John 9:1-7

Healing a Man Born Blind

9:1 Now as Jesus was passing by, ¹  he saw a man who had been blind from birth. 9:2 His disciples asked him, ²  “Rabbi, who committed the sin that caused him to be born blind, this man ³  or his parents?” ⁴  9:3 Jesus answered, “Neither this man ⁵  nor his parents sinned, but he was born blind so that ⁶  the acts ⁷  of God may be revealed ⁸  through what happens to him. ⁹  9:4 We must perform the deeds ¹⁰  of the one who sent me ¹¹  as long as ¹²  it is daytime. Night is coming when no one can work. 9:5 As long as I am in the world, I am the light of the world.” ¹³  9:6 Having said this, ¹⁴  he spat on the ground and made some mud ¹⁵  with the saliva. He ¹⁶  smeared the mud on the blind man’s ¹⁷  eyes 9:7 and said to him, “Go wash in the pool of Siloam” ¹⁸  (which is translated “sent”). ¹⁹  So the blind man ²⁰  went away and washed, and came back seeing.

[9:1]  ¹ tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.

[9:2]  ² tn Grk “asked him, saying.”

[9:2]  ³ tn Grk “this one.”

[9:2]  ⁴ tn Grk “in order that he should be born blind.”

[9:3]  ⁵ tn Grk “this one.”

[9:3]  ⁶ tn Grk “but so that.” There is an ellipsis that must be supplied: “but [he was born blind] so that” or “but [it happened to him] so that.”

[9:3]  ⁷ tn Or “deeds”; Grk “works.”

[9:3]  ⁸ tn Or “manifested,” “brought to light.”

[9:3]  ⁹ tn Grk “in him.”

[9:4]  ¹⁰ tn Grk “We must work the works.”

[9:4]  ¹¹ tn Or “of him who sent me” (God).

[9:4]  ¹² tn Or “while.”

[9:5]  ¹³ sn Jesus’ statement I am the light of the world connects the present account with 8:12. Here (seen more clearly than at 8:12) it is obvious what the author sees as the significance of Jesus’ statement. “Light” is not a metaphysical definition of the person of Jesus but a description of his effect on the world, forcing everyone in the world to ‘choose up sides’ for or against him (cf. 3:19-21).

[9:6]  ¹⁴ tn Grk “said these things.”

[9:6]  ¹⁵ tn Or “clay” (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem’s commentary on the Diatessaron (“he made eyes from his clay”) probably arose from the interpretation given by Irenaeus in Against Heresies: “that which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.” This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.

[9:6]  ¹⁶ tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.

[9:6]  ¹⁷ tn Grk “on his.”

[9:7]  ¹⁸ tn The pool’s name in Hebrew is shiloah from the Hebrew verb “to send.” In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn.

[9:7]  ¹⁹ sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.

[9:7]  ²⁰ tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.