասում. «Դո՛ւ եղիր նրան աշակերտ. մենք Մովսէսի աշակերտներն ենք:
28 Անոնք նախատելով զանիկա, ըսին. «Դուն ես անոր աշակերտը, իսկ մենք Մովսէսին աշակերտներն ենք։
zohrab-1805▾ eastern-1994▾ western am▾
9:2828: Они же укорили его и сказали: ты ученик Его, а мы Моисеевы ученики.
9:28  καὶ ἐλοιδόρησαν αὐτὸν καὶ εἶπον, σὺ μαθητὴς εἶ ἐκείνου, ἡμεῖς δὲ τοῦ μωϊσέως ἐσμὲν μαθηταί·
9:28. καὶ (And) ἐλοιδόρησαν (they-reviled-unto) αὐτὸν (to-it) καὶ (and) εἶπαν (they-said,"Σὺ (Thou) μαθητὴς (a-learner) εἶ (thou-be) ἐκείνου, (of-the-one-thither,"ἡμεῖς (we) δὲ (moreover) τοῦ (of-the-one) Μωυσέως (of-a-Mouseus) ἐσμὲν (we-be) μαθηταί: (learners)
9:28. maledixerunt ei et dixerunt tu discipulus illius es nos autem Mosi discipuli sumusThey reviled him therefore and said: Be thou his disciple; but we are the disciples of Moses.
28. And they reviled him, and said, Thou art his disciple; but we are disciples of Moses.
9:28. Therefore, they cursed him and said: “You be his disciple. But we are disciples of Moses.
Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples:

28: Они же укорили его и сказали: ты ученик Его, а мы Моисеевы ученики.
9:28  καὶ ἐλοιδόρησαν αὐτὸν καὶ εἶπον, σὺ μαθητὴς εἶ ἐκείνου, ἡμεῖς δὲ τοῦ μωϊσέως ἐσμὲν μαθηταί·
9:28. maledixerunt ei et dixerunt tu discipulus illius es nos autem Mosi discipuli sumus
They reviled him therefore and said: Be thou his disciple; but we are the disciples of Moses.
9:28. Therefore, they cursed him and said: “You be his disciple. But we are disciples of Moses.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: - 29: Фарисеи, конечно, почувствовали себя оскорбленными таким ответом человека, принадлежавшего к "проклятой черни" (ср. 7:49). Их раздражение побуждает их обратиться с бранью к исцеленному (eloidorhsan - по русскому переводу: укорили). Они называют его учеником Христа, хотя на самом деле тот не был еще таким, а себя гордо величают учениками Моисея. При этом, в противоречие своему прежнему заявлению ("мы знаем" в ст. 24-м), они говорят здесь, что не знают, откуда Христос, т. е. откуда Он взял Свое учение и силы. Сказать теперь, как говорили они раньше, что Христос грешник и, следовательно, не от Бога, они боятся ввиду того, что факт исцеления, совершенного Христом, у всех был на виду.
Adam Clarke: Commentary on the Bible - 1831
9:28: Then they reviled him - Ελοιδορησαν. Eustathius derives λοιδορια from λογος, a word, and δορυ, a spear: - they spoke cutting, piercing words. Solomon talks of some who spoke like the piercings of a sword, Pro 12:18. And the psalmist speaks of words that are like drawn swords, Psa 55:21, words which show that the person who speaks them has his heart full of murderous intentions; and that, if he had the same power with a sword as he has with his tongue, he would destroy him whom he thus reproaches.
We are Moses' disciples - By this they meant that they were genuine Pharisees; for they did not allow the Sadducees to be disciples of Moses.
Albert Barnes: Notes on the Bible - 1834
9:28: Thou art his disciple - This they cast at him as a reproach. His defense of Jesus they regarded as proof that he was his follower, and this they now attempted to show was inconsistent with being a friend of Moses and his law. Moses had given the law respecting the Sabbath; Jesus had healed a man contrary, in their view, to the law of Moses. They therefore held Jesus to be a violater and contemner of the law of Moses, and of course that his followers were also.
We are Moses' disciples - We acknowledge the authority of the law of Moses, which they alleged Jesus has broken by healing on that day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:28: they: Joh 9:34, Joh 7:47-52; Isa 51:7; Mat 5:11, Mat 27:39; Co1 4:12, Co1 6:10; Pe1 2:23
but: Joh 5:45-47, Joh 7:19; Act 6:11-14; Rom 2:17
Geneva 1599
9:28 (6) Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples.
(6) Eventually, proud wickedness must necessarily break forth, which lies vainly hidden under a zeal of godliness.
John Gill
9:28 Then they reviled him,.... Called him an impertinent, saucy, impudent fellow, for talking in this pert manner to them, the great sanhedrim of the nation; or, as the Vulgate Latin version reads, they cursed him; they thundered out their anathemas against him, and pronounced him an execrable and an accursed fellow:
and said, thou art his disciple; for they looked upon it a reproach and scandal to be called a disciple of Jesus of Nazareth; though there is nothing more honourable than to be a follower of him the Lamb whithersoever he goes: wherefore these Jews threw off what they thought a term of reproach from themselves to the blind man; and perhaps they might say this to ensnare him, hoping that he would own himself to be a disciple of Jesus, and profess him to be the Christ, that they might, according to their own act, excommunicate him. The Vulgate Latin, Persic, and Ethiopic versions read, "be thou his disciple"; if thou wilt, we despise the character; far be it from us that we should be followers of him:
but we are Moses's disciples. Thus they preferred Moses to Christ, and chose to be the disciples of Moses the servant, rather than of Christ the Son; though indeed they were not the genuine disciples of Moses; for if they had, they would have been the disciples of Christ, and believers in him, since Moses wrote and testified of him: they might indeed be so far the disciples of Moses, or of his law, since they sought for righteousness and justification by obedience to his law. This was a phrase in use among the Jews: so the Targumist (i) on Num 3:2 says,
"these are the names of they sons of Aaron the priests, , "the disciples of Moses", the master of the Israelites;''
particularly the Pharisees, as here, claimed this title to themselves: for it is said (k),
"all the seven days (before the day of atonement) they delivered to him (the high priest) two of the disciples of the wise men, to instruct him in the service (of that day), who were, , "of the disciples of Moses", in opposition to the Sadducees:''
from whence it appears, that these disciples of Moses were of the sect of the Pharisees, who assumed this character as peculiar to themselves; sometimes they call themselves the disciples of Abraham, though the description they give of such, by no means belongs to them; See Gill on Jn 8:39. They say (l),
"whoever has three things in him, is , "of the disciples of Abraham" our father, and who has three other things is of the disciples of Balaam the wicked: he that has a good eye, (beneficence, or temperance, or contentment,) a lowly spirit, and an humble soul, he is of "the disciples of Abraham" our father; but he that has evil eye, and a proud spirit, and a large soul (lustful or covetous), is of the disciples of Balaam.''
This last character best agrees with those very persons, who would be thought to be the disciples of Abraham and of Moses.
(i) Jonathan ben Uzziel in ib. (k) T. Bab. Yoma, fol. 4. 1. (l) Pirke Abot, c. 5. sect. 19.
9:299:29: Մեք գիտեմք՝ զի ընդ Մովսիսի՛ խօսեցաւ Աստուած. զսա՝ ո՛չ գիտեմք ուստի՛ է[1808]։ [1808] Ոմանք. Ուստի իցէ։
29. Մենք գիտենք, որ Աստուած Մովսէսի հետ խօսեց. իսկ սրան չգիտենք, թէ որտեղից է»:
29 Մենք գիտենք թէ Աստուած Մովսէսին հետ խօսեցաւ, բայց ասիկա չենք գիտեր թէ ուրկէ՞ է»։
Մեք գիտեմք զի ընդ Մովսիսի խօսեցաւ Աստուած, զսա ոչ գիտեմք ուստի՛ իցէ:

9:29: Մեք գիտեմք՝ զի ընդ Մովսիսի՛ խօսեցաւ Աստուած. զսա՝ ո՛չ գիտեմք ուստի՛ է[1808]։
[1808] Ոմանք. Ուստի իցէ։
29. Մենք գիտենք, որ Աստուած Մովսէսի հետ խօսեց. իսկ սրան չգիտենք, թէ որտեղից է»:
29 Մենք գիտենք թէ Աստուած Մովսէսին հետ խօսեցաւ, բայց ասիկա չենք գիտեր թէ ուրկէ՞ է»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2929: Мы знаем, что с Моисеем говорил Бог; Сего же не знаем, откуда Он.
9:29  ἡμεῖς οἴδαμεν ὅτι μωϊσεῖ λελάληκεν ὁ θεός, τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστίν.
9:29. ἡμεῖς (we) οἴδαμεν (we-had-come-to-see) ὅτι (to-which-a-one) Μωυσεῖ (unto-a-Mouseus) λελάληκεν (it-had-come-to-speak-unto,"ὁ (the-one) θεός, (a-Deity,"τοῦτον (to-the-one-this) δὲ (moreover) οὐκ (not) οἴδαμεν (we-had-come-to-see) πόθεν (whither-from) ἐστίν. (it-be)
9:29. nos scimus quia Mosi locutus est Deus hunc autem nescimus unde sitWe know that God spoke to Moses: but as to this man, we know not from whence he is.
29. We know that God hath spoken unto Moses: but as for this man, we know not whence he is.
9:29. We know that God spoke to Moses. But this man, we do not know where he is from.”
We know that God spake unto Moses: [as for] this [fellow], we know not from whence he is:

29: Мы знаем, что с Моисеем говорил Бог; Сего же не знаем, откуда Он.
9:29  ἡμεῖς οἴδαμεν ὅτι μωϊσεῖ λελάληκεν ὁ θεός, τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστίν.
9:29. nos scimus quia Mosi locutus est Deus hunc autem nescimus unde sit
We know that God spoke to Moses: but as to this man, we know not from whence he is.
9:29. We know that God spoke to Moses. But this man, we do not know where he is from.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:29: We know not from whence he is - As if they had said: We have the fullest assurance that the commission of Moses was Divine; but we have no proof that this man has such a commission: and should we leave Moses, and attach ourselves to this stranger? No.
Albert Barnes: Notes on the Bible - 1834
9:29: We know ... - We know that God commanded Moses to deliver the law. In that they were correct; but they assumed their interpretation of the law to be infallible, and, hence, condemned Jesus.
As for this fellow - The word "fellow" is not in the original. It is simply "this." The word "fellow" implies contempt, which it cannot be proved they intended to express.
Whence he is - We know not his origin, his family, or his home. The contrast with the preceding member of the sentence shows that they intended to express their belief that he was not from God. They knew not whether he was mad, whether he was instigated by the devil, or whether he spoke of himself. See Joh 7:27; Joh 8:48-52.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:29: know: Joh 1:17; Num 12:2-7, Num 16:28; Deu 34:10; Psa 103:7, Psa 105:26, Psa 106:16; Mal 4:4; Act 7:35, Act 26:22; Heb 3:2-5
as for: Joh 9:16, Joh 9:24; Kg1 22:27; Kg2 9:11; Mat 12:24, Mat 26:61; Luk 23:2; Act 22:22
we know not: Joh 7:27, Joh 7:41, Joh 7:42, Joh 8:14; Psa 22:6; Isa 53:2, Isa 53:3
John Gill
9:29 We know that God spoke to Moses,.... Out of the bush, and told him who he was, and sent him to deliver the children of Israel out of Egyptian bondage, and spoke the ten words, or law unto him, and by him delivered them to the children of Israel, and to whom he spake face to face, as a man does to his friend, and mouth to mouth, and not in dark sayings; they mean, they knew that Moses had his mission, commission, and credentials from God:
but as for this fellow; so they contemptuously called the Lord Jesus Christ,
we know not from whence he is; contradicting what others of them had said, Jn 7:27. They imagined they knew the country from whence he came, which they supposed to be Galilee, and the place where he was born, which they concluded was Nazareth; though in both they were in the wrong; and they knew his parents, Joseph and Mary, and his brethren and sisters; but as to his divine filiation, they knew nothing of it; nor would they own his mission, commission, and credentials to be from heaven; and pretended they had no reason to conclude they were.
John Wesley
9:29 We know not whence he is - By what power and authority he does these things.
9:309:30: Պատասխանի ետ այրն՝ եւ ասէ ցնոսա. Ա՛յդ իսկ են սքանչելիք. զի դուք ո՛չ գիտէք ուստի՛ իցէ, եւ զիմ զաչս եբա՛ց[1809]։ [1809] Ոմանք. Ուստի է, եւ զիմ զա՛՛։
30. Մարդը պատասխանեց նրանց եւ ասաց. «Զարմանալին էլ այն է, որ դուք չգիտէք, թէ նա որտեղից է, եւ սակայն իմ աչքերը բացեց:
30 Պատասխան տուաւ մարդը եւ ըսաւ անոնց. «Ատիկա է զարմանալի բանը՝ որ դուք չէք գիտեր թէ ուրկէ՞ է, բայց անիկա իմ աչքերս բացաւ։
Պատասխանի ետ այրն եւ ասէ ցնոսա. Այդ իսկ են սքանչելիք, զի դուք ոչ գիտէք ուստի՛ իցէ, եւ զիմ զաչս եբաց:

9:30: Պատասխանի ետ այրն՝ եւ ասէ ցնոսա. Ա՛յդ իսկ են սքանչելիք. զի դուք ո՛չ գիտէք ուստի՛ իցէ, եւ զիմ զաչս եբա՛ց[1809]։
[1809] Ոմանք. Ուստի է, եւ զիմ զա՛՛։
30. Մարդը պատասխանեց նրանց եւ ասաց. «Զարմանալին էլ այն է, որ դուք չգիտէք, թէ նա որտեղից է, եւ սակայն իմ աչքերը բացեց:
30 Պատասխան տուաւ մարդը եւ ըսաւ անոնց. «Ատիկա է զարմանալի բանը՝ որ դուք չէք գիտեր թէ ուրկէ՞ է, բայց անիկա իմ աչքերս բացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:3030: Человек [прозревший] сказал им в ответ: это и удивительно, что вы не знаете, откуда Он, а Он отверз мне очи.
9:30  ἀπεκρίθη ὁ ἄνθρωπος καὶ εἶπεν αὐτοῖς, ἐν τούτῳ γὰρ τὸ θαυμαστόν ἐστιν ὅτι ὑμεῖς οὐκ οἴδατε πόθεν ἐστίν, καὶ ἤνοιξέν μου τοὺς ὀφθαλμούς.
9:30. ἀπεκρίθη (It-was-separated-off) ὁ (the-one) ἄνθρωπος (a-mankind) καὶ (and) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ἐν (In) τούτῳ (unto-the-one-this) γὰρ (therefore) τὸ (the-one) θαυμαστόν (marveled-to) ἐστιν (it-be) ὅτι (to-which-a-one) ὑμεῖς (ye) οὐκ (not) οἴδατε (ye-had-come-to-see) πόθεν (whither-from) ἐστίν, (it-be,"καὶ (and) ἤνοιξέν (it-opened-up) μου (of-me) τοὺς (to-the-ones) ὀφθαλμούς. (to-eyes)
9:30. respondit ille homo et dixit eis in hoc enim mirabile est quia vos nescitis unde sit et aperuit meos oculosThe man answered and said to them: why, herein is a wonderful thing, that you know not from whence he is, and he hath opened my eyes.
30. The man answered and said unto them, Why, herein is the marvel, that ye know not whence he is, and he opened mine eyes.
9:30. The man responded and said to them: “Now in this is a wonder: that you do not know where he is from, and yet he has opened my eyes.
The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and [yet] he hath opened mine eyes:

30: Человек [прозревший] сказал им в ответ: это и удивительно, что вы не знаете, откуда Он, а Он отверз мне очи.
9:30  ἀπεκρίθη ὁ ἄνθρωπος καὶ εἶπεν αὐτοῖς, ἐν τούτῳ γὰρ τὸ θαυμαστόν ἐστιν ὅτι ὑμεῖς οὐκ οἴδατε πόθεν ἐστίν, καὶ ἤνοιξέν μου τοὺς ὀφθαλμούς.
9:30. respondit ille homo et dixit eis in hoc enim mirabile est quia vos nescitis unde sit et aperuit meos oculos
The man answered and said to them: why, herein is a wonderful thing, that you know not from whence he is, and he hath opened my eyes.
9:30. The man responded and said to them: “Now in this is a wonder: that you do not know where he is from, and yet he has opened my eyes.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: - 33: Затруднительным положением фарисеев пользуется исцеленный и не без юмора указывает на свое исцеление, которое, кажется, должно бы разъяснить фарисеям, кто такой Христос. Он напоминает ученым фарисеям то, что, собственно говоря, хорошо было известно и каждому израильтянину (мы знаем), именно, что благочестие и исполнение воли Божией есть условие услышания всякой молитвы. Случай такого именно услышания исцеленный усматривает в совершенном над ним Христом чуде (ср. 11:41: и сл.). При этом он восхваляет Христа за то, что Он совершил над ним чудо, о котором прежде никогда не слыхали, и заключает, что Христос - от Бога.
Adam Clarke: Commentary on the Bible - 1831
9:30: Why herein is a marvellous thing - As if he had said, This is wonderful indeed! Is it possible that such persons as you are, whose business it is to distinguish good from evil, and who pretend to know a true from a false prophet, cannot decide in a case so plain? Has not the man opened my eyes? Is not the miracle known to all the town; and could any one do it who was not endued with the power of God?
Albert Barnes: Notes on the Bible - 1834
9:30: A marvelous thing - This is wonderful and amazing.
Know not from whence he is - That you cannot perceive that he who has performed such a miracle must be from God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:30: herein: Joh 3:10, Joh 12:37; Isa 29:14; Mar 6:6
and yet: Psa 119:18; Isa 29:18, Isa 35:5; Mat 11:5; Luk 7:22; Co2 4:6
John Gill
9:30 The man answered and said unto them,.... Very appropriately and pertinently,
why herein is a marvellous thing; strange and unaccountable,
that ye know not from whence he is; that you learned doctors, men of sagacity and penetration, should not be able to discern that this man is of God, is a prophet sent by him, and that there should be any doubt from whence he comes, or from whom he has his commission:
and yet he hath opened mine eyes; which was so clearly and plainly the work of the Messiah, and to be done by him when he came, Is 35:4.
John Wesley
9:30 The man answered - Utterly illiterate as he was. And with what strength and clearness of reason! So had God opened the eyes of his understanding, as well as his bodily eyes. Why, herein is a marvellous thing, that ye - The teachers and guides of the people, should not know, that a man who has wrought a miracle, the like of which was never heard of before, must be from heaven, sent by God.
Robert Jamieson, A. R. Fausset and David Brown
9:30 The man answered, Herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes--He had no need to say another word; but waxing bolder in defense of his Benefactor, and his views brightening by the very courage which it demanded, he puts it to them how they could pretend inability to tell whether one who opened the eyes of a man born blind was "of God" or "a sinner"--from above or from beneath--and proceeds to argue the case with remarkable power. So irresistible was his argument that their rage burst forth in a speech of intense Pharisaism, "Thou wast altogether born in sins, and dost thou teach us?"--thou, a base-born, uneducated, impudent youth, teach us, the trained, constituted, recognized guides of the people in the things of God! Out upon thee!
9:319:31: Գիտեմք զի Աստուած՝ մեղաւորաց ո՛չ լսէ. բայց թէ աստուածապա՛շտ ոք իցէ, եւ զկամս նորա առնիցէ, նմա՛ լսէ[1810]։ [1810] Ոմանք. Գիտեմ զի Աստուած... բայց եթէ։
31. Գիտենք, որ Աստուած մեղաւորներին չի լսում, բայց եթէ մէկը աստուածապաշտ է եւ նրա կամքը կատարում է, նրան լսում է:
31 Գիտենք թէ Աստուած մեղաւորներուն մտիկ չ’ըներ, բայց եթէ մէկը աստուածապաշտ ըլլայ ու անոր կամքը կատարէ, անոր մտիկ կ’ընէ։
Գիտեմք զի Աստուած մեղաւորաց ոչ լսէ, բայց եթէ աստուածապաշտ ոք իցէ եւ զկամս նորա առնիցէ, նմա լսէ:

9:31: Գիտեմք զի Աստուած՝ մեղաւորաց ո՛չ լսէ. բայց թէ աստուածապա՛շտ ոք իցէ, եւ զկամս նորա առնիցէ, նմա՛ լսէ[1810]։
[1810] Ոմանք. Գիտեմ զի Աստուած... բայց եթէ։
31. Գիտենք, որ Աստուած մեղաւորներին չի լսում, բայց եթէ մէկը աստուածապաշտ է եւ նրա կամքը կատարում է, նրան լսում է:
31 Գիտենք թէ Աստուած մեղաւորներուն մտիկ չ’ըներ, բայց եթէ մէկը աստուածապաշտ ըլլայ ու անոր կամքը կատարէ, անոր մտիկ կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:3131: Но мы знаем, что грешников Бог не слушает; но кто чтит Бога и творит волю Его, того слушает.
9:31  οἴδαμεν ὅτι ἁμαρτωλῶν ὁ θεὸς οὐκ ἀκούει, ἀλλ᾽ ἐάν τις θεοσεβὴς ᾖ καὶ τὸ θέλημα αὐτοῦ ποιῇ τούτου ἀκούει.
9:31. οἴδαμεν (We-had-come-to-see) ὅτι (to-which-a-one) ὁ (the-one) θεὸς (a-Deity) ἁμαρτωλῶν ( of-un-adjusted-along ) οὐκ (not) ἀκούει, (it-heareth,"ἀλλ' (other) ἐάν (if-ever) τις (a-one) θεοσεβὴς (deity-revered) ᾖ (it-might-be) καὶ (and) τὸ (to-the-one) θέλημα (to-a-determining-to) αὐτοῦ (of-it) ποιῇ (it-might-do-unto,"τούτου (of-the-one-this) ἀκούει. (it-heareth)
9:31. scimus autem quia peccatores Deus non audit sed si quis Dei cultor est et voluntatem eius facit hunc exauditNow we know that God doth not hear sinners: but if a man be a server of God and doth his, will, him he heareth.
31. We know that God heareth not sinners: but if any man be a worshipper of God, and do his will, him he heareth.
9:31. And we know that God does not hear sinners. But if anyone is a worshipper of God and does his will, then he heeds him.
Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth:

31: Но мы знаем, что грешников Бог не слушает; но кто чтит Бога и творит волю Его, того слушает.
9:31  οἴδαμεν ὅτι ἁμαρτωλῶν ὁ θεὸς οὐκ ἀκούει, ἀλλ᾽ ἐάν τις θεοσεβὴς ᾖ καὶ τὸ θέλημα αὐτοῦ ποιῇ τούτου ἀκούει.
9:31. scimus autem quia peccatores Deus non audit sed si quis Dei cultor est et voluntatem eius facit hunc exaudit
Now we know that God doth not hear sinners: but if a man be a server of God and doth his, will, him he heareth.
9:31. And we know that God does not hear sinners. But if anyone is a worshipper of God and does his will, then he heeds him.
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Adam Clarke: Commentary on the Bible - 1831
9:31: God heareth not sinners - I believe the word ἁμαρτωλων signifies heathens, or persons not proselyted to the Jewish religion; and therefore it is put in opposition to θεοσεβης, a worshipper of the true God. See the note on Luk 7:37. But in what sense may it be said, following our common version, that God heareth not sinners? When they regard iniquity in their heart - when they wish to be saved, and yet abide in their sins - when they will not separate themselves from the workers and works of iniquity. In all these cases, God heareth not sinners.
Albert Barnes: Notes on the Bible - 1834
9:31: Now we know - That is, it is an admitted or conceded point. No one calls it into question.
God heareth not - When a miracle was performed it was customary to invoke the aid of God. Jesus often did this himself, and it was by his power only that prophets and apostles could perform miracles. The word "heareth" in this place is to be understood as referring to such cases. God will not hear - that is, answer.
Sinners - Impostors. False prophets and pretenders to divine Revelation. See Joh 9:24. The meaning of this verse is, therefore, "It is well understood that God will not give miraculous aid to impostors and false prophets." We may remark here:
1. That the passage has no reference to the prayers which sinners make for salvation.
2. If it had it would not be of course true. It was the mere opinion of this man, in accordance with the common sentiment of the Jews, and there is no evidence that he was inspired.
3. The only prayers which God will not hear are those which are offered in mockery, or when the man loves his sins and is unwilling to give them up. Such prayers God will not hear, Psa 66:18; "If I regard iniquity in my heart, the Lord will not hear me;" Isa 1:14-15; Job 27:9; Jer 11:11; Eze 8:18; Mic 3:4; Zac 7:13,
A worshipper - A sincere worshipper; one who fears, loves, and adores him.
Doeth his will - Obeys his commandments. This is infallibly true. The Scripture abounds with promises to such that God will hear their prayer. See Psa 34:15; Mat 7:7-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:31: we know: Job 27:8, Job 27:9, Job 35:12, Job 42:8; Psa 18:41, Psa 34:15, Psa 66:18-20; Pro 1:28, Pro 1:29, Pro 15:29; Pro 21:13, Pro 28:9; Isa 1:15, Isa 58:9; Jer 11:11, Jer 14:12; Eze 8:18; Mic 3:4; Zac 7:13
if any: Psa 34:15; Pro 15:29
and doeth: Joh 4:34, Joh 7:17, Joh 15:16; Psa 40:8, Psa 143:10; Heb 10:7; Jo1 3:21, Jo1 3:22
him: Joh 11:41, Joh 11:42; Gen 18:23-33, Gen 19:29, Gen 20:7; Kg1 17:20-22, Kg1 18:36-38; Ch2 32:20, Ch2 32:21; Psa 99:6, Psa 106:23; Jer 15:1; Jam 5:15-18
John Gill
9:31 Now we know that God heareth not sinners,.... All mankind are sinners, even God's elect; yea, such who are truly gracious and righteous persons; for there is no man without sin; and God hears such who cry unto him day and night; such Christ came to save; for such he died; and these he calls to repentance; and every penitent sinner God hears: but by "sinners" are meant notorious sinners, such in whom sin reigns, who live in sin, and particularly impostors. The man takes up the word the Jews had made use of, and applied to Christ, Jn 9:24, and suggests, that had Jesus been a sinner, that is, an impostor, God would not have heard him, or have assisted him in doing a miracle, to support an imposture, or cover and encourage a fraud; but that he was heard and assisted, was a plain case: whereas not only they, the learned doctors of the nation, but such an illiterate man as himself knew, that notoriously wicked men, cheats, and deceivers, were not heard of God; and this was known from the Scripture, and all experience; see Ps 66:18. The Persic and Ethiopic versions read, "I know, that God", &c.
but if any man be a worshipper of God; fears the Lord, and worships him in spirit and in truth, both with internal and external worship:
and doth his will; for it is not everyone that Lord, or draws nigh to God with his mouth, and honours him with his lips, that is a true and sincere worshipper of him; but he that does his will in faith, from a principle of love, and with a view to his glory: and
him he heareth; for he is nigh to all that call upon him in truth; and such an one the man intimates Jesus must be, since it was out of all dispute that God had heard him, and had bore a testimony to him.
John Wesley
9:31 We - Even we of the populace, know that God heareth not sinners - Not impenitent sinners, so as to answer their prayers in this manner. The honest courage of this man in adhering to the truth, though he knew the consequence, Jn 9:22, gives him claim to the title of a confessor.
Robert Jamieson, A. R. Fausset and David Brown
9:31 they cast him out--judicially, no doubt, as well in fact. The allusion to his being "born in sins" seems a tacit admission of his being blind from birth--the very thing they had been so unwilling to own. But rage and enmity to truth are seldom consistent in their outbreaks. The friends of this excommunicated youth, crowding around him with their sympathy, would probably express surprise that One who could work such a cure should be unable to protect his patient from the persecution it had raised against him, or should possess the power without using it. Nor would it be strange if such thoughts should arise in the youth's own mind. But if they did, it is certain, from what follows, that they made no lodgment there, conscious as he was that "whereas he was blind, now he saw," and satisfied that if his Benefactor "were not of God, He could do nothing" (Jn 9:33). There was a word for him too, which, if whispered in his ear from the oracles of God, would seem expressly designed to describe his case, and prepare him for the coming interview with his gracious Friend. "Hear the word of the Lord, ye that tremble at His word. Your brethren that hated you, that cast you out for My name's sake, said, Let the Lord be glorified; BUT HE SHALL APPEAR TO YOUR JOY, and they shall be ashamed" (Is 66:5). But how was He engaged to whom such noble testimony had been given, and for whom such persecution had been borne? Uttering, perhaps, in secret, "with strong crying and tears," the words of the prophetic psalm, "Let not them that wait on Thee, O Lord God of hosts, be ashamed for my sake; let none that seek Thee be confounded for my sake, O God of Israel; because for Thy sake I have borne reproach . . . and the reproaches of them that reproached Thee are fallen upon me" (Ps 69:6-7, Ps 69:9).
9:329:32: ՚Ի յաւիտենից ոք ո՛չ լուաւ՝ եթէ եբա՛ց ոք զաչս կուրի ՚ի ծնէ՛ կոյր ծնելոյ[1811]։ [1811] Օրինակ մի ընդ Ոսկանայ. ՚Ի ծնէ կոյր ծնիցելոյ։
32. Աշխարհի սկզբից ոչ ոք չի լսել, թէ մէկը ի ծնէ կոյր ծնուած կոյրի աչքերը բացած լինի:
32 Աշխարհի սկիզբէն ի վեր լսուած չէ որ մարդ մը կոյր ծնածի մը աչքերը բացած ըլլայ։
Ի յաւիտենից ոք ոչ լուաւ եթէ եբաց ոք զաչս կուրի ի ծնէ կոյր ծնելոյ:

9:32: ՚Ի յաւիտենից ոք ո՛չ լուաւ՝ եթէ եբա՛ց ոք զաչս կուրի ՚ի ծնէ՛ կոյր ծնելոյ[1811]։
[1811] Օրինակ մի ընդ Ոսկանայ. ՚Ի ծնէ կոյր ծնիցելոյ։
32. Աշխարհի սկզբից ոչ ոք չի լսել, թէ մէկը ի ծնէ կոյր ծնուած կոյրի աչքերը բացած լինի:
32 Աշխարհի սկիզբէն ի վեր լսուած չէ որ մարդ մը կոյր ծնածի մը աչքերը բացած ըլլայ։
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9:3232: От века не слыхано, чтобы кто отверз очи слепорожденному.
9:32  ἐκ τοῦ αἰῶνος οὐκ ἠκούσθη ὅτι ἠνέῳξέν τις ὀφθαλμοὺς τυφλοῦ γεγεννημένου·
9:32. ἐκ (Out) τοῦ (of-the-one) αἰῶνος (of-an-age) οὐκ (not) ἠκούσθη (it-was-heard) ὅτι (to-which-a-one) ἠνέῳξέν (it-had-opened-up,"τις (a-one,"ὀφθαλμοὺς (to-eyes) τυφλοῦ (of-blind) γεγεννημένου: (of-having-had-come-to-be-generated-unto)
9:32. a saeculo non est auditum quia aperuit quis oculos caeci natiFrom the beginning of the world it hath not been heard, that any man hath opened the eyes of one born blind.
32. Since the world began it was never heard that any one opened the eyes of a man born blind.
9:32. From ancient times, it has not been heard that anyone has opened the eyes of someone born blind.
Since the world began was it not heard that any man opened the eyes of one that was born blind:

32: От века не слыхано, чтобы кто отверз очи слепорожденному.
9:32  ἐκ τοῦ αἰῶνος οὐκ ἠκούσθη ὅτι ἠνέῳξέν τις ὀφθαλμοὺς τυφλοῦ γεγεννημένου·
9:32. a saeculo non est auditum quia aperuit quis oculos caeci nati
From the beginning of the world it hath not been heard, that any man hath opened the eyes of one born blind.
9:32. From ancient times, it has not been heard that anyone has opened the eyes of someone born blind.
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Adam Clarke: Commentary on the Bible - 1831
9:32: Since the world began - Εκ του αιωνος, From the age - probably meaning from the commencement of time. Neither Moses nor the prophets have ever opened the eyes of a man who was born blind: if this person then were not the best of beings, would God grant him a privilege which he has hitherto denied to his choicest favorites?
Opened the eyes of one that was born blind - It will readily appear that our Lord performed no surgical operation in this cure: the man was born blind, and he was restored to sight by the power of God; the simple means used could have had no effect in the cure; the miracle is therefore complete. That there are cases, in which a person who was born blind may be restored to sight by surgical means, we know: but no such means were used by Christ: and it is worthy of remark that, from the foundation of the world, no person born blind has been restored to sight, even by surgical operation, till about the year of our Lord, 1728; when the celebrated Dr. Cheselden, by couching the eyes of a young man, 14 years of age, who had been born blind, restored him to perfect soundness. This was the effect of well directed surgery: that performed by Christ was a miracle.
Albert Barnes: Notes on the Bible - 1834
9:32: Since the world began - Neither Moses nor any of the prophets had ever done this. No instance of this kind is recorded in the Old Testament. As this was a miracle which had never been performed, the man argued justly that he who had done it must be from God. As Jesus did it not by surgical operations, but by clay, it showed that he had power of working miracles by any means. It may be also remarked that the restoration of sight to the blind by surgical operations was never performed until the year 1728. Dr. Cheselden, an English surgeon, was the first who attempted it successfully, who was enabled to remove a cataract from the eye of a young man, and to restore sight. This fact shows the difficulty of the operation when the most skillful natural means are employed, and the greatness of the miracle performed by the Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:32: Since: It is worthy of remark, that, from the foundation of the world, no person born blind had been restored to sight, even by surgical operation, till about the year 1728; when the celebrated Dr. Cheselden, by couching the eyes of a young man fourteen years of age, restored them to perfect vision. This was the effect of well-directed surgery; that performed by Christ was wholly a miracle, effected by the power of God. The simple means employed could have had no effect in this case, and were merely employed as symbols.
the world: Job 20:4; Isa 64:4; Luk 1:70; Rev 16:18
John Gill
9:32 Since the world began,.... , "from eternity", or never: the phrase answers to frequently used by the Jews (m), for never; and so the Arabic version renders it, "it was never heard", &c. since time was:
was it not heard, that any man opened the eyes of one that was born blind; as not any physician by any natural means, or art, so not any prophet in a miraculous way, no not Moses himself; among all the miracles he wrought, which the Jews say (n) were seventy six, and which were two more than were wrought by all the prophets put together, this is not to be found in the list of them, nor in the catalogue of miracles done by others. Elisha indeed prayed to God to restore sight to an army smitten with blindness; but then they were persons who saw before, and were not blind from their birth. Wherefore it must follow, that Jesus, the author of this miracle, must be greater than any of the prophets, even than Moses himself, and has a greater confirmation of his mission from God, than either he or they had: and as this was a miracle in nature, it is no less a miracle in grace, that one born in the blindness and darkness of sin, ignorance, and infidelity, should have the eyes of his understanding opened, to behold divine and spiritual things.
(m) Abot R. Nathan, c. 35. fol. 8. 2. Maimon. Mechira, c. 20. sect. 8. & Shelchim & Shotaphim, c. 10. sect. 1, 2, 3, 4. & passim. (n) Menasseh ben lsrael, Conciliat. in Deut. Quaest. 11. p. 240.
9:339:33: Եթէ ո՛չ յԱստուծոյ էր այրն այն, ո՛չ կարէր առնել ինչ։
33. Եթէ այդ մարդը Աստծուց չլինէր, որեւէ բան անել չէր կարող»:
33 Եթէ Աստուծմէ չըլլար այն մարդը, բա՛ն մըն ալ չէր կրնար ընել»։
Եթէ ոչ յԱստուծոյ էր այրն այն, ոչ կարէր առնել ինչ:

9:33: Եթէ ո՛չ յԱստուծոյ էր այրն այն, ո՛չ կարէր առնել ինչ։
33. Եթէ այդ մարդը Աստծուց չլինէր, որեւէ բան անել չէր կարող»:
33 Եթէ Աստուծմէ չըլլար այն մարդը, բա՛ն մըն ալ չէր կրնար ընել»։
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9:3333: Если бы Он не был от Бога, не мог бы творить ничего.
9:33  εἰ μὴ ἦν οὖτος παρὰ θεοῦ, οὐκ ἠδύνατο ποιεῖν οὐδέν.
9:33. εἰ (if) μὴ (lest) ἦν (it-was) οὗτος (the-one-this) παρὰ (beside) θεοῦ, (of-a-Deity,"οὐκ (not) ἠδύνατο ( it-had-abled ) ποιεῖν (to-do-unto) οὐδέν. (to-not-moreover-one)
9:33. nisi esset hic a Deo non poterat facere quicquamUnless this man were of God, he could not do anything.
33. If this man were not from God, he could do nothing.
9:33. Unless this man were of God, he would not be able to do any such thing.”
If this man were not of God, he could do nothing:

33: Если бы Он не был от Бога, не мог бы творить ничего.
9:33  εἰ μὴ ἦν οὖτος παρὰ θεοῦ, οὐκ ἠδύνατο ποιεῖν οὐδέν.
9:33. nisi esset hic a Deo non poterat facere quicquam
Unless this man were of God, he could not do anything.
9:33. Unless this man were of God, he would not be able to do any such thing.”
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Adam Clarke: Commentary on the Bible - 1831
9:33: If this man were not of God, etc. - A very just conclusion: God is the fountain of all good: all good must proceed from him, and no good can be done but through him; if this person were not commissioned by the good God, he could not perform such beneficent miracles as these.
Albert Barnes: Notes on the Bible - 1834
9:33: Could do nothing - Could do no such work as this. This reasoning was conclusive. The fact that Jesus could perform miracles like this was full proof that he was commissioned by God - proof that never has been and never can be refuted. One such miracle proves that he was from God. But Jesus gave many similar proofs, and thus put his divine mission beyond the possibility of doubt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:33: were: Joh 9:16, Joh 3:2; Act 5:38, Act 5:39
John Gill
9:33 If this man were not of God,.... If he had not his mission, commission, and credentials from God; if he had not been sent by him, and had not authority from him, and was not assisted by him, as man, or God was not with him,
he could do nothing; or "not do these things", as the Syriac version reads; that is, such miraculous works; or, as the Persic version, "he could not do this miracle": open the eyes of a man born blind. His doing this is a full proof that he is of God, and comes from him.
John Wesley
9:33 He could do nothing - Of this kind; nothing miraculous.
9:349:34: Պատասխանի ետուն՝ եւ ասեն ցնա. ՚Ի մե՛ղս իսկ ծնեալ ես ամենեւին, եւ դու վարդապե՞տ լինիս մեր։ Եւ հանին զնա արտաքս։
34. Պատասխանեցին եւ ասացին նրան. «Ամբողջովին մեղքի մէջ ես ծնուած եւ դու մեր գլխին վարդապե՞տ ես դարձել»: Եւ նրան դուրս հանեցին:
34 Պատասխան տուին եւ ըսին անոր. «Դուն բոլորովին մեղքերու մէջ ծնած ես ու մեզի վարդապետութի՞ւն կ’ընես»։ Եւ դուրս ըրին զանիկա։
Պատասխանի ետուն եւ ասեն ցնա. Ի մեղս իսկ ծնեալ ես ամենեւին, եւ դու վարդապե՞տ լինիս մեր: Եւ հանին զնա արտաքս:

9:34: Պատասխանի ետուն՝ եւ ասեն ցնա. ՚Ի մե՛ղս իսկ ծնեալ ես ամենեւին, եւ դու վարդապե՞տ լինիս մեր։ Եւ հանին զնա արտաքս։
34. Պատասխանեցին եւ ասացին նրան. «Ամբողջովին մեղքի մէջ ես ծնուած եւ դու մեր գլխին վարդապե՞տ ես դարձել»: Եւ նրան դուրս հանեցին:
34 Պատասխան տուին եւ ըսին անոր. «Դուն բոլորովին մեղքերու մէջ ծնած ես ու մեզի վարդապետութի՞ւն կ’ընես»։ Եւ դուրս ըրին զանիկա։
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9:3434: Сказали ему в ответ: во грехах ты весь родился, и ты ли нас учишь? И выгнали его вон.
9:34  ἀπεκρίθησαν καὶ εἶπαν αὐτῶ, ἐν ἁμαρτίαις σὺ ἐγεννήθης ὅλος, καὶ σὺ διδάσκεις ἡμᾶς; καὶ ἐξέβαλον αὐτὸν ἔξω.
9:34. ἀπεκρίθησαν (They-were-separated-off) καὶ (and) εἶπαν (they-said) αὐτῷ (unto-it,"Ἐν (In) ἁμαρτίαις (unto-un-adjustings-along-unto) σὺ (thou) ἐγεννήθης (thou-was-generated-unto) ὅλος, (whole,"καὶ (and) σὺ (thou) διδάσκεις (thou-teach) ἡμᾶς; (to-us?"καὶ (And) ἐξέβαλον (they-had-casted-out) αὐτὸν (to-it) ἔξω. (out-unto-which)
9:34. responderunt et dixerunt ei in peccatis natus es totus et tu doces nos et eiecerunt eum forasThey answered and said to him: Thou wast wholly born in sins; and dost thou teach us? And they cast him out.
34. They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out.
9:34. They responded and said to him, “You were born entirely in sins, and you would teach us?” And they cast him out.
They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out:

34: Сказали ему в ответ: во грехах ты весь родился, и ты ли нас учишь? И выгнали его вон.
9:34  ἀπεκρίθησαν καὶ εἶπαν αὐτῶ, ἐν ἁμαρτίαις σὺ ἐγεννήθης ὅλος, καὶ σὺ διδάσκεις ἡμᾶς; καὶ ἐξέβαλον αὐτὸν ἔξω.
9:34. responderunt et dixerunt ei in peccatis natus es totus et tu doces nos et eiecerunt eum foras
They answered and said to him: Thou wast wholly born in sins; and dost thou teach us? And they cast him out.
9:34. They responded and said to him, “You were born entirely in sins, and you would teach us?” And they cast him out.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: Выведенные из себя фарисеи объявляют исцеленному, что он, очевидно, уже родился грешником, обремененным грехами при самом своем проявлении на свет. Так говорили фарисеи, принимая во внимание его прежнюю болезнь, которая, по их мнению, вызвана была грехами исцеленного (ср. Пс. 50:7; 57:4). Затем они выгоняют его. Этим они ясно показали, что им нечего сказать против той истины, какую высказал этот простец (ст. 31). С своей стороны, пострадавший за Христа человек обнаружил всем своим образом действий, что в нем постепенно совершился переход от доверия, какое он сначала имел к Христу, как к чудесному целителю, к вере в Него как в посланника Божия, как в благочестивого и сильного молитвенника, которому Бог дает власть совершать чудеса.
Adam Clarke: Commentary on the Bible - 1831
9:34: Thou wast altogether born in sins - Thou hast not only been a vile wretch in some other pre-existent state, but thy parents also have been grossly iniquitous; therefore thou and they are punished by this blindness: Thou wast altogether born in sins - thou art no other than a sinful lump of deformity, and utterly unfit to have any connection with those who worship God.
And they cast him out - They immediately excommunicated him, as the margin properly reads - drove him from their assembly with disdain, and forbade his farther appearing in the worship of God. Thus a simple man, guided by the Spirit of truth, and continuing steady in his testimony, utterly confounded the most eminent Jewish doctors. When they had no longer either reason or argument to oppose to him, as a proof of their discomfiture and a monument of their reproach and shame, they had recourse to the secular arm, and thus silenced by political power a person whom they had neither reason nor religion to withstand. They hare had since many followers in their crimes. A false religion, supported by the state, has, by fire and sword silenced those whose truth in the end annihilated the system of their opponents.
Albert Barnes: Notes on the Bible - 1834
9:34: Wast born in sins - That is, thou wast born in a state of blindness a state which proved that either thou or thy parents had sinned, and that this was the punishment for it. See Joh 9:2. Thou wast cursed by God with blindness for crime, and yet thou dost set up for a religious teacher! When people have no arguments, they attempt to supply their place by Rev_ilings. When they are pressed by argument, they reproach their adversaries with crime, and especially with being blind, perverse, heretical, disposed to speculation, and regardless of the authority of God. And especially do they consider it great presumption that one of an inferior age or rank should presume to advance an argument in opposition to pRev_ailing opinions.
They cast him out - Out of the synagogue. They excommunicated him. See the notes at Joh 9:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:34: wast: Joh 9:2, Joh 8:41; Job 14:4, Job 15:14-16, Job 25:4; Psa 51:5; Gal 2:15; Eph 2:3
and dost: Joh 9:40, Joh 7:48, Joh 7:49; Gen 19:9; Exo 2:14; Ch2 25:16; Pro 9:7, Pro 9:8, Pro 26:12, Pro 29:1; Isa 65:5; Luk 11:45, Luk 14:11, Luk 18:10-14, Luk 18:17; Pe1 5:5
And they: Joh 9:22, Joh 6:37; Pro 22:10; Isa 66:5; Luk 6:22; Jo3 1:9; Rev 13:17
cast him out: or, excommunicated him, Mat 18:17, Mat 18:18; Co1 5:4, Co1 5:5, Co1 5:13
Geneva 1599
9:34 They answered and said unto him, (f) Thou wast altogether born in sins, and dost thou teach us? And they cast him out.
(f) You are wicked even from your cradle, and as we used to say, there is nothing in you but sin.
John Gill
9:34 They answered and said unto him,.... Being nettled, and stung at what he said, and not able to confute his reasoning; and it is amazing that a man that could never read the Scriptures, who had had no education, was not only blind, but a beggar from his youth, should be able to reason in so strong and nervous a manner, and should have that boldness and presence of mind, and freedom of speech before the whole sanhedrim. Certainly it was God that gave him a mouth and wisdom which these learned doctors could not resist, and therefore they reply in the following manner,
thou wast altogether born in sins; meaning not in original sin, as all mankind are, for this might have been retorted on themselves; but having imbibed the Pythagorean notion of a transmigration of souls into other bodies, and of sinning in a pre-existent state, or a notion of infants sinning actually in the womb, and so punished with blindness, lameness, or some deformity or another for it, they reproach this man, calling him vile miscreant, saying, thou vile, sinful creature, who came into the world covered with sin, with the visible marks of having sinned, either in another body, or in the womb before birth, and therefore wast born blind:
and dost thou teach us, holy, wise, and learned men! which breathes out the true pharisaical spirit they were possessed of, and which appeared in their ancestors before them; see Is 65:5.
And they cast him out; not merely out of the place where the sanhedrim sat, or out of the temple; this would have been no great matter, nor have made any great noise in the city, or have been taken notice of by Christ, or moved his compassion towards him; nor merely out of any particular synagogue, or was the excommunication called "Niddui", which was a separation for thirty days, and for the space of four cubits only; but was what they call "Cherem", which was a cutting him off from the whole congregation of Israel; See Gill on Jn 9:22; an anathematizing him, and a devoting him to ruin and destruction: and now in part was fulfilled, Is 66:5, for this was done in pretence of zeal, for the honour and glory of God; and Christ appeared to the joy and comfort of this man, and to the shame and confusion of those that cast him out, as the following verses show.
John Wesley
9:34 Born in sin - And therefore, they supposed, born blind. They cast him out - Of the synagogue; excommunicated him.
9:359:35: Լուա՛ւ Յիսուս եթէ հանին զնա արտաքս, եւ իբրեւ եգիտ զնա՝ ասէ ցնա. Դու՝ հաւատա՞ս յՈրդի Աստուծոյ։
35. Յիսուս լսեց, թէ նրան դուրս են հանել. եւ երբ նրան գտաւ, ասաց. «Դու Աստծու[17] Որդուն հաւատո՞ւմ ես»:[17] 17 . Յունարէնը Աստծու բառի փոխարէն ունի մարդու:
35 Յիսուս լսեց թէ զանիկա դուրս ըրին, երբ գտաւ զանիկա, ըսաւ անոր. «Դուն կը հաւատա՞ս Աստուծոյ Որդիին»։
Լուաւ Յիսուս եթէ հանին զնա արտաքս, եւ իբրեւ եգիտ զնա, ասէ ցնա. Դու հաւատա՞ս յՈրդի Աստուծոյ:

9:35: Լուա՛ւ Յիսուս եթէ հանին զնա արտաքս, եւ իբրեւ եգիտ զնա՝ ասէ ցնա. Դու՝ հաւատա՞ս յՈրդի Աստուծոյ։
35. Յիսուս լսեց, թէ նրան դուրս են հանել. եւ երբ նրան գտաւ, ասաց. «Դու Աստծու[17] Որդուն հաւատո՞ւմ ես»:
[17] 17 . Յունարէնը Աստծու բառի փոխարէն ունի մարդու:
35 Յիսուս լսեց թէ զանիկա դուրս ըրին, երբ գտաւ զանիկա, ըսաւ անոր. «Դուն կը հաւատա՞ս Աստուծոյ Որդիին»։
zohrab-1805▾ eastern-1994▾ western am▾
9:3535: Иисус, услышав, что выгнали его вон, и найдя его, сказал ему: ты веруешь ли в Сына Божия?
9:35  ἤκουσεν ἰησοῦς ὅτι ἐξέβαλον αὐτὸν ἔξω, καὶ εὑρὼν αὐτὸν εἶπεν, σὺ πιστεύεις εἰς τὸν υἱὸν τοῦ ἀνθρώπου;
9:35. Ἤκουσεν (It-heard,"Ἰησοῦς (an-Iesous,"ὅτι (to-which-a-one) ἐξέβαλον (they-had-casted-out) αὐτὸν (to-it) ἔξω, (out-unto-which,"καὶ (and) εὑρὼν (having-had-found) αὐτὸν (to-it) εἶπεν (it-had-said,"Σὺ (Thou) πιστεύεις (thou-trust-of) εἰς (into) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) ἀνθρώπου; (of-a-mankind?"
9:35. audivit Iesus quia eiecerunt eum foras et cum invenisset eum dixit ei tu credis in Filium DeiJesus heard that they had cast him out. And when he had found him, he said to him: Dost thou believe in the Son of God?
35. Jesus heard that they had cast him out; and finding him, he said, Dost thou believe on the Son of God?
9:35. Jesus heard that they had cast him out. And when he had found him, he said to him, “Do you believe in the Son of God?”
Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God:

35: Иисус, услышав, что выгнали его вон, и найдя его, сказал ему: ты веруешь ли в Сына Божия?
9:35  ἤκουσεν ἰησοῦς ὅτι ἐξέβαλον αὐτὸν ἔξω, καὶ εὑρὼν αὐτὸν εἶπεν, σὺ πιστεύεις εἰς τὸν υἱὸν τοῦ ἀνθρώπου;
9:35. audivit Iesus quia eiecerunt eum foras et cum invenisset eum dixit ei tu credis in Filium Dei
Jesus heard that they had cast him out. And when he had found him, he said to him: Dost thou believe in the Son of God?
9:35. Jesus heard that they had cast him out. And when he had found him, he said to him, “Do you believe in the Son of God?”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: - 38: Когда Христос от какого-то услышал, что фарисеи выгнали исцеленного, Он приблизился к нему, чтобы помочь ему достигнуть полной веры в Него. Встретив его, Христос спросил его: "веруешь ли ты в Сына Божия?" Христос этим показывает исцеленному, что Ему известно, как этот человек защищал Его перед фарисеями. Исцеленный, как сказано выше, утверждал, что Иисус - от Бога (ст. 33). В этом исповедании лежал уже зародыш веры в Иисуса, как в Богопосланного Мессию. Ведь слепой должен же был сообразить, что Христос не напрасно послал его омыть глаза в силоамском источнике. Он не мог не понять, что его исцелитель этим намекал ему на пришествие посланника от Бога (Силоам - значит: посланный).

В то время иудеи, особенно обделенные судьбою, вроде слепца, только и думали о посланнике, который должен был прийти от Бога для облегчения их страданий, о том Мессии, который был обещан пророками. И в душе слепца, естественно, могла вспыхнуть надежда: не есть ли этот обратившийся к нему исцелитель тот Мессия, Которого и он ждал? Ведь этот человек совершил чудо неслыханное от века... И вот Христос идет навстречу потребности исцеленного узнать истину и доводит его мысль о Себе до полной зрелости. Он спрашивает исцеленного: верит ли тот в Него, как в Мессию? (Термин "Сын Божий" здесь, несомненно, имел значение не метафизическое, а теократическое: он обозначал в настоящий раз "Мессию", так как исцеленный только в таком смысле и мог теперь понять его). Исцеленный охотно идет Христу навстречу, спрашивая: "а кто Он?" Чувствуя, что Мессия к нему близок, он как бы говорит: "да где же Он? Скорей, скорей бы к Нему!" И желание его приходит в исполнение. Христос говорит ему, что он уже видел Мессию - видел, конечно, тогда, когда у него отверзлись очи. Мессия и сейчас стоит перед ним (говорит с тобою). Исцеленный после этого исповедал свою веру во Христа, как в обетованного Мессию, и поклонился Ему, как Божественному Посланнику (ср. 4:24).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
35 Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God? 36 He answered and said, Who is he, Lord, that I might believe on him? 37 And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. 38 And he said, Lord, I believe. And he worshipped him.

In these verses we may observe,

I. The tender care which our Lord Jesus took of this poor man (v. 35): When Jesus heard that they had cast him out (for it is likely the town rang of it, and everybody cried out shame upon them for it), then he found him, which implies his seeking him and looking after him, that he might encourage and comfort him, 1. Because he had, to the best of his knowledge, spoken so very well, so bravely, so boldly, in defence of the Lord Jesus. Note, Jesus Christ will be sure to stand by his witnesses, and own those that own him and his truth and ways. Earthly princes neither do, nor can, take cognizance of all that vindicate them and their government and administration; but our Lord Jesus knows and observes all the faithful testimonies we bear to him at any time, and a book of remembrance is written, and it shall redound not only to our credit hereafter, but our comfort now. 2. Because the Pharisees had cast him out and abused him. Besides the common regard which the righteous Judge of the world has to those who suffer wrongfully (Ps. ciii. 6), there is a particular notice taken of those that suffer in the cause of Christ and for the testimony of a good conscience. Here was one poor man suffering for Christ, and he took care that as his afflictions abounded his consolations should much more abound. Note, (1.) Though persecutors may exclude good men from their communion, yet they cannot exclude them from communion with Christ, nor put them out of the way of his visits. Happy are they who have a friend from whom men cannot debar them. (2.) Jesus Christ will graciously find and receive those who for his sake are unjustly rejected and cast out by men. He will be a hiding place to his outcasts, and appear, to the joy of those whom their brethren hated and cast out.

II. The comfortable converse Christ had with him, wherein he brings him acquainted with the consolation of Israel. He had well improved the knowledge he had, and now Christ gives him further instruction; for he that is faithful in a little shall be entrusted with more, Matt. xiii. 12.

1. Our Lord Jesus examines his faith: "Dost thou believe on the Son of God? Dost thou give credit to the promises of the Messiah? Dost thou expect his coming, and art thou ready to receive and embrace him when he is manifested to thee?" This was that faith of the Son of God by which the saints lived before his manifestation. Observe, (1.) The Messiah is here called the Son of God, and so the Jews had learned to call him from the prophecies, Ps. ii. 7; lxxxix. 27. See ch. i. 49, Thou art the Son of God, that is, the true Messiah. Those that expected the temporal kingdom of the Messiah delighted rather in calling him the Son of David, which gave more countenance to that expectation, Matt. xxii. 42. But Christ, that he might give us an idea of his kingdom, as purely spiritual and divine, calls himself the Son of God, and rather Son of man in general than of David in particular. (2.) The desires and expectations of the Messiah, which the Old-Testament saints had, guided by and grounded upon the promise, were graciously interpreted and accepted as their believing on the Son of God. This faith Christ here enquires after: Dost thou believe? Note, The great thing which is now required of us (1 John iii. 23), and which will shortly be enquired after concerning us, is our believing on the Son of God, and by this we must stand or fall for ever.

2. The poor man solicitously enquires concerning the Messiah he was to believe in, professing his readiness to embrace him and close with him (v. 36): Who is he, Lord, that I may believe on him? (1.) Some think he did know that Jesus, who cured him, was the Son of God, but did not know which was Jesus, and therefore, supposing this person that talked with him to be a follower of Jesus, desired him to do him the favour to direct him to his master; not that he might satisfy his curiosity with the sight of him, but that he might the more firmly believe in him, and profess his faith, and know whom he had believed. See Cant. v. 6, 7; iii. 2, 3. It is Christ only that can direct us to himself. (2.) Others think he did know that this person who talked with him was Jesus, the same that cured him, whom he believed a great and good man and a prophet, but did not yet know that he was the Son of God and the true Messiah. "Lord, I believe there is a Christ to come; thou who hast given me bodily sight, tell me, O tell me, who and where this Son of God is." Christ's question intimated that the Messiah was come, and was now among them, which he presently takes the hint of, and asks, Where is he, Lord? The question was rational and just: Who is he, Lord, that I may believe on him? For how could he believe in one of whom he had not heard; the work of ministers is to tell us who the Son of God is, that we may believe on him, ch. xx. 31.

3. Our Lord Jesus graciously reveals himself to him as that Son of God on whom he must believe: Thou hast both seen him, and it is he that talketh with thee, v. 37. Thou needest not go far to find out the Son of God, Behold the Word is nigh thee. We do not find that Christ did thus expressly, and in so many words, reveal himself to any other as to this man here and to the woman of Samaria: I that speak unto thee am he. He left others to find out by arguments who he was, but to these weak and foolish things of the world he chose to manifest himself, so as not to the wise and prudent. Christ here describes himself to this man by two things, which express his great favour to him:-- (1.) Thou hast seen him; and he was much indebted to the Lord Jesus for opening his eyes, that he might see him. Now he was made sensible, more than ever, what an unspeakable mercy it was to be cured of his blindness, that he might see the Son of God, a sight which rejoiced his heart more than that of the light of this world. Note, The Greatest comfort of bodily eyesight is its serviceableness to our faith and the interests of our souls. How contentedly might this man have returned to his former blindness, like old Simeon, now that his eyes had seen God's salvation! If we apply this to the opening of the eyes of the mind, it intimates that spiritual sight is given principally for this end, that we may see Christ, 2 Cor. iv. 6. Can we say that by faith we have seen Christ, seen him in his beauty and glory, in his ability and willingness to save, so seen him as to be satisfied concerning him, to be satisfied in him? Let us give him the praise, who opened our eyes. (2.) It is he that talketh with thee; and he was indebted to Christ for condescending to do this. He was not only favoured with a sight of Christ, but was admitted into fellowship and communion with him. Great princes are willing to be seen by those whom yet they will not vouchsafe to talk with. But Christ, by his word and Spirit, talks with those whose desires are towards him, and in talking with them manifests himself to them, as he did to the two disciples, when he talked their hearts warm, Luke xxiv. 32. Observe, This poor man was solicitously enquiring after the Saviour, when at the same time he saw him, and was talking with him. Note, Jesus Christ is often nearer the souls that seek him than they themselves are aware of. Doubting Christians are sometimes saying, Where is the Lord? and fearing that they are cast out from his sight when at the same time it is he that talks with them, and puts strength into them.

4. The poor man readily entertains this surprising revelation, and, in a transport of joy and wonder, he said, Lord, I believe, and he worshipped him. (1.) He professed his faith in Christ: Lord, I believe thee to be the Son of God. He would not dispute any thing that he said who had shown such mercy to him, and wrought such a miracle for him, nor doubt of the truth of a doctrine which was confirmed by such signs. Believing with the heart, he thus confesses with the mouth; and now the bruised reed was become a cedar. (2.) He paid his homage to him: He worshipped him, not only gave him the civil respect due to a great man, and the acknowledgments owing to a kind benefactor, but herein gave him divine honour, and worshipped him as the Son of God manifested in the flesh. None but God is to be worshipped; so that in worshipping Jesus he owned him to be God. Note, True faith will show itself in a humble adoration of the Lord Jesus. Those who believe in him will see all the reason in the world to worship him. We never read any more of this man; but, it is very likely, from henceforth he became a constant follower of Christ.
Adam Clarke: Commentary on the Bible - 1831
9:35: Dost thou believe on the Son of God? - This was the same with, Dost thou believe on the Messiah? for these two characters were inseparable; see Joh 1:34, Joh 1:49; Joh 10:36; Mat 16:16; Mar 1:1.
Albert Barnes: Notes on the Bible - 1834
9:35: Dost thou believe on the Son of God? - Hitherto he had understood little of the true character of Jesus. He believed that he had power to heal him, and he inferred that he must be a prophet, Joh 9:17. He believed according to the light he had, and he now showed that he was prepared to believe all that Jesus said. This is the nature of true faith. It believes all that God has made known, and it is premiered to receive all that he will teach. The phrase Son of God here is equivalent to the Messiah. See the notes at Mat 8:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:35: and when: Joh 5:14; Psa 27:10; Rom 10:20
Dost: Joh 1:49, Joh 1:50, Joh 3:15-18, Joh 3:36, Joh 6:69, Joh 11:27, Joh 20:28, Joh 20:31; Act 8:37, Act 9:20; Jo1 4:15; Jo1 5:5, Jo1 5:10, Jo1 5:13, Jo1 5:20
the Son: Joh 1:18, Joh 1:34, Joh 10:36; Psa 2:7, Psa 2:12; Mat 14:33, Mat 16:16; Mar 1:1; Rom 1:4; Heb 1:2-9; Jo1 5:13
Geneva 1599
9:35 (7) Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?
(7) Most happy is their state who are cast furthest out of the Church of the wicked (who themselves proudly boast to be of the Church) so that Christ may come nearer to them.
John Gill
9:35 Jesus heard that they had cast him out,.... this being perhaps the first instance, of putting in execution the act they had made, Jn 9:22, and was a stretching of that act; which only threatened with an ejection, in case any should confess Jesus to be the Messiah; which this man had not done as yet, only had said he was a prophet, and that he was of God; it made a very great noise in the city, and the report of it was soon spread over it; and it became the talk of everyone, and so Jesus, as man, came to hear of it; though he, as God, knew it the very instant it was done, and needed not any to make report of it to him:
and when he had found him: not by chance, meeting him at an unawares, but seeking him; and knowing where he was, went to the very place, and found him in this piteous condition, abandoned by all mankind: this is an emblem of Christ's seeking after his chosen ones, both in redemption, and in the effectual calling, who are like sheep going astray, and never come to, and lay hold on Christ, till he comes first, seeks after, and apprehends them: he sends his ministers and his Gospel after them, where they are, and his Spirit into their hearts; yea, he comes himself, and enters there, and dwells in them by faith: he knows where they are, as he did Matthew the publican, Zacchaeus, and the woman of Samaria; and even though they are at the ends of the earth; and he goes and looks them up, and finds them; and he finds them in a deplorable condition, in a desert, in a waste howling wilderness, hopeless and helpless, poor and miserable, and blind and naked; in a pit wherein is no water; in the mire and clay of sin; in the paw of Satan, and under the power of darkness.
He said unto him, dost thou believe on the Son of God? the Persic version adds, "who hath healed thee": this supposes that there was a Son of God, or a divine person known by the Jews under this character, and that the expected Messiah would appear as such; and that, as such, he is the object of faith, and therefore, as such, must be God, since a creature, though ever so much dignified, or with whatsoever office invested, is not the object of faith, trust, and confidence, with respect to everlasting life and happiness: and it may be observed, that whenever Christ finds any of his people, he brings them to believe in him as the Son of God for righteousness and life: he himself is the author of faith in them, as well as the object of it; and no doubt power went along with these words, creating faith in this man: this was a most proper and pertinent question put to him in his present case, and suggests, that if he believed in the Son of God, it was no matter in what situation he was among men: since he would then appear to be a Son of God himself by adopting grace, and so an heir of God, and a joint heir with Christ; would receive the remission of his sins, openly justified in the court of conscience, as well of God, and be everlastingly saved: and this question is put by Christ, not as though he was ignorant, whether he believed in him or not; for he knew from the beginning, who would, and who would not believe in him: he that knew whether Peter loved him or not, knew whether this man believed in him or not; but this he said to draw forth the principle of faith, which was wrought in him, into act and exercise, and to direct it to its proper object. And this effect it had, as appears by what follows.
John Wesley
9:35 Having found him - For he had sought him.
Robert Jamieson, A. R. Fausset and David Brown
9:35 Jesus heard--that is, by intelligence brought Him.
that they had cast him out; and when he had found him--by accident? Not very likely. Sympathy in that breast could not long keep aloof from its object.
he said unto him, Dost thou believe on the Son of God?--A question stretching purposely beyond his present attainments, in order the more quickly to lead him--in his present teachable frame--into the highest truth.
9:369:36: Նա պատասխանի ետ՝ եւ ասէ. ՏԷր ո՞վ է՝ զի հաւատացից ՚ի նա։
36. Նա պատասխան տուեց եւ ասաց. «Տէ՛ր, ո՞վ է, որ նրան հաւատամ»:
36 Անիկա պատասխան տուաւ ու ըսաւ. «Տէ՛ր, ո՞վ է՝ որ հաւատամ անոր»։
Նա պատասխանի ետ եւ ասէ. ՏԷր, ո՞վ է զի հաւատացից ի նա:

9:36: Նա պատասխանի ետ՝ եւ ասէ. ՏԷր ո՞վ է՝ զի հաւատացից ՚ի նա։
36. Նա պատասխան տուեց եւ ասաց. «Տէ՛ր, ո՞վ է, որ նրան հաւատամ»:
36 Անիկա պատասխան տուաւ ու ըսաւ. «Տէ՛ր, ո՞վ է՝ որ հաւատամ անոր»։
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9:3636: Он отвечал и сказал: а кто Он, Господи, чтобы мне веровать в Него?
9:36  ἀπεκρίθη ἐκεῖνος καὶ εἶπεν, καὶ τίς ἐστιν, κύριε, ἵνα πιστεύσω εἰς αὐτόν;
9:36. ἀπεκρίθη (It-was-separated-off) ἐκεῖνος (the-one-thither) [καὶ "[and) εἶπεν] (it-had-said],"Καὶ (And) τίς (what-one) ἐστιν, (it-be,"κύριε, (Authority-belonged,"ἵνα (so) πιστεύσω (I-might-have-trusted-of) εἰς (into) αὐτόν; (to-it?"
9:36. respondit ille et dixit quis est Domine ut credam in eumHe answered, and said: Who is he, Lord, that I may believe in him?
36. He answered and said, And who is he, Lord, that I may believe on him?
9:36. He responded and said, “Who is he, Lord, so that I may believe in him?”
He answered and said, Who is he, Lord, that I might believe on him:

36: Он отвечал и сказал: а кто Он, Господи, чтобы мне веровать в Него?
9:36  ἀπεκρίθη ἐκεῖνος καὶ εἶπεν, καὶ τίς ἐστιν, κύριε, ἵνα πιστεύσω εἰς αὐτόν;
9:36. respondit ille et dixit quis est Domine ut credam in eum
He answered, and said: Who is he, Lord, that I may believe in him?
9:36. He responded and said, “Who is he, Lord, so that I may believe in him?”
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Adam Clarke: Commentary on the Bible - 1831
9:36: Who is he, Lord? - It is very likely that the blind man did not know that it was Jesus the Christ who now spoke to him; for it is evident he had never seen him before this time; and he might now see him without knowing that he was the person by whom he was cured, till our Lord made that discovery of himself, mentioned in the following verse.
Albert Barnes: Notes on the Bible - 1834
9:36: Who is he? - It is probable that the man did not know that he who now addressed him was the same who had healed him. He had not yet seen him Joh 9:7, but he was prepared to acknowledge him when he did see him. He inquired, therefore, who the person was, or wished that he might be pointed out to him, that he might see him. This passage shows that he was disposed to believe, and had a strong desire to see and hear the Son of God.
Lord - This word here, as in many other instances in the New Testament, means "Sir." It is clear that the man did not know that it was the Lord Jesus that addressed him, and he therefore replied to him in the common language of respect, and asked him to point out to him the Son of God. The word translated "Lord" here is rendered "Sir" in Joh 4:11; Joh 20:15; Joh 12:21; Act 16:30; Mat 27:63. It should have been also here, and in many other places.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:36: Who: Joh 1:38; Pro 30:3, Pro 30:4; Sol 5:9; Mat 11:3
John Gill
9:36 He answered and said,.... That is, "he that was healed", as the Syriac version reads:
who is the Lord that I might believe in him? which shows, that though he knew there was a Messiah expected, and he believed in him as to come, yet he knew not that he was already come, nor the particular person in human nature, who was the Messiah, and the Son of God; even though he had been cured of his blindness by him, and had vindicated him, and pleaded for him before the sanhedrim, and had also suffered for him; which makes it appear, that Christ does many and great things for his people before they know him: nor does their interest in him, in his favour, and in the blessings of his grace, depend upon their knowledge of him, and faith in him; as likewise, that a man may plead for Christ, and suffer much for him, and yet be ignorant of him: however, there were in this man desires of knowing Christ; he was not like those in Job 21:14; and there was a readiness in him to believe on him, as soon as he was pointed out to him; not that there is any natural disposition in men to believe, or any readiness in themselves to it, or that it is of themselves; nothing of this nature was in this man; but he having, by the power and grace of Christ, the principle of faith implanted in his heart, what he wanted was to be directed to the proper object of it, as he is in Jn 9:37.
John Wesley
9:36 Who is he, that I may believe? - This implies some degree of faith already. He was ready to receive whatever Jesus said.
Robert Jamieson, A. R. Fausset and David Brown
9:36 He answered and said, Who is he, Lord, that I may believe on him?--"His reply is affirmative, and believing by anticipation, promising faith as soon as Jesus shall say who He is" [STIER].
9:379:37: Ասէ ցնա Յիսուս. Եւ տեսե՛ր զնա, եւ որ խօսիդ ընդ քեզ՝ նա՛ է։
37. Յիսուս նրան ասաց. «Ե՛ւ տեսար նրան, ե՛ւ նա է, ով խօսում է քեզ հետ»:
37 Յիսուս ըսաւ անոր. «Տեսար զանիկա, քեզի հետ խօսողը՝ ա՛ն է»։
Ասէ ցնա Յիսուս. Ե՛ւ տեսեր զնա, ե՛ւ որ խօսիդ ընդ քեզ` նա է:

9:37: Ասէ ցնա Յիսուս. Եւ տեսե՛ր զնա, եւ որ խօսիդ ընդ քեզ՝ նա՛ է։
37. Յիսուս նրան ասաց. «Ե՛ւ տեսար նրան, ե՛ւ նա է, ով խօսում է քեզ հետ»:
37 Յիսուս ըսաւ անոր. «Տեսար զանիկա, քեզի հետ խօսողը՝ ա՛ն է»։
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9:3737: Иисус сказал ему: и видел ты Его, и Он говорит с тобою.
9:37  εἶπεν αὐτῶ ὁ ἰησοῦς, καὶ ἑώρακας αὐτὸν καὶ ὁ λαλῶν μετὰ σοῦ ἐκεῖνός ἐστιν.
9:37. εἶπεν (It-had-said) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Καὶ (And) ἑώρακας (thou-had-come-to-discern-unto) αὐτὸν (to-it) καὶ (and) ὁ (the-one) λαλῶν (speaking-unto) μετὰ (with) σοῦ (of-THEE) ἐκεῖνός (the-one-thither) ἐστιν. (it-be)
9:37. et dixit ei Iesus et vidisti eum et qui loquitur tecum ipse estAnd Jesus said to him: Thou hast both seen him; and it is he that talketh with thee.
37. Jesus said unto him, Thou hast both seen him, and he it is that speaketh with thee.
9:37. And Jesus said to him, “You have both seen him, and he is the one who is speaking with you.”
And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee:

37: Иисус сказал ему: и видел ты Его, и Он говорит с тобою.
9:37  εἶπεν αὐτῶ ὁ ἰησοῦς, καὶ ἑώρακας αὐτὸν καὶ ὁ λαλῶν μετὰ σοῦ ἐκεῖνός ἐστιν.
9:37. et dixit ei Iesus et vidisti eum et qui loquitur tecum ipse est
And Jesus said to him: Thou hast both seen him; and it is he that talketh with thee.
9:37. And Jesus said to him, “You have both seen him, and he is the one who is speaking with you.”
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:37: Thou: Joh 4:26, Joh 7:17, Joh 14:21-23; Psa 25:8, Psa 25:9, Psa 25:14; Mat 11:25, Mat 13:11, Mat 13:12; Act 10:31-33
John Gill
9:37 And Jesus said unto him,.... Giving him the tokens by which he might know him: thou hast both seen him; not that he had seen him before now, with his bodily eyes; for he was blind when Christ anointed him, and sent him to Siloam to wash; nor when he came back, since Jesus was gone, and he knew not where he was; but he had seen him, that is, he had perceived and felt the power of him in restoring him to sight; and now he had seen him bodily, and did at this present time: but as this was not sufficient to distinguish him from other persons in company, he adds,
and it is he that talketh with thee; in like manner he made himself known to the woman of Samaria, Jn 4:26.
John Wesley
9:37 Lord, I believe - What an excellent spirit was this man of! Of so deep and strong an understanding; (as he had just shown to the confusion of the Pharisees,) and yet of so teachable a temper!
Robert Jamieson, A. R. Fausset and David Brown
9:37 Jesus said unto him, Thou hast both seen him--the new sense of sight having at that moment its highest exercise, in gazing upon "the Light of the world."
9:389:38: Եւ նա ասէ. Հաւատա՛մ Տէր։ Եւ երկի՛ր եպագ նմա։ զկ
38. Ու նա ասաց. «Հաւատում եմ, Տէ՛ր»: Եւ երկրպագեց նրան:
38 Անիկա ալ ըսաւ. «Կը հաւատամ, Տէ՛ր» ու անոր երկրպագութիւն ըրաւ։
Եւ նա ասէ. Հաւատամ, Տէր: Եւ երկիր եպագ նմա:

9:38: Եւ նա ասէ. Հաւատա՛մ Տէր։ Եւ երկի՛ր եպագ նմա։ զկ
38. Ու նա ասաց. «Հաւատում եմ, Տէ՛ր»: Եւ երկրպագեց նրան:
38 Անիկա ալ ըսաւ. «Կը հաւատամ, Տէ՛ր» ու անոր երկրպագութիւն ըրաւ։
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9:3838: Он же сказал: верую, Господи! И поклонился Ему.
9:38  ὁ δὲ ἔφη, πιστεύω, κύριε· καὶ προσεκύνησεν αὐτῶ.
9:38. ὁ (The-one) δὲ (moreover) ἔφη (it-was-declaring,"Πιστεύω, (I-trust-of,"κύριε: (Authority-belonged) καὶ (and) προσεκύνησεν (it-kissed-toward-unto) αὐτῷ. (unto-it)
9:38. at ille ait credo Domine et procidens adoravit eumAnd he said: I believe, Lord. And falling down, he adored him.
38. And he said, Lord, I believe. And he worshipped him.
9:38. And he said, “I believe, Lord.” And falling prostrate, he worshipped him.
And he said, Lord, I believe. And he worshipped him:

38: Он же сказал: верую, Господи! И поклонился Ему.
9:38  ὁ δὲ ἔφη, πιστεύω, κύριε· καὶ προσεκύνησεν αὐτῶ.
9:38. at ille ait credo Domine et procidens adoravit eum
And he said: I believe, Lord. And falling down, he adored him.
9:38. And he said, “I believe, Lord.” And falling prostrate, he worshipped him.
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Adam Clarke: Commentary on the Bible - 1831
9:38: And he said, Lord, I believe - That is, I believe thou art the Messiah; and, to give the fullest proof of the sincerity of his faith, he fell down before and adored him. Never having seen Jesus before, but simply knowing that a person of that name had opened his eyes, he had only considered him as a holy man and a prophet; but now that he sees and hears him he is convinced of his divinity, and glorifies him as his Savior. We may hear much of Jesus, but can never know his glories and excellencies till he has discovered himself to our hearts by his own Spirit; then we believe on him, trust him with our souls, and trust in him for our salvation. The word κυριε has two meanings: it signifies Lord, or Sovereign Ruler, and Sir, a title of civil respect. In the latter sense it seems evidently used in the 36th verse, because the poor man did not then know that Jesus was the Messiah; in the former sense it is used in this verse - now the healed man knew the quality of his benefactor.
Albert Barnes: Notes on the Bible - 1834
9:38: I believe - This was the overflowing expression of gratitude and faith.
And he worshipped him - He did homage to him as the Messiah and as his gracious benefactor. See the notes at Mat 2:2. This shows:
1. That it is right and natural to express thanks and praise for mercies.
2. All blessings should lead us to pour out our gratitude to Jesus, for it is from him that we receive them.
3. Especially is this true when the mind has been enlightened, when our spiritual eyes have been opened, and we are permitted to see the glories of the heavenly world.
4. It is right to pay homage or worship to Jesus. He forbade it not. He received it on earth, and for all mercies of providence and redemption we should pay to him the tribute of humble and grateful hearts. The Syriac renders the phrase, "he worshipped him," thus:" and, casting himself down, he adored him." The Persian, "and he bowed down and adored Christ." The Arabic, "and he adored him." The Latin Vulgate, "and, falling down, he adored him."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:38: Lord: Joh 20:28; Psa 2:12, Psa 45:11; Mat 14:33, Mat 28:9, Mat 28:17; Luk 24:52; Rev 5:9-14
John Gill
9:38 And he said, Lord, I believe,.... He immediately found faith in his soul, and that in exercise, moving towards, and acting upon Christ, as the Son of God, and true Messiah, for everlasting life and salvation; and as soon as he did perceive it, he made an open and hearty profession of it:
and he worshipped him: as God, with religious worship and adoration, not only trusting in him, but ascribing honour, glory, and blessing to him, which are due to God only, and not a creature.
Robert Jamieson, A. R. Fausset and David Brown
9:38 he said, Lord, I believe: and he worshipped him--a faith and a worship, beyond doubt, meant to express far more than he would think proper to any human "prophet" (Jn 9:17) --the unstudied, resistless expression, probably of SUPREME faith and adoration, though without the full understanding of what that implied.
9:399:39: Եւ ասէ Յիսուս. ՚Ի դատաստանս եկի յաշխարհս յայս, զի որ ոչն տեսանեն՝ տեսցե՛ն, եւ որք տեսանենն՝ կուրասցի՛ն[1812]։ [1812] Ոմանք. ՚Ի դատաստան եկի յաշխարհ յայս, զի որ ոչ տեսանենն։
39. Եւ Յիսուս ասաց. «Դատաստանի համար եկայ այս աշխարհը, որպէսզի, ովքեր չեն տեսնում, տեսնեն, եւ ովքեր տեսնում են, կուրանան»:
39 Յիսուս ըսաւ. «Ես դատաստանի համար եկայ այս աշխարհը, որպէս զի չտեսնողները տեսնեն եւ տեսնողները կուրանան»։
Եւ ասէ Յիսուս. Ի դատաստան եկի յաշխարհս յայս, զի որ ոչն տեսանեն` տեսցեն, եւ որք տեսանենն` կուրասցին:

9:39: Եւ ասէ Յիսուս. ՚Ի դատաստանս եկի յաշխարհս յայս, զի որ ոչն տեսանեն՝ տեսցե՛ն, եւ որք տեսանենն՝ կուրասցի՛ն[1812]։
[1812] Ոմանք. ՚Ի դատաստան եկի յաշխարհ յայս, զի որ ոչ տեսանենն։
39. Եւ Յիսուս ասաց. «Դատաստանի համար եկայ այս աշխարհը, որպէսզի, ովքեր չեն տեսնում, տեսնեն, եւ ովքեր տեսնում են, կուրանան»:
39 Յիսուս ըսաւ. «Ես դատաստանի համար եկայ այս աշխարհը, որպէս զի չտեսնողները տեսնեն եւ տեսնողները կուրանան»։
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9:3939: И сказал Иисус: на суд пришел Я в мир сей, чтобы невидящие видели, а видящие стали слепы.
9:39  καὶ εἶπεν ὁ ἰησοῦς, εἰς κρίμα ἐγὼ εἰς τὸν κόσμον τοῦτον ἦλθον, ἵνα οἱ μὴ βλέποντες βλέπωσιν καὶ οἱ βλέποντες τυφλοὶ γένωνται.
9:39. καὶ (And) εἶπεν (it-had-said,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Εἰς (Into) κρίμα (to-a-separating-to) ἐγὼ (I) εἰς (into) τὸν (to-the-one) κόσμον (to-a-configuration) τοῦτον (to-the-one-this) ἦλθον, (I-had-came,"ἵνα (so) οἱ (the-ones) μὴ (lest) βλέποντες ( viewing ) βλέπωσιν (they-might-view) καὶ (and) οἱ (the-ones) βλέποντες ( viewing ) τυφλοὶ ( blind ) γένωνται . ( they-might-have-had-became )
9:39. dixit ei Iesus in iudicium ego in hunc mundum veni ut qui non vident videant et qui vident caeci fiantAnd Jesus said: For judgment I am come into this world: that they who see not may see; and they who see may become blind.
39. And Jesus said, For judgment came I into this world, that they which see not may see; and that they which see may become blind.
9:39. And Jesus said, “I came into this world in judgment, so that those who do not see, may see; and so that those who see, may become blind.”
And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind:

39: И сказал Иисус: на суд пришел Я в мир сей, чтобы невидящие видели, а видящие стали слепы.
9:39  καὶ εἶπεν ὁ ἰησοῦς, εἰς κρίμα ἐγὼ εἰς τὸν κόσμον τοῦτον ἦλθον, ἵνα οἱ μὴ βλέποντες βλέπωσιν καὶ οἱ βλέποντες τυφλοὶ γένωνται.
9:39. dixit ei Iesus in iudicium ego in hunc mundum veni ut qui non vident videant et qui vident caeci fiant
And Jesus said: For judgment I am come into this world: that they who see not may see; and they who see may become blind.
9:39. And Jesus said, “I came into this world in judgment, so that those who do not see, may see; and so that those who see, may become blind.”
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39: - 40: Различное отношение ко Христу со стороны фарисеев и исцеленного слепца побуждает Господа высказать такое положение, что Он пришел в этот мир для суда над людьми, чтобы слепые видели и видящие стали слепыми. Выражение "суд" (krima) обозначает здесь не судебное производство, (crisiV), совершаемое по известным законам и правилам: для этого Христос не пришел в этот раз (ср. 3:17). Под судом здесь нужно разуметь те последствия, какие будет иметь для людей явление Христа с проповедью Евангелия: одни окажутся способными принять эту проповедь, другие - нет. В этом и скажется различие между людьми, которое дотоле было сокрыто. Можно сказать, что под "судом" здесь разумеется то, что происходит в душе человека (ср. Откр. 17:1; Рим. 3:8).

Фарисеи поняли слова Христа так, что слепыми - конечно, в духовном отношении - Он называет их, фарисеев, давая вместе понять, что только у Него они могут найти исцеление от своей слепоты. Но это их оскорбляет. Разве они нуждаются в такой услуге со стороны Христа? Кажется, они достаточно просвещенные люди!

Но Христос на это замечает им, что было бы гораздо лучше, если бы они были слепыми, т. е. вовсе не знающими истины. Им можно бы в таком случае помочь, как Христос помог и слепорожденному, и они не имели бы на себе греха, т. е. не были бы виновны в упорном сопротивлении Христу, которое происходит от их ложной уверенности в том, будто бы истина им уже известна. Фарисеи гордятся своим познанием в законе или, как говорит Апостол Павел, считают самих себя призванными учить невежд, так как в законе своем они видят непреложный, неизменный образец ведения и истины (Рим. 2:20). Таким людям, не чувствующим никакой потребности в духовном исцелении, конечно, помочь нельзя!

Намерение, с каким Иоанн поместил в своем Евангелии этот рассказ, состояло, вероятно, в том, чтобы показать христианам-читателям на конкретном случае, что Христос есть свет мира и ищущим Его дает свет жизни (ср. 8:12), а тем, которые не принимают Его свидетельства и отвергают Его Самого, Он принесет суд, состоящий в том, что они останутся во тьме неведения и греха. Подробности же допроса, учиненного фарисеями исцеленному и его родителям, Иоанн сообщает для того, чтобы показать, как фарисеи всячески старались внушить народу мысль, что никакого чуда Христос и не совершал. Прежде Иоанн изобразил, как иудеи не приняли слова Христова (7-я гл.), а теперь прибавляет, что они не захотели признать и совершенного Им дела. В прежнее время они не осмеливались оспаривать самого факта чуда (гл. 5), теперь же дошли до того, что отрицают и самое совершение чуда. Ясно, что с одной стороны их ненависть ко Христу очень усилилась, с другой - они решили подавить в народе всякое сочувствие ко Христу, даже путем извращения фактов. Таким образом, положение Христа становится критическим...
Matthew Henry: Concise Commentary on the Whole Bible - 1706
39 And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. 40 And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? 41 Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.

Christ, having spoken comfort to the poor man that was persecuted, here speaks conviction to his persecutors, a specimen of the distributions of trouble and rest at the great day, 2 Thess. i. 6, 7. Probably this was not immediately after his discourse with the man, but he took the next opportunity that offered itself to address the Pharisees. Here is,

I. The account Christ gives of his design in coming into the world (v. 39): "For judgment I am come to order and administer the great affairs of the kingdom of God among men, and am invested with a judicial power in order thereunto, to be executed in conformity to the wise counsels of God, and in pursuance of them." What Christ spoke, he spoke not as a preacher in the pulpit, but as a king upon the throne, and a judge upon the bench.

1. His business into the world was great; he came to keep the assizes and general goal-delivery. He came for judgment, that is, (1.) To preach a doctrine and a law which would try men, and effectually discover and distinguish them, and would be completely fitted, in all respects, to be the rule of government now and of judgment shortly. (2.) To put a difference between men, by revealing the thoughts of many hearts, and laying open men's true characters, by this one test, whether they were well or ill affected to him. (3.) To change the face of government in his church, to abolish the Jewish economy, to take down that fabric, which, though erected for the time by the hand of God himself, yet by lapse of time was antiquated, and by the incurable corruptions of the managers of it was become rotten and dangerous, and to erect a new building by another model, to institute new ordinances and offices, to abrogate Judaism and enact Christianity; for this judgment he came into the world, and it was a great revolution.

2. This great truth he explains by a metaphor borrowed from the miracle which he had lately wrought. That those who see not might see, and that those who see might be made blind. Such a difference of Christ's coming is often spoken of; to some his gospel is a savour of life unto life, to others of death unto death. (1.) This is applicable to nations and people, that the Gentiles, who had long been destitute of the light of divine revelation, might see it; and the Jews, who had long enjoyed it, might have the things of their peace hid from their eyes, Hos. i. 10; ii. 23. The Gentiles see a great light, while blindness is happened unto Israel, and their eyes are darkened. (2.) To particular sons. Christ came into the world, [1.] Intentionally and designedly to give sight to those that were spiritually blind; by his word to reveal the object, and by his Spirit to heal the organ, that many precious souls might be turned from darkness to light. He came for judgment, that is, to set those at liberty from their dark prison that were willing to be released, Isa. lxi. 1. [2.] Eventually, and in the issue, that those who see might be made blind; that those who have a high conceit of their own wisdom, and set up that in contradiction to divine revelation, might be sealed up in ignorance and infidelity. The preaching of the cross was foolishness, and an infatuating think, to those who by wisdom knew not God. Christ came into the world for this judgment, to administer the affairs of a spiritual kingdom, seated in men's minds. Whereas, in the Jewish church, the blessings and judgments of God's government were mostly temporal, now the method of administration should be changed; and as the good subjects of his kingdom should be blessed with spiritual blessings in heavenly things, such as arise from a due illumination of the mind, so the rebels should be punished with spiritual plagues, not war, famine, and pestilence, as formerly, but such as arise from a judicial infatuation, hardness of heart, terror of conscience, strong delusions, vile affections. In this way Christ will judge between cattle and cattle, Ezek. xxxiv. 17, 22.

II. The Pharisees' cavil at this. They were with him, not desirous to learn any good from him, but to form evil against him; and they said, Are we blind also? When Christ said that those who saw should by his coming be made blind, they apprehended that he meant them, who were the seers of the people, and valued themselves on their insight and foresight. "Now," say they, "we know that the common people are blind; but are we blind also? What we? The rabbin, the doctors, the learned in the laws, the graduates in the schools, are we blind too?" This is scandalum magnatum--a libel on the great. Note, Frequently those that need reproof most, and deserve it best, though they have wit enough to discern a tacit one, have not grace enough to bear a just one. These Pharisees took this reproof for a reproach, as those lawyers (Luke xi. 45): "Are we blind also? Darest thou say that we are blind, whose judgment every one has such a veneration for, values, and yields to?" Note, Nothing fortifies men's corrupt hearts more against the convictions of the word, nor more effectually repels them, than the good opinion, especially if it be a high opinion, which others have of them; as if all that had gained applause with men must needs obtain acceptance with God, than which nothing is more false and deceitful, for God sees not as man sees.

III. Christ's answer to this cavil, which, if it did not convince them, yet silenced them: If you were blind you should have no sin; but now you say, We see, therefore your sin remaineth. They gloried that they were not blind, as the common people, were not so credulous and manageable as they, but would see with their own eyes, having abilities, as they thought, sufficient for their own guidance, so that they needed not any body to lead them. This very thing which they gloried in, Christ here tells them, was their shame and ruin. For,

1. If you were blind, you would have no sin. (1.) "If you had been really ignorant, your sin had not been so deeply aggravated, nor would you have had so much sin to answer for as now you have. If you were blind, as the poor Gentiles are, and many of your own poor subjects, from whom you have taken the key of knowledge, you would have had comparatively no sin." The times of ignorance God winked at; invincible ignorance, though it does not justify sin, excuses it, and lessens the guilt. It will be more tolerable with those that perish for lack of vision than with those that rebel against the light. (2.) "If you had been sensible of your own blindness, if when you would see nothing else you could have seen the need of one to lead you, you would soon have accepted Christ as your guide, and then you would have had no sin, you would have submitted to an evangelical righteousness, and have been put into a justified state." Note, Those that are convinced of their disease are in a fair way to be cured, for there is not a greater hindrance to the salvation of souls than self-sufficiency.

2. "But now you say, We see; now that you have knowledge, and are instructed out of the law, your sin is highly aggravated; and now that you have a conceit of that knowledge, and think you see your way better than any body can show it you, therefore your sin remains, your case is desperate, and your disease incurable." And as those are most blind who will not see, so their blindness is most dangerous who fancy they do see. No patients are so hardly managed as those in a frenzy who say that they are well, and nothing ails them. The sin of those who are self-conceited and self-confident remains, for they reject the gospel of grace, and therefore the guilt of their sin remains unpardoned; and they forfeit the Spirit of grace, and therefore the power of their sin remains unbroken. Seest thou a wise man in his own conceit? Hearest thou the Pharisees say, We see? There is more hope of a fool, of a publican and a harlot, than of such.
Adam Clarke: Commentary on the Bible - 1831
9:39: For judgment I am come - I am come to manifest and execute the just judgment of God:
1. By giving sight to the blind, and light to the Gentiles who sit in darkness.
2. By removing the true light from those who, pretending to make a proper use of it, only abuse the mercy of God.
In a word, salvation shall be taken away from the Jews, because they reject it; and the kingdom of God shall be given to the Gentiles.
Albert Barnes: Notes on the Bible - 1834
9:39: For judgment - The word "judgment," here, has been by some understood in the sense of condemnation - "The effect of my coming is to condemn the world. But this meaning does not agree with those places where Jesus says that he came not to condemn the world, Joh 3:17; Joh 12:47; Joh 5:45. To judge is to express an opinion in a judicial manner, and also to express any sentiment about any person or thing, Joh 7:24; Joh 5:30; Luk 8:43. The meaning here may be thus expressed: "I came to declare the condition of men; to show them their duty and danger. My coming will have this effect, that some will be reformed and saved, and some more deeply condemned."
That they ... - The Saviour does not affirm that this was the design of his coming, but that such would be the effect or result. He came to declare the truth, and the effect would be, etc. Similar instances of expression frequently occur. Compare Mat 11:25; Mat 10:34; "I came not to send peace, but a sword" - that is, such will be the effect of my coming.
That they which see not - Jesus took this illustration, as he commonly did, from the case before him; but it is evident that he meant it to be taken in a spiritual sense. He refers to those who are blind and ignorant by sin; whose minds have been darkened, but who are desirous of seeing.
Might see - Might discern the path of truth, of duty, and of salvation, Joh 10:9.
They which see - They who suppose they see; who are proud, self-confident, and despisers of the truth. Such were evidently the Pharisees.
Might be made blind - Such would be the effect of his preaching. It would exasperate them, and their pride and opposition to him would confirm them more and more in their erroneous views. This is always the effect of truth. Where it does not soften it hardens the heart; where it does not convert, it sinks into deeper blindness and condemnation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:39: For: Joh 3:17, Joh 5:22-27, Joh 8:15; Jer 1:9, Jer 1:10; Luk 2:34, Luk 13:30; Co2 2:16
that they: Joh 9:25, Joh 9:36-38, Joh 8:12, Joh 12:46; Mat 11:5; Luk 1:79, Luk 4:18, Luk 7:21; Act 26:18; Co2 4:4-6; Eph 5:14; Pe1 2:9
might be: Joh 3:19, Joh 12:40, Joh 12:41; Isa 6:9, Isa 29:10, Isa 42:18-20, Isa 44:18; Mat 6:23, Mat 13:13-15; Luk 11:34, Luk 11:35; Rom 11:7-10; Th2 2:10; Jo1 2:11
Geneva 1599
9:39 (8) And Jesus said, For (g) judgment I am come into this world, that they (h) which see not might see; and that they which see might be made blind.
(8) Christ enlightens all those by the preaching of the Gospel who acknowledge their own darkness, but those who seem to themselves to see clearly enough, those he altogether blinds: and these latter ones are often those who have the highest place in the Church.
(g) With great power and authority, to do what is righteous and just: as if he said, "These men take upon themselves to govern the people of God after their own desire, as though they saw all things, and no one else did: but I will rule much differently than these men do: for those whom they consider as blind men, them will I enlighten, and those who take themselves to be wisest, them will I drown in most abundant darkness of ignorance.
(h) In these words of seeing and not seeing there is a secret taunting and rebuff to the Pharisees: for they thought all men to be blind but themselves.
John Gill
9:39 And Jesus said, for judgment I am come into this world,.... The Syriac version reads, "for the judgment of this world I am come"; and with which agrees the Ethiopic version, "for the judgment of the world I am come into the world"; and the Arabic and Persic versions still more expressly, "to judge this world", or "the world, am I come"; which seems contrary to what Christ elsewhere says, Jn 3:17. Nor is the sense of the words that Christ came by the judgment of God, or the order of divine providence, or to administer justice in the government of the world, in a providential way, or to distinguish his own people from others, though all these are true; but either to fulfil the purpose and decree of God in revealing truth to some, and hiding it from others; or in a way of judgment to inflict judicial blindness on some, whilst in a way of mercy he illuminated others. So Nonnus interprets it of , a twofold "judgment", which is different the one from the other.
That they which see not, might see; meaning, not so much corporeally as spiritually, since in the opposite clause corporeal blindness can have no place; for though Christ restored bodily sight to many, he never took it away from any person. The sense is, that Christ came as a light into the world, that those who are in the darkness of sin, ignorance, and unbelief, and who are sensible of the same, and desire spiritual illuminations, as this man did, might see what they are by nature, what need they stand in of him, and what fulness of grace, life, righteousness, and salvation, there is in him for them.
And that they which see might be made blind; that such who are wise and knowing in their own conceit, who fancy themselves to have great light and knowledge, to have the key of knowledge, and to have the true understanding of divine things, and to be guides of the blind, such as the Scribes and Pharisees, might be given up to judicial blindness and hardness of heart, so as to shut their eyes, and harden their hearts against the Gospel, and the truths of it, and which was in judgment to them: such different effects Christ and his Gospel have, as to illuminate and soften some, and blind and harden others; just as some creatures, as bats and owls, are blinded by the sun, whilst others see clearly by the light of it; and as that also has these different effects to soften the wax, and harden the clay; see Is 6:9.
John Wesley
9:39 For judgment am I come into the world - That is, the consequence of my coming will be, that by the just judgment of God, while the blind in body and soul receive their sight, they who boast they see, will be given up to still greater blindness than before.
Robert Jamieson, A. R. Fausset and David Brown
9:39 Jesus said--perhaps at the same time, but after a crowd, including some of the skeptical and scornful rulers, had, on seeing Jesus talking with the healed youth, hastened to the spot.
that they which see not might see, &c.--rising to that sight of which the natural vision communicated to the youth was but the symbol. (See on Jn 9:5, and compare Lk 4:18).
that they which see might be made blind--judicially incapable of apprehending and receiving the truth, to which they have wilfully shut their eyes.
9:409:40: Լուան ոմանք ՚ի փարիսեցւոցն՝ որք ընդ նմա էին, եւ ասեն ցնա. Մի՞թէ՝ եւ մե՞ք կոյրք իցեմք[1813]։ [1813] Ոմանք. ՚Ի փարիսեցւոցն՝ եւ որ ընդ նմայն էին։
40. Փարիսեցիներից ոմանք, որ Յիսուսի հետ էին, այդ լսեցին ու նրան ասացին. «Միթէ մե՞նք էլ կոյր ենք»:
40 Փարիսեցիներէն ոմանք, որոնք իրեն հետ էին, այս բաները լսելով՝ ըսին իրեն. «Միթէ մե՞նք ալ կոյր ենք»։
Լուան ոմանք ի փարիսեցւոցն որք ընդ նմա էին, եւ ասեն ցնա. Միթէ եւ մե՞ք կոյրք իցեմք:

9:40: Լուան ոմանք ՚ի փարիսեցւոցն՝ որք ընդ նմա էին, եւ ասեն ցնա. Մի՞թէ՝ եւ մե՞ք կոյրք իցեմք[1813]։
[1813] Ոմանք. ՚Ի փարիսեցւոցն՝ եւ որ ընդ նմայն էին։
40. Փարիսեցիներից ոմանք, որ Յիսուսի հետ էին, այդ լսեցին ու նրան ասացին. «Միթէ մե՞նք էլ կոյր ենք»:
40 Փարիսեցիներէն ոմանք, որոնք իրեն հետ էին, այս բաները լսելով՝ ըսին իրեն. «Միթէ մե՞նք ալ կոյր ենք»։
zohrab-1805▾ eastern-1994▾ western am▾
9:4040: Услышав это, некоторые из фарисеев, бывших с Ним, сказали Ему: неужели и мы слепы?
9:40  ἤκουσαν ἐκ τῶν φαρισαίων ταῦτα οἱ μετ᾽ αὐτοῦ ὄντες, καὶ εἶπον αὐτῶ, μὴ καὶ ἡμεῖς τυφλοί ἐσμεν;
9:40. Ἤκουσαν (They-heard,"ἐκ (out) τῶν (of-the-ones) Φαρισαίων ( of-Faris-belonged ,"ταῦτα (to-the-one-these,"οἱ (the-ones) μετ' (with) αὐτοῦ (of-it) ὄντες , ( being ,"καὶ (and) εἶπαν (they-said) αὐτῷ (unto-it,"Μὴ (Lest) καὶ (and) ἡμεῖς (we) τυφλοί ( blind ) ἐσμεν; (we-be?"
9:40. et audierunt ex Pharisaeis qui cum ipso erant et dixerunt ei numquid et nos caeci sumusAnd some of the Pharisees, who were with him, heard: and they said unto him: Are we also blind?
40. Those of the Pharisees which were with him heard these things, and said unto him, Are we also blind?
9:40. And certain Pharisees, who were with him, heard this, and they said to him, “Are we also blind?”
And [some] of the Pharisees which were with him heard these words, and said unto him, Are we blind also:

40: Услышав это, некоторые из фарисеев, бывших с Ним, сказали Ему: неужели и мы слепы?
9:40  ἤκουσαν ἐκ τῶν φαρισαίων ταῦτα οἱ μετ᾽ αὐτοῦ ὄντες, καὶ εἶπον αὐτῶ, μὴ καὶ ἡμεῖς τυφλοί ἐσμεν;
9:40. et audierunt ex Pharisaeis qui cum ipso erant et dixerunt ei numquid et nos caeci sumus
And some of the Pharisees, who were with him, heard: and they said unto him: Are we also blind?
9:40. And certain Pharisees, who were with him, heard this, and they said to him, “Are we also blind?”
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Adam Clarke: Commentary on the Bible - 1831
9:40: Are we blind also? - These Pharisees understood Christ as speaking of blindness in a spiritual sense, and wished to know if he considered them in that state.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:40: Are: Joh 9:34, Joh 7:47-52; Mat 15:12-14, Mat 23:16-28; Luke 11:39-54; Rom 2:19-22; Rev 3:17
John Gill
9:40 And some of the Pharisees which were with him,.... Who had followed him, and were watching him, and observing what he said and did, in order to take all advantages, and every opportunity against him, they could,
heard these words, and said unto him, are we blind also? they perceived he pointed at them, and therefore with indignation ask this question, taking it as a great affront unto them, to put such wise, learned, and knowing men as they in company with the ignorant and unlearned common people; see Is 42:19.
Robert Jamieson, A. R. Fausset and David Brown
9:40 Are we blind also?--We, the constituted, recognized guides of the people in spiritual things? pride and rage prompting the question.
9:419:41: Ասէ ցնոսա Յիսուս. Եթէ կոյրք էիք՝ ո՛չ էր ձեր մեղ. բայց արդ ասէք՝ թէ տեսանեմք, եւ մեղքն ձեր ՚ի ձե՛զ հաստատեալ են[1814]։[1814] Յօրինակին. Եթէ կորք էիք։ Ոմանք. Ձեր մեղս։
41. Յիսուս նրանց ասաց. «Եթէ կոյր լինէիք, դուք մեղք չէիք ունենայ, բայց հիմա ասում էք, թէ՝ տեսնում ենք. եւ ձեր մեղքը ձեր մէջ հաստատ է մնում»:
41 Յիսուս ըսաւ անոնց. «Եթէ կոյր ըլլայիք, դուք մեղք չէիք ունենար, բայց հիմա կ’ըսէք թէ ‘Կը տեսնենք’, ասոր համար ձեր մեղքը ձեր վրայ կը մնայ»։
Ասէ ցնոսա Յիսուս. Եթէ կոյրք էիք, ոչ էր ձեր մեղ. բայց արդ ասէք եթէ` Տեսանեմք, եւ մեղքն ձեր ի ձեզ հաստատեալ են:

9:41: Ասէ ցնոսա Յիսուս. Եթէ կոյրք էիք՝ ո՛չ էր ձեր մեղ. բայց արդ ասէք՝ թէ տեսանեմք, եւ մեղքն ձեր ՚ի ձե՛զ հաստատեալ են[1814]։
[1814] Յօրինակին. Եթէ կորք էիք։ Ոմանք. Ձեր մեղս։
41. Յիսուս նրանց ասաց. «Եթէ կոյր լինէիք, դուք մեղք չէիք ունենայ, բայց հիմա ասում էք, թէ՝ տեսնում ենք. եւ ձեր մեղքը ձեր մէջ հաստատ է մնում»:
41 Յիսուս ըսաւ անոնց. «Եթէ կոյր ըլլայիք, դուք մեղք չէիք ունենար, բայց հիմա կ’ըսէք թէ ‘Կը տեսնենք’, ասոր համար ձեր մեղքը ձեր վրայ կը մնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:4141: Иисус сказал им: если бы вы были слепы, то не имели бы [на] [себе] греха; но как вы говорите, что видите, то грех остается на вас.
9:41  εἶπεν αὐτοῖς ὁ ἰησοῦς, εἰ τυφλοὶ ἦτε, οὐκ ἂν εἴχετε ἁμαρτίαν· νῦν δὲ λέγετε ὅτι βλέπομεν· ἡ ἁμαρτία ὑμῶν μένει.
9:41. εἶπεν (It-had-said) αὐτοῖς (unto-them,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"Εἰ (If) τυφλοὶ ( blind ) ἦτε, (ye-were,"οὐκ (not) ἂν (ever) εἴχετε (ye-were-holding) ἁμαρτίαν: (to-an-un-adjusting-along-unto) νῦν (now) δὲ (moreover) λέγετε (ye-forth) ὅτι (to-which-a-one,"Βλέπομεν: (We-view) ἡ (the-one) ἁμαρτία (an-un-adjusting-along-unto) ὑμῶν (of-ye) μένει. (it-stayeth)
9:41. dixit eis Iesus si caeci essetis non haberetis peccatum nunc vero dicitis quia videmus peccatum vestrum manetJesus said to them: If you were blind, you should not have sin: but now you say: We see. Your sin remaineth.
41. Jesus said unto them, If ye were blind, ye would have no sin: but now ye say, We see: your sin remaineth.
9:41. Jesus said to them: “If you were blind, you would not have sin. Yet now you say, ‘We see.’ So your sin persists.”
Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth:

41: Иисус сказал им: если бы вы были слепы, то не имели бы [на] [себе] греха; но как вы говорите, что видите, то грех остается на вас.
9:41  εἶπεν αὐτοῖς ὁ ἰησοῦς, εἰ τυφλοὶ ἦτε, οὐκ ἂν εἴχετε ἁμαρτίαν· νῦν δὲ λέγετε ὅτι βλέπομεν· ἡ ἁμαρτία ὑμῶν μένει.
9:41. dixit eis Iesus si caeci essetis non haberetis peccatum nunc vero dicitis quia videmus peccatum vestrum manet
Jesus said to them: If you were blind, you should not have sin: but now you say: We see. Your sin remaineth.
9:41. Jesus said to them: “If you were blind, you would not have sin. Yet now you say, ‘We see.’ So your sin persists.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:41: If ye were blind - If ye had not had sufficient opportunities to have acquainted yourselves with my Divine nature, by the unparalleled miracles which I have wrought before you? and the holy doctrine which I have preached, then your rejecting me could not be imputed to you as sin; but because ye say, we see - we are perfectly capable of judging between a true and false prophet, and can from the Scriptures point out the Messiah by his works - on this account you are guilty, and your sin is of no common nature, it remaineth, i.e. it shall not be expiated: as ye have rejected the Lord from being your deliverer, so the Lord has rejected you from being his people. When the Scripture speaks of sin remaining, it is always put in opposition to pardon; for pardon is termed the taking away of sin, Joh 1:29; Psa 32:5. And this is the proper import of the phrase, αφεσις των ἁμαρτιων, which occurs so frequently in the sacred writings.
1. The history of the man who was born blind and cured by our Lord is, in every point of view, instructive. His simplicity, his courage, his constancy, and his gratitude are all so many subjects worthy of attention and emulation. He certainly confessed the truth at the most imminent risk of his life; and therefore, as Stephen was the first martyr for Christianity, this man was the first confessor. The power and influence of Truth, in supporting its friends and confounding its adversaries, are well exemplified in him; and not less so, that providence of God by which he was preserved from the malice of these bad men. The whole story is related with inimitable simplicity, and cannot be read by the most cold-hearted without extorting the exclamation, How forcible are right words?
2. It has already been remarked that, since the world began, there is no evidence that any man born blind was ever restored to sight by surgical means, till the days of Mr. Cheselden, who was a celebrated surgeon at St. Thomas's Hospital, London. For though, even before the Christian era, there is reason to believe that both the Greek and Roman physicians performed operations to remove blindness occasioned by the cataract, yet we know of none of these ever attempted on the eyes of those who had been born blind, much less of any such persons being restored to sight. The cure before us must have been wholly miraculous - no appropriate means were used to effect it. What was done had rather a tendency to prevent and destroy sight than to help or restore it. The blindness in question was probably occasioned by a morbid structure of the organs of sight; and our Lord, by his sovereign power, instantaneously restored them to perfect soundness, without the intervention of any healing process. In this case there could be neither deception nor collusion.
Albert Barnes: Notes on the Bible - 1834
9:41: If ye were blind - If you were really blind had had no opportunities of learning the truth. If you were truly ignorant, and were willing to confess it, and to come to me for instruction.
No sin - You would not be guilty. Sin is measured by the capacities or ability of people, and by their opportunities of knowing the truth. If people had no ability to do the will of God, they could incur no blame. If they have all proper ability, and no disposition, God holds them to be guilty. This passage teaches conclusively:
1. that people are not condemned for what they cannot do.
2. that the reason why they are condemned is that they are not disposed to receive the truth.
3. that pride and self-confidence are the sources of condemnation.
4. that if people are condemned, they, and not God, will be to blame.
We see - We have knowledge of the law of God. This they had pretended when they professed to understand the law respecting the Sabbath better than Jesus, and had condemned him for healing on that day.
Your sin remaineth - You are guilty, and your sin is unpardoned. People's sins will always be unpardoned while they are proud, and self-sufficient, and confident of their own wisdom. If they will come with humble hearts and confess their ignorance, God will forgive, enlighten, and guide them in the path to heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:41: If: Joh 15:22-24; Pro 26:12; Isa 5:21; Jer 2:35; Luk 12:47, Luk 18:14; Heb 10:26; Jo1 1:8-10
John Gill
9:41 Jesus said unto them, if ye were blind,.... And sensible of it, and knew yourselves to be blind, and were desirous of light and knowledge,
ye would have no sin: or your sin would not be so aggravated; it would not be imputed to you; it would be pardoned and taken away from you: for the sense cannot be, that their blindness would not have been criminal, or they should have no sin in them, or any done by them; only, that had this been barely their case, there would have been some hope of them, that their sin might be forgiven, and put away, and be no more; see Ti1 1:13;
but now ye say we see; they thought themselves to be wise and knowing, and stood in no need of any illumination from him, but were obstinate and hardened in their infidelity, and wilfully opposed and shut their eyes against all the light and evidence of truth:
therefore your sin remaineth; untaken away, yea, immoveable, or unpardonable; the guilt of it abode upon them; nor was there any hope of its being removed from them; owning that they saw, and yet believed not: sinning wilfully against light and knowledge in rejecting Jesus, as the Messiah, they sinned the sin against the Holy Ghost, which is never forgiven. And so the Ethiopic version renders it, "your error shall not be forgiven you"; see Mt 12:32.
John Wesley
9:41 If ye had been blind - Invincibly ignorant; if ye had not had so many means of knowing: ye would have had no sin - Comparatively to what ye have now. But now ye say - Ye yourselves acknowledge, Ye see, therefore your sin remaineth - Without excuse, without remedy.
Robert Jamieson, A. R. Fausset and David Brown
9:41 If ye were blind--wanted light to discern My claims, and only waited to receive it.
ye should have no sin--none of the guilt of shutting out the light.
ye say, We see; therefore your sin remaineth--Your claim to possess light, while rejecting Me, is that which seals you up in the guilt of unbelief.