The Meaning of John 9:35 Explained

John 9:35

KJV: Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?

YLT: Jesus heard that they cast him forth without, and having found him, he said to him, 'Dost thou believe in the Son of God?'

Darby: Jesus heard that they had cast him out, and having found him, he said to him, Thou, dost thou believe on the Son of God?

ASV: Jesus heard that they had cast him out; and finding him, he said, Dost thou believe on the Son of God?

KJV Reverse Interlinear

Jesus  heard  that  they had cast  him  out;  and  when he had found  him,  he said  unto him,  Dost  thou  believe  on  the Son  of God? 

What does John 9:35 Mean?

Verse Meaning

The healed man had responded positively and courageously to the light that he had so far, but he did not have much light. Therefore Jesus took the initiative and sought him out with further revelation designed to bring him to full faith. When Jesus found him, He asked if he placed his trust in the Son of Man. Some early manuscripts and modern translations have "Son of God," but "Son of Man" has the better support. This personal response to God"s grace is essential for salvation. "You" is emphatic in the Greek text. Jesus probably chose this title for Himself because it expressed the fact that He was the Man who had come from God ( Daniel 7:13-14; cf. John 1:51; John 3:13-14; John 5:27; John 6:27; John 6:53; John 6:62; John 8:28). Furthermore it connotes Jesus" role as Judges , which He proceeded to explain ( John 9:39).
Jesus was asking the man if he trusted in the God- Prayer of Manasseh , though Jesus did not identify Himself as that Man. The blind man had never before seen Jesus so he did not know who He was.

Context Summary

John 9:35-41 - "a Stone Of Stumbling"
In John 9:35 we hear of Jesus finding the outcast, whom the Pharisees had excommunicated; and this story is appropriately followed by a picture of the true Shepherd as contrasted with the false. At night sundry flocks are brought to the Eastern sheepfold and committed to the care of the keeper or porter. In the morning the shepherds knock at the barred door of the enclosure, and the porter opens from within. Each separates his own sheep by calling their names, and when thus summoned the flock follows its shepherd, wherever he may lead.
The sheepfold in this parable holds the Jewish people. The stranger is the religious Teacher who fails to speak in the familiar phrase of Moses and the prophets. The Pharisees and scribes are the thieves and robbers who have stolen God's glory and made profit of his flock. Note that whenever you are put forth, you will find Christ going before.
God has sent many true shepherds from out His presence chamber, to care not only for individuals or churches but for nations. [source]

Chapter Summary: John 9

1  The man born blind is restored to sight
8  He is brought to the Pharisees
13  They are offended at it;
35  but he is received of Jesus, and confesses him
39  Who they are whom Jesus enlightens

Greek Commentary for John 9:35

Finding him [ευρων αυτον]
Second aorist active participle of ευρισκω — heuriskō after search because of what he had heard Dost thou believe on the Son of God? So A L Theta and most versions, but Aleph B D W Syr-sin read του αντρωπου — tou anthrōpou (the Son of Man), almost certainly correct. In either case it is a distinct Messianic claim quite beyond the range of this man‘s limited knowledge, keen as he is. [source]
Said unto him []
Omit unto him. [source]
Dost thou believe [σὺ πιστεύεις]
The form of the question indicates the confident expectation of an affirmative answer. It is almost an affirmation, you surely believe; you ( σὺ , emphatic) who have born such bold testimony to me that they have cast you out. Note the phrase, πιστεύεις εἰς , believe on, and see on John 1:12. [source]
Son of God []
Both Tischendorf and Westcott and Hort read Son of man. [source]

Reverse Greek Commentary Search for John 9:35

Matthew 10:17 To councils [εις συνεδρια]
The local courts of justice in every Jewish town. The word is an old one from Herodotus on for any deliberative body The same word is used for the Sanhedrin in Jerusalem.In their synagogues (εν τοις συναγωγαις αυτων — en tois sunagōgais autōn). Here not merely as the place of assembly for worship, but as an assembly of justice exercising discipline as when the man born blind was cast out of the synagogue (John 9:35). They were now after the exile in every town of any size where Jews were. [source]
Matthew 10:17 In their synagogues [εν τοις συναγωγαις αυτων]
Here not merely as the place of assembly for worship, but as an assembly of justice exercising discipline as when the man born blind was cast out of the synagogue (John 9:35). They were now after the exile in every town of any size where Jews were. [source]
John 14:10 Believest thou not? [ου πιστευεισ]
Jesus had a right to expect greater faith from these men than from the blind man (John 9:35) or Martha (John 11:27). His words in John 14:1 are clearly needed. This oneness with the Father Jesus had already stated (John 10:38) as shown by his “words” Cf. John 3:34; John 5:19; John 6:62. [source]
John 10:36 Of him whom the Father sanctified and sent into the world [ον ο πατηρ ηγιασεν και απεστειλεν εις τον κοσμον]
Another relative clause with the antecedent Recitative οτι — hoti again before direct quotation. Because I said Causal use of οτι — hoti and regular form ειπον — eipon (cf. ειπα — eipa in John 10:34). I am the Son of God Direct quotation again after ειπον — eipon This Jesus had implied long before as in John 2:16 (my Father) and had said in John 5:18-30 (the Father, the Son), in John 9:35 in some MSS., and virtually in John 10:30. They will make this charge against Jesus before Pilate (John 19:7). Jesus does not use the article here with υιος — huios perhaps (Westcott) fixing attention on the character of Son rather than on the person as in Hebrews 1:2. There is no answer to this question with its arguments. [source]
John 5:14 Findeth him [ευρισκει αυτον]
Dramatic present as in John 1:45, possibly after search as in John 9:35. Sin no more “No longer go on sinning.” Present active imperative with μηκετι — mēketi a clear implication that disease was due to personal sin as is so often the case. Jesus used the same words to the woman taken in adultery in the spurious passage (John 8:11). He had suffered for 38 years. All sickness is not due to personal sin (John 9:3), but much is and nature is a hard paymaster. Jesus is here living up to his name (Matthew 1:21). Lest a worse thing befall thee Negative final clause with second aorist middle subjunctive of γινομαι — ginomai Χειρον — Cheiron is comparative of κακος — kakos bad. Worse than the illness of 38 years, bad as that is. He will now be sinning against knowledge. [source]
John 9:34 Thou wast altogether born in sin [εν αμαρτιαις συ εγεννητης ολος]
First aorist passive indicative of γενναω — gennaō “In sins thou wast begotten (or born) all of thee.” ολος — Holos is predicate nominative and teaches total depravity in this case beyond controversy, the Pharisees being judges. And dost thou teach us? The audacity of it all. Note emphasis on συ — su (thou). It was insufferable. He had not only taught the rabbis, but had utterly routed them in argument. And they cast him out Effective second aorist active indicative of εκβαλλω — ekballō intensified by the addition of εχω — exō Probably not yet expulsion from the synagogue (John 9:22) which required a formal meeting of the Sanhedrin, but certainly forcible driving of the gifted upstart from their presence. See note on John 6:37 for another use of εκβαλλω εχω — ekballō exō besides John 9:35. [source]
Romans 4:5 Believeth on Him [πιστεύοντι ἐπὶ τὸν]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER-
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2. With the infinitive, Acts 15:11. -DIVIDER-
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3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER-
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4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER-
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5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER-
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6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER-
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7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
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[source]

1 John 4:18 Casteth out [ἔξω βάλλει]
A strong expression: turneth out of doors. Fear is cast out of the sphere of the fellowship of love. See the phrase in John 6:37; John 9:34, John 9:35; John 12:31; John 15:6. [source]

What do the individual words in John 9:35 mean?

Heard Jesus that they had cast him out and having found He said You believe in the Son of Man
Ἤκουσεν Ἰησοῦς ὅτι ἐξέβαλον αὐτὸν ἔξω καὶ εὑρὼν εἶπεν Σὺ πιστεύεις εἰς τὸν Υἱὸν τοῦ ἀνθρώπου

Ἤκουσεν  Heard 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ἐξέβαλον  they  had  cast 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ἐκβάλλω  
Sense: to cast out, drive out, to send out.
ἔξω  out 
Parse: Adverb
Root: ἔξω  
Sense: without, out of doors.
εὑρὼν  having  found 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: εὑρίσκω  
Sense: to come upon, hit upon, to meet with.
εἶπεν  He  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
πιστεύεις  believe 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
Υἱὸν  Son 
Parse: Noun, Accusative Masculine Singular
Root: υἱός  
Sense: a son.
ἀνθρώπου  Man 
Parse: Noun, Genitive Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.