Matthew 11:5

11:5 The blind see, the ¹  lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them.

Matthew 12:22

Jesus and Beelzebul

12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus ²  healed him so that he could speak and see. ³ 

Matthew 20:30

20:30 Two ⁴  blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, ⁵  “Have mercy ⁶  on us, Lord, Son of David!” ⁷ 

Mark 8:22-23

A Two-stage Healing

8:22 Then ⁸  they came to Bethsaida. They brought a blind man to Jesus ⁹  and asked him to touch him. 8:23 He took the blind man by the hand and brought him outside of the village. Then ¹⁰  he spit on his eyes, placed his hands on his eyes ¹¹  and asked, “Do you see anything?”

Mark 10:46

Healing Blind Bartimaeus

10:46 They came to Jericho. ¹²  As Jesus ¹³  and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.

Luke 7:21

7:21 At that very time ¹⁴  Jesus ¹⁵  cured many people of diseases, sicknesses, ¹⁶  and evil spirits, and granted ¹⁷  sight to many who were blind.

John 9:1-12

Healing a Man Born Blind

9:1 Now as Jesus was passing by, ¹⁸  he saw a man who had been blind from birth. 9:2 His disciples asked him, ¹⁹  “Rabbi, who committed the sin that caused him to be born blind, this man ²⁰  or his parents?” ²¹  9:3 Jesus answered, “Neither this man ²²  nor his parents sinned, but he was born blind so that ²³  the acts ²⁴  of God may be revealed ²⁵  through what happens to him. ²⁶  9:4 We must perform the deeds ²⁷  of the one who sent me ²⁸  as long as ²⁹  it is daytime. Night is coming when no one can work. 9:5 As long as I am in the world, I am the light of the world.” ³⁰  9:6 Having said this, ³¹  he spat on the ground and made some mud ³²  with the saliva. He ³³  smeared the mud on the blind man’s ³⁴  eyes 9:7 and said to him, “Go wash in the pool of Siloam” ³⁵  (which is translated “sent”). ³⁶  So the blind man ³⁷  went away and washed, and came back seeing.

9:8 Then the neighbors and the people who had seen him previously ³⁸  as a beggar began saying, ³⁹  “Is this not the man ⁴⁰  who used to sit and beg?” 9:9 Some people said, ⁴¹  “This is the man!” ⁴²  while others said, “No, but he looks like him.” ⁴³  The man himself ⁴⁴  kept insisting, “I am the one!” ⁴⁵  9:10 So they asked him, ⁴⁶  “How then were you made to see?” ⁴⁷  9:11 He replied, ⁴⁸  “The man called Jesus made mud, ⁴⁹  smeared it ⁵⁰  on my eyes and told me, ⁵¹  ‘Go to Siloam and wash.’ So I went and washed, and was able to see.” ⁵²  9:12 They said ⁵³  to him, “Where is that man?” ⁵⁴  He replied, ⁵⁵  “I don’t know.”

[11:5]  ¹ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Two other conjunctions are omitted in this series.

[12:22]  ² tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ³ tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”

[20:30]  ⁴ tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[20:30]  ⁵ tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[20:30]  ⁶ sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[20:30]  ⁷ sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[8:22]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:22]  ⁹ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:23]  ¹⁰ tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:23]  ¹¹ tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.

[10:46]  ¹² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:46]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ¹⁴ tn Grk “In that hour.”

[7:21]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ¹⁶ tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:21]  ¹⁷ tn Or “and bestowed (sight) on.”

[9:1]  ¹⁸ tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.

[9:2]  ¹⁹ tn Grk “asked him, saying.”

[9:2]  ²⁰ tn Grk “this one.”

[9:2]  ²¹ tn Grk “in order that he should be born blind.”

[9:3]  ²² tn Grk “this one.”

[9:3]  ²³ tn Grk “but so that.” There is an ellipsis that must be supplied: “but [he was born blind] so that” or “but [it happened to him] so that.”

[9:3]  ²⁴ tn Or “deeds”; Grk “works.”

[9:3]  ²⁵ tn Or “manifested,” “brought to light.”

[9:3]  ²⁶ tn Grk “in him.”

[9:4]  ²⁷ tn Grk “We must work the works.”

[9:4]  ²⁸ tn Or “of him who sent me” (God).

[9:4]  ²⁹ tn Or “while.”

[9:5]  ³⁰ sn Jesus’ statement I am the light of the world connects the present account with 8:12. Here (seen more clearly than at 8:12) it is obvious what the author sees as the significance of Jesus’ statement. “Light” is not a metaphysical definition of the person of Jesus but a description of his effect on the world, forcing everyone in the world to ‘choose up sides’ for or against him (cf. 3:19-21).

[9:6]  ³¹ tn Grk “said these things.”

[9:6]  ³² tn Or “clay” (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem’s commentary on the Diatessaron (“he made eyes from his clay”) probably arose from the interpretation given by Irenaeus in Against Heresies: “that which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.” This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.

[9:6]  ³³ tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.

[9:6]  ³⁴ tn Grk “on his.”

[9:7]  ³⁵ tn The pool’s name in Hebrew is shiloah from the Hebrew verb “to send.” In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn.

[9:7]  ³⁶ sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.

[9:7]  ³⁷ tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.

[9:8]  ³⁸ tn Or “formerly.”

[9:8]  ³⁹ tn An ingressive force (“began saying”) is present here because the change in status of the blind person provokes this new response from those who knew him.

[9:8]  ⁴⁰ tn Grk “the one.”

[9:9]  ⁴¹ tn Grk “Others were saying.”

[9:9]  ⁴² tn Grk “This is the one.”

[9:9]  ⁴³ tn Grk “No, but he is like him.”

[9:9]  ⁴⁴ tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.

[9:9]  ⁴⁵ tn Grk “I am he.”

[9:10]  ⁴⁶ tn Grk “So they were saying to him.”

[9:10]  ⁴⁷ tn Grk “How then were your eyes opened” (an idiom referring to restoration of sight).

[9:11]  ⁴⁸ tn Grk “That one answered.”

[9:11]  ⁴⁹ tn Or “clay” (moistened earth of a clay-like consistency).

[9:11]  ⁵⁰ tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.

[9:11]  ⁵¹ tn Grk “said to me.”

[9:11]  ⁵² tn Or “and I gained my sight.”

[9:12]  ⁵³ tn Grk “And they said.”

[9:12]  ⁵⁴ tn Grk “that one.” “Man” is more normal English style for the referent.

[9:12]  ⁵⁵ tn Grk “He said.”