John 9 27

John 9:27 kjv

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?

John 9:27 nkjv

He answered them, "I told you already, and you did not listen. Why do you want to hear it again? Do you also want to become His disciples?"

John 9:27 niv

He answered, "I have told you already and you did not listen. Why do you want to hear it again? Do you want to become his disciples too?"

John 9:27 esv

He answered them, "I have told you already, and you would not listen. Why do you want to hear it again? Do you also want to become his disciples?"

John 9:27 nlt

"Look!" the man exclaimed. "I told you once. Didn't you listen? Why do you want to hear it again? Do you want to become his disciples, too?"

John 9 verses

John 9 27 Meaning

John 9:27 captures the formerly blind man's exasperated yet spiritually insightful response to the questioning Pharisees. Having already shared his testimony twice, he observes their deliberate refusal to accept the evidence. His retort, laden with sarcasm, questions their motives, implying their repeated interrogation is futile unless they themselves secretly desire to become followers of Jesus, an idea utterly scandalous to them. It reveals his growing boldness and the Pharisees' profound spiritual blindness.

John 9 27 Context

John chapter 9 narrates Jesus' healing of a man born blind, performed by anointing his eyes with mud and instructing him to wash in the Pool of Siloam, all done on the Sabbath day. This miraculous healing instantly sparked intense controversy. The once-blind man was subjected to repeated interrogations by the Pharisees and religious leaders who were less concerned with the man's newfound sight and more preoccupied with proving Jesus to be a sinner, specifically for breaking the Sabbath tradition. His parents were called but, fearing excommunication from the synagogue, evaded giving a direct testimony. The verse 27 occurs during the second or third time the healed man is summoned by the authorities. His prior, simple recounting of facts has been met with skepticism and repeated demands for the "same story." The cultural context highlights the immense power of the religious establishment, as excommunication was a severe social and spiritual punishment, separating individuals from the community and the perceived grace of God.

John 9 27 Word analysis

• He answered them: (ἀπεκρίθη - apekrithē) This simple aorist (past tense) verb indicates a direct, immediate response. It is not defensive but proactive, signaling a shift where the man, previously interrogated, now engages his questioners on their terms, revealing growing confidence.
• I told you already: (εἶπον ὑμῖν ἤδη - eipon hymin ēdē)
  • Eipon: "I said." A strong, definitive past tense, affirming the factual account given.
  • Hymin: "to you (plural)." Directed precisely at his interrogators.
  • Ēdē: "already." Emphasizes that this is not new information, highlighting the redundancy of their repeated questions. It implies their previous questions were sufficiently answered.
• and you did not listen: (οὐκ ἠκούσατε - ouk ēkousate)
  • Ouk: "not." A clear negation.
  • Ēkousate: "you heard/listened/understood." This Greek verb akouō (ἀκούω) means more than just to perceive sound; it often implies comprehension and obedience, a willingness to heed. Their failure to "listen" indicates a willful rejection of the truth, a refusal to believe, not a lack of audible input. It's intellectual and spiritual deafness.
• Why do you want to hear it again?: (τί πάλιν θέλετε ἀκούειν; - ti palin thelete akouein?)
  • Ti: "Why/What?" An interrogative pronoun opening a challenging rhetorical question.
  • Palin: "again." Reinforces the repetition and the man's bewilderment/exasperation.
  • Thelete: "you wish/want." Points to their underlying motivation or lack thereof, showing their desire (or lack of desire) for the truth.
  • Akouein: "to hear/listen/understand." Reiterates their earlier failure.
• Do you also want to become His disciples?: (μὴ καὶ ὑμεῖς θέλετε ἐκεῖνου μαθηταὶ γενέσθαι; - mē kai hymeis thelete ekeinou mathētai genesthai?)
  • Mē: Introduces a question expecting a negative answer, imbuing the whole statement with heavy sarcasm: "Surely you don't..."
  • Kai: "also/even." Crucial here, implying "in addition to me," highlighting the man's newfound allegiance and contrasting it with the Pharisees' staunch opposition. It poses an almost unthinkable proposition from their perspective.
  • Hymeis: "you (plural, emphatic)." Directly confronts them, implying "even you, the respected religious leaders."
  • Thelete: "you wish/want." Again, probing their will or intention.
  • Ekeinou: "of Him." Clearly identifying Jesus as the one they refuse to acknowledge, intensifying the challenge.
  • Mathētai: (μαθηταὶ) "disciples, learners, followers." This term signifies not just intellectual assent but a commitment to follow and learn from a master. For the man, it's a genuine desire; for the Pharisees, it's an insult, suggesting defection from their own authority.
  • Genesthai: "to become." Emphasizes a change of status or allegiance.

Words-group by words-group analysis:

• "I told you already, and you did not listen.": This phrase establishes the central conflict of the chapter: the man's clear, consistent testimony met with the Pharisees' deliberate, obstinate refusal to accept it. It points to intellectual arrogance and spiritual stubbornness where factual evidence is repeatedly dismissed.
• "Why do you want to hear it again?": This is a direct rhetorical challenge to their motives. It exposes the futility and hypocrisy of their continued interrogation, implying their questions are not aimed at discovering truth but at cornering or discrediting Jesus and his followers. The question serves to put them on trial, questioning their own intentions.
• "Do you also want to become His disciples?": This sarcastic rhetorical question is the zenith of the man's confrontation. By contrasting himself (now clearly a "disciple" of Jesus by implication of his faith and defense) with them, he highlights their unwillingness to accept truth even when undeniable. It weaponizes the very idea they find abhorrent, suggesting their persistent inquiries make them appear interested in following Jesus, an unthinkable act for their station, laden with socio-religious consequences (e.g., excommunication). It showcases his remarkable courage and the growing chasm between genuine faith and hardened unbelief.

John 9 27 Bonus section

• The man's spiritual growth throughout John 9 is remarkable: from identifying Jesus as "a Man" (v. 11), to "a Prophet" (v. 17), to someone "from God" (v. 33), and finally worshipping Him as the Son of Man (v. 38). Verse 27 represents a critical point where his spiritual understanding of Jesus and his confidence in that understanding surpass the religious authorities who refuse to see.
• His response embodies the irony Jesus frequently pointed out: the "wise" and "prudent" often miss the simple truths revealed to "babes" (Matt 11:25). The educated, respected religious leaders are confounded and ultimately condemned by a socially outcast individual because they refuse the light Jesus offers.
• This verse can be understood as a direct challenge to their spiritual "seeing." By implying their potential (though highly unlikely from their perspective) discipleship, the man exposes that their refusal to accept Jesus stems not from insufficient evidence, but from a settled prejudice against Him. They actively choose not to listen, despite overwhelming proof.

John 9 27 Commentary

John 9:27 is a pivotal moment illustrating the stark contrast between simple, open faith and hardened, institutional unbelief. The formerly blind man, once merely a recipient of healing, transitions into a bold confessor and even a questioner of authority. His words convey not just irritation but a profound spiritual discernment. He recognizes that the Pharisees are not seeking information; they are refusing to acknowledge divine power and grace, clinging to their preconceived notions and legalistic traditions over plain truth. The man's question, "Do you also want to become His disciples?", functions as both a sardonic challenge and a prophetic accusation. It exposes their hypocrisy and spiritual pride, highlighting their inability to believe because they are unwilling to lay aside their own authority and tradition to follow the One sent by God. This simple man, whose physical eyes were opened, now possesses greater spiritual sight than those who claim to see and lead. It's a testament to how God reveals truth to the humble while hiding it from the self-wise, and how those touched by divine power are compelled to speak, even against formidable opposition.

• Example 1: A young believer confidently shares their conversion story repeatedly to a skeptic, who keeps finding new angles to dispute it. The believer's eventual question, "Are you genuinely seeking understanding, or simply looking for ways to dismiss it?" echoes this exchange.
• Example 2: When faced with undeniable evidence of a miraculous event, someone continues to offer only naturalistic explanations. A fellow observer might then sarcastically ask, "Are you also becoming a secret admirer of divine intervention, seeing how determined you are to dissect every aspect of this wonder?"