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InterlinearVerse GEN EXO LEV NUM DEU JOB JOS JDG RUTH 1 SAM 2 SAM PSA AMOS HOS 1 KI 2 KI 1 CHR 2 CHR PROV ECC SNG JOEL MIC ISA ZEP HAB JER LAM YNA (JNA) NAH OBA DAN EZE EZRA EST NEH HAG ZEC MAL LAO GES LES ESG DNG 2 PS TOB JDT WIS SIR BAR LJE PAZ SUS BEL MAN 1 MAC 2 MAC 3 MAC 4 MAC YHN MARK MAT LUKE ACTs YAC (JAM) GAL 1 TH 2 TH 1 COR 2 COR ROM COL PHM EPH PHP 1 TIM TIT 1 PET 2 PET 2 TIM HEB YUD (JUD) 1 YHN (1 JHN) 2 YHN (2 JHN) 3 YHN (3 JHN) REV
Yhn C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21
Yhn 10 V1 V3 V5 V7 V9 V11 V13 V15 V17 V19 V23 V25 V27 V29 V31 V33 V35 V37 V39 V41
OET (OET-LV) Others were_saying:
These the sayings is not of_being_demon_possessed one.
A_demon is_ not _able to_open_up the_eyes of_the_blind?
OET (OET-RV) But others were saying, “He doesn’t sound like he’s demon-possessed. And how could a demon make a blind man see?”
In this section Jesus talked about how he related to his people, his followers. He compared himself to the door of the sheep pen and to the shepherd. This comparison is something like a parable, but there is no actual story or narrative. It is more like a word picture, or a series of word pictures linked by the theme of sheep farming. It can also be described as an extended metaphor.
First Jesus compares himself to the door of the sheep pen because he is the way to salvation. Then he compares himself to the good shepherd because he leads and cares for his people as a shepherd does his sheep.
Here are other possible section headings:
Jesus is the shepherd of his people
Jesus told the parable/story of the good shepherd and his sheep
Jesus compared himself to a shepherd and the door/gate to a sheep pen
This paragraph tells how the people responded to what Jesus said. They reacted in different ways, some approving of Jesus and some opposing him.
But others replied, “These are not the words of a man possessed by a demon.
Others said, “A man possessed by a demon does not speak words like these.
But others said, “No person who is controlled by an evil spirit talks like this.
But others replied: This phrase introduces the words of those Jewish people who were impressed by Jesus. They disagreed with the people who just said that Jesus had a demon. They argued against them, giving a reason why what they said could not be true.
These are not the words of a man possessed by a demon: This sentence disagrees with what the others said about Jesus. The speakers argued that Jesus could not be possessed by a demon because of what he said. In some languages it is more natural to translate the phrase the words with a verb. For example:
A man with a demon could not talk like this! (GNT)
A man who is crazy with a demon does not say things like this. (NCV)
No one talks like this if he’s possessed by a demon. (GW)
Can a demon open the eyes of the blind?”
Can a demon heal the eyes of a blind person?”
And an evil spirit cannot enable a person to heal a blind man.”
Can a demon open the eyes of the blind?: This is a rhetorical question. The expected answer is “No.” The people used it to emphasize a negative statement. It indicates that a demon could not give sight to blind people. It is implied that only God could do this, or someone whom God had sent. There are two ways to translate this rhetorical question:
Use a rhetorical question. For example:
Can a demon give sight to the blind? (GW)
Use a statement. For example:
No one like that could give sight to a blind person! (CEV)
Translate this rhetorical question in a way that is natural in your language.
Note 1 topic: figures-of-speech / metonymy
ταῦτα τὰ ῥήματα οὐκ ἔστιν δαιμονιζομένου
(Some words not found in SR-GNT: Ἄλλοι ἔλεγον Ταῦτα τά ῥήματα οὐκ ἐστίν δαιμονιζομένου μή Δαιμόνιον δύναται τυφλών ὀφθαλμούς ἀνοῖξαι)
Here, words refers to what a demon-possessed man would say. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: [These things are not what a demon-possessed man would say]
Note 2 topic: figures-of-speech / rquestion
μὴ δαιμόνιον δύναται τυφλῶν ὀφθαλμοὺς ἀνοῖξαι?
(Some words not found in SR-GNT: Ἄλλοι ἔλεγον Ταῦτα τά ῥήματα οὐκ ἐστίν δαιμονιζομένου μή Δαιμόνιον δύναται τυφλών ὀφθαλμούς ἀνοῖξαι)
The people are using the form of a question to emphasize that they do not believe that a demon could heal a blind person. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: [Certainly a demon cannot cause a blind man to see!] or [Certainly a demon cannot give sight to blind people!]
Note 3 topic: figures-of-speech / metonymy
τυφλῶν ὀφθαλμοὺς ἀνοῖξαι
(Some words not found in SR-GNT: Ἄλλοι ἔλεγον Ταῦτα τά ῥήματα οὐκ ἐστίν δαιμονιζομένου μή Δαιμόνιον δύναται τυφλών ὀφθαλμούς ἀνοῖξαι)
Here, open the eyes describes the ability to see by referring to something associated with vision coming into action, specifically, the eyes. If this would confuse your readers, you could express the meaning plainly. Alternate translation: [to cause the blind to see]
OET (OET-LV) Others were_saying:
These the sayings is not of_being_demon_possessed one.
A_demon is_ not _able to_open_up the_eyes of_the_blind?
OET (OET-RV) But others were saying, “He doesn’t sound like he’s demon-possessed. And how could a demon make a blind man see?”
Note: The OET-RV is still only a first draft, and so far only a few words have been (mostly automatically) matched to the Hebrew or Greek words that they’re translated from.
Acknowledgements: The SR Greek text, lemmas, morphology, and VLT gloss are all thanks to the CNTR.