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The Gospel according to John, Chapter 9ΚΑΤΑ ΙΩΑΝΝΗΝ Θ′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

1

Καὶ παράγων εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς.

And passing by, he saw a man blind from birth.

Narrative openingΚαὶThe chapter opens with Jesus moving through space (παράγων) and fixing his gaze on a specific individual — the unnamed blind man who will dominate the entire chapter. The phrase ἐκ γενετῆς ('from birth') is crucial: it rules out any sin after conception and sets up the disciples' theodicy question (v.2) and the neighbors' astonishment (vv.8–9).
Καὶandcoordinating conjunction
παράγωνpassing byPres Act Ptc Nom Sg M · παράγωcircumstantial participle (attendant manner)→ progressive presentπαράγω: 'pass by, move along'; used of Jesus in 8:59 as he departs the temple; the forward movement sets the stage for the encounter.
εἶδενhe sawAor Act Indic 3 Sg · ὁράωmain verb→ constative aoristὁράω: 'see'; Jesus' purposeful gaze here is the initiating divine act, not the man's petition.
ἄνθρωπονa manAccusativedirect objectἄνθρωπος: 'human being'; the generic term stresses his humanity before his condition is named.
τυφλὸνblindAccusativepredicate adjective in apposition to ἄνθρωποντυφλός: 'blind'; the physical condition that becomes the chapter's central symbol for spiritual blindness and sight.
ἐκfrompreposition + genitive (origin, temporal)
γενετῆςbirthGenitivegenitive of time/origin (w/ ἐκ)γενετή: 'birth'; NT hapax here, distinguishing congenital blindness from acquired.
2

καὶ ἠρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ λέγοντες· Ῥαββί, τίς ἥμαρτεν, οὗτος ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ;

And his disciples asked him, saying, 'Rabbi, who sinned, this man or his parents, so that he was born blind?'

Question: theodicyκαὶThe disciples' question reflects a widespread ancient Jewish assumption (cf. b. Shabb. 55a; Exod 20:5) that suffering traces to sin — either the individual's or their ancestors'. The premise is Deuteronomic retribution logic applied mechanically. The question is not malicious; it frames the theological problem Jesus will reframe entirely.
καὶandcoordinating conjunction
ἠρώτησανaskedAor Act Indic 3 Pl · ἐρωτάωmain verb→ constative aoristἐρωτάω: 'ask, request'; the disciples direct the question to Jesus as Rabbi-teacher.
αὐτὸνhimAccusativedirect object (him = Jesus)
οἱtheNominativearticle
μαθηταὶdisciplesNominativesubjectμαθητής: 'disciple'; the inner circle who have followed from ch.1.
αὐτοῦhisGenitivegenitive of relationship
λέγοντεςsayingPres Act Ptc Nom Pl M · λέγωparticiple of attendant circumstance (speech introduction)→ progressive present
ῬαββίRabbiVocativevocative of addressῬαββί: transliterated Aramaic 'my great one, my teacher'; a respectful address to Jesus as teacher.
τίςwhoNominativeinterrogative pronoun (subject)
ἥμαρτενsinnedAor Act Indic 3 Sg · ἁμαρτάνωmain verb of question→ constative aoristἁμαρτάνω: 'sin, miss the mark'; the disciples assume a direct causal link between sin and this suffering.
οὗτοςthis manNominativepredicate nominative / alternative subject
ordisjunctive conjunction
οἱtheNominativearticle
γονεῖςparentsNominativealternative subjectγονεύς: 'parent'; the parents become central to the second interrogation (vv.18–23).
αὐτοῦhisGenitivegenitive of relationship
ἵναso thatpurpose/result conjunction
τυφλὸςblindNominativepredicate adjective
γεννηθῇhe was bornAor Pass Subj 3 Sg · γεννάωverb of ἵνα-clause (purpose/result)→ constative aoristγεννάω: 'beget, bear, give birth to'; in the passive, 'be born.'
3

ἀπεκρίθη Ἰησοῦς· Οὔτε οὗτος ἥμαρτεν οὔτε οἱ γονεῖς αὐτοῦ, ἀλλ' ἵνα φανερωθῇ τὰ ἔργα τοῦ θεοῦ ἐν αὐτῷ.

Jesus answered, 'Neither this man sinned nor his parents, but this happened so that the works of God might be displayed in him.'

Answer: reframing of theodicyasyndetonJesus does not deny that sin and suffering can be linked (cf. 5:14) but refuses the mechanical either/or. The ἀλλ' ἵνα is telic: the blindness exists as the arena for divine display. This is not explanation of suffering in general but a prospective, missional claim — the man's whole life has been moving toward this moment of divine manifestation.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (speech introduction)→ constative aoristἀποκρίνομαι: 'answer, respond'; Johannine formula for Jesus' replies.
ἸησοῦςJesusNominativesubject
Οὔτεneithercorrelative negative conjunction
οὗτοςthis manNominativesubject of οὔτε-clause
ἥμαρτενsinnedAor Act Indic 3 Sg · ἁμαρτάνωverb of first clause→ constative aorist
οὔτεnorcorrelative negative conjunction
οἱtheNominativearticle
γονεῖςparentsNominativesubject of second clause
αὐτοῦhisGenitivegenitive of relationship
ἀλλ'butstrong adversative conjunction
ἵναso thatpurpose conjunction
φανερωθῇmight be displayedAor Pass Subj 3 Sg · φανερόωverb of ἵνα-clause→ constative aoristφανερόω: 'make visible, manifest, reveal'; a key Johannine verb for divine self-disclosure (cf. 1:31; 2:11; 17:6).
τὰtheNominativearticle
ἔργαworksNominativesubject of φανερωθῇἔργον: 'work, deed'; in John the signs Jesus performs are the 'works' the Father gave him to complete (5:36; 10:25).
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of source/ownershipθεός: the works are God's, displayed through Jesus.
ἐνinpreposition + dative (sphere / locus)
αὐτῷhimDativedative of sphere (the man is the locus of manifestation)
4

ἡμᾶς δεῖ ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντός με ἕως ἡμέρα ἐστίν· ἔρχεται νύξ, ὅτε οὐδεὶς δύναται ἐργάζεσθαι.

We must work the works of him who sent me while it is day; night is coming, when no one can work.

Urgency: missional kairosasyndetonJesus shifts from theodicy to mission. The plural ἡμᾶς ('we') includes the disciples in the task. The light/darkness day/night antithesis picks up the prologue (1:5) and anticipates v.5. The present tense ἔρχεται ('is coming') treats the night — crucifixion, departure — as an imminent certainty.
ἡμᾶςwe / usAccusativeaccusative subject of infinitive (w/ δεῖ)
δεῖit is necessaryPres Act Indic 3 Sg · δεῖimpersonal main verb→ gnomic presentδεῖ: 'it is necessary, must'; divine necessity — the word John uses for the ordained plan (3:14; 4:4; 20:9).
ἐργάζεσθαιto workPres Mid/Pass Inf · ἐργάζομαιinfinitive (subject of δεῖ)→ progressive presentἐργάζομαι: 'work, labor'; picks up τὰ ἔργα from v.3.
τὰtheAccusativearticle
ἔργαworksAccusativedirect object of ἐργάζεσθαι
τοῦof the oneGenitivearticle (substantivizing the participle)
πέμψαντόςwho sentAor Act Ptc Gen Sg M · πέμπωsubstantival participle (genitive of source)→ constative aoristπέμπω: 'send'; one of John's two verbs for divine sending (πέμπω / ἀποστέλλω); here identifying the Father as the source of the mission.
μεmeAccusativedirect object of πέμψαντος
ἕωςwhile / as long astemporal conjunctionἕως: 'while, as long as, until'; here temporal duration, not terminus.
ἡμέραdayNominativesubject of ἐστίν (temporal clause)ἡμέρα: 'day'; the metaphor of light/opportunity during Jesus' earthly ministry.
ἐστίνit isPres Act Indic 3 Sg · εἰμίverb of temporal clause→ gnomic present
ἔρχεταιis comingPres Mid Indic 3 Sg · ἔρχομαιmain verb→ futuristic presentἔρχομαι: 'come'; the futuristic present makes the night's approach vivid and certain.
νύξnightNominativesubjectνύξ: 'night'; literal and figurative — the darkness of Jesus' absence after the cross and the moral darkness of unbelief.
ὅτεwhentemporal relative conjunction
οὐδεὶςno oneNominativesubject of δύναταιοὐδείς: 'no one, none.'
δύναταιis ablePres Mid/Pass Indic 3 Sg · δύναμαιmain verb of relative clause→ gnomic presentδύναμαι: 'be able, can'; the cessation of all possibility — absolute, not qualified.
ἐργάζεσθαιto workPres Mid/Pass Inf · ἐργάζομαιcomplementary infinitive (w/ δύναται)→ progressive present
5

ὅταν ἐν τῷ κόσμῳ ὦ, φῶς εἰμι τοῦ κόσμου.

As long as I am in the world, I am the light of the world.

Self-declaration: light of the worldasyndetonA solemn ego-eimi declaration echoing 8:12. The ὅταν clause is not restrictive (as if Jesus stops being the light) but temporal-explanatory, grounding the urgency of vv.3–4: while he is present as the incarnate light, working is possible. The sign about to be performed is itself an enacted parable of this claim.
ὅτανwhenever / as long astemporal conjunction (iterative/durative)ὅταν: 'whenever, as long as'; with subjunctive — here a present general temporal clause.
ἐνinpreposition + dative (place)
τῷtheDativearticle
κόσμῳworldDativedat. of placeκόσμος: 'world'; in John the created order as the sphere of human existence, object of divine love (3:16).
I amPres Act Subj 1 Sg · εἰμίverb of temporal clause (present subjunctive)→ progressive present
φῶςlightNominativepredicate nominativeφῶς: 'light'; the absolute identification declared in 8:12, not merely a comparison.
εἰμιI amPres Act Indic 1 Sg · εἰμίmain verb (ego-eimi declaration)→ gnomic presentεἰμί: the absolute, predicate ego-eimi; cf. 6:35; 8:12; 10:9,11; 11:25; 14:6; 15:1.
τοῦof theGenitivearticle
κόσμουworldGenitivegenitive (objective: light for the world)
6

ταῦτα εἰπὼν ἔπτυσεν χαμαί, καὶ ἐποίησεν πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐπέχρισεν αὐτοῦ τὸν πηλὸν ἐπὶ τοὺς ὀφθαλμούς,

Having said these things, he spat on the ground and made clay from the spit, and smeared the clay on his eyes,

Narrative: the act of healingasyndetonThe healing method — clay from saliva — evokes creation: God forming humanity from the dust (Gen 2:7). The word πηλός ('clay, mud') appears five times in this chapter and carries heavy theological freight. The use of saliva was known in Hellenistic healing traditions but the Johannine text subordinates comparison to the Genesis echo: Jesus re-creates the man's eyes.
ταῦταthese thingsAccusativedirect object of εἰπών
εἰπὼνhaving saidAor Act Ptc Nom Sg M · λέγωtemporal/antecedent participle→ constative aorist
ἔπτυσενhe spatAor Act Indic 3 Sg · πτύωmain verb→ constative aoristπτύω: 'spit'; NT hapax (also Mark 7:33; 8:23); the act links the sign to creation through the medium of physical touch.
χαμαίon the groundadverb of placeχαμαί: 'on the ground, to the ground'; NT only here and 18:6.
καὶandcoordinating conjunction
ἐποίησενmadeAor Act Indic 3 Sg · ποιέωmain verb→ constative aoristποιέω: 'make, do'; the verb of divine creation (Gen 1 LXX ποιέω); used here pointedly.
πηλὸνclayAccusativedirect objectπηλός: 'mud, clay'; the material of the first creation (Gen 2:7 LXX χοῦς), here re-appropriated.
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle
πτύσματοςspitGenitivegenitive of sourceπτύσμα: 'spittle, spit'; NT hapax; the vehicle of healing, evoking divine breath and moisture.
καὶandcoordinating conjunction
ἐπέχρισενsmearedAor Act Indic 3 Sg · ἐπιχρίωmain verb→ constative aoristἐπιχρίω: 'anoint, smear upon'; NT only here (vv.6,11); the anointing motif connects to messianic unction (χριστός = 'anointed one').
αὐτοῦhisGenitivegenitive of possession (possessor)
τὸνtheAccusativearticle
πηλὸνclayAccusativedirect object
ἐπὶonpreposition + accusative (place: upon)
τοὺςtheAccusativearticle
ὀφθαλμούςeyesAccusativeobject of ἐπίὀφθαλμός: 'eye'; the organ of sight around which the whole chapter pivots.
7

καὶ εἶπεν αὐτῷ· Ὕπαγε νίψαι εἰς τὴν κολυμβήθραν τοῦ Σιλωάμ, ὃ ἑρμηνεύεται Ἀπεσταλμένος. ἀπῆλθεν οὖν καὶ ἐνίψατο, καὶ ἦλθεν βλέπων.

And he said to him, 'Go, wash in the pool of Siloam' (which is translated 'Sent'). So he went and washed and came back seeing.

Command and obedient responseκαὶThe pool name Σιλωάμ (Hebrew שִׁלֹּחַ, 'sent') is interpreted christologically: the man is sent by Jesus to be washed in the pool of the Sent One, and obedient washing effects sight. The double sense — physical pool and theological title — is quintessential Johannine irony. The triple aorist (ἀπῆλθεν, ἐνίψατο, ἦλθεν) and the present participle βλέπων mark the moment of transformation.
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτῷto himDativedative of indirect object
ὝπαγεgoPres Act Impv 2 Sg · ὑπάγωimperative (command)→ durative present imperativeὑπάγω: 'go, depart'; Johannine word for purposeful departure.
νίψαιwashAor Mid Impv 2 Sg · νίπτωimperative (command)→ ingressive aorist imperativeνίπτω: 'wash (a body part)'; mid. reflexive, 'wash yourself'; contrasts with λούω (whole-body washing).
εἰςin / intopreposition + accusative (direction/place)
τὴνtheAccusativearticle
κολυμβήθρανpoolAccusativeobject of εἰςκολυμβήθρα: 'swimming pool, reservoir'; the pool of Siloam at the southern end of the City of David, archaeologically confirmed.
τοῦofGenitivearticle
ΣιλωάμSiloamGenitivegenitive (proper name)Σιλωάμ: transliteration of Heb. שִׁלֹּחַ 'Siloam, the Sent channel'; cf. Isa 8:6.
whichAccusativerelative pronoun (object of ἑρμηνεύεται)
ἑρμηνεύεταιis translatedPres Pass Indic 3 Sg · ἑρμηνεύωnarrator's parenthetical gloss→ gnomic presentἑρμηνεύω: 'interpret, translate, explain'; John regularly interprets Aramaic/Hebrew names (1:38,41,42; 4:25; 20:16).
ἈπεσταλμένοςSentPerf Pass Ptc Nom Sg M · ἀποστέλλωpredicate of ἑρμηνεύεται (the translation)→ intensive perfect (ongoing state of having been sent)ἀποστέλλω: 'send (on a mission)'; the perfect passive participle as a title is the Johannine christological point: Jesus is the Sent One (3:17; 5:36; 10:36; 20:21).
ἀπῆλθενhe went awayAor Act Indic 3 Sg · ἀπέρχομαιmain verb→ constative aoristἀπέρχομαι: 'go away'; the obedient departure without question.
οὖνtherefore / soinferential/transitional particle
καὶandcoordinating conjunction
ἐνίψατοwashedAor Mid Indic 3 Sg · νίπτωmain verb→ constative aoristνίπτω: 'wash'; mid. reflexive, complete obedience.
καὶandcoordinating conjunction
ἦλθενcame backAor Act Indic 3 Sg · ἔρχομαιmain verb→ constative aoristἔρχομαι: 'come'; his return is the sign of transformation.
βλέπωνseeingPres Act Ptc Nom Sg M · βλέπωcircumstantial participle (resultant state)→ progressive presentβλέπω: 'see, perceive'; the climactic word — physical sight achieved, spiritual sight to follow.
8

Οἱ οὖν γείτονες καὶ οἱ θεωροῦντες αὐτὸν τὸ πρότερον ὅτι τυφλὸς ἦν ἔλεγον· Οὐχ οὗτός ἐστιν ὁ καθήμενος καὶ προσαιτῶν;

So the neighbors and those who had previously seen him as a beggar were saying, 'Is this not the man who used to sit and beg?'

Reaction: communal bafflementΟἱ οὖνThe scene shifts from the healing to the social response. The imperfect ἔλεγον suggests ongoing, repeated discussion. The identifiers — neighbors, former witnesses — establish the man's pre-healing social identity. The question form (expecting a 'yes') reflects genuine uncertainty.
ΟἱtheNominativearticle
οὖνso / thereforetransitional particle
γείτονεςneighborsNominativesubjectγείτων: 'neighbor'; those who knew the man's circumstances before.
καὶandcoordinating conjunction
οἱthe onesNominativearticle (substantivizing participle)
θεωροῦντεςwho had seenPres Act Ptc Nom Pl M · θεωρέωsubstantival participle (subject)→ progressive presentθεωρέω: 'see, observe, behold'; witnesses who had regularly watched him begging.
αὐτὸνhimAccusativedirect object of θεωροῦντες
τὸtheAccusativearticle (adverbial accusative)
πρότερονpreviouslyAccusativeadverbial accusative of timeπρότερον: 'before, formerly'; contrasting his previous state with his present appearance.
ὅτιthatcausal/epexegetic conjunction
τυφλὸςblindNominativepredicate adjective (in indirect statement)
ἦνhe wasImpf Act Indic 3 Sg · εἰμίverb of ὅτι-clause→ descriptive imperfect
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ descriptive imperfect (ongoing discussion)λέγω: 'say'; the imperfect marks repeated, unresolved communal debate.
ΟὐχIs notinterrogative negative (expecting 'yes')
οὗτόςthisNominativesubject of question
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (identification)→ gnomic present
the oneNominativearticle (substantivizing participles)
καθήμενοςsittingPres Mid Ptc Nom Sg M · κάθημαιsubstantival participle (predicate)→ progressive presentκάθημαι: 'sit'; the customary posture of a beggar at the temple or city gate.
καὶandcoordinating conjunction
προσαιτῶνbeggingPres Act Ptc Nom Sg M · προσαιτέωsubstantival participle (coordinated with καθήμενος)→ progressive presentπροσαιτέω: 'beg, ask repeatedly'; the social identity about to be utterly overturned.
9

ἄλλοι ἔλεγον ὅτι Οὗτός ἐστιν· ἄλλοι ἔλεγον· Οὐχί, ἀλλὰ ὅμοιος αὐτῷ ἐστιν. ἐκεῖνος ἔλεγεν ὅτι Ἐγώ εἰμι.

Some were saying, 'This is he.' Others were saying, 'No, but he looks like him.' He kept saying, 'I am he.'

Dialogue: disputed identityasyndetonThe community divides over the man's identity — the first of several divisions this chapter precipitates. The man's own claim Ἐγώ εἰμι ('I am he') is a simple self-identification here, but in John's Gospel the phrase resonates with the divine name (cf. 8:58). The contrast between communal uncertainty and the man's confident self-assertion is telling.
ἄλλοιothersNominativesubjectἄλλος: 'another, other (of the same kind)'; the community splits.
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ descriptive imperfect
ὅτιthatrecitative ὅτι (introducing direct speech)
ΟὗτόςThisNominativesubject
ἐστινis hePres Act Indic 3 Sg · εἰμίmain verb (identification)→ gnomic present
ἄλλοιothersNominativesubject (second group)
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ descriptive imperfect
ΟὐχίNostrong negative particleοὐχί: emphatic negation.
ἀλλὰbutstrong adversative conjunction
ὅμοιοςlikeNominativepredicate adjectiveὅμοιος: 'like, similar to'; the alternative explanation — resemblance rather than identity.
αὐτῷhimDativedative of comparison (w/ ὅμοιος)
ἐστινhe isPres Act Indic 3 Sg · εἰμίmain verb→ gnomic present
ἐκεῖνοςthat man / heNominativesubject (emphatic demonstrative)ἐκεῖνος: 'that one'; John uses this pronoun emphatically to single out the man himself in contrast to the disputed opinions.
ἔλεγενkept sayingImpf Act Indic 3 Sg · λέγωmain verb→ iterative imperfect
ὅτιthatrecitative ὅτι
ἘγώINominativeemphatic subject pronoun
εἰμιam hePres Act Indic 1 Sg · εἰμίmain verb (self-identification)→ gnomic presentεἰμί: the absolute Ἐγώ εἰμι is a simple 'I am he' contextually but inevitably resonates with 8:58 and the divine name.
10

ἔλεγον οὖν αὐτῷ· Πῶς [οὖν] ἠνεῴχθησάν σου οἱ ὀφθαλμοί;

So they were saying to him, 'How then were your eyes opened?'

Question: mechanism of healingοὖνThe crowd accepts his self-identification and presses for the method. The passive ἠνεῴχθησάν ('were opened') is a divine passive — the opening is the work of a power beyond human agency. The question sets up the man's testimony (vv.11–12), the first of his three progressive confessions about Jesus.
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ descriptive imperfect
οὖνsoinferential/transitional particle
αὐτῷto himDativedative of indirect object
ΠῶςHowinterrogative adverb (manner)
οὖνtheninferential particle (bracketed; text-critically uncertain)οὖν: bracketed in some editions as a scribal insertion; if original, it adds a logical inferential nuance.
ἠνεῴχθησάνwere openedAor Pass Indic 3 Pl · ἀνοίγωmain verb (divine passive)→ constative aoristἀνοίγω: 'open'; the passive points to divine agency; the pluperfect form ἀνεῴγει in v.21 marks the completed state.
σουyourGenitivegenitive of possession
οἱtheNominativearticle
ὀφθαλμοίeyesNominativesubjectὀφθαλμός: 'eye'; the recurring word of the chapter (vv.6,10,11,14,15,17,21,26,30,32).
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 οὖν καὶ νιψάμενος ἀνέβλεψα.

He answered, 'The man called Jesus made clay and smeared it on my eyes and told me, "Go to Siloam and wash." So going and washing, I received my sight.'

Testimony: first account of healingasyndetonThe man's first testimony identifies Jesus only as 'the man called Jesus' — the lowest christological designation in the chapter's ascending scale (vv.11, 17, 33, 38). He reports the facts precisely and owns his obedience (ἀπελθὼν ... νιψάμενος). The chapter will show this testimony being refined under pressure into full confession.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (speech introduction)→ constative aorist
ἐκεῖνοςheNominativesubject (emphatic: the blind man)
theNominativearticle
ἄνθρωποςmanNominativesubjectἄνθρωπος: 'man'; the blind man's initial, generic identification of Jesus.
the oneNominativearticle (substantivizing participle)
λεγόμενοςcalledPres Pass Ptc Nom Sg M · λέγωattributive participle (identifying Jesus by his known name)→ progressive presentλέγω: 'say, call'; the passive 'the one called' — the name Jesus is common knowledge but the blind man's knowledge of him is still indirect.
ἸησοῦςJesusNominativepredicate of participle (the name)Ἰησοῦς: Jesus of Nazareth, identified by name.
πηλὸνclayAccusativedirect object
ἐποίησενmadeAor Act Indic 3 Sg · ποιέωmain verb→ constative aorist
καὶandcoordinating conjunction
ἐπέχρισένsmearedAor Act Indic 3 Sg · ἐπιχρίωmain verb→ constative aoristἐπιχρίω: 'smear, anoint upon'; the man retells vv.6–7 in his own words.
μουmyGenitivegenitive of possession
τοὺςtheAccusativearticle
ὀφθαλμοὺςeyesAccusativedirect object
καὶandcoordinating conjunction
εἶπένsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
μοιto meDativedative of indirect object
ὅτι"recitative ὅτι (introducing direct speech)
ὝπαγεGoPres Act Impv 2 Sg · ὑπάγωimperative (command quoted)→ durative present imperative
εἰςtopreposition + accusative (direction)
τὸνtheAccusativearticle
ΣιλωὰμSiloamAccusativeobject of εἰς
καὶandcoordinating conjunction
νίψαιwashAor Mid Impv 2 Sg · νίπτωimperative (quoted)→ ingressive aorist imperative
ἀπελθὼνgoingAor Act Ptc Nom Sg M · ἀπέρχομαιtemporal/attendant circumstance participle→ constative aorist
οὖνsotransitional particle
καὶandcoordinating conjunction
νιψάμενοςwashingAor Mid Ptc Nom Sg M · νίπτωattendant circumstance participle→ constative aoristνίπτω: 'wash'; the man's own ownership of his obedient act.
ἀνέβλεψαI received sightAor Act Indic 1 Sg · ἀναβλέπωmain verb→ ingressive aoristἀναβλέπω: 'look up, receive sight, see again'; the prefix ἀνα- ('up, again') is striking for one born blind — not a recovery but a first-time acquisition of sight.
12

καὶ εἶπαν αὐτῷ· Ποῦ ἐστιν ἐκεῖνος; λέγει· Οὐκ οἶδα.

And they said to him, 'Where is he?' He said, 'I do not know.'

Question: location of JesusκαὶThe crowd turns from the man's identity to Jesus' whereabouts. The man's honest 'I do not know' shows the limits of his current knowledge: he knows the actor and the fact, but not the location. This ignorance will be replaced by sight and confession by v.38.
καὶandcoordinating conjunction
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
αὐτῷto himDativedative of indirect object
ΠοῦWhereinterrogative adverb (place)
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb→ gnomic present
ἐκεῖνοςheNominativesubject (emphatic demonstrative: Jesus)
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historical presentλέγω: 'say'; Johannine historic present for vividness in dialogue.
Οὐκnotnegative particle
οἶδαI knowPerf Act Indic 1 Sg · οἶδαmain verb (negated)→ intensive perfect (present state of knowing)οἶδα: 'know' (perfect with present meaning); the man's honest admission of the limits of his knowledge — contrasted with what he does know (v.25).
13

Ἄγουσιν αὐτὸν πρὸς τοὺς Φαρισαίους, τόν ποτε τυφλόν.

They brought him to the Pharisees — the man who had formerly been blind.

Narrative transition: the judicial settingasyndetonThe historic present ἄγουσιν ('they bring') shifts the scene to the religious authorities. The parenthetical τόν ποτε τυφλόν ('the formerly blind man') is the narrator's own emphasis — the man is defined by his former condition and the transformation just achieved.
ἌγουσινThey bringPres Act Indic 3 Pl · ἄγωmain verb (historic present)→ historical presentἄγω: 'lead, bring'; the neighbors or the crowd take the initiative; the passive man is carried to judgment.
αὐτὸνhimAccusativedirect object
πρὸςtopreposition + accusative (direction, addressee)
τοὺςtheAccusativearticle
ΦαρισαίουςPhariseesAccusativeobject of πρόςΦαρισαῖοι: 'Pharisees'; the dominant religious party in John's Gospel, custodians of Sabbath law and synagogue practice.
τόνtheAccusativearticle (introducing apposition)
ποτεformerlyadverb of time (attributive w/ article)ποτε: 'once, formerly'; marks the contrast between the man's past and present condition.
τυφλόνblindAccusativeapposition (accusative, describing the man)τυφλός: 'blind'; the narrator's ironic epithet — the formerly blind man now faces those who will prove willfully blind.
14

ἦν δὲ σάββατον ἐν ᾗ ἡμέρᾳ τὸν πηλὸν ἐποίησεν ὁ Ἰησοῦς καὶ ἀνέῳξεν αὐτοῦ τοὺς ὀφθαλμούς.

Now it was a Sabbath on the day when Jesus made the clay and opened his eyes.

Setting: Sabbath contextδὲThe narrator inserts the Sabbath notation here, just before the Pharisees' interrogation, to explain the theological controversy about to erupt. Making clay on the Sabbath was prohibited in rabbinic tradition (m. Shabb. 7:2). This sets up the Pharisees' division in v.16.
ἦνit wasImpf Act Indic 3 Sg · εἰμίmain verb (existential)→ descriptive imperfect
δὲnowtransitional particle (narrator's insertion)
σάββατονa SabbathNominativepredicate nominativeσάββατον: 'Sabbath'; the seventh-day rest; Jesus has already provoked controversy by healing on the Sabbath (5:9–10).
ἐνonpreposition + dative (time)
whichDativerelative pronoun (dative of time, in relative clause)
ἡμέρᾳdayDativedat. of time (w/ ἐν)ἡμέρα: 'day'; the specific Sabbath day that was the day of healing.
τὸνtheAccusativearticle
πηλὸνclayAccusativedirect object
ἐποίησενmadeAor Act Indic 3 Sg · ποιέωmain verb of relative clause→ constative aoristποιέω: 'make'; the Sabbath violation that triggers Pharisaic reaction.
theNominativearticle
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction
ἀνέῳξενopenedAor Act Indic 3 Sg · ἀνοίγωmain verb (coordinated)→ constative aoristἀνοίγω: 'open'; here active — Jesus himself is the agent of opening, not merely the divine passive.
αὐτοῦhisGenitivegenitive of possession
τοὺςtheAccusativearticle
ὀφθαλμούςeyesAccusativedirect objectὀφθαλμός: 'eye'; one of the chapter's key words — the physical eyes whose opening is the contested fact.
15

πάλιν οὖν ἠρώτων αὐτὸν καὶ οἱ Φαρισαῖοι πῶς ἀνέβλεψεν. ὁ δὲ εἶπεν αὐτοῖς· Πηλὸν ἐπέθηκέν μου ἐπὶ τοὺς ὀφθαλμούς, καὶ ἐνιψάμην, καὶ βλέπω.

So the Pharisees also were asking him again how he had received his sight. And he said to them, 'He put clay on my eyes, and I washed, and I see.'

Second interrogation: Pharisees repeat the questionπάλιν οὖνThe πάλιν ('again') signals a new, formal interrogation. The man's testimony grows more compact and confident: he reduces the account to three brief clauses and ends with the bold present βλέπω ('I see') — a claim the Pharisees cannot refute but refuse to accept.
πάλινagainadverb (resumptive)πάλιν: 'again, once more'; marks the repetition of the interrogation in a new setting.
οὖνthereforeinferential/transitional particle
ἠρώτωνwere askingImpf Act Indic 3 Pl · ἐρωτάωmain verb→ descriptive imperfectἐρωτάω: 'ask, question'; the imperfect suggests sustained inquiry.
αὐτὸνhimAccusativedirect object
καὶalsoadverbial καί (inclusive/ascensive)
οἱtheNominativearticle
ΦαρισαῖοιPhariseesNominativesubject
πῶςhowinterrogative adverb (indirect question)
ἀνέβλεψενhe received sightAor Act Indic 3 Sg · ἀναβλέπωverb of indirect question→ constative aoristἀναβλέπω: 'receive sight'; cf. v.11.
heNominativearticle (pronoun function)
δὲandtransitional particle (introducing response)
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτοῖςto themDativedative of indirect object
ΠηλὸνClayAccusativedirect object
ἐπέθηκένhe placedAor Act Indic 3 Sg · ἐπιτίθημιmain verb→ constative aoristἐπιτίθημι: 'place upon, lay on'; different verb from ἐπέχρισεν in v.6 — the man paraphrases rather than quotes exactly.
μουmyGenitivegenitive of possession
ἐπὶonpreposition + accusative (place)
τοὺςtheAccusativearticle
ὀφθαλμούςeyesAccusativeobject of ἐπί
καὶandcoordinating conjunction
ἐνιψάμηνI washedAor Mid Indic 1 Sg · νίπτωmain verb→ constative aoristνίπτω: the man's own act, in the first person middle.
καὶandcoordinating conjunction
βλέπωI seePres Act Indic 1 Sg · βλέπωmain verb→ gnomic / stative presentβλέπω: 'see'; the climactic present — unambiguous, incontrovertible, ongoing sight. The Pharisees cannot falsify this.
16

ἔλεγον οὖν ἐκ τῶν Φαρισαίων τινές· Οὐκ ἔστιν οὗτος παρὰ θεοῦ ὁ ἄνθρωπος, ὅτι τὸ σάββατον οὐ τηρεῖ. ἄλλοι [δὲ] ἔλεγον· Πῶς δύναται ἄνθρωπος ἁμαρτωλὸς τοιαῦτα σημεῖα ποιεῖν; καὶ σχίσμα ἦν ἐν αὐτοῖς.

So some of the Pharisees were saying, 'This man is not from God, because he does not keep the Sabbath.' Others were saying, 'How can a sinful man do such signs?' And there was a division among them.

Pharisaic divisionοὖνThe σχίσμα ('division, split') within the Pharisees mirrors the earlier crowd division (v.9) and anticipates the larger Johannine theme of κρίσις-as-division (cf. 7:43; 10:19). The two arguments are mutually exclusive only if both premises are granted: the strict Sabbath reading rules out divine origin; the sign rules in. The chapter's irony deepens — the question of Jesus' origin ('from God' / παρὰ θεοῦ) is precisely what the man's progressive confession will answer.
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ descriptive imperfect
οὖνthereforeinferential/transitional particle
ἐκof / from amongpreposition + genitive (partitive)
τῶνtheGenitivearticle
ΦαρισαίωνPhariseesGenitivepartitive genitive
τινέςsomeNominativesubject (partitive)τις: 'a certain one, some'; indefinite pronoun used substantivally.
Οὐκnotnegative particle
ἔστινisPres Act Indic 3 Sg · εἰμίmain verb (identification)→ gnomic present
οὗτοςthis manNominativesubject
παρὰfrompreposition + genitive (source/origin)παρά + gen.: 'from beside, from'; denotes personal origin or authorization.
θεοῦGodGenitivegenitive of sourceθεός: 'God'; the question of divine origin is central to the chapter's christology.
theNominativearticle
ἄνθρωποςmanNominativepredicate nominative
ὅτιbecausecausal conjunction
τὸtheAccusativearticle
σάββατονSabbathAccusativedirect object
οὐnotnegative particle
τηρεῖhe keepsPres Act Indic 3 Sg · τηρέωmain verb (causal clause)→ gnomic presentτηρέω: 'keep, observe, guard'; in John also used for keeping Jesus' word (8:51,52); the Pharisees' charge is Sabbath non-observance.
ἄλλοιothersNominativesubject (second group)
δὲbutmild adversative particle (bracketed)
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ descriptive imperfect
ΠῶςHowinterrogative adverb
δύναταιcanPres Mid/Pass Indic 3 Sg · δύναμαιmain verb→ gnomic presentδύναμαι: 'be able'; the rhetorical question expects 'he cannot.'
ἄνθρωποςa manNominativesubject
ἁμαρτωλὸςsinfulNominativeattributive adjectiveἁμαρτωλός: 'sinner'; a moral-religious category; the sign-capacity is their criterion for ruling this out.
τοιαῦταsuchAccusativeattributive demonstrative adjectiveτοιοῦτος: 'of such a kind'; the unprecedented nature of the sign (v.32) is their counter-argument.
σημεῖαsignsAccusativedirect objectσημεῖον: 'sign'; John's term for the miracles as revelatory acts pointing to Jesus' identity.
ποιεῖνto doPres Act Inf · ποιέωcomplementary infinitive (w/ δύναται)→ progressive present
καὶandcoordinating conjunction
σχίσμαdivisionNominativesubjectσχίσμα: 'split, division, schism'; from σχίζω ('to tear, split'); cf. 7:43; 10:19; the ironic verdict on those who claim to guard unity.
ἦνthere wasImpf Act Indic 3 Sg · εἰμίmain verb (existential)→ descriptive imperfect
ἐνamongpreposition + dative (sphere)
αὐτοῖςthemDativedative of sphere/association
17

λέγουσιν οὖν τῷ τυφλῷ πάλιν· Τί σὺ λέγεις περὶ αὐτοῦ, ὅτι ἠνέῳξέν σου τοὺς ὀφθαλμούς; ὁ δὲ εἶπεν ὅτι Προφήτης ἐστίν.

So they said to the blind man again, 'What do you say about him, since he opened your eyes?' And he said, 'He is a prophet.'

Appeal to the witness: second christological rungοὖνDivided, the Pharisees turn to the man himself — an irony, since they are asking the formerly blind beggar to adjudicate their theological dispute. His confession 'He is a prophet' (προφήτης ἐστίν) is the second step on the ascending scale of the chapter, higher than 'the man called Jesus' (v.11), lower than 'Lord' and worship (v.38).
λέγουσινthey sayPres Act Indic 3 Pl · λέγωmain verb (historic present)→ historical present
οὖνthereforeinferential particle
τῷtheDativearticle
τυφλῷblind manDativedative of indirect objectτυφλός: still the narrator's designation for the man, even after the healing — emphasizing the irony.
πάλινagainadverb (resumptive)
ΤίWhatAccusativeinterrogative pronoun (direct object)
σὺyouNominativeemphatic subject pronoun
λέγειςsayPres Act Indic 2 Sg · λέγωmain verb of question→ gnomic present
περὶaboutpreposition + genitive (reference)
αὐτοῦhimGenitivegenitive (object of περί)
ὅτιsincecausal conjunction
ἠνέῳξένhe openedAor Act Indic 3 Sg · ἀνοίγωverb of causal clause→ constative aoristἀνοίγω: 'open'; the undeniable fact that grounds the man's authority to speak.
σουyourGenitivegenitive of possession
τοὺςtheAccusativearticle
ὀφθαλμούςeyesAccusativedirect object of ἠνέῳξεν
heNominativearticle (pronoun function)
δὲandtransitional particle
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
ὅτι"recitative ὅτι
Προφήτηςa prophetNominativepredicate nominativeπροφήτης: 'prophet'; in John this is a significant but still insufficient designation — cf. the Samaritan woman (4:19) and the crowd's 'the Prophet' (7:40). The man is closer to truth than the Pharisees but has not yet arrived.
ἐστίνhe isPres Act Indic 3 Sg · εἰμίmain verb (identification)→ gnomic present
18

Οὐκ ἐπίστευσαν οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ ὅτι ἦν τυφλὸς καὶ ἀνέβλεψεν, ἕως ὅτου ἐφώνησαν τοὺς γονεῖς αὐτοῦ τοῦ ἀναβλέψαντος.

The Judeans therefore did not believe concerning him that he had been blind and had received sight, until they called the parents of the man who had received his sight.

Narrative: disbelief and escalationοὖνThe Judean authorities shift from interrogating the man to investigating his background — they deny the premise (he was born blind) rather than engage with the conclusion (Jesus healed him). The clause structure is telling: they refuse to believe the double fact (blindness + healing) and seek corroboration from the parents, who will disappoint them.
Οὐκnotnegative particle
ἐπίστευσανbelievedAor Act Indic 3 Pl · πιστεύωmain verb→ constative aoristπιστεύω: 'believe, trust'; the antithesis of the chapter — those with functional eyes who refuse to see, contrasted with the blind man who comes to faith.
οὖνthereforetransitional/inferential particle
οἱtheNominativearticle
ἸουδαῖοιJudeansNominativesubjectἸουδαῖοι: 'the Judeans/Jews'; in this section the Jewish leaders hostile to Jesus; cf. 9:22.
περὶconcerningpreposition + genitive (reference)
αὐτοῦhimGenitivegenitive (object of περί)
ὅτιthatcontent conjunction (introducing indirect statement)
ἦνhe had beenImpf Act Indic 3 Sg · εἰμίverb of indirect statement→ descriptive imperfect
τυφλὸςblindNominativepredicate adjective
καὶandcoordinating conjunction
ἀνέβλεψενhad received sightAor Act Indic 3 Sg · ἀναβλέπωverb of indirect statement (coordinated)→ constative aorist
ἕωςuntiltemporal conjunction (terminus)
ὅτουthatrelative genitive (ἕως ὅτου = 'until the time that')
ἐφώνησανthey calledAor Act Indic 3 Pl · φωνέωverb of temporal clause→ constative aoristφωνέω: 'call, summon'; the formal summons to the parents.
τοὺςtheAccusativearticle
γονεῖςparentsAccusativedirect objectγονεύς: 'parent'; the key witnesses whose testimony will be evasive.
αὐτοῦhisGenitivegenitive of relationship
τοῦof the oneGenitivearticle (substantivizing participle)
ἀναβλέψαντοςwho had received sightAor Act Ptc Gen Sg M · ἀναβλέπωsubstantival participle (genitive, identifying the man)→ constative aoristἀναβλέπω: 'receive sight'; the defining fact of the man's identity throughout the narrative.
19

καὶ ἠρώτησαν αὐτοὺς λέγοντες· Οὗτός ἐστιν ὁ υἱὸς ὑμῶν, ὃν ὑμεῖς λέγετε ὅτι τυφλὸς ἐγεννήθη; πῶς οὖν βλέπει ἄρτι;

And they asked them, saying, 'Is this your son, whom you say was born blind? How then does he see now?'

Interrogation of the parentsκαὶThe three-part question drives straight to the facts: identity (is this your son?), prior condition (was he born blind?), and present state (how does he see now?). The authorities' skepticism frames all three, but the parents will be able to confirm the first two and evade only the third.
καὶandcoordinating conjunction
ἠρώτησανaskedAor Act Indic 3 Pl · ἐρωτάωmain verb→ constative aoristἐρωτάω: 'ask, question.'
αὐτοὺςthemAccusativedirect object (the parents)
λέγοντεςsayingPres Act Ptc Nom Pl M · λέγωparticiple of attendant circumstance (speech introduction)→ progressive present
ΟὗτόςIs thisNominativesubject of question
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (question)→ gnomic present
theNominativearticle
υἱὸςsonNominativepredicate nominativeυἱός: 'son'; the familial connection to be confirmed.
ὑμῶνyourGenitivegenitive of relationship
ὃνwhomAccusativerelative pronoun (direct object of λέγετε)
ὑμεῖςyouNominativeemphatic subject pronoun
λέγετεsayPres Act Indic 2 Pl · λέγωmain verb of relative clause→ gnomic presentλέγω: the authorities challenge the parents' own prior claim about their son.
ὅτιthatcontent conjunction
τυφλὸςblindNominativepredicate adjective
ἐγεννήθηhe was bornAor Pass Indic 3 Sg · γεννάωverb of ὅτι-clause→ constative aoristγεννάω: 'beget/bear'; passive 'be born.'
πῶςHowinterrogative adverb
οὖνtheninferential particle
βλέπειdoes he seePres Act Indic 3 Sg · βλέπωmain verb of second question→ gnomic presentβλέπω: 'see'; the fact the Pharisees cannot explain away.
ἄρτιnowadverb of time (present moment)ἄρτι: 'just now, at this very moment'; in John often marks significant revelatory moments (cf. 13:7,19,33).
20

ἀπεκρίθησαν οὖν οἱ γονεῖς αὐτοῦ καὶ εἶπαν· Οἴδαμεν ὅτι οὗτός ἐστιν ὁ υἱὸς ἡμῶν καὶ ὅτι τυφλὸς ἐγεννήθη·

So his parents answered and said, 'We know that this is our son and that he was born blind;'

Parents' response: first half (what they will confirm)οὖνThe parents confirm precisely what they can safely confirm — their son's identity and his birth-blindness. The perfect οἴδαμεν ('we know') signals settled, irreversible knowledge. The conjunction καὶ ὅτι links the two facts they are willing to attest. But the sentence is a setup for the evasion of v.21.
ἀπεκρίθησανansweredAor Pass Indic 3 Pl · ἀποκρίνομαιmain verb→ constative aorist
οὖνthereforetransitional particle
οἱtheNominativearticle
γονεῖςparentsNominativesubject
αὐτοῦhisGenitivegenitive of relationship
καὶandcoordinating conjunction
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb (coordinated with ἀπεκρίθησαν)→ constative aorist
Οἴδαμενwe knowPerf Act Indic 1 Pl · οἶδαmain verb of speech→ intensive perfect (settled knowledge)οἶδα: 'know'; the perfect with present meaning marks confident, grounded knowledge — contrasted with the knowledge they disavow in v.21.
ὅτιthatcontent conjunction
οὗτόςthisNominativesubject
ἐστινisPres Act Indic 3 Sg · εἰμίverb of content clause→ gnomic present
theNominativearticle
υἱὸςsonNominativepredicate nominative
ἡμῶνourGenitivegenitive of relationship
καὶandcoordinating conjunction
ὅτιthatcontent conjunction
τυφλὸςblindNominativepredicate adjective
ἐγεννήθηhe was bornAor Pass Indic 3 Sg · γεννάωverb of second content clause→ constative aoristγεννάω: 'give birth to'; the confirmed fact of congenital blindness.
21

πῶς δὲ νῦν βλέπει οὐκ οἴδαμεν, ἢ τίς ἤνοιξεν αὐτοῦ τοὺς ὀφθαλμοὺς ἡμεῖς οὐκ οἴδαμεν· αὐτὸν ἐρωτήσατε, ἡλικίαν ἔχει, αὐτὸς περὶ ἑαυτοῦ λαλήσει.

But how he now sees we do not know, or who opened his eyes we do not know. Ask him; he is of age, he will speak for himself.

Parents' evasion: the double disclaimerδὲThe parents twice disclaim knowledge (οὐκ οἴδαμεν, repeated for emphasis) of precisely what the authorities want to know — the agent and method of healing. Their deflection 'ask him, he is of age' transfers accountability entirely to the son while insulating themselves. This cowardice sets in relief the son's own courageous testimony.
πῶςhowinterrogative adverb (embedded indirect question)
δὲbutmild adversative particle
νῦνnowadverb of timeνῦν: 'now, at the present time.'
βλέπειhe seesPres Act Indic 3 Sg · βλέπωverb of indirect question→ gnomic present
οὐκnotnegative particle
οἴδαμενwe knowPerf Act Indic 1 Pl · οἶδαmain verb (first disclaimer)→ intensive perfectοἶδα: 'know'; the parents' carefully worded disavowal — they claim ignorance of both how and by whom.
ordisjunctive conjunction
τίςwhoNominativeinterrogative pronoun (subject of indirect question)
ἤνοιξενopenedAor Act Indic 3 Sg · ἀνοίγωverb of second indirect question→ constative aoristἀνοίγω: 'open'; the key act the parents refuse to attribute to anyone.
αὐτοῦhisGenitivegenitive of possession
τοὺςtheAccusativearticle
ὀφθαλμοὺςeyesAccusativedirect object of ἤνοιξεν
ἡμεῖςweNominativeemphatic subject pronoun
οὐκnotnegative particle
οἴδαμενknowPerf Act Indic 1 Pl · οἶδαmain verb (second disclaimer)→ intensive perfect
αὐτὸνhimAccusativedirect object of ἐρωτήσατε
ἐρωτήσατεaskAor Act Impv 2 Pl · ἐρωτάωimperative (command)→ constative aorist imperativeἐρωτάω: 'ask'; the parents redirect the inquiry to the son.
ἡλικίανageAccusativedirect object of ἔχειἡλικία: 'age (of maturity), stature'; here legal maturity — able to testify on his own behalf.
ἔχειhe hasPres Act Indic 3 Sg · ἔχωmain verb→ gnomic presentἔχω: 'have, possess'; 'he has age' = he is of legal-witness age.
αὐτὸςhimselfNominativeemphatic subject pronoun
περὶaboutpreposition + genitive (reference)
ἑαυτοῦhimselfGenitivereflexive pronoun (genitive, object of περί)ἑαυτοῦ: reflexive 'of himself'; the parents' transfer of witness-responsibility.
λαλήσειwill speakFut Act Indic 3 Sg · λαλέωmain verb→ predictive futureλαλέω: 'speak, say'; and speak boldly he does (vv.24–34).
22

ταῦτα εἶπαν οἱ γονεῖς αὐτοῦ ὅτι ἐφοβοῦντο τοὺς Ἰουδαίους· ἤδη γὰρ συνετέθειντο οἱ Ἰουδαῖοι ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ Χριστόν, ἀποσυνάγωγος γένηται.

His parents said these things because they feared the Judeans; for the Judeans had already agreed that if anyone should confess him as Christ, he would be put out of the synagogue.

Narrator's explanation: fear of expulsionasyndetonThe narrator's own gloss explains the parents' behavior: fear of ἀποσυνάγωγος status, a term that occurs only three times in the NT, all in John (9:22; 12:42; 16:2). The pluperfect συνετέθειντο ('had already agreed') indicates a prior, settled decision by the Judean authorities, presented as background to the whole narrative. The conditioned clause (ἐάν + aorist subjunctive) is a future-more-vivid construction, describing a realistic possibility.
ταῦταthese thingsAccusativedirect object
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
οἱtheNominativearticle
γονεῖςparentsNominativesubject
αὐτοῦhisGenitivegenitive of relationship
ὅτιbecausecausal conjunction
ἐφοβοῦντοthey fearedImpf Mid Indic 3 Pl · φοβέομαιmain verb (causal clause)→ descriptive imperfectφοβέομαι: 'fear, be afraid'; the dominant emotion explaining parental evasion — contrasted with the son's fearless testimony.
τοὺςtheAccusativearticle
ἸουδαίουςJudeansAccusativedirect object of ἐφοβοῦντοἸουδαῖοι: 'Judeans'; the institutional religious authority with power of expulsion.
ἤδηalreadyadverb of time (prior decision)ἤδη: 'already'; the decision is prior to and independent of this case — a standing policy.
γὰρforexplanatory conjunction
συνετέθειντοhad agreedPluperf Mid Indic 3 Pl · συντίθεμαιmain verb (explanatory clause)→ pluperfect (prior settled state)συντίθεμαι: 'agree together, make an arrangement'; the pluperfect is critical — the decision antedates the present events.
οἱtheNominativearticle
ἸουδαῖοιJudeansNominativesubject
ἵναthat / to the effect thatcontent conjunction (content of agreement)
ἐάνifconditional particle (future more vivid)
τιςanyoneNominativeindefinite subjectτις: 'someone, anyone.'
αὐτὸνhimAccusativedirect object of ὁμολογήσῃ
ὁμολογήσῃshould confessAor Act Subj 3 Sg · ὁμολογέωverb of conditional clause (ἐάν + subj.)→ constative aoristὁμολογέω: 'confess, acknowledge publicly'; a key Johannine term for public faith-declaration (cf. 1:20; 12:42).
ΧριστόνChristAccusativepredicate accusative (double accusative w/ ὁμολογήσῃ)Χριστός: 'Anointed One, Messiah'; the title whose confession triggers expulsion.
ἀποσυνάγωγοςput out of the synagogueNominativepredicate adjective (result)ἀποσυνάγωγος: 'expelled from the synagogue'; a NT hapax that occurs only in John (9:22; 12:42; 16:2); the severest form of Jewish communal discipline, entailing social and economic as well as religious exclusion.
γένηταιwould becomeAor Mid Subj 3 Sg · γίνομαιverb of apodosis (subjunctive in ἵνα-clause)→ constative aoristγίνομαι: 'become, come to be'; the feared outcome.
23

διὰ τοῦτο οἱ γονεῖς αὐτοῦ εἶπαν ὅτι Ἡλικίαν ἔχει, αὐτὸν ἐρωτήσατε.

For this reason his parents said, 'He is of age; ask him.'

Explanation: parents' motive restatedδιὰ τοῦτοThe narrator's own summary of the parents' evasion. The διὰ τοῦτο ('for this reason') ties the behavior directly to the fear explained in v.22. The repetition of the formula from v.21 ('he is of age, ask him') brackets the narrator's explanation and returns the reader to the dialogue.
διὰfor / because ofpreposition + accusative (cause)
τοῦτοthis reasonAccusativeobject of διά (causal)τοῦτο: 'this'; the referent is the fear of expulsion just explained.
οἱtheNominativearticle
γονεῖςparentsNominativesubject
αὐτοῦhisGenitivegenitive of relationship
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
ὅτι"recitative ὅτι (direct speech)
ἩλικίανAgeAccusativedirect objectἡλικία: 'maturity of age'; the parents' refrain.
ἔχειhe hasPres Act Indic 3 Sg · ἔχωmain verb→ gnomic present
αὐτὸνhimAccusativedirect object
ἐρωτήσατεaskAor Act Impv 2 Pl · ἐρωτάωimperative (command; repetition of v.21)→ constative aorist imperative
24

Ἐφώνησαν οὖν τὸν ἄνθρωπον ἐκ δευτέρου ὃς ἦν τυφλὸς καὶ εἶπαν αὐτῷ· Δὸς δόξαν τῷ θεῷ· ἡμεῖς οἴδαμεν ὅτι οὗτος ὁ ἄνθρωπος ἁμαρτωλός ἐστιν.

So they called the man who had been blind a second time and said to him, 'Give glory to God; we know that this man is a sinner.'

Second interrogation of the man: pressure to recantοὖνThe formula 'Give glory to God' (Δὸς δόξαν τῷ θεῷ) is an OT oath formula (cf. Josh 7:19 LXX) demanding that the witness tell the truth and stop protecting the offender. The Pharisees presuppose Jesus' guilt (ἁμαρτωλός, 'sinner') and invite the man to confirm what they have already concluded. Their οἴδαμεν ('we know') stands in contrast to the man's equally confident οἶδα ('I know') in v.25.
Ἐφώνησανthey calledAor Act Indic 3 Pl · φωνέωmain verb→ constative aoristφωνέω: 'call, summon'; formal recall to the witness stand.
οὖνthereforetransitional particle
τὸνtheAccusativearticle
ἄνθρωπονmanAccusativedirect object
ἐκfor apreposition + genitive (idiom: ἐκ δευτέρου = 'a second time')
δευτέρουsecond timeGenitivegenitive (idiomatic: ἐκ δευτέρου)δεύτερος: 'second'; the phrase marks the intensification of the interrogation.
ὃςwhoNominativerelative pronoun (subject of relative clause)
ἦνhad beenImpf Act Indic 3 Sg · εἰμίverb of relative clause→ descriptive imperfect
τυφλὸςblindNominativepredicate adjective
καὶandcoordinating conjunction
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb (coordinated)→ constative aorist
αὐτῷto himDativedative of indirect object
ΔὸςgiveAor Act Impv 2 Sg · δίδωμιimperative (oath formula)→ constative aorist imperativeδίδωμι: 'give'; 'give glory to God' (δόξαν τῷ θεῷ) is a solemn formula demanding truthful testimony (Josh 7:19 LXX; 1 Sam 6:5 LXX).
δόξανgloryAccusativedirect objectδόξα: 'glory, honor'; in the formula, an acknowledgment of God's sovereign truth.
τῷtoDativearticle
θεῷGodDativedative of indirect object
ἡμεῖςweNominativeemphatic subject pronoun
οἴδαμενknowPerf Act Indic 1 Pl · οἶδαmain verb→ intensive perfectοἶδα: 'know'; the authorities' confident, settled verdict — about to be challenged by the man's own οἶδα.
ὅτιthatcontent conjunction
οὗτοςthisNominativesubject
theNominativearticle
ἄνθρωποςmanNominativesubject (apposition)
ἁμαρτωλόςsinnerNominativepredicate nominativeἁμαρτωλός: 'sinner'; the Pharisees' verdict, based on the Sabbath violation they perceive; contrasted with the man's inability to pronounce such a verdict (v.25).
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb of ὅτι-clause→ gnomic present
25

ἀπεκρίθη οὖν ἐκεῖνος· Εἰ ἁμαρτωλός ἐστιν οὐκ οἶδα· ἓν οἶδα ὅτι τυφλὸς ὢν ἄρτι βλέπω.

He answered, 'Whether he is a sinner I do not know. One thing I know: that though I was blind, now I see.'

The man's bold counter-testimonyοὖνThe man's most celebrated line — rhetorically compressed and theologically potent. He refuses the Pharisees' framing of the question (sinner / not sinner) while staking his witness on what he does know with certainty. The ἐκεῖνος ('that one') again marks the man's emphatic, isolated voice against the crowd. The contrast of τυφλὸς ὢν ('being blind') and ἄρτι βλέπω ('now I see') encapsulates the chapter's entire movement.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (speech introduction)→ constative aorist
οὖνthereforetransitional particle
ἐκεῖνοςheNominativesubject (emphatic demonstrative)ἐκεῖνος: the man, singled out — his lone voice against the institution.
ΕἰWhetherconditional/indirect question markerεἰ: here introducing an indirect question equivalent to 'whether.'
ἁμαρτωλόςsinnerNominativepredicate adjective
ἐστινhe isPres Act Indic 3 Sg · εἰμίverb of indirect question→ gnomic present
οὐκnotnegative particle
οἶδαI knowPerf Act Indic 1 Sg · οἶδαmain verb (first clause)→ intensive perfectοἶδα: 'know'; the man's honest admission — he concedes he cannot adjudicate sinfulness.
ἓνone thingAccusativedirect object of second οἶδαεἷς, μία, ἕν: 'one'; the singular focus on the irreducible certainty.
οἶδαI knowPerf Act Indic 1 Sg · οἶδαmain verb (second, positive clause)→ intensive perfect
ὅτιthatcontent conjunction
τυφλὸςblindNominativepredicate of concessive participle
ὢνbeingPres Act Ptc Nom Sg M · εἰμίconcessive participle ('though I was blind')→ progressive presentεἰμί: the participle is concessive — 'although I was blind.'
ἄρτιnowadverb of timeἄρτι: 'at this very moment, now'; the present tense of transformation.
βλέπωI seePres Act Indic 1 Sg · βλέπωmain verb (content clause)→ gnomic presentβλέπω: 'see'; the irreducible, irrefutable fact — the man's witness stands on experienced reality.
26

εἶπον οὖν αὐτῷ· Τί ἐποίησέν σοι; πῶς ἤνοιξέν σου τοὺς ὀφθαλμούς;

So they said to him, 'What did he do to you? How did he open your eyes?'

Renewed questioning: demand for repetitionοὖνThe Pharisees persist — unable to refute the man's testimony, they ask for the account again, perhaps hoping for an inconsistency or hoping to establish the technical Sabbath violation. The man will see through their purpose (v.27) and refuse to play along.
εἶπονsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
οὖνthereforetransitional particle
αὐτῷto himDativedative of indirect object
ΤίwhatAccusativeinterrogative pronoun (direct object)
ἐποίησένdid he doAor Act Indic 3 Sg · ποιέωmain verb of question→ constative aoristποιέω: 'do, make'; seeking the details of the method.
σοιto youDativedative of disadvantage/advantage
πῶςhowinterrogative adverb
ἤνοιξένdid he openAor Act Indic 3 Sg · ἀνοίγωmain verb of second question→ constative aoristἀνοίγω: 'open.'
σουyourGenitivegenitive of possession
τοὺςtheAccusativearticle
ὀφθαλμούςeyesAccusativedirect object
27

ἀπεκρίθη αὐτοῖς· Εἶπον ὑμῖν ἤδη καὶ οὐκ ἠκούσατε· τί πάλιν θέλετε ἀκούειν; μὴ καὶ ὑμεῖς θέλετε αὐτοῦ μαθηταὶ γενέσθαι;

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?'

The man's bold counter-challengeasyndetonThe man's reply turns the tables completely — he no longer merely testifies but cross-examines the examiners. The sarcastic μὴ καὶ ὑμεῖς θέλετε ... γενέσθαι ('do you also want to become his disciples?') is the chapter's most daring moment. The particle μή expects a negative answer, making the taunt sharper: of course they do not want to be disciples — but the man has positioned himself as one.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist
αὐτοῖςthemDativedative of indirect object
ΕἶπονI toldAor Act Indic 1 Sg · λέγωmain verb→ constative aoristλέγω: 'say, tell'; the man refers to his previous testimony (vv.15, 25).
ὑμῖνyouDativedative of indirect object
ἤδηalreadyadverb of time
καὶand yetadversative καί
οὐκnotnegative particle
ἠκούσατεyou listenedAor Act Indic 2 Pl · ἀκούωmain verb→ constative aoristἀκούω: 'hear, listen'; they heard but did not receive — the distinction between physical and responsive hearing.
τίwhyAccusativeinterrogative accusative (reason)
πάλινagainadverb (resumptive)
θέλετεdo you wantPres Act Indic 2 Pl · θέλωmain verb of question→ gnomic presentθέλω: 'wish, want.'
ἀκούεινto hearPres Act Inf · ἀκούωcomplementary infinitive→ progressive present
μὴsurely notinterrogative negative (expecting 'no')μή in a question = sarcastic expectation of negative answer.
καὶalsoadverbial καί (inclusive)
ὑμεῖςyouNominativeemphatic subject pronoun
θέλετεdo you wantPres Act Indic 2 Pl · θέλωmain verb (sarcastic question)→ gnomic present
αὐτοῦhisGenitivegenitive of relationship (objective: disciples of him)
μαθηταὶdisciplesNominativepredicate nominative (w/ γενέσθαι)μαθητής: 'disciple'; the man has implicitly claimed this identity for himself and now taunts the Pharisees with the possibility.
γενέσθαιto becomeAor Mid Inf · γίνομαιcomplementary infinitive (w/ θέλετε)→ constative aoristγίνομαι: 'become.'
28

καὶ ἐλοιδόρησαν αὐτὸν καὶ εἶπαν· Σὺ μαθητὴς εἶ ἐκείνου, ἡμεῖς δὲ τοῦ Μωϋσέως ἐσμὲν μαθηταί·

And they reviled him and said, 'You are a disciple of that man, but we are disciples of Moses.'

The authorities' counter: Moses versus JesusκαὶThe Pharisees drop the interrogation and resort to vituperation (ἐλοιδόρησαν, 'reviled'). The contrast Μωϋσέως / ἐκείνου ('Moses / that man') is rhetorically deliberate — Moses is honored by name, Jesus is demoted to a contemptuous demonstrative. But the man's response in vv.30–33 will turn Moses against them.
καὶandcoordinating conjunction
ἐλοιδόρησανthey reviledAor Act Indic 3 Pl · λοιδορέωmain verb→ constative aoristλοιδορέω: 'revile, abuse verbally'; the discourse escalates from interrogation to insult — a sign of desperation in the argument.
αὐτὸνhimAccusativedirect object
καὶandcoordinating conjunction
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb (coordinated)→ constative aorist
ΣὺyouNominativeemphatic subject pronoun
μαθητὴςdiscipleNominativepredicate nominative
εἶarePres Act Indic 2 Sg · εἰμίmain verb (identification)→ gnomic present
ἐκείνουof that manGenitivegenitive of relationship (contemptuous)ἐκεῖνος: 'that one'; contemptuous distancing — they cannot bring themselves to name Jesus.
ἡμεῖςweNominativeemphatic subject pronoun (contrast)
δὲbutadversative particle
τοῦofGenitivearticle
ΜωϋσέωςMosesGenitivegenitive of relationship (honored name)Μωϋσῆς: Moses, lawgiver and mediator; the ultimate authority for the Pharisees.
ἐσμὲνwe arePres Act Indic 1 Pl · εἰμίmain verb (contrasting self-identification)→ gnomic present
μαθηταίdisciplesNominativepredicate nominative
29

ἡμεῖς οἴδαμεν ὅτι Μωϋσεῖ λελάληκεν ὁ θεός, τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστίν.

We know that God has spoken to Moses, but as for this man, we do not know where he is from.

The Pharisees' epistemological claimasyndetonThe Pharisees' claim has two parts: certain knowledge of Moses' divine commission (λελάληκεν, perfect: the authoritative record stands), and professed ignorance of Jesus' origin. The irony is Johannine: the reader knows exactly where Jesus is from — the Father — and the Pharisees' ignorance is willful (cf. vv.30–33). The perfect λελάληκεν underscores the permanence of the Mosaic revelation.
ἡμεῖςweNominativeemphatic subject pronoun
οἴδαμενknowPerf Act Indic 1 Pl · οἶδαmain verb→ intensive perfectοἶδα: 'know'; the Pharisees' confident epistemology — but it is partial and ultimately self-defeating.
ὅτιthatcontent conjunction
Μωϋσεῖto MosesDativedative of indirect object
λελάληκενhas spokenPerf Act Indic 3 Sg · λαλέωmain verb of content clause→ intensive perfect (God's word stands on record)λαλέω: 'speak'; the perfect stresses the abiding authority of the divine word to Moses — Torah.
theNominativearticle
θεόςGodNominativesubject
τοῦτονthis manAccusativeaccusative of reference (contrastive)τοῦτος: 'this'; a contemptuous, distancing reference to Jesus.
δὲbutadversative particle
οὐκnotnegative particle
οἴδαμενwe knowPerf Act Indic 1 Pl · οἶδαmain verb (second clause)→ intensive perfect
πόθενwhereinterrogative adverb (indirect question: origin)πόθεν: 'from where, whence'; the origin question is the Johannine theological question par excellence (cf. 7:27,28; 8:14; 19:9).
ἐστίνhe is fromPres Act Indic 3 Sg · εἰμίverb of indirect question→ gnomic present
30

ἀπεκρίθη ὁ ἄνθρωπος καὶ εἶπεν αὐτοῖς· Ἐν τούτῳ γὰρ τὸ θαυμαστόν ἐστιν, ὅτι ὑμεῖς οὐκ οἴδατε πόθεν ἐστίν, καὶ ἀνέῳξέν μου τοὺς ὀφθαλμούς.

The man answered and said to them, 'Why, this is a remarkable thing — that you do not know where he is from, and yet he opened my eyes.'

Counter-argument: the man's theological reasoningasyndetonThe man now becomes the theologian. The irony is exquisite: the religious experts profess ignorance of Jesus' origin while the formerly blind beggar grasps what they refuse to see. The phrase τὸ θαυμαστόν ἐστιν ('this is remarkable/astounding') turns their epistemological claim into evidence against them.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist
theNominativearticle
ἄνθρωποςmanNominativesubject
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (coordinated)→ constative aorist
αὐτοῖςto themDativedative of indirect object
Ἐνin / aboutpreposition + dative (sphere/reference)
τούτῳthisDativedemonstrative pronoun (dative of reference)τοῦτο: 'this'; anticipatory — referring to the following ὅτι clause.
γὰρindeedexplanatory/intensifying particleγάρ: here emphatic/explanatory.
τὸtheNominativearticle
θαυμαστόνremarkable thingNominativesubjectθαυμαστός: 'wonderful, remarkable, astonishing'; the man converts the Pharisees' claim to ignorance into a scandal.
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb→ gnomic present
ὅτιthatcontent conjunction (epexegetic)
ὑμεῖςyouNominativeemphatic subject pronoun
οὐκnotnegative particle
οἴδατεknowPerf Act Indic 2 Pl · οἶδαmain verb of ὅτι-clause→ intensive perfectοἶδα: 'know'; their ignorance of Jesus' origin is the scandal.
πόθενwhereinterrogative adverb (indirect question)
ἐστίνhe is fromPres Act Indic 3 Sg · εἰμίverb of indirect question→ gnomic present
καὶand yetadversative/concessive καί
ἀνέῳξένhe openedAor Act Indic 3 Sg · ἀνοίγωmain verb (concessive contrast)→ constative aoristἀνοίγω: 'open'; the undeniable act that makes their ignorance inexcusable.
μουmyGenitivegenitive of possession
τοὺςtheAccusativearticle
ὀφθαλμούςeyesAccusativedirect objectὀφθαλμός: 'eye.'
31

οἴδαμεν ὅτι ἁμαρτωλῶν ὁ θεὸς οὐκ ἀκούει, ἀλλ' ἐάν τις θεοσεβὴς ᾖ καὶ τὸ θέλημα αὐτοῦ ποιῇ, τούτου ἀκούει.

We know that God does not listen to sinners, but if anyone is God-fearing and does his will, God listens to this person.

The man's theological argument from prayerasyndetonThe man invokes a piece of widely accepted Jewish theology: God answers the prayers of the righteous, not of sinners (cf. Ps 66:18; Prov 15:29; Isa 1:15). This was not controversial. The argument is a modus tollens: if God does not hear sinners' prayers, and God heard this man's prayer (implied by the sign), then Jesus cannot be a sinner. The logic is tighter than the Pharisees can easily refute.
οἴδαμενwe knowPerf Act Indic 1 Pl · οἶδαmain verb (common-ground assertion)→ intensive perfectοἶδα: 'know'; the man appeals to shared Jewish conviction.
ὅτιthatcontent conjunction
ἁμαρτωλῶνof sinnersGenitivegenitive of source (w/ ἀκούει: 'listen to')ἁμαρτωλός: 'sinner'; the Pharisees' own word, now turned against their argument.
theNominativearticle
θεὸςGodNominativesubject
οὐκnotnegative particle
ἀκούειlistensPres Act Indic 3 Sg · ἀκούωmain verb of ὅτι-clause→ gnomic presentἀκούω + gen.: 'listen to, hear (someone's prayer)'; the theological maxim cited as common ground.
ἀλλ'butstrong adversative conjunction
ἐάνifconditional particle (future more vivid)
τιςanyoneNominativeindefinite subject
θεοσεβὴςGod-fearingNominativepredicate adjectiveθεοσεβής: 'God-revering, devout'; NT hapax here; the positive complement of 'not a sinner' — reverence toward God.
he isPres Act Subj 3 Sg · εἰμίverb of conditional clause (pres. subj.)→ progressive present
καὶandcoordinating conjunction
τὸtheAccusativearticle
θέλημαwillAccusativedirect objectθέλημα: 'will'; 'doing God's will' is the second condition — cf. Jesus' own claim (4:34; 5:30; 6:38–40).
αὐτοῦhisGenitivegenitive of possession (God's will)
ποιῇdoesPres Act Subj 3 Sg · ποιέωverb of conditional clause (coordinated with ᾖ)→ progressive presentποιέω: 'do, make, perform.'
τούτουthis personGenitivegenitive of source (w/ ἀκούει)τοῦτος: 'this one'; the one who meets the conditions — implicitly Jesus, though stated generally.
ἀκούειhe listensPres Act Indic 3 Sg · ἀκούωmain verb (apodosis)→ gnomic presentἀκούω: 'hear, listen to (prayer).'
32

ἐκ τοῦ αἰῶνος οὐκ ἠκούσθη ὅτι ἤνοιξέν τις ὀφθαλμοὺς τυφλοῦ γεγεννημένου·

From all eternity it has never been heard that anyone opened the eyes of a person born blind.

The unprecedented nature of the signasyndetonThe man advances from theological principle to empirical uniqueness: this particular miracle — sight given to one born blind — is without precedent in all of recorded history. Not even Moses or Elijah or Elisha opened the eyes of the congenitally blind. The argument is from the unparalleled nature of the sign to the unparalleled nature of its agent.
ἐκfrompreposition + genitive (temporal: from all time)
τοῦtheGenitivearticle
αἰῶνοςage / eternityGenitivegenitive of time (ἐκ τοῦ αἰῶνος = 'from of old, never in all history')αἰών: 'age, epoch, eternity'; ἐκ τοῦ αἰῶνος is an idiomatic temporal expression meaning 'from the beginning of time, never.'
οὐκnotnegative particle
ἠκούσθηhas been heardAor Pass Indic 3 Sg · ἀκούωmain verb (divine passive implied)→ constative aoristἀκούω: 'hear'; passive 'be heard of, be reported'; the man makes an appeal to universal human memory.
ὅτιthatcontent conjunction
ἤνοιξένopenedAor Act Indic 3 Sg · ἀνοίγωverb of ὅτι-clause→ constative aoristἀνοίγω: 'open.'
τιςanyoneNominativeindefinite subject
ὀφθαλμοὺςeyesAccusativedirect object
τυφλοῦof a blind personGenitivegenitive (possessor / partitive genitive)τυφλός: 'blind'; the qualifier 'born blind' makes the miracle categorically different from restorations of lost sight.
γεγεννημένουbornPerf Pass Ptc Gen Sg M · γεννάωattributive participle (qualifying τυφλοῦ)→ intensive perfect (birth-state, permanent condition)γεννάω: 'bear, beget'; perfect passive — the congenital, unalterable fact of his birth-condition.
33

εἰ μὴ ἦν οὗτος παρὰ θεοῦ, οὐκ ἠδύνατο ποιεῖν οὐδέν.

If this man were not from God, he could do nothing.

Conclusion: the argument from sign to originasyndetonThe man's syllogism reaches its conclusion: the premises (God hears the godly; this sign is unique in history) lead to a simple disjunction — either Jesus is from God, or the sign is impossible. Since the sign happened, Jesus is from God. The conditional εἰ μή + imperfect is a second-class (contrary-to-fact) condition, asserting the conclusion from the counterfactual: 'if he were not from God (which he is), he could do nothing.'
εἰifconditional particle (second-class condition: contrary to fact)
μὴnotnegative in conditional clause
ἦνwereImpf Act Indic 3 Sg · εἰμίverb of protasis (second-class condition)→ descriptive imperfectεἰμί: 'be'; the imperfect in second-class conditions marks the hypothetical contrary-to-fact.
οὗτοςthis manNominativesubject
παρὰfrompreposition + genitive (origin/source)παρά + gen.: 'from beside'; personal origin from God — the very question the Pharisees said they could not answer (v.29).
θεοῦGodGenitivegenitive of sourceθεός: the divine origin the man has argued for.
οὐκnotnegative particle (in apodosis)
ἠδύνατοhe couldImpf Mid Indic 3 Sg · δύναμαιmain verb of apodosis (contrary-to-fact)→ conative imperfectδύναμαι: 'be able'; the imperfect in the apodosis of a second-class condition marks the unrealized consequence.
ποιεῖνto doPres Act Inf · ποιέωcomplementary infinitive (w/ ἠδύνατο)→ progressive presentποιέω: 'do, make.'
οὐδένnothingAccusativedirect object (absolute negation)οὐδείς: 'nothing, not one thing'; the absolute conclusion — all capacity to act comes from God.
34

ἀπεκρίθησαν καὶ εἶπαν αὐτῷ· Ἐν ἁμαρτίαις σὺ ἐγεννήθης ὅλος, καὶ σὺ διδάσκεις ἡμᾶς; καὶ ἐξέβαλον αὐτὸν ἔξω.

They answered and said to him, 'You were born in utter sin, and are you teaching us?' And they threw him out.

Expulsion: the ἀποσυνάγωγος verdict enactedasyndetonUnable to answer the man's argument, the Pharisees resort to character assassination and expulsion. The phrase ἐν ἁμαρτίαις ... ὅλος ('utterly born in sins') turns the disciples' original theodicy question (v.2) into an insult — they assume his blindness proves pre-natal sin. The verb ἐξέβαλον αὐτὸν ἔξω ('they threw him out outside') is the enacted form of ἀποσυνάγωγος (v.22). Johannine irony: the man gains physical sight and is cast out; the Pharisees lose their chance at spiritual sight.
ἀπεκρίθησανansweredAor Pass Indic 3 Pl · ἀποκρίνομαιmain verb→ constative aorist
καὶandcoordinating conjunction
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb (coordinated)→ constative aorist
αὐτῷto himDativedative of indirect object
Ἐνinpreposition + dative (sphere/manner)
ἁμαρτίαιςsinsDativedative of sphere / mannerἁμαρτία: 'sin'; the Pharisees apply the Deuteronomic-retribution logic they claim to have moved beyond.
σὺyouNominativeemphatic subject pronoun
ἐγεννήθηςwere bornAor Pass Indic 2 Sg · γεννάωmain verb→ constative aoristγεννάω: 'give birth to'; passive 'be born'; they take his birth-blindness as proof of birth-sin.
ὅλοςutterly / whollyNominativepredicate adjective (intensive: wholly in sin)ὅλος: 'whole, entire'; here intensifying — 'you are completely, utterly born in sins.'
καὶandadverbial καί (indignant)
σὺyouNominativeemphatic subject (with implied contrast)
διδάσκειςare teachingPres Act Indic 2 Sg · διδάσκωmain verb (indignant question)→ progressive presentδιδάσκω: 'teach'; the Pharisees' outrage that a sinful beggar has presumed to teach them theology.
ἡμᾶςusAccusativedirect object
καὶandcoordinating conjunction (narrative)
ἐξέβαλονthey threw outAor Act Indic 3 Pl · ἐκβάλλωmain verb→ constative aoristἐκβάλλω: 'throw out, expel, cast out'; the same verb used for casting out demons (Mark 1:34); here the social violence of expulsion — ἀποσυνάγωγος enacted.
αὐτὸνhimAccusativedirect object
ἔξωoutsideadverb of place (direction)ἔξω: 'outside'; the spatial enactment of social exclusion.
35

Ἤκουσεν Ἰησοῦς ὅτι ἐξέβαλον αὐτὸν ἔξω, καὶ εὑρὼν αὐτὸν εἶπεν· Σὺ πιστεύεις εἰς τὸν υἱὸν τοῦ ἀνθρώπου;

Jesus heard that they had thrown him outside, and finding him he said, 'Do you believe in the Son of Man?'

Jesus finds the expelled man: the climactic questionἬκουσενThe structure mirrors 5:14 where Jesus finds the healed man in the temple. Here Jesus takes the initiative: he hears, seeks, finds. The question 'Do you believe in the Son of Man?' is the chapter's theological climax. The dominant witnesses (P66, P75, Sinaiticus, Vaticanus) read υἱὸν τοῦ ἀνθρώπου ('Son of Man'); the Byzantine tradition substitutes υἱὸν τοῦ θεοῦ ('Son of God'), a reading that appears harmonizing and is almost certainly secondary.
ἬκουσενheardAor Act Indic 3 Sg · ἀκούωmain verb→ constative aoristἀκούω: 'hear'; Jesus hears of the expulsion — his awareness frames the whole encounter as providential.
ἸησοῦςJesusNominativesubject
ὅτιthatcontent conjunction
ἐξέβαλονthey had thrown outAor Act Indic 3 Pl · ἐκβάλλωverb of ὅτι-clause→ constative aorist
αὐτὸνhimAccusativedirect object
ἔξωoutsideadverb of place
καὶandcoordinating conjunction
εὑρὼνfindingAor Act Ptc Nom Sg M · εὑρίσκωtemporal/attendant circumstance participle→ constative aoristεὑρίσκω: 'find'; Jesus' active seeking and finding — the shepherd imagery (cf. 10:1–18).
αὐτὸνhimAccusativedirect object of εὑρών
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
ΣὺyouNominativeemphatic subject pronoun
πιστεύειςdo you believePres Act Indic 2 Sg · πιστεύωmain verb (direct question)→ gnomic presentπιστεύω: 'believe, trust'; the central verb of Johannine soteriology (3:16; 11:25–26; 20:31).
εἰςinpreposition + accusative (object of faith)πιστεύω εἰς: 'believe into, trust in' — the Johannine construction for full personal trust, not merely intellectual assent.
τὸνtheAccusativearticle
υἱὸνSonAccusativedirect object (w/ εἰς)υἱός: 'son'; the title the man is about to receive.
τοῦofGenitivearticle
ἀνθρώπουManGenitivegenitive of relationshipἄνθρωπος: 'human being'; 'Son of Man' is the Danielic title (Dan 7:13–14) that Jesus uses for himself in John as the eschatological judge and revealer (cf. 3:13–14; 5:27; 8:28). The textual variant υἱὸν τοῦ θεοῦ ('Son of God') is secondary, found in Byzantine witnesses; the earliest papyri and uncials read υἱὸν τοῦ ἀνθρώπου.
36

ἀπεκρίθη ἐκεῖνος καὶ εἶπεν· Καὶ τίς ἐστιν, κύριε, ἵνα πιστεύσω εἰς αὐτόν;

He answered and said, 'And who is he, Lord, that I may believe in him?'

The man's eager questionasyndetonThe man's response is exemplary: he does not argue or hesitate but asks who it is so he can believe. The address κύριε ('Lord') is ambiguous here — it could mean simply 'sir' (as in 4:11,15,19) or already carry the full weight of the resurrection-title (as in 20:28). The context suggests the beginning of reverence, deepening through v.38 into full confession.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist
ἐκεῖνοςheNominativeemphatic demonstrative subjectἐκεῖνος: the man, singled out for the final time.
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (coordinated)→ constative aorist
ΚαὶAndcoordinating conjunction (eager follow-up)
τίςwhoNominativeinterrogative pronoun (subject)
ἐστινis hePres Act Indic 3 Sg · εἰμίmain verb of question (identification)→ gnomic present
κύριεLord / sirVocativevocative of addressκύριος: 'lord, sir, master'; the address is reverential — at minimum respectful, possibly already approaching the post-resurrection confession.
ἵναso thatpurpose conjunction
πιστεύσωI may believeAor Act Subj 1 Sg · πιστεύωverb of purpose clause→ constative aoristπιστεύω: 'believe, trust'; the man's openness to faith — he only lacks knowledge of the object, not will to believe.
εἰςinpreposition + accusative (object of faith)
αὐτόνhimAccusativeobject of πιστεύσω (via εἰς)
37

εἶπεν αὐτῷ ὁ Ἰησοῦς· Καὶ ἑώρακας αὐτὸν καὶ ὁ λαλῶν μετὰ σοῦ ἐκεῖνός ἐστιν.

Jesus said to him, 'You have both seen him, and the one who is speaking with you is he.'

Self-revelationasyndetonThe double καί ('both ... and') is emphatic and deliberately structured: the man has seen Jesus with his newly given physical eyes, and the one now speaking is that same person. The present participle ὁ λαλῶν ('the one speaking') is a subtle self-identification parallel to the well of Samaria scene (4:26: Ἐγώ εἰμι, ὁ λαλῶν σοι). The perfect ἑώρακας marks the completed and enduring sight.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτῷto himDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
Καὶbothadverbial καί (first member of καί ... καί = both ... and)
ἑώρακαςyou have seenPerf Act Indic 2 Sg · ὁράωmain verb→ intensive perfect (sight now ongoing)ὁράω: 'see'; the perfect marks the abiding result of the physical sight given at Siloam — the man has seen and continues to see.
αὐτὸνhimAccusativedirect object
καὶandadverbial καί (second member: 'and indeed')
the oneNominativearticle (substantivizing participle)
λαλῶνspeakingPres Act Ptc Nom Sg M · λαλέωsubstantival participle (subject)→ progressive presentλαλέω: 'speak'; the present participle emphasizes the ongoing speech-act as the means of self-disclosure.
μετὰwithpreposition + genitive (accompaniment)
σοῦyouGenitivegenitive of accompaniment
ἐκεῖνόςheNominativeemphatic subject (anaphoric)ἐκεῖνος: 'that one'; Jesus uses the same demonstrative the narrator uses for the blind man — a subtle echo.
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (identification)→ gnomic present
38

ὁ δὲ ἔφη· Πιστεύω, κύριε· καὶ προσεκύνησεν αὐτῷ.

He said, 'I believe, Lord'; and he worshipped him.

Confession and worship: the chapter's culminationδὲThe two-word confession Πιστεύω, κύριε ('I believe, Lord') is the shortest and most complete statement of faith in the Gospel. The verb προσεκύνησεν ('worshipped') is the chapter's most theologically loaded act — no human in the Fourth Gospel is worshipped; this is divine worship. The man who was expelled by the synagogue has found the one the synagogue rejected.
heNominativearticle (pronoun function)
δὲandtransitional particle
ἔφηsaidImpf Act Indic 3 Sg · φημίmain verb (speech introduction)→ descriptive imperfectφημί: 'say, affirm'; a direct, affirming speech verb — slightly more emphatic than λέγω.
ΠιστεύωI believePres Act Indic 1 Sg · πιστεύωmain verb (confession)→ gnomic presentπιστεύω: 'believe, trust'; the act of faith the whole chapter has been building toward.
κύριεLordVocativevocative of address (confession)κύριος: 'Lord'; here clearly the divine title, not merely 'sir' — the context of worship in the following clause confirms this.
καὶandcoordinating conjunction
προσεκύνησενworshippedAor Act Indic 3 Sg · προσκυνέωmain verb→ constative aoristπροσκυνέω: 'worship, bow down, do obeisance'; in John this verb is used for the worship of God (4:20–24; cf. 12:20); its use here is the chapter's christological summit — the man offers to Jesus the worship due to God alone.
αὐτῷhimDativedative of indirect object (w/ προσεκύνησεν)
39

καὶ εἶπεν ὁ Ἰησοῦς· Εἰς κρίμα ἐγὼ εἰς τὸν κόσμον τοῦτον ἦλθον, ἵνα οἱ μὴ βλέποντες βλέπωσιν καὶ οἱ βλέποντες τυφλοὶ γένωνται.

And Jesus said, 'For judgment I came into this world, that those who do not see may see, and those who see may become blind.'

Declaration: the purpose of the coming — judgment by lightκαὶThe statement introduces the theological interpretation of the whole sign. κρίμα ('judgment') here means the crisis that the light produces by its very presence: those who admit blindness gain sight; those who claim sight become blind. The parallel with 3:17–19 is exact: Jesus did not come to condemn, yet condemnation results from rejecting the light. The two participial clauses (οἱ μὴ βλέποντες / οἱ βλέποντες) are a chiastic inversion of expectation.
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
theNominativearticle
ἸησοῦςJesusNominativesubject
Εἰςforpreposition + accusative (purpose/result)
κρίμαjudgmentAccusativeobject of εἰς (purpose)κρίμα: 'judgment, decision, verdict'; here the crisis (κρίσις-cognate) that the light inevitably produces — not a punitive decree but an inevitable division.
ἐγὼINominativeemphatic subject pronoun
εἰςintopreposition + accusative (direction)
τὸνtheAccusativearticle
κόσμονworldAccusativeobject of εἰς (destination)κόσμος: 'world'; the arena of the Incarnation.
τοῦτονthisAccusativedemonstrative adjective
ἦλθονI cameAor Act Indic 1 Sg · ἔρχομαιmain verb→ constative aoristἔρχομαι: 'come'; the Incarnation stated as a completed mission-entry.
ἵναso thatpurpose conjunction
οἱthoseNominativearticle (substantivizing participle)
μὴnotnegative particle (w/ participle)
βλέποντεςseeingPres Act Ptc Nom Pl M · βλέπωsubstantival participle (subject: 'those who do not see')→ progressive presentβλέπω: 'see'; the spiritually and physically blind who acknowledge their need.
βλέπωσινmay seePres Act Subj 3 Pl · βλέπωverb of purpose clause→ progressive presentβλέπω: 'see'; physical sight in the sign, spiritual sight in the chapter's whole movement.
καὶandcoordinating conjunction
οἱthoseNominativearticle (substantivizing participle)
βλέποντεςseeingPres Act Ptc Nom Pl M · βλέπωsubstantival participle (subject: 'those who see')→ progressive presentβλέπω: 'see'; those who claim to see — the Pharisees — but whose 'sight' is self-deceiving.
τυφλοὶblindNominativepredicate adjectiveτυφλός: 'blind'; the reversal — the judgment by light makes the self-confident sighted into the truly blind.
γένωνταιmay becomeAor Mid Subj 3 Pl · γίνομαιverb of purpose clause (coordinated)→ constative aoristγίνομαι: 'become'; the crisis is not punitive but revelatory — it shows what was already the case.
40

Ἤκουσαν ἐκ τῶν Φαρισαίων ταῦτα οἱ μετ' αὐτοῦ ὄντες, καὶ εἶπαν αὐτῷ· Μὴ καὶ ἡμεῖς τυφλοί ἐσμεν;

Some of the Pharisees who were with him heard these things and said to him, 'We are not also blind, are we?'

The Pharisees overhear: defensive questionἬκουσανSome Pharisees are still present — their question Μὴ καὶ ἡμεῖς τυφλοί ἐσμεν; ('Surely we are not also blind?') expects a negative answer: of course we are not blind. But their very question demonstrates their blindness — they cannot recognize the judgment they are under. The μή construction creates the final irony of the chapter.
ἬκουσανheardAor Act Indic 3 Pl · ἀκούωmain verb→ constative aoristἀκούω: 'hear'; they hear the words but refuse to understand.
ἐκof / frompreposition + genitive (partitive)
τῶνtheGenitivearticle
ΦαρισαίωνPhariseesGenitivepartitive genitive
ταῦταthese thingsAccusativedirect object
οἱthoseNominativearticle (substantivizing participle)
μετ'withpreposition + genitive (accompaniment)
αὐτοῦhimGenitivegenitive of accompanimentαὐτοῦ: Jesus.
ὄντεςbeingPres Act Ptc Nom Pl M · εἰμίsubstantival participle (relative clause equivalent)→ progressive presentεἰμί: 'be'; 'those who were with him' — the Pharisees have been following Jesus into this conversation.
καὶandcoordinating conjunction
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
αὐτῷto himDativedative of indirect object
ΜὴSurely notinterrogative negative (expecting 'no')μή: in direct questions expecting a negative response — 'Surely we are not...?'
καὶalsoadverbial καί (inclusive)
ἡμεῖςweNominativeemphatic subject pronoun
τυφλοίblindNominativepredicate adjectiveτυφλός: 'blind'; their question is ironic — by asking it, they prove its answer.
ἐσμενarePres Act Indic 1 Pl · εἰμίmain verb (identification)→ gnomic present
41

εἶπεν αὐτοῖς ὁ Ἰησοῦς· Εἰ τυφλοὶ ἦτε, οὐκ ἂν εἴχετε ἁμαρτίαν· νῦν δὲ λέγετε ὅτι Βλέπομεν, ἡ ἁμαρτία ὑμῶν μένει.

Jesus said to them, 'If you were blind, you would have no sin; but now that you say, "We see," your sin remains.'

The verdict: willful sight as the deepest blindnessasyndetonThe closing logion is the chapter's theological verdict. The second-class conditional (εἰ τυφλοὶ ἦτε ... οὐκ ἂν εἴχετε) is hypothetical — they are not in fact simply blind; they claim sight. The νῦν δέ ('but now') introduces the real situation. The verb μένει ('remains') echoes Johannine usage where sin 'abides' in those who refuse the light. Unwilling blindness — claiming sight while rejecting the light — is culpable; acknowledged blindness that seeks the light is not. The chapter ends without resolution for the Pharisees — their sin μένει.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτοῖςto themDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
Εἰifconditional particle (second-class condition)
τυφλοὶblindNominativepredicate adjective (in protasis)τυφλός: 'blind'; simple, acknowledged blindness without pretension to sight.
ἦτεyou wereImpf Act Indic 2 Pl · εἰμίverb of protasis (second-class: contrary to fact)→ descriptive imperfectεἰμί: the imperfect marks the hypothetical condition contrary to their actual situation.
οὐκnotnegative particle (in apodosis with ἄν)
ἂνwouldmodal particle (marking contrary-to-fact apodosis)ἄν: marks the contingency of the apodosis.
εἴχετεyou would haveImpf Act Indic 2 Pl · ἔχωmain verb of apodosis (second-class)→ conative imperfectἔχω: 'have'; 'you would have no sin' — unculpable ignorance.
ἁμαρτίανsinAccusativedirect objectἁμαρτία: 'sin'; moral guilt arising from the refusal of available light.
νῦνnowadverb of time (contrastive)νῦν: 'now'; the actual situation over against the hypothetical.
δὲbutadversative particle
λέγετεyou sayPres Act Indic 2 Pl · λέγωmain verb (causal/concessive clause)→ gnomic presentλέγω: 'say'; the claim to sight that constitutes their guilt.
ὅτι"recitative ὅτι (direct speech)
Βλέπομενwe seePres Act Indic 1 Pl · βλέπωmain verb (the Pharisees' claim)→ gnomic presentβλέπω: 'see'; the chapter's key verb used here for the false claim — they say they see but are in the deepest darkness.
theNominativearticle
ἁμαρτίαsinNominativesubjectἁμαρτία: 'sin'; culpable guilt.
ὑμῶνyourGenitivegenitive of possession
μένειremainsPres Act Indic 3 Sg · μένωmain verb→ gnomic presentμένω: 'remain, abide, stay'; a key Johannine verb — sin μένει because the light has been refused; cf. 3:36 (ὀργὴ τοῦ θεοῦ μένει). The chapter closes on the unresolved persistence of their guilt.