John 9 11

John 9:11 kjv

He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight.

John 9:11 nkjv

He answered and said, "A Man called Jesus made clay and anointed my eyes and said to me, 'Go to the pool of Siloam and wash.' So I went and washed, and I received sight."

John 9:11 niv

He replied, "The man they call Jesus made some mud and put it on my eyes. He told me to go to Siloam and wash. So I went and washed, and then I could see."

John 9:11 esv

He answered, "The man called Jesus made mud and anointed my eyes and said to me, 'Go to Siloam and wash.' So I went and washed and received my sight."

John 9:11 nlt

He told them, "The man they call Jesus made mud and spread it over my eyes and told me, 'Go to the pool of Siloam and wash yourself.' So I went and washed, and now I can see!"

John 9 verses

John 9 11 Meaning

This verse describes the immediate effect of Jesus' healing of the man blind from birth. The neighbors and those who had seen him begging are astonished and question how this healing occurred.

John 9 11 Context

This verse occurs immediately after Jesus heals a man who had been blind from birth (John 9:1-7). The healing itself was a public event that took place on the Sabbath, which would later lead to conflict with the Jewish authorities (John 9:13-16). The immediate reaction documented in this verse is one of surprise and curiosity from the community who knew the man in his former condition. They are trying to process the dramatic change they are witnessing. The historical context is Judea during Jesus' ministry, where Jewish customs, laws (especially the Sabbath), and religious leadership were prominent.

John 9 11 Word Analysis

• οἱ (hoi): "the" (definite article, nominative plural masculine) - Refers to a specific group.

• οἰκοῦντες (oikountes): "dwelling" (present active participle of οἰκέω, oikeo) - Indicates people residing in a particular area, living together.

• τὴν (ten): "the" (definite article, accusative singular feminine) - Specifies the locality.

• οἰκίαν (oikian): "habitation," "house," "household" (accusative singular of οἰκία, oikia) - The place where people live, the community.

• οἳ (hoi): "who" (relative pronoun, nominative plural masculine) - Introduces a subordinate clause identifying the people.

• εἶδον (eidon): "saw" (aorist active indicative of ὁράω, horao) - Refers to the act of perceiving visually.

• αὐτὸν (auton): "him" (accusative singular masculine of αὐτός, autos) - Refers to the formerly blind man.

• πρότερον (proteron): "before," "formerly" (adverb) - Indicates a past state or time.

• πτωχὸν (ptochon): "beggar," "poor person" (accusative singular masculine adjective/noun) - Describes his former condition as one who relied on the charity of others.

• καὶ (kai): "and" (conjunction) - Connects clauses.

• ἔλεγον (eleγον): "were saying," "were asking" (imperfect active indicative of λέγω, lego) - Describes an ongoing action in the past, implying repeated questioning or discussion.

• οὐχ (ouch): "not" (adverb) - Negates the statement.

• οὗτός (houtos): "this one" (demonstrative pronoun, nominative singular masculine) - Refers directly to the man who was healed.

• ἐστιν (estin): "is" (present active indicative of εἰμί, eimi) - State of being.

• ὁ (ho): "the" (definite article, nominative singular masculine) - Identifies the subject.

• οὗτος (houtos): "this" (demonstrative pronoun, nominative singular masculine) - Refers to the beggar.

• ὁ (ho): "the" (definite article, nominative singular masculine) - Identifies the subject.

• ἀναπεσὼν (anapeson): "sitting" or "reclining" (aorist active participle of ἀναπίπτω, anapipto) - Indicates his posture while begging.

• προσαιτῶν (prosaitsōn): "begging" (present active participle of προσαιτέω, prosaiteō) - Describes his habitual action of seeking alms.

• Phrase/Group Analysis:

  • "οἱ οἰκοῦντες τὴν οἰκίαν" (hoi oikountes ten oikian) - The neighbors or people living in the vicinity.
  • "οἳ εἶδον αὐτὸν πρότερον πτωχόν" (hoi eidon auton proteron ptochon) - Those who had previously seen him as a beggar.
  • "οὐχ οὗτός ἐστιν οὗτός ἐστιν ὁ ἀναπεσὼν προσαιτῶν;" (ouch houtos estin houtos estin ho anapeson prosaitōn) - This phrase expresses disbelief and questioning. It's a rhetorical structure in Greek asking "Isn't this the man who used to sit and beg?" They are struggling to reconcile the man they knew (a beggar) with the man they see now (healed).

John 9 11 Bonus Section

The phrasing "sitting and begging" (ἀναπεσὼν προσαιτῶν) implies not just the act of begging but a persistent, habitual posture associated with destitution. This vivid description emphasizes the depth of the man's previous suffering and the magnitude of his recovery. The neighbors' debate about his identity reflects a common human tendency to resist change, especially when it contradicts established perceptions. This incident sets the stage for the subsequent confrontation between Jesus and the Pharisees, as their inability to accept the miracle due to their rigid interpretations of the Law becomes a central theme. The restored man's unwavering testimony of Jesus' power also becomes crucial in solidifying the truth of the miracle.

John 9 11 Commentary

The astonishment of the neighbors is a testament to the undeniable nature of the miracle. They recognized the man, but the transformation was so profound that it challenged their prior understanding of his identity and condition. Their repeated questioning, "Is this not the man who used to sit and beg?" highlights their struggle between past observation and present reality. This points to the powerful, tangible impact of Jesus' divine works, which often provoked such responses. It underscores that Jesus' ministry was not subtle but was designed to bring glory to God and draw attention to Himself. The immediate cause for their debate is the evident physical healing, but the deeper implication is the power Jesus wields, which would eventually lead to conflict with religious leaders.