KJV: And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.
YLT: And Jesus said, 'For judgment I to this world did come, that those not seeing may see, and those seeing may become blind.'
Darby: And Jesus said, For judgment am I come into this world, that they which see not may see, and they which see may become blind.
ASV: And Jesus said, For judgment came I into this world, that they that see not may see; and that they that see may become blind.
| εἶπεν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| κρίμα | judgment |
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Parse: Noun, Accusative Neuter Singular Root: κρίμα Sense: a decree, judgments. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| κόσμον | world |
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Parse: Noun, Accusative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| τοῦτον | this |
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Parse: Demonstrative Pronoun, Accusative Masculine Singular Root: οὗτος Sense: this. |
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| ἦλθον | came |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: ἔρχομαι Sense: to come. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| οἱ | those |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| βλέποντες | seeing |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: βλέπω Sense: to see, discern, of the bodily eye. |
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| βλέπωσιν | may see |
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Parse: Verb, Present Subjunctive Active, 3rd Person Plural Root: βλέπω Sense: to see, discern, of the bodily eye. |
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| τυφλοὶ | blind |
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Parse: Adjective, Nominative Masculine Plural Root: τυφλός Sense: blind. |
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| γένωνται | may become |
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Parse: Verb, Aorist Subjunctive Middle, 3rd Person Plural Root: γίνομαι Sense: to become, i. |
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Greek Commentary for John 9:39
The Father had sent the Son for this purpose (John 3:17). This world He is engaged in that very work by this miracle. They which see not The spiritually blind as well as the physically blind (Luke 4:18; Isaiah 42:18). Purpose clause with ινα hina and present active subjunctive βλεπωσιν blepōsin (may keep on seeing). This man now sees physically and spiritually. And that they which see may become blind Another part of God‘s purpose, seen in Matthew 11:25; Luke 10:21, is the curse on those who blaspheme and reject the Son. Note ingressive aorist middle subjunctive of γινομαι ginomai and predicate nominative. οι βλεποντες Hoi blepontes are those who profess to see like these Pharisees, but are really blind. Blind guides they were (Matthew 23:16). Complacent satisfaction with their dim light. [source]
Not the act of judgment, but its result. His very presence in the world constitutes a separation, which is the primitive idea of judgment, between those who believe on Him and those who reject Him. See on John 3:17. [source]
Reverse Greek Commentary Search for John 9:39
The aorist tense, pointing to the purpose of the coming, as I am come (John 12:46) to the result. Compare John 8:14; John 9:39; John 10:10; John 12:27, John 12:47; John 15:22. Both tenses are found in John 8:42; John 16:28. [source]
This passage is differently interpreted. Some join coming ( ἐρχόμενον ) with man ( ἄνθρωπον ), and render every man that cometh, as A.V. Others join coming with light, and render, as Rev., the true light - coming into the world. The latter is the preferable rendering, and is justified by John's frequent use of the phrase coming into the world, with reference to our Lord. See John 3:19; John 6:14; John 9:39; John 11:27; John 12:46; John 16:28; John 18:37. In John 3:19and John 12:46, it is used as here, in connection with light. Note especially the latter, where Jesus himself says, “I am come a light into the world.” Was ( ἦν ) is to be taken independently, there was, and not united in a single conception with coming ( ἐρχόμενον ), so as to mean was coming. The light was, existed, when the Baptist appeared as a witness. Up to the time of his appearance it was all along coming: its permanent being conjoined with a slow, progressive coming, a revelation “at sundry times and in diverse manners” (Hebrews 1:1). “From the first He was on His way to the world, advancing toward the incarnation by preparatory revelations” (Westcott). Render therefore as Rev., “There was the true light, even the light which lighteth every man, coming into the world.” [source]
Martha probably did not understand all that Jesus said and meant, but she did believe in the future resurrection, in eternal life for believers in Christ, in the power of Christ to raise even the dead here and now. She had heroic faith and makes now her own confession of faith in words that outrank those of Peter in Matthew 16:16 because she makes hers with her brother dead now four days and with the hope that Jesus will raise him up now. I have believed (πιστευω pepisteuka). Perfect active indicative of οτι συ ει ο Χριστος ο υιος του τεου pisteuō It is my settled and firm faith. Peter uses this same tense in John 6:69. That thou art the Son of God (ο εις τον κοσμον ερχομενος hoti su ei ho Christos ho huios tou theou). The Messiah or the Christ (John 1:41) was to be also “the Son of God” as the Baptist said he had found Jesus to be (John 1:34), as Peter confessed on Hermon for the apostles (Matthew 16:16), as Jesus claimed to be (John 11:41) and confessed on oath before Caiaphas that he was (Matthew 26:63.), and as John stated that it was his purpose to prove in his Gospel (John 20:31). But no one said it under more trying circumstances than Martha. Even he that cometh into the world (ho eis ton kosmon erchomenos). No “even” in the Greek. This was a popular way of putting the people‘s expectation (John 6:14; Matthew 11:3). Jesus himself spoke of his coming into the world (John 9:39; John 16:28; John 8:37). [source]
Third-class condition with εαν ean and first aorist active subjunctive Purpose clause again (cf. ινα κρινω hina krinō just before) with ινα hina and first aorist active of sōzō Exaggerated contrast again, “not so much to judge, but also to save.” See John 3:17 for same contrast. And yet Jesus does judge the world inevitably (John 8:15.; John 9:39), but his primary purpose is to save the world (John 3:16). See close of the Sermon on the Mount for the same insistence on hearing and keeping (obeying) the words of Jesus (Matthew 7:24, Matthew 7:26) and also Luke 11:28. [source]
See on Mark 16:16; see on John 9:39. This false and horrible rendering has destroyed the peace of more sincere and earnest souls than any other misread passage in the New Testament. It has kept hundreds from the Lord's table. Κρῖμα is a temporary judgment, and so is distinguished from κατάκριμα condemnationfrom which this temporary judgment is intended to save the participant. The distinction appears in 1 Corinthians 11:32(see note). The A.V. of the whole passage, 1 Corinthians 11:28-34, is marked by a confusion of the renderings of κρίνειν to judge and its compounds. [source]