The Meaning of John 9:7 Explained

John 9:7

KJV: And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

YLT: 'Go away, wash at the pool of Siloam,' which is, interpreted, Sent. He went away, therefore, and did wash, and came seeing;

Darby: And he said to him, Go, wash in the pool of Siloam, which is interpreted, Sent. He went therefore and washed, and came seeing.

ASV: and said unto him, Go, wash in the pool of Siloam (which is by interpretation, Sent). He went away therefore, and washed, and came seeing.

KJV Reverse Interlinear

And  said  unto him,  Go,  wash  in  the pool  of Siloam,  (which  is by interpretation,  Sent.  ) He went his way  therefore,  and  washed,  and  came  seeing. 

What does John 9:7 Mean?

Verse Meaning

Jesus then instructed the blind man to go to the pool of Siloam in southeast Jerusalem and wash the mud off his eyes. [1] He obeyed Jesus, received his sight, and departed from the pool seeing. His obedience evidenced faith that something good would come of obeying Jesus.
It is probably significant that Jesus sent the man to that particular source of water. John interpreted the meaning of "Siloam" as "sent" for his readers. Jesus had sent the Prayer of Manasseh , he obeyed, and he received sight. Likewise all who obeyed Jesus" command to believe on Him received spiritual sight.
"Sight was restored by clay, made out of the ground with the spittle of Him, Whose breath had at first breathed life into clay; and this was then washed away in the Pool of Siloam, from whose waters had been drawn on the Feast of Tabernacles that which symbolized the forthpouring of the new life by the Spirit." [2]

Context Summary

John 9:1-12 - Jesus Opens Blind Eyes
At the close of the previous chapter our Lord bore the contradiction of sinners against Himself. The Jews had caught up the stones gathered to repair the Temple, in order to inflict the doom of the blasphemer; but Jesus passed through them unscathed and began to descend the great steps. To human gaze there was need for Jesus to hasten from His foes, John 8:59; in His thought there was greater need to heal this blind beggar. In the most leisurely manner, therefore, He made clay and wrought this miracle of sight. His heart was at rest in God. No great thing is wrought by those who live in perpetual ferment. Through the quiet heart God works His own works, and there will be time enough to get them all done before "the night cometh when no man can work," John 9:4.
Our Lord perceived that beneath the unpromising exterior of this man were elements of nobility, which He set Himself to elicit. The clay which the man found suddenly applied to his eyes awakened wonder, hope, expectation, and faith. It was a ladder by which he climbed from the pit of despair to the mount of joy. The walk to Siloam was a further venture of faith; but there were other steps to be taken ere he attained to the full stature of his discipleship. Some were forced on him by opposition; to others he was led by Christ Himself. [source]

Chapter Summary: John 9

1  The man born blind is restored to sight
8  He is brought to the Pharisees
13  They are offended at it;
35  but he is received of Jesus, and confesses him
39  Who they are whom Jesus enlightens

Greek Commentary for John 9:7

Wash [νιπσαι]
First aorist middle imperative second person singular of νιπτω — niptō later form of νιζω — nizō to wash, especially parts of the body. Certainly bathing the eyes is good for eye trouble, and yet we are not to infer that the cure was due to the use of the clay or to the washing. In the pool of Siloam The word κολυμβητρα — kolumbēthra (from κολυμβαω — kolumbaō to swim) is a common word for swimming-pool, in N.T. only here and John 5:2, John 5:7. The name απεσταλμενος — Siloam is Hebrew (Isaiah 8:6) and means “sent” It was situated south of the temple area and was apparently connected by a subterranean tunnel with the Virgin‘s Well (John 5:2) according to Bernard. The water was conducted artificially to the pool of Siloam. Washed First aorist direct middle (cf. ηλτεν βλεπων — nipsai), apparently bathing and not merely washing his eyes. Came seeing Jesus had healed him. He was tested by the demand to bathe his eyes. [source]
Wash [νίψαι]
Wash the eyes. See on Acts 16:33. [source]
Siloam []
By Rabbinical writers, Shiloach: Septuagint, Σιλωάμ : Vulgate and Latin fathers, Siloe. Josephus, generally, Siloa. In scripture always called a pool or tank, built, and not natural. The site is clearly identified in a recess at the southeastern termination of Zion, near the junction of the valley of Tyropoeon with that of the Kidron. According to Dr. Thomson, it is a parallelogram about fifty-three feet long and eighteen wide, and in its perfect condition must have been nearly twenty feet deep. It is thus the smallest of all the Jerusalem pools. The water flows into it through a subterraneous conduit from the Fountain of the Virgin, and the waters are marked by an ebb and flow. Dr. Robinson witnessed a rise and fall of one foot in ten minutes. The conduit has been traversed by two explorers, Dr. Robinson and Captain Warren. See the account of Warren's exploration in Thomson, “Southern Palestine and Jerusalem,” p. 460. On the word pool, see on John 5:2. [source]
Sent []
The Hebrew word means outflow (of waters); missio, probably with reference to the fact that the temple-mount sends forth its spring-waters. Many expositors find a typical significance in the fact of Christ's working through the pool of this name. Thus Milligan and Moulton, after noting the fact that the water was drawn from this pool for pouring upon the altar during the Feast of Tabernacles; that it was associated with the “wells of salvation” (Isaiah 12:3); and that the pouring out of the water symbolized the effusion of spiritual blessing in the days of the Messiah, go on to say: “With the most natural interest, therefore, the Evangelist observes that its very name corresponds to the Messiah; and by pointing out this fact indicates to us what was the object of Jesus in sending the man to these waters. In this, even more distinctly than in the other particulars that we have noted, Jesus, in sending the man away from Him, is keeping Himself before him in everything connected with his cure. Thus, throughout the whole narrative, all attention is concentrated on Jesus Himself, who is the Light of the world, who was 'sent of God' to open blind eyes.” See also Westcott and Godet. [source]

Reverse Greek Commentary Search for John 9:7

John 5:2 Pool [κολυμβήθρα]
In the New Testament only in this chapter and John 9:7, John 9:11. Properly, a pool for swimming, from κολυμβάω , to dive. In Ecclesiastes 2:6(Sept.) it is used of a reservoir in a garden. The Hebrew word is from the verb to kneel down, and means, therefore, a kneeling-place for cattle or men when drinking. In ecclesiastical language, the baptismal font, and the baptistery itself. [source]
John 1:38 Being interpreted []
John frequently adds explanatory remarks. See John 1:42, John 1:43; John 9:7. [source]
John 1:38 Turned [στραπεις]
Second aorist passive participle of στρεπω — strephō vividly picturing the sudden act of Jesus on hearing their steps behind him. Beheld First aorist middle participle of τεαομαι — theaomai (John 1:32). Both participles here express antecedent action to λεγει — legei (saith). Following Present active participle of ακολουτεω — akoloutheō (John 1:37). It was Christ‘s first experience of this kind and the two came from the Baptist to Jesus. What seek ye? Not “whom” Aramaic title for “Teacher” which John here translates by Διδασκαλε — Didaskale as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew 26:25, Matthew 26:49) and Mark once by Judas (Mark 14:45) and twice by Peter (Mark 9:5; Mark 11:21). John‘s Gospel has the disciples at first addressing Jesus by Rabbi while others address him by Κυριε — Kurie (Lord or Sir) as in John 4:11, John 4:49; John 5:7. Peter uses Κυριε — Kurie in John 6:68. In the end the disciples usually say Κυριε — Kurie (John 13:6, John 13:25, etc.), but Mary Magdalene says αββουνει — Rabbounei (John 20:16). Being interpreted Present passive participle of μετερμηνευω — methermēneuō late compound of μετα — meta and ερμηνευω — hermēneuō to explain (John 1:42), old word from ερμες — Hermes the god of speech (hermeneutics). John often explains Aramaic words (John 1:38, John 1:41, John 1:42; John 4:25; John 9:7, etc.). Where abidest thou? They wished a place for quiet converse with Jesus. [source]
John 5:2 There is [εστιν]
Bengel argues that this proves a date before the destruction of Jerusalem, but it is probably only John‘s vivid memory. By the sheep gate Supply πυληι — pulēi (gate) which occurs with the adjective προβατικη — probatikē (pertaining to sheep, προβατα — probata) in Nehemiah 3:1, Nehemiah 3:22. A pool A diving or swimming pool (from κολυμβαω — kolumbaō to swim, Acts 27:43), old word, only here in N.T. Which is called “The surnamed” (present passive participle, only N.T. example except Acts 15:40 first aorist middle participle επιλεχαμενος — epilexamenos). In Hebrew “In Aramaic” strictly as in John 19:13, John 19:17, John 19:20; John 20:16; Revelation 9:11; Revelation 16:16. Bethesda Aleph D L 33 have ετζατα — Bethzatha or House of the Olive, while B W Vulg. Memph. have ετσαιδα — Bethsaida Having five porches Στοα — Stoa was a covered colonnade where people can gather from which Stoic comes (Acts 17:18). See John 10:23; Acts 3:11. Schick in 1888 found twin pools north of the temple near the fortress of Antonia one of which has five porches. It is not, however, certain that this pool existed before a.d. 70 when the temple was destroyed (Sanday, Sacred Sites of the Gospels, p. 55). Some have identified it with the Pool of Siloam (John 9:7), though John distinguishes them. There is also the Virgin‘s Well, called the Gusher, because it periodically bubbles over from a natural spring, a kind of natural siphon. This is south of the temple in the Valley of Kedron and quite possibly the real site. [source]
Revelation 9:11 Abaddon []
Meaning destruction. Compare Job 26:6; Job 28:22; Proverbs 15:11. Here the Destroyer, as is evident from the Greek equivalent Ἁπολλύων Apollyon destroyer. Perdition is personified. It is after John's manner to give the Hebrew with the Greek equivalent. Compare John 1:38, John 1:42; John 4:25; John 9:7; John 11:16, etc. [source]
Revelation 10:8 Again speaking and saying [παλιν λαλουσαν και λεγουσαν]
Present active predicate participles feminine accusative singular agreeing with ην — hēn (object of ηκουσα — ēkousa), not with πωνη — phōnē (nominative) as most of the cursives have it Ordinarily it would be ελαλει και ελεγεν — elalei kai elegen See Revelation 4:1 for like idiom. This is the voice mentioned in Revelation 10:4. No great distinction is to be made here between λαλεω — laleō and λεγω — legō take Present active imperative of υπαγω — hupagō and second aorist active imperative of λαμβανω — lambanō The use of υπαγε — hupage (exclamation like ιδε — ide) is common in N.T. (Matthew 5:24; Matthew 8:4; Matthew 19:21; John 4:16; John 9:7). Charles calls it a Hebraism (Revelation 16:1). Note the repeated article here (το — to) referring to the open book in the hand of the angel (Revelation 10:2), only here βιβλιον — biblion is used, not the diminutive of βιβλαριδιον — biblaridion of Revelation 10:2, Revelation 10:9, Revelation 10:10. [source]

What do the individual words in John 9:7 mean?

And He said to him Go wash in the pool - of Siloam which means Sent He went therefore washed came [back] seeing
καὶ εἶπεν αὐτῷ Ὕπαγε νίψαι εἰς τὴν κολυμβήθραν τοῦ Σιλωάμ ἑρμηνεύεται Ἀπεσταλμένος ἀπῆλθεν οὖν ἐνίψατο ἦλθεν βλέπων

εἶπεν  He  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
αὐτῷ  to  him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Ὕπαγε  Go 
Parse: Verb, Present Imperative Active, 2nd Person Singular
Root: ὑπάγω  
Sense: to lead under, bring under.
νίψαι  wash 
Parse: Verb, Aorist Imperative Middle, 2nd Person Singular
Root: νίπτω  
Sense: to wash.
κολυμβήθραν  pool 
Parse: Noun, Accusative Feminine Singular
Root: κολυμβήθρα  
Sense: a place for diving, a swimming hole, a reservoir or pool for bathing.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Σιλωάμ  of  Siloam 
Parse: Noun, Genitive Masculine Singular
Root: Σιλωάμ  
Sense: the Pool of Siloam, a fountain of water in Jerusalem, also called Shiloah in Isa.
ἑρμηνεύεται  means 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: ἑρμηνεύω  
Sense: to explain in words, expound.
Ἀπεσταλμένος  Sent 
Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Singular
Root: ἀποστέλλω 
Sense: to order (one) to go to a place appointed.
ἀπῆλθεν  He  went 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἀπέρχομαι  
Sense: to go away, depart.
ἐνίψατο  washed 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: νίπτω  
Sense: to wash.
ἦλθεν  came  [back] 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
βλέπων  seeing 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: βλέπω  
Sense: to see, discern, of the bodily eye.