SEV Biblia, Chapter 9:7
y le dijo: Ve, lvate en el estanque de Silo (que significa, si lo declaras, Enviado). Y fue entonces, y se lav, y volvi viendo.
Clarke's Bible Commentary - John 9:7
Verse 7. Siloam] Called also Shiloah, Silos, or Siloa, was a fountain under the walls of Jerusalem, towards the east, between the city and the brook Kidron. Calmet thinks that this was the same with En-rogel, or the fuller's fountain, which is mentioned in Josh. xv. 7; xviii. 16; in 2 Sam. xvii. 17; and in 1 Kings i. 9. Its waters were collected in a great reservoir for the use of the city; and a stream from it supplied the pool of Bethesda. By interpretation, SENT.] From the Hebrew jl shalach, he sent: either because it was looked upon as a gift sent from God, for the use of the city; or because its waters were directed or sent by canals or pipes, into different quarters, for the same purpose. Some think there is an allusion here to Gen. xlix. 10; that this fountain was a type of Shiloh, the Christ, the SENT of God; and that it was to direct the man's mind to the accomplishment of the above prophecy that our Lord sent him to this fountain. This supposition does not appear very solid. The Turks have this fountain still in great veneration, and think the waters of it are good for diseases of the eyes. Lightfoot says that the spring of Siloam discharged itself by a double stream into a twofold pool-the upper was called jwly shiloach-the lower, jl shelach; the one signifying apestalmenov, sent, the latter, kwdiwn fleeces; and that our Lord marked this point so particularly, to inform the blind man that it was not to Shelach, but to Shiloach, that he must go to wash his eyes. These two pools seem to be referred to in Isaiah vii. 23; xxii. 9.
John Gill's Bible Commentary
Ver. 7. And said unto him, go wash in the Pool of Siloam , etc.] A fountain of this name is called Siloah, ( Isaiah 8:6), and according to the Jewish writers, sometimes Gihon f415 ; and this, they say f416 , was without Jerusalem, though near unto it: hither the Jews went at the feast of tabernacles f417 , and drew water with great rejoicing, and brought it, and poured it on the altar; the waters thereof also the priests drank for digestion, when they had eaten too much flesh f418 ; and this was likewise made use of to wash in, in case of uncleanness. It is said of Benaiah, one of Davids worthies, that one day he set his foot upon a dead toad, and he went down to Siloah, and broke the pieces of hail, (or ice congealed together,) and dipped himself.
This fountain was to the south west of Jerusalem; and was, as Josephus says, sweet and large f420 ; and from it were two watercourses, upper and lower, ( 2 Chronicles 32:30), which ran into two pools; the one was called the Pool of Siloam, which may be the same that Josephus calls the Pool of Solomon, and is here meant, and which was situated on the south of the wall of Sion, towards the east; and the other was called the Pool of Shelah, and which, in ( Nehemiah 3:15), is called in our translation, and in some others, the Pool of Siloah. Now both the fountain, and the pool, were without the city; and yet we read of a Siloah in the midst of the city f422 . This blind man was sent, not to wash himself all over, but only his face or eyes; and so the Arabic and Persic versions read, wash thy face; the clay from it: this may be emblematical of the grace of the Spirit, sometimes signified by water and washing, which accompanying the word, makes it effectual to the salvation of souls: which is by interpretation sent . This interpretation of the word Siloam does not determine which of the pools is meant, the upper or lower, Siloah or Shelah, since they both come from the word jl , which signifies to send; but by the flexion of the word, the upper pool Siloah seems plainly intended, which was not so forenamed, as Nonus suggests, from the sending this man thither, but rather from the sending forth its waters, which flowed softly and gently for the supply of the city of Jerusalem, Some think Christ gave this interpretation of it with a view to himself, as the sent of God, the true Messiah: but the words seem not to be the words of Christ, but of the evangelist, who interprets this word; wherefore they are left out in the Syriac and Persic versions, where such an interpretation was needless. He went his way therefore and washed, and came seeing : he did as he was commanded; he was obedient to the directions and orders of Christ, though they seemed so unlikely to answer the end; and yet that was brought about through the divine power of Christ, which appeared the more in making use of such unlikely means.
Matthew Henry Commentary
Verses 1-7 - Christ cured many who were blind by disease or accident; here he cure one born blind. Thus he showed his power to help in the most desperat cases, and the work of his grace upon the souls of sinners, which give sight to those blind by nature. This poor man could not see Christ, but Christ saw him. And if we know or apprehend anything of Christ, it is because we were first known of him. Christ says of uncommon calamities that they are not always to be looked on as special punishments of sin sometimes they are for the glory of God, and to manifest his works. Ou life is our day, in which it concerns us to do the work of the day. We must be busy, and not waste day-time; it will be time to rest when ou day is done, for it is but a day. The approach of death should quicke us to improve all our opportunities of doing and getting good. What good we have an opportunity to do, we should do quickly. And he tha will never do a good work till there is nothing to be objected against will leave many a good work for ever undone, Ec 11:4. Christ magnifie his power, in making a blind man to see, doing that which one woul think more likely to make a seeing man blind. Human reason cannot judg of the Lord's methods; he uses means and instruments that men despise Those that would be healed by Christ must be ruled by him. He came bac from the pool wondering and wondered at; he came seeing. Thi represents the benefits in attending on ordinances of Christ' appointment; souls go weak, and come away strengthened; go doubting and come away satisfied; go mourning, and come away rejoicing; go blind, and come away seeing.
Greek Textus Receptus
και 2532 CONJ ειπεν 2036 5627 V-2AAI-3S αυτω 846 P-DSM υπαγε 5217 5720 V-PAM-2S νιψαι 3538 5669 V-AMM-2S εις 1519 PREP την 3588 T-ASF κολυμβηθραν 2861 N-ASF του 3588 T-GSM σιλωαμ 4611 N-PRI ο 3739 R-NSN ερμηνευεται 2059 5743 V-PPI-3S απεσταλμενος 649 5772 V-RPP-NSM απηλθεν 565 5627 V-2AAI-3S ουν 3767 CONJ και 2532 CONJ ενιψατο 3538 5668 V-AMI-3S και 2532 CONJ ηλθεν 2064 5627 V-2AAI-3S βλεπων 991 5723 V-PAP-NSM
Vincent's NT Word Studies
7. Wash (niyai). Wash the eyes. See on Acts xvi. 33.Siloam. By Rabbinical writers, Shiloach: Septuagint, Silwam: 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 v. 2.
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" (Isa. xii. 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.
