John 9:14

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John 9:14 in Multiple Translations

Berean Standard Bible BSB

Now the day on which Jesus had made the mud and opened his eyes was a Sabbath.

King James Version KJV

And it was the sabbath day when Jesus made the clay, and opened his eyes.

American Standard Version ASV

Now it was the sabbath on the day when Jesus made the clay, and opened his eyes.

Bible in Basic English BBE

Now the day on which the earth was mixed by Jesus and the man's eyes were made open was the Sabbath.

Free Bible Version FBV

Now it was the Sabbath when Jesus had made the mud and opened the blind man's eyes.

Geneva Bible 1599 GNV

And it was the Sabbath day, when Iesus made the clay, and opened his eyes.

Young's Literal Translation YLT

and it was a sabbath when Jesus made the clay, and opened his eyes.

World English Bible WEB

It was a Sabbath when Jesus made the mud and opened his eyes.

Noah Webster Bible WBS

And it was the sabbath when Jesus made the clay, and opened his eyes.

Douay-Rheims 1899 DRV

Now it was the sabbath, when Jesus made the clay, and opened his eyes.

Translation for Translators T4T

The day on which Jesus made the mud and enabled the man to see again was a ◄Sabbath/Jewish day of rest►. The Pharisees considered that healing someone was work, and their rules did not permit people to do any work ◄on the Sabbath/on the Jewish rest day►.

Plain English Version PEV

That day was the Jewish rest day, so nobody was allowed to work on that day, but Jesus made mud on that day, and he put it on the blind man’s eyes, to make them better.

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Berean Amplified Bible — John 9:14

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

John 9:14 Interlinear (Deep Study)

BIB

GRK ην δε σαββατον οτε τον πηλον εποιησεν ο ιησους και ανεωξεν αυτου τους οφθαλμους

ην eimi G1510 to be Verb-IAI-3S

δε de G1161 then Conj

σαββατον sabbaton G4521 Sabbath Noun-NSN

οτε hote G3753 when Adv

τον ho G3588 the/this/who Art-ASM

πηλον pēlos G4081 clay Noun-ASM

εποιησεν poieō G4160 to do/make: do Verb-AAI-3S

ο ho G3588 the/this/who Art-NSM

ιησους Iēsous G2424 Joshua Noun-NSM

και kai G2532 and Conj

ανεωξεν anoigō G455 to open Verb-AAI-3S

αυτου autos G846 it/s/he Pron-GSM

τους ho G3588 the/this/who Art-APM

οφθαλμους ophthalmos G3788 eye Noun-APM

Greek Word Study

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Greek Word Reference — John 9:14

ην eimi G1510 "to be" Verb-IAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

σαββατον sabbaton G4521 "Sabbath" Noun-NSN

The Sabbath refers to the seventh day of the week, a day of rest and worship. It is mentioned in Matthew 12:8 and Mark 2:27, highlighting its importance in Jewish tradition. The concept of Sabbath rest is still observed today.

Definition: σάββατον, -ου, τό (Aram. שַׁבָּתָא, transliterated σάββατα, and this being mistaken for a pl., the sing. σάββατον was formed from it), and σάββατα, -ων, τά [in LXX for שַׁבָּת, שַׁבָּתוֹן ;] __1. the seventh day of the week, the sabbath __(a) the sing. form -ον, τὸ σ.: Mat.12:8, Mrk.2:27, Luk.6:5, al.; ἡ ἡμέρα τοῦ σ. (in LXX, Exo.20:8, al., usually τῶν σ., see infr.), Luk.13:16 14:5; ὁδὸς σαββάτου, Act.1:12 (cf. Mat.24:29); dative, of time (τῷ) σ., Luk.6:9 14:1; ἐν (τῷ) σ., Mat.12:2, Luk.6:7, Jhn.5:16, al.; accusative, of duration, τὸ σ., Luk.23:56; κατὰ πᾶν σ., Act.13:27 15:21 18:4; pl., σ. τρία, Act.17:2 R, txt. (but see infr.); __(b) as most frequently in LXX (see Swete, Mk., 17; Thackeray, Gr., 35) the pl. form, τὰ σ. (see supr. on the Aram. form. There is also an analogy in the names of other festivals, τ. ἐγκαίνια, ἄζυμα, etc.): Mat.28:1, Col.2:16; ἡ ἡμέρα τῶν σ. (Exo.20:8, al.), Luk.4:16, Act.13:14 16:13; dative pl. (in LXX -τοις, but 1Ma.2:38 as in NT) by metaplasmus (El., § 9, 3), σάββασι, Mat.12:1, 5 12:10-12 Mrk.1:21 2:23 3:2, 4, Luk.4:31 6:2. __2. seven days, a week; __(a) the sing. form: πρώτη σαββάτσυ, Mrk.16:9; δὶς τοῦ σ. (Bl., § 35, 4; 36, 13), Luk.18:12; κατὰ μίαν σαββάτου, 1Co.16:2; pl., σ. τρία, Act.17:2 R, mg. (but see supr.); __(b) the pl. form: ἡ μία τῶν σ. (where the genitive = μετὰ τά; Soph., Lex., 43a), Mat.28:1, Mrk.16:2, Luk.24:1, Jhn.20:1, 19, Act.20:7 (AS)

Usage: Occurs in 62 NT verses. KJV: sabbath (day), week See also: 1 Corinthians 16:2; Luke 13:10; Matthew 28:1.

οτε hote G3753 "when" Adv

When indicates a specific point in time, as in Matthew 9:25 and Mark 1:32, where it is used to describe past events, or in 1 Corinthians 13:11, where it is used to describe a current situation.

Definition: ὅτε, temporal particle (correlat. of πότε, τότε), when; with indic., (so generally in cl., but also with optative, subjc.; LS, see word), most frequently with aor., Mat.9:25, Mrk.1:32, Luk.4:25, Jhn.1:19, Act.1:13, Rom.13:11, Gal.1:15, Rev.1:17, al.; with impf., Mrk.14:12, Jhn.21:18, Rom.6:20, 1Th.3:4, al.; with pf., since, now that, 1Co.13:11 (B, ἐγένομην); with praes., Mrk.11:1, Jhn.9:4, Heb.9:17, with fut. (Hom.; of a def. fut. as opposite to the indef. fut. of ὅταν with subjc.), Luk.17:22, Jhn.4:21, 23 5:25 16:25, Rom.2:16 (T, txt., WH, mg.), 2Ti.4:3 (in all which instances, and with pres., Jo, l.with, ὅ. follows a subst. of time, and is equiv. to a rel. phrase, ἐν ᾧ or ᾗ). (AS)

Usage: Occurs in 104 NT verses. KJV: after (that), as soon as, that, when, while See also: 1 Corinthians 12:2; Luke 4:25; 1 Peter 3:20.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πηλον pēlos G4081 "clay" Noun-ASM

Clay is a type of earthy material, used in Romans 9:21 and John 9:6 to describe something molded or shaped by God.

Definition: πηλός, οῦ, ἁ [in LXX chiefly for חֹמֶר, טִיט ] __1. clay, as used by a potter: Rom.9:21 (cf. Isa.29:16, al.). __2. - βόρβορος, wet clay, mud: Jhn.9:6, 11 9:14-15 † (AS)

Usage: Occurs in 5 NT verses. KJV: clay See also: John 9:6; John 9:14; Romans 9:21.

εποιησεν poieō G4160 "to do/make: do" Verb-AAI-3S

This word means to make or do something, and it's used in a very broad sense. It can mean to create, produce, or cause something to happen. In the Bible, it's often used to describe God's creative power, like in Matthew 19:4 and Mark 10:6.

Definition: ποιέω, -ῶ, [in LXX for a great variety of words, but chiefly for עשׂה ;] __1. to make, produce, create, cause: with accusative of thing(s), Mat.17:4, Mrk.9:5, Jhn.9:11, Act.9:39, Rom.9:20, al.; of God as Creator (with accusative of person(s) also), Mat.19:4, Mrk.10:6, Luk.11:40, Act.4:24, Heb.1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mat.20:12 (cf. Rut.2:19; so AV, but see infr.), Rev.13:5, R, mg. (but see infr.); σκάνδαλα, Rom.16:17; εἰρεήνην, Eph.2:15, Jas.3:18; ἐπίστασιν, Act.24:12; συστροφήν, Act.23:12; with accusative of thing(s) and dative of person(s), Luk.1:68, Act.15:3; with nouns expressing action or its accomplishment, forming a periphr. for the cogn. verb: ὁδόν π. (cl. ὁ ποιεῖσθαι), to go on, advance, Mrk.2:23; πόλεμον, Rev.11:7, al.; ἐκδίκησιν, Luk.18:7, 8; ἐνέδραν, Act.25:3; κρίσιν, Jhn.5:27, Ju 15; ἔργα, Jhn.5:36, al.; (σημεῖα), Jhn.2:23 and freq., Act.2:22, al.; so also mid. ποιεῖσθαι: μονήν, Jhn.14:23; πορείαν, Luk.13:22; κοινωνίαν, Rom.15:26; of food, to make ready, prepare: δεῖπνον, Mrk.6:21, al.; δοχήν, Luk.5:29 14:13; γάμους, Mat.22:2; of time, to spend (cl.): ὥραν, Mat.20:12, RV (but see supr. and cf. McN, in l.); μῆνας, Rev.13:5, R, txt. (cf. Swete, in l.; but see supr.); ἐνιαυτόν, Jas.4:13; with accusative before ἐκ, Jhn.2:15, al.; with accusative and accusative pred., Mat.3:3 12:16, Mrk.1:3 3:12, Jhn.5:11, al.; with adv., καλῶς, Mrk.7:37; ἑορτὴν π. (Dem., Exo.23:16, al.), Act.18:21, Rec.; πάσχα, Mat.26:18; to make or offer a sacrifice (Plat., Xen., al.; Job.42:8, 3Ki.11:33; so some understand τοῦτο ποιεῖτε, Luk.22:19, but see Abbott, Essays, 110ff.); before ἵνα (WM, 422f.; M, Pr., 228), Jhn.11:37, Col.4:16, Rev.3:9. __2. to do, perform, carry out, execute: absol., with adv., καλῶς π., Mat.12:12, 1Co.7:37, 38 Jas.2:19; id. before ptcp. (cl.; see M, Pr., 228), Act.10:33, Php.4:14, 2Pe.1:19, 3Jo.6; οὕτως, Mat.24:46, Luk.9:15, al.; ὡς (καθώς), Mat.1:24 2:16, al.; ὁμοίως, Luk.3:11; ὡσαύτως, Mat.20:5; with ptcp., ἀγνοῶν ἐποίησα, 1Ti.1:13; with accusative of thing(s): τί interrog., Mat.12:3, Mrk.2:25, Luk.6:2, al.; τοῦτο, Mat.13:28, Mrk.5:32, Luk.22:19 (WH om.; see supr., ref. to Abbott, Essays), Rom.7:20, al.; with nouns expressing command or regulation: τ. νόμον (not as in cl., to make a law), Jhn.7:19, Gal.5:3 (cf. in LXX, Jos.22:5, 1Ch.22:12, al.); τ. ἐντολάς, Mat.5:19; similarly with other nouns expressing conduct: τ. δικαιοσύνην, Mat.6:1, al.; τ. ἀλήθειαν, Jhn.3:21, al., etc.; with dupl. accusative, Mat.27:22, Mrk.15:12; with accusative of thing(s) and dative of person(s) (commod., incomm.; rare in cl.), Mat.7:12, Mrk.5:19, 20 Luk.1:49, Jhn.9:26, al. SYN.: πράσσω, which see The general distinction between the two words is that between particular action and its habitual performance (cf. Tr., Syn., §xcvi; Westc. on Jhn.3:21; ICC on Rom.1:32). (AS)

Usage: Occurs in 519 NT verses. KJV: abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause, commit, + content, continue, deal, + without any delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me, observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend, take, tarry, + transgress the law, work, yield See also: 1 Corinthians 5:2; Acts 21:13; 1 Peter 2:22.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιησους Iēsous G2424 "Joshua" Noun-NSM

Jesus is the Greek name for Joshua, which means God is salvation. It is used to refer to Jesus Christ, the son of God, as well as other Israelites with the same name. The name Jesus appears over 900 times in the New Testament.

Definition: Ἰωσή, see: Ἰωσῆς - -ῆ (Rec. -ή Luk.3:29; AV, Jose; see: Ἰησοῦς, 3), and -ῆτος (Mk, ll with), ὁ, Joses; __1. brother of our Lord: Mrk.6:3, Mat.13:55 (Rec., see: Ἰωσήφ). __2. Son of Mary: Mat.27:56 (-σήφ), WH, txt), Mrk.15:40, 47 __3. see: Βαρνάβας.† (AS)

Usage: Occurs in 932 NT verses. KJV: Jesus See also: 1 Corinthians 1:1; 2 Thessalonians 1:1; 1 Peter 1:1.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ανεωξεν anoigō G455 "to open" Verb-AAI-3S

To open something means to make it accessible or available, like opening a door or a gate. In the Bible, this word is used literally and figuratively, such as in Acts 5:19 and Revelation 3:20.

Definition: ἀν-οίγω (ἀνά, οἴγω = οἴγνυμι) [in LXX chiefly for פָּתַח ;] to open; __1. trans., with accusative; a door or gate, Act.5:19 12:14, Rev.4:1; pass., Act.12:10 16:26-27; metaphorically of opportunity or welcome, Act.14:27, Col.4:3, Rev.3:20; pass., 1Co.16:9, 2Co.2:12, Rev.3:8; absol. (sc. θύραν), Act.5:23 12:16; with dative of person(s), Luk.12:36, Jhn.10:3; metaphorically, Mat.7:7-8 25:11, Luk.11:9-10 13:25, Rev.3:7; θησαυρούς (Sir.43:14), Mat.2:11; τ. μνημεῖα, Mat.27:52; τάφος, Rom.3:13; τ. φρέαρ, Rev.9:2; of heaven, Mat.3:16, Luk.3:21, Act.10:11, Rev.11:19 15:5 19:11; σφραγῖδα, Rev.5:9 6:1 ff. Rev.8:1; βιβλίον, βιβλαρίδιον, Luk.4:17, Rev.5:2-5 10:2, 8 20:12; τ. στόμα, Mat.17:27; id. Hebraistically (Num.22:28, Job.3:1, Isa.50:5, al.), of beginning to speak, Mat.5:2, Act.8:32, 35 10:34 18:14; before εἰς βλαιφημίας, Rev.13:6; ἐν παραβολαῖς (Psa.78:2), Mat.13:35; of recovering speech, Luk.1:64; of the earth opening, Rev.12:16; τ. ὀφθαλμoύς, Act.9:8, 40; id. with genitive of person(s), of restoring sight, Mat.9:30 20:33, Jhn.9:1ff; 10.21, 11:37ff ; metaphorically, Act.26:18; ἀκοάς, with genitive of person(s), of restoring hearing, Mrk.7:35. __2. Intrans. in 2 pf., ἀνέῳγα (M, Pr., 154); heaven, Jhn.1:51; τ. στόμα, before πρός, of speaking freely, 2Co.6:11 (cf. δι-ανοίγω and see MM, VGT, 45).† (AS)

Usage: Occurs in 75 NT verses. KJV: open See also: 1 Corinthians 16:9; Luke 13:25; Revelation 3:7.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

τους ho G3588 "the/this/who" Art-APM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

οφθαλμους ophthalmos G3788 "eye" Noun-APM

The Greek word for eye, it can also mean vision or sight, as in Matthew 5:38 and Luke 6:41. Figuratively, it can represent envy or a jealous glance, as seen in Galatians 4:15.

Definition: ὀφθαλμός, -οῦ, ὁ, [in LXX chiefly for עַיִן ;] the eye (as in cl., chiefly pl.): Mat.5:38, Mrk.9:47, Luk.6:41, Jhn.9:6, al.; τοὺς ὀ. ἐξορύθσσειν (figuratively), Gal.4:15; ἐπᾶραι, Luk.6:20, Jhn.6:5; ἀνοῖξα, Act.9:40; id., of restoring sight, Mat.20:33, Jhn.9:10, al.; ἐν ῥιπῇ ὀφθαλμοῦ, 1Co.15:52; by anthropom., of God, Heb.4:13, 1Pe.3:12; pleonastically (cf. Thackeray, Gr., 42f.), εἶδον οἱ ὀ. μοθ, Luk.2:30 (similarly, ib. 4:20 10:23, Jhn.12:40, 1Co.2:9, 1Jn.1:1, Rev.1:7). Metaphorical (as otherwise in cl.; see LS, see word); __(a) of ethical qualities: ὀ. πονηρός (meton., for envy; cf. Heb. עַיִן רַע, Pro.28:22; cf. Sir.14:10 34:13), Mat.6:22, 23 Mrk.7:22, Luk.11:34; ἁπλοῦς, Mat.6:22, Luk.11:34; ἐπιθυμία (which see) ὀφθαλμῶν (cf. Ecc.4:8, Sir.14:9), 1Jn.2:16; ὀ. μεστοὶ μοιχαλἰδος, 2Pe.2:14; __(b) of mental vision: Mat.13:15, Mrk.8:18, Luk.19:42, Jhn.12:40, Rom.11:8, Gal.3:1, Eph.1:18, al.; ἐν ὀφθαλμοῖς before genitive (on the absence of the art., seeBl, §46, 9.II; M, Pr., 81), Mat.21:42, Mrk.12:11. (AS)

Usage: Occurs in 86 NT verses. KJV: eye, sight See also: 1 Corinthians 2:9; Luke 11:34; 1 Peter 3:12.

Study Notes — John 9:14

Show Verse Quote Highlights

Context
Cross References
John 9:14 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on John 9:14
Jamieson-Fausset-Brown on John 9:14
Matthew Poole's Commentary on John 9:14
Trapp's Commentary on John 9:14
Ellicott's Commentary on John 9:14
Adam Clarke's Commentary on John 9:14
Cambridge Bible on John 9:14
Whedon's Commentary on John 9:14
Sermons on John 9:14

Context — The Pharisees Investigate the Healing

12“Where is He?” they asked. “I do not know,” he answered. 13They brought to the Pharisees the man who had been blind.

14Now the day on which Jesus had made the mud and opened his eyes was a Sabbath.

15So the Pharisees also asked him how he had received his sight. The man answered, “He put mud on my eyes, and I washed, and now I can see.” 16Because of this, some of the Pharisees said, “This man is not from God, for He does not keep the Sabbath.” But others said, “How can a sinful man perform such signs?” And there was division among them.

Cross References

	Reference	Text (BSB)
1	John 5:9	Immediately the man was made well, and he picked up his mat and began to walk. Now this happened on the Sabbath day,
2	Luke 13:10–17	One Sabbath Jesus was teaching in one of the synagogues, and a woman there had been disabled by a spirit for eighteen years. She was hunched over and could not stand up straight. When Jesus saw her, He called her over and said, “Woman, you are set free from your disability.” Then He placed His hands on her, and immediately she straightened up and began to glorify God. But the synagogue leader was indignant that Jesus had healed on the Sabbath. “There are six days for work,” he told the crowd. “So come and be healed on those days and not on the Sabbath.” “You hypocrites!” the Lord replied. “Does not each of you on the Sabbath untie his ox or donkey from the stall and lead it to water? Then should not this daughter of Abraham, whom Satan has kept bound for eighteen long years, be released from her bondage on the Sabbath day?” When Jesus said this, all His adversaries were humiliated. And the whole crowd rejoiced at all the glorious things He was doing.
3	Matthew 12:1–14	At that time Jesus went through the grainfields on the Sabbath. His disciples were hungry and began to pick the heads of grain and eat them. When the Pharisees saw this, they said to Him, “Look, Your disciples are doing what is unlawful on the Sabbath.” Jesus replied, “Have you not read what David did when he and his companions were hungry? He entered the house of God, and he and his companions ate the consecrated bread, which was not lawful for them to eat, but only for the priests. Or haven’t you read in the Law that on the Sabbath the priests in the temple break the Sabbath and yet are innocent? But I tell you that something greater than the temple is here. If only you had known the meaning of ‘I desire mercy, not sacrifice,’ you would not have condemned the innocent. For the Son of Man is Lord of the Sabbath.” Moving on from there, Jesus entered their synagogue, and a man with a withered hand was there. In order to accuse Jesus, they asked Him, “Is it lawful to heal on the Sabbath?” He replied, “If one of you has a sheep and it falls into a pit on the Sabbath, will he not take hold of it and lift it out? How much more valuable is a man than a sheep! Therefore it is lawful to do good on the Sabbath.” Then Jesus said to the man, “Stretch out your hand.” So he stretched it out, and it was restored to full use, just like the other. But the Pharisees went out and plotted how they might kill Jesus.
4	Luke 14:1	One Sabbath, Jesus went to eat in the home of a leading Pharisee, and those in attendance were watching Him closely.
5	John 7:21–23	Jesus answered them, “I did one miracle, and you are all amazed. But because Moses gave you circumcision, you circumcise a boy on the Sabbath (not that it is from Moses, but from the patriarchs.) If a boy can be circumcised on the Sabbath so that the law of Moses will not be broken, why are you angry with Me for making the whole man well on the Sabbath?
6	Mark 2:23–6	—
7	John 5:16	Now because Jesus was doing these things on the Sabbath, the Jews began to persecute Him.
8	Luke 6:1–11	One Sabbath Jesus was passing through the grainfields, and His disciples began to pick the heads of grain, rub them in their hands, and eat them. But some of the Pharisees asked, “Why are you doing what is unlawful on the Sabbath?” Jesus replied, “Have you not read what David did when he and his companions were hungry? He entered the house of God, took the consecrated bread and gave it to his companions, and ate what is lawful only for the priests to eat.” Then Jesus declared, “The Son of Man is Lord of the Sabbath.” On another Sabbath Jesus entered the synagogue and was teaching, and a man was there whose right hand was withered. Looking for a reason to accuse Jesus, the scribes and Pharisees were watching Him closely to see if He would heal on the Sabbath. But Jesus knew their thoughts and said to the man with the withered hand, “Get up and stand among us.” So he got up and stood there. Then Jesus said to them, “I ask you, which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?” And after looking around at all of them, He said to the man, “Stretch out your hand.” He did so, and it was restored. But the scribes and Pharisees were filled with rage and began to discuss with one another what they might do to Jesus.

John 9:14 Summary

This verse tells us that Jesus healed a blind man on the Sabbath day, which was a day of rest. By doing this, Jesus showed that He is more concerned with helping people and showing love than with following strict rules, as seen in Matthew 12:1-14 and Mark 2:23-3:6. This challenges us to think about what is truly important in our lives and how we can show love and kindness to those around us, just like Jesus did. As we reflect on this verse, we can ask ourselves how we can prioritize love and compassion in our own lives, just as Jesus did.

Frequently Asked Questions

Why is the day of the week important in this verse?

The day of the week is significant because it sets the stage for a controversy surrounding Jesus' actions, as seen in John 9:16, where some Pharisees question whether Jesus is from God because He does not keep the Sabbath, as stated in Exodus 20:8-11 and Deuteronomy 5:12-15.

What is the significance of Jesus making mud and opening the blind man's eyes on the Sabbath?

The act of making mud and healing the blind man on the Sabbath highlights Jesus' divine authority and challenges the traditional Sabbath laws, as also seen in Matthew 12:1-14 and Mark 2:23-3:6, where Jesus teaches about the true meaning of the Sabbath.

How does this verse relate to the broader context of Jesus' ministry?

This verse is part of a larger narrative in John 9, where Jesus heals a blind man and sparks a debate about His identity and mission, ultimately revealing His divine nature and purpose, as stated in John 9:35-41 and supported by Isaiah 35:5 and Psalm 146:8.

What can we learn from the Pharisees' reaction to Jesus' actions on the Sabbath?

The Pharisees' reaction teaches us about the dangers of legalism and the importance of understanding God's commands in the context of love and mercy, as Jesus teaches in Matthew 22:37-40 and Mark 12:29-31, and as demonstrated in the story of the good Samaritan in Luke 10:25-37.

Reflection Questions

What would it be like to experience a miraculous healing like the blind man, and how would it change my perspective on God's power and love?
How can I balance the importance of following God's commands with the need to show love and compassion to those around me, as Jesus demonstrates in this verse and in Matthew 9:10-13?
What are some areas in my life where I may be prioritizing rules and traditions over relationship and reckless love, and how can I surrender these to God?
How can I, like Jesus, bring light and hope into the darkness and suffering of those around me, as seen in Isaiah 61:1-3 and Luke 4:18-19?

Gill's Exposition on John 9:14

And it was the sabbath day when Jesus made the clay,.... Which was reckoned a violation of the sabbath, John 9:16, and was one reason why they had the man to the Pharisees to be examined, and why

Jamieson-Fausset-Brown on John 9:14

And it was the sabbath day when Jesus made the clay, and opened his eyes. And [or, 'Now' de (G1161)] it was the sabbath day when Jesus made the clay, and opened his eyes.

Matthew Poole's Commentary on John 9:14

It was observed before, that Christ made choice of the sabbath day, as the day wherein he did many of his mighty works. It was on the sabbath day that he cured the impotent man who lay at the pool of Bethesda, ; and upon the sabbath day that he cured him who had the withered hand, ; and now again upon the sabbath day that he cured him who was born blind. Possibly he chose that day, because that was a day wherein he ordinarily preached that heavenly doctrine, which he confirmed by these miraculous works; or, perhaps, that he might take occasion from thence to instruct the Jews, if they would have received instruction, in the true doctrine of the sabbath, that they might not superstitiously think that it was not lawful to do acts of mercy on the sabbath day: certain it is, that himself maketh that improvement of it, . Or to show them, that he was the Lord of the sabbath; and that, as his Father by his works of providence worketh on the sabbath day, so did he, being equal with his Father: by which argument he before defended himself for the cure of the impotent man on the sabbath day, .

Trapp's Commentary on John 9:14

14 And it was the sabbath day when Jesus made the clay, and opened his eyes. Ver. 14. It was the sabbath day] And our Saviour knew it would be as ill resented as that other miracle on the sabbath day done, John 5:9, for which they sought to kill him. Men be they pleased or displeased, duty must be discharged. Tenenda regula, caecos ac duces caecorum negligendos esse.

Ellicott's Commentary on John 9:14

(14) And it was the sabbath day—i.e., most probably, the last day, that great day of the feast of Joh 7:37. Nothing has taken place which makes it necessary to suppose any interval, and though the discourses seem long, they would have occupied but a short time in delivery. The whole narrative follows in unbroken order, which makes it difficult to suppose that a week intervened. When Jesus made the clay.—This is mentioned as a servile work which contravened the Sabbath law. The anointing the eyes with spittle on the Sabbath was specially forbidden by the decrees of the Rabbis. They held that no work of healing might be performed on the Sabbath except in cases of immediate danger. On the question of our Lord’s relation to the Sabbath day, comp. Notes on John 5:16 et seq., and on Matthew 12:10; Luke 13:11-16; Luke 14:1-5.

Adam Clarke's Commentary on John 9:14

Verse 14. It was the Sabbath] Some of the ancient rabbins taught, and they have been followed by some moderns, not much better skilled in physic than themselves, that the saliva is a cure for several disorders of the eyes; but the former held this to be contrary to the law, if applied on the Sabbath. See LIGHTFOOT'S Hor. Talm.

Cambridge Bible on John 9:14

14. it was the sabbath] We cannot be sure whether this is the last day of the Feast of Tabernacles (John 7:37) or the next Sabbath. There were seven miracles of mercy wrought on the Sabbath: 1. Withered hand (Matthew 12:9); 2. Demoniac at Capernaum (Mark 1:21); 3. Simon’s wife’s mother (Mark 1:29); 4. Woman bowed down eighteen years (Luke 13:14); 5. Dropsical man (Luke 14:1); 6. Paralytic at Bethesda (John 5:10); 7. Man born blind.

Whedon's Commentary on John 9:14

14. Sabbath day—The Evangelist here prepares us for the ground upon which the Pharisees will seek to invalidate the miracle.

Sermons on John 9:14

	Sermon	Description
	Gospel of John (Study 19 of 24, Chap 9 Start) by G.W. North	In this sermon, the preacher emphasizes the importance of truly understanding and meditating on the word of God. He encourages listeners to not simply read their daily portion of s
	Spirit of Infirmity by Alan Redpath	In this sermon, the speaker focuses on a story from Luke chapter 13 in which Jesus is teaching in a synagogue on the Sabbath day. The story is both a miracle and a parable, highlig
	The Basics of Expository Preaching by Alistair Begg	In this sermon, the speaker emphasizes the importance of understanding the foundation of the preaching of the word of God. He acknowledges that sometimes preachers focus so much on
	The Christian and His Devotional Life by Gerhard Du Toit	In this sermon, the speaker emphasizes the importance of spending time with God and disciplining oneself to His Word. He compares time to a piece of eternity and states that any ti
	(Sabbath Miracles) 05 - Humped Woman Dropsy by Ed Miller	In this sermon, the preacher discusses the concept of walking in liberty without condemnation, emphasizing the power of the life of God flowing through believers. The sermon focuse
	(Luke) 37 - Kingdom of God-Chap13 by Ed Miller	In this sermon, the speaker discusses a miracle, two parables, and a sermon given by Jesus. The miracle involves a woman who had been humped over for 18 years, and Jesus heals her,
	Two Roads Two Destinies 07 Ireland st.chapel by Worth Ellis	In this sermon, the preacher begins by discussing the story of a woman with a spirit of infirmity for 18 years who was unable to lift herself up. He then emphasizes the power of th