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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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John Глава 9 서론

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Matthew Henry's Complete Commentary

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After Christ's departure out of the temple, in the close of the foregoing chapter, and before this happened which is recorded in this chapter, he had been for some time abroad in the country, it is supposed about two or three months; in which interval of time Dr. Lightfoot and other harmonists place all the passages that occur from Lu 10:17-13:17. What is recorded in Joh 7:1-8:59 was at the feast of tabernacles, in September; what is recorded in this and the following chapter was at the feast of dedication in December, Joh 10:22. Mr. Clark and others place this immediately after the foregoing chapter. In this chapter we have, I. The miraculous cure of a man that was born blind, Joh 9:1-7. II. The discourses which were occasioned by it. 1. A discourse of the neighbours among themselves, and with the man, Joh 9:8-12. 2. Between the Pharisees and the man, Joh 9:13-34. 3. Between Christ and the poor man, Joh 9:35-38. 4. Between Christ and the Pharisees, Joh 9:39-41.

Adam Clarke's Commentary and Critical Notes on the Bible

John 9 Introduction

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Account of the man who was born blind, John 9:1-5. Christ heals him, John 9:6, John 9:7. The man is questioned by his neighbors, John 9:8-12. He is brought to the Pharisees, who question him, John 9:13-17, and then his parents, John 9:18-23. They again interrogate the man, who, vindicating the conduct of Christ, is excommunicated by them, John 9:24-34. Jesus, hearing of the conduct of the Pharisees, afterwards finds the man, and reveals himself to him, John 9:35-38. He passes sentence on the obduracy and blindness of the Pharisees, John 9:39-41.

Ellicott's Commentary for English Readers

John 9 Introduction

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IX.

[(b) Jesus is Light (continued).

(δ)Physical light given to the man born blind (John 9:1-41):

The miracle itself (John 9:1-12).

The objections of the Pharisees, and the witness of the sufferer (John 9:13-34)

Physical light and darkness; spiritual light and darkness (John 9:35-41).]

Cambridge Bible for Schools and Colleges

John 9 Introduction

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Chap. 9. Christ the Source of Truth and Light illustrated by a Sign

Light is given to the eyes of the man born blind and the Truth is revealed to his soul.

The Expositor's Greek Testament

John 9 Introduction

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CHAPTER 9.

The healing of a man born blind and the discussions arising out of this miracle.

Meyer's Critical and Exegetical Commentary on the New Testament

John 9 Introduction

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CHAPTER 9

John 9:4. ἐμέ] B. D. L. א.* Copt. Sahid. Aeth. Arr. Cant. Cyr. Nonn. read ἡμᾶς. Instead of the following με, L. א.* Copt. Aeth. Arr. Cyr. also have ἡμᾶς. Had the saying been changed into a general proposition, and had ἐμέ therefore been altered into ἡμᾶς, then, instead of με, ἡμᾶς must necessarily have been used in all cases alike, ἡμᾶς, which Tisch. also adopts, appears to be the original reading (instead of ἐμέ). It was changed into ἐμέ, because the plur. appeared inappropriate, and on account of the following με; this latter, on the other hand, was assimilated to ἡμᾶς in L., etc.

John 9:6. After ἐπέχρισε, Lachm. and Tisch. read αὐτοῦ; so A. B. C.** L. א. Cursives, to which also D. must be added with αὐτῷ. On the other hand, the τοῦ τυφλοῦ that follows is wanting in B. L. א. Cursives (D. has αὐτοῦ). It is put in brackets by Lachm., deleted by Tisch. We ought to read: ἐπέχρ. αὐτοῦ τὸν πηλ. ἐπὶ τ. ὀφθ. τοῦ τυφλοῦ. Αὐτοῦ was referred to the blind man; in that case, however, either this αὐτοῦ itself must be deemed out of place (on account of the following τοῦ τυφλοῦ), or τοῦ τυφλοῦ must be omitted.

John 9:7. νίψαι] bracketed by Lachm., wanting only in A.* and the Codd. of the It. A copyist’s omission after John 9:11; hence, also, A.** has supplied καὶ νίψαι after Σιλ.

John 9:8. προσαίτης] Elz.: τυφλός, in opposition to decisive authorities. A correction.

John 9:11. εἰς τὸν Σιλωάμ] Elz., Scholz: εἰς τὴν κολυμβήθραν τοῦ Σιλωάμ, in opposition to very weighty testimonies. Repetition from John 9:7.

John 9:14. ὅτε] B. L. X. א. 33, Codd. It. Cyr.: ἐν ᾗ ἡμέρᾳ. So Lachm. and Tisch. Correctly: the redundant expression was easily supplanted by the word ὅτε, which readily suggested itself.

John 9:16. Lachm. and Tisch.: οὐκ ἔστιν οὗτος παρὰ θεοῦ ὁ ἄνθζ., after B. D. L. X. א. 33, 157. The position in the Elz. (οὗτ. ὁ ἄνθρ. οὐχ ἐ. π. τ. θ.) is a transposition to make the reading easier.

John 9:17. After λέγουσιν weighty witnesses require the insertion of οὖν, which Lachm. and Tisch. have adopted. Lachmann’s insertion of οὖν, however, after ἀπεκρ. in John 9:20, is supported solely by B. א., whereas A. and other uncials and Cursives have δέ. Both seem to be additions; as also the following αὐτοῖς, which is wanting in B. L. X. א. Cursives, Verss. Cyr.

John 9:25. καὶ εἶπεν] to be deleted, as is done by Lachm. and Tisch. A mechanical addition opposed by weighty witnesses.

John 9:26. The preponderance of evidence is in favour of δέ in place of οὖν (Lachm.); πάλιν, however, with Lachm. and Tisch., after B. D. א.* Verss. Nonn. Aug., is to be deleted, as an addition which would readily suggest itself.

John 9:28. After ἐλοιδ. Elz., following Cursives, Vulg. Codd. It., inserts οὖν; instead of which B. א.* Sahid. Cyr. Ambr. read καὶ ἐλ., and D. L. א.** Verss. οἱ δὲ ἐλ. Various modes of establishing the connection.

John 9:30. The reading ἓν γὰρ τοῦτο (approved by Rinck) is only found in X. Λ. and Cursives, and is on that ground alone to be rejected; at the same time, it bears witness, also, to the fact of the original position of γάρ being immediately after ἐν (Tisch.: ἐν τούτῳ γάρ, with B. L. א. Cursives, Cyr. Chrys.). The reading ἐν τούτῳ οὖν found in D. may be explained from the circumstance that the relation of γάρ presented a difficulty. Instead of θαυμ. we must, with Tisch., read τὸ θαυμ., as in B. L. א. Cursives, Cyr. Chrys. How easily might the superfluous τό be suppressed!

John 9:35. τοῦ θεοῦ] B. D. א. Aeth.: τοῦ ἀνθρώπου, because Jesus was accustomed thus to designate Himself.

John 9:36. καὶ τίς ἐστι] Elz. Lachm. do not read καὶ; the evidence for it, however, is very weighty, and it may easily have been passed over by clumsy copyists.

John 9:41. ἡ οὖν ἁμαρτ.] οὖν, bracketed by Lachm. and deleted by Tisch., is wanting in decisive witnesses. A connective addition; superfluous, and weakening the force.

The People's New Testament

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John Глава 9 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Joh 9:1-41.

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Joh 9:1-41.

THE OPENING OF THE EYES OF ONE BORN BLIND, AND WHAT FOLLOWED ON IT.

1-5. as Jesus passed by, he saw a man which was blind from birth--and who "sat begging"

(Joh 9:8).