John 9:27

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A Critical Exegesis of John 9:27: The Pragmatics of Negative Interrogatives with μη

This exegetical study of A Critical Exegesis of John 9:27: The Pragmatics of Negative Interrogatives with μη is based on a b-greek discussion from Fri Aug 9 12:42:46 EDT 2002. The initial inquiry concerns the proper translation of John 9:27, specifically the clause μη καὶ ὑμεῖς θέλετε αὐτοῦ μαθηταὶ γενέσθαι;. The observation highlights a grammatical distinction in John’s Gospel between negative questions using ου, which typically function as rhetorical questions expecting an affirmative answer, and those employing μη, which are suggested to anticipate a negative response or convey a sense of apprehension.

The central exegetical issue revolves around the precise pragmatic force of the negative interrogative particle μη in John 9:27. Traditional English translations often render the question as a straightforward inquiry, “Do you want to become his disciples too?”, which implies a neutral or even a slightly affirmative expectation. However, a deeper grammatical and rhetorical analysis of μη in interrogative contexts, particularly within Johannine literature, suggests that such a construction frequently carries an expectation of a negative answer, expresses a warning, or conveys exasperation, sarcasm, or an urgent desire for a “no.” This distinction significantly impacts the perceived attitude of the speaker (the formerly blind man) and the overall tone of the dialogue with the Pharisees, potentially shifting it from a neutral query to a provocative challenge or an exasperated rhetorical dismissal. Understanding this nuance is crucial for accurately conveying the communicative intent of the original Greek text.

Greek text (Nestle 1904)
Ἀπεκρίθη αὐτοῖς· Εἶπον ὑμῖν ἤδη, καὶ οὐκ ἠκούσατε· τί πάλιν θέλετε ἀκούειν; μη καὶ ὑμεῖς θέλετε αὐτοῦ μαθηταὶ γενέσθαι;

Key differences with SBLGNT (2010):

• Nestle 1904 includes a comma after ἤδη (ἤδη, καὶ), while SBLGNT 2010 omits it (ἤδη καὶ).
• Minor orthographic and formatting differences, such as the presentation of the interrogative particle μη (Nestle 1904 uses a space before it in the provided fragment, SBLGNT 2010 does not, and SBLGNT consistently uses lowercase μὴ). These do not alter the meaning of the clause in question.

Textual criticism (NA28), lexical notes (KITTEL, BDAG).

The text of John 9:27, specifically the interrogative clause μη καὶ ὑμεῖς θέλετε αὐτοῦ μαθηταὶ γενέσθαι;, is remarkably stable across major textual traditions. The NA28 critical edition presents this reading without significant apparatus for this specific clause, confirming its widespread acceptance.

Lexical Notes:

• μή (mḗ): In interrogative sentences, μή is used to introduce a question that expects a negative answer. It can also express apprehension or a strong suggestion that something is not the case. BDAG (s.v. μή, 2.a.β) notes its use in questions where a negative answer is anticipated or wished for, often carrying an emotional tone such as sarcasm, indignation, or warning. KITTEL (TDNT, Vol. IV, pp. 784-785, s.v. μή) elaborates on this, distinguishing it from οὐ in direct questions. While οὐ expects a “yes,” μή expects a “no.” In contexts like John 9:27, it can imply a rhetorical dismissal or a challenge designed to put the interlocutor on the defensive.
• καί (kaí): Here, καί functions as an emphatic particle, often translated “even,” “also,” or “too,” emphasizing that the implied group (the Pharisees) might fall into the same category as others, adding to the rhetorical force of the question. BDAG (s.v. καί, 1.c.γ) describes its use in questions to express surprise or to connect the question to a preceding thought with an element of “even.”
• θέλετε (thélete): Second person plural present indicative of θέλω (thélō), meaning “to wish, want, desire, intend.” BDAG (s.v. θέλω, 1) defines it as expressing volitional intent.
• αὐτοῦ (autoû): Genitive masculine singular pronoun, “of him,” referring to Jesus.
• μαθηταί (mathētaí): Nominative masculine plural of μαθητής (mathētḗs), “disciple, learner, pupil.” BDAG (s.v. μαθητής, 1) defines it as one who engages in learning through instruction from another.
• γενέσθαι (genesthai): Aorist middle infinitive of γίνομαι (gínomai), “to become, come to be.” BDAG (s.v. γίνομαι, 1) denotes a change of state. In combination with θέλετε, it expresses the desire to become something.

Translation Variants

The grammatical structure μη καὶ ὑμεῖς θέλετε αὐτοῦ μαθηταὶ γενέσθαι; is a direct negative interrogative. The particle μη introduces the question and signals that a negative answer is expected or desired by the speaker, or that the question carries a tone of exasperation, sarcasm, or challenge. The inclusion of καί (“also” or “too”) intensifies this, suggesting that the speaker finds the possibility of the Pharisees becoming Jesus’ disciples as equally improbable or absurd as the idea that he has already explained everything to them and they still haven’t understood.

A literal translation “Not also do you want to become his disciples?” directly highlights the negative expectation. However, idiomatic English typically uses different constructions to convey this. Common translations like “Do you want to become his disciples too?” largely miss the pragmatic force of μη. This rendition transforms a potentially sarcastic or exasperated challenge into a neutral or genuine inquiry, thereby altering the dynamic of the conversation between the formerly blind man and the Pharisees.

Rhetorically, the formerly blind man has already provided his testimony. The Pharisees’ continuous questioning (cf. vv. 24-26) reveals their unbelief and their attempts to discredit Jesus. The man’s question in v. 27, therefore, is not a naive inquiry but a sharp retort, implying that their persistent questioning makes them sound as if they *themselves* are considering discipleship—a notion he likely finds preposterous given their hostility. This makes the question highly rhetorical, intended to expose their hypocrisy or the absurdity of their position. The expectation of a “no” answer (or rather, a strong denial from them) serves to underscore their opposition to Jesus, contrasting sharply with the man’s own affirmation of Jesus’ identity.

Conclusions and Translation Suggestions

The analysis of μη in John 9:27 confirms that the formerly blind man’s question is not a neutral inquiry but a rhetorically charged statement expecting a negative answer or conveying exasperation. The traditional English renderings that present it as a simple “Do you want to become his disciples too?” largely miss this critical nuance, flattening the dynamic of the intense dialogue. To capture the full impact, translations should convey the implied negative expectation, sarcasm, or challenge.

Here are three suggested translations, emphasizing different aspects of the rhetorical force:

1. “You don’t want to become his disciples too, do you?”
   This translation directly captures the expectation of a negative answer through the “do you?” tag, aligning with the typical function of μη in such contexts and conveying a challenging or exasperated tone.
2. “Surely you don’t want to become his disciples as well?”
   This option uses “surely” to emphasize the speaker’s disbelief or strong expectation of a negative response, effectively conveying the rhetorical force and the implicit sarcasm of the original Greek.
3. “Is it possible that even you wish to become his disciples?”
   This rendering foregrounds the irony or incredulity in the speaker’s voice, highlighting the absurdity of the idea that his antagonists, the Pharisees, would actually consider becoming followers of Jesus, thus anticipating a strong negative denial.

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