Discovery BoxMatthew 9:27-31
Context9:27 As Jesus went on from there, two blind men followed him, shouting, 1 “Have mercy 2 on us, Son of David!” 3 9:28 When 4 he went into the house, the blind men came to him. Jesus 5 said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” 9:29 Then he touched their eyes saying, “Let it be done for you according to your faith.” 9:30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this.” 9:31 But they went out and spread the news about him throughout that entire region. 6
Matthew 12:22
Context12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus 7 healed him so that he could speak and see. 8
Matthew 21:14
Context21:14 The blind and lame came to him in the temple courts, and he healed them.
Psalms 146:8
Context146:8 The Lord gives sight to the blind.
The Lord lifts up all who are bent over. 9
The Lord loves the godly.
Isaiah 29:18
Context29:18 At that time 10 the deaf will be able to hear words read from a scroll,
and the eyes of the blind will be able to see through deep darkness. 11
Isaiah 35:5-6
Context35:5 Then blind eyes will open,
deaf ears will hear.
35:6 Then the lame will leap like a deer,
the mute tongue will shout for joy;
for water will flow 12 in the desert,
streams in the wilderness. 13
Isaiah 42:16
Context42:16 I will lead the blind along an unfamiliar way; 14
I will guide them down paths they have never traveled. 15
I will turn the darkness in front of them into light,
and level out the rough ground. 16
This is what I will do for them.
I will not abandon them.
Isaiah 42:18
Context42:18 “Listen, you deaf ones!
Take notice, 17 you blind ones!
Isaiah 59:10
Context59:10 We grope along the wall like the blind,
we grope like those who cannot see; 18
we stumble at noontime as if it were evening.
Though others are strong, we are like dead men. 19
Isaiah 61:1-2
Context61:1 The spirit of the sovereign Lord is upon me,
because the Lord has chosen 20 me. 21
He has commissioned 22 me to encourage 23 the poor,
to help 24 the brokenhearted,
to decree the release of captives,
and the freeing of prisoners,
61:2 to announce the year when the Lord will show his favor,
the day when our God will seek vengeance, 25
to console all who mourn,
Mark 10:46
Context10:46 They came to Jericho. 26 As Jesus 27 and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road.
Luke 4:18
Context4:18 “The Spirit of the Lord is upon me,
because he has anointed 28 me to proclaim good news 29 to the poor. 30
He has sent me 31 to proclaim release 32 to the captives
and the regaining of sight 33 to the blind,
to set free 34 those who are oppressed, 35
Luke 7:21
Context7:21 At that very time 36 Jesus 37 cured many people of diseases, sicknesses, 38 and evil spirits, and granted 39 sight to many who were blind.
John 9:1-12
Context9:1 Now as Jesus was passing by, 40 he saw a man who had been blind from birth. 9:2 His disciples asked him, 41 “Rabbi, who committed the sin that caused him to be born blind, this man 42 or his parents?” 43 9:3 Jesus answered, “Neither this man 44 nor his parents sinned, but he was born blind so that 45 the acts 46 of God may be revealed 47 through what happens to him. 48 9:4 We must perform the deeds 49 of the one who sent me 50 as long as 51 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.” 52 9:6 Having said this, 53 he spat on the ground and made some mud 54 with the saliva. He 55 smeared the mud on the blind man’s 56 eyes 9:7 and said to him, “Go wash in the pool of Siloam” 57 (which is translated “sent”). 58 So the blind man 59 went away and washed, and came back seeing.
9:8 Then the neighbors and the people who had seen him previously 60 as a beggar began saying, 61 “Is this not the man 62 who used to sit and beg?” 9:9 Some people said, 63 “This is the man!” 64 while others said, “No, but he looks like him.” 65 The man himself 66 kept insisting, “I am the one!” 67 9:10 So they asked him, 68 “How then were you made to see?” 69 9:11 He replied, 70 “The man called Jesus made mud, 71 smeared it 72 on my eyes and told me, 73 ‘Go to Siloam and wash.’ So I went and washed, and was able to see.” 74 9:12 They said 75 to him, “Where is that man?” 76 He replied, 77 “I don’t know.”
[9:27] 1 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[9:27] 2 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.
[9:27] 3 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]).
[9:28] 4 tn Here δέ (de) has not been translated.
[9:28] 5 tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.
[9:31] 6 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[12:22] 7 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 8 tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”
[146:8] 9 tn Perhaps “discouraged” (see Ps 57:6).
[29:18] 10 tn Or “In that day” (KJV).
[29:18] 11 tn Heb “and out of gloom and darkness the eyes of the blind will see.”
[35:6] 12 tn Heb “burst forth” (so NAB); KJV “break out.”
[35:6] 13 tn Or “Arabah” (NASB); KJV, NIV, NRSV, NLT “desert.”
[42:16] 14 tn Heb “a way they do not know” (so NASB); NRSV “a road they do not know.”
[42:16] 15 tn Heb “in paths they do not know I will make them walk.”
[42:16] 16 tn Heb “and the rough ground into a level place.”
[42:18] 17 tn Heb “look to see”; NAB, NCV “look and see”; NRSV “look up and see.”
[59:10] 18 tn Heb “like there are no eyes.”
[59:10] 19 tn Heb among the strong, like dead men.”
[61:1] 20 tn Heb “anointed,” i.e., designated to carry out an assigned task.
[61:1] 21 sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).
[61:1] 22 tn Or “sent” (NAB); NCV “has appointed me.”
[61:1] 23 tn Or “proclaim good news to.”
[61:1] 24 tn Heb “to bind up [the wounds of].”
[61:2] 25 tn Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.
[10:46] 26 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[10:46] 27 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:18] 28 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
[4:18] 29 tn Grk “to evangelize,” “to preach the gospel.”
[4:18] 30 sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.
[4:18] 31 tc The majority of
[4:18] 32 sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).
[4:18] 33 sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).
[4:18] 34 sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.
[4:18] 35 sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).
[7:21] 36 tn Grk “In that hour.”
[7:21] 37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:21] 38 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] 39 tn Or “and bestowed (sight) on.”
[9:1] 40 tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.
[9:2] 41 tn Grk “asked him, saying.”
[9:2] 43 tn Grk “in order that he should be born blind.”
[9:3] 45 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] 46 tn Or “deeds”; Grk “works.”
[9:3] 47 tn Or “manifested,” “brought to light.”
[9:4] 49 tn Grk “We must work the works.”
[9:4] 50 tn Or “of him who sent me” (God).
[9:5] 52 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] 53 tn Grk “said these things.”
[9:6] 54 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] 55 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.
[9:7] 57 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] 58 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] 59 tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.
[9:8] 61 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.
[9:9] 63 tn Grk “Others were saying.”
[9:9] 64 tn Grk “This is the one.”
[9:9] 65 tn Grk “No, but he is like him.”
[9:9] 66 tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.
[9:10] 68 tn Grk “So they were saying to him.”
[9:10] 69 tn Grk “How then were your eyes opened” (an idiom referring to restoration of sight).
[9:11] 70 tn Grk “That one answered.”
[9:11] 71 tn Or “clay” (moistened earth of a clay-like consistency).
[9:11] 72 tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.
[9:11] 73 tn Grk “said to me.”
[9:11] 74 tn Or “and I gained my sight.”
[9:12] 75 tn Grk “And they said.”
[9:12] 76 tn Grk “that one.” “Man” is more normal English style for the referent.
