John 9:1-41 - The Blind Man Who Sees

John 8 ends with stones in hostile hands and Jesus passing out of the temple. John 9 begins, “Now as Jesus passed by, He saw a man.” The threat behind Him does not close His eyes to the suffering person before Him. The disciples see a question about blame. Jesus sees a man, reveals the works of God through mercy, and begins a work that will open more than bodily eyes.

The whole chapter turns on the meaning of sight. The man who has never seen light is first seen by the Light of the world. As the chapter proceeds, he learns to name Jesus more fully: “a Man called Jesus,” then “a prophet,” then One who must be “from God,” and finally the Son whom he believes and worships. At the same time, the authorities move in the opposite direction. They investigate a visible sign, control the permitted answer, reject the witness, and finish by saying, “We see.” John 9 is therefore not a contrast between disability and ability. It is a revelation of receptive need and self-protective certainty before Christ.

John’s conflict language requires care. In this scene, “the Jews” refers to hostile authorities and synagogue leaders in a particular controversy, never to the Jewish people as an ethnic whole. Jesus, His disciples, the healed man, his parents, and the first Christian witnesses are Jewish. The chapter exposes fear, coercive authority, and refusal of light wherever they appear, including within the Church and within our own hearts.

Christ Sees the Man Born Blind (John 9:1-12)

¹ Now as Jesus passed by, He saw a man who was blind from birth. ² And His disciples asked Him, saying, “Rabbi, who sinned, this man or his parents, that he was born blind?”

³ Jesus answered, “Neither this man nor his parents sinned, but that the works of God should be revealed in him. ⁴ I must work the works of Him who sent Me while it is day; the night is coming when no one can work. ⁵ As long as I am in the world, I am the light of the world.”

⁶ When He had said these things, He spat on the ground and made clay with the saliva; and He anointed the eyes of the blind man with the clay. ⁷ And He said to him, “Go, wash in the pool of Siloam” (which is translated, Sent). So he went and washed, and came back seeing.

⁸ Therefore the neighbors and those who previously had seen that he was blind said, “Is not this he who sat and begged?”

⁹ Some said, “This is he.” Others said, “He is like him.” He said, “I am he. ”

¹⁰ Therefore they said to him, “How were your eyes opened?”

¹¹ He answered and said, “A Man called Jesus made clay and anointed my eyes and said to me, ‘Go to the pool of Siloam and wash.’ So I went and washed, and I received sight.”

¹² Then they said to him, “Where is He?” He said, “I do not know.”

The disciples’ question assumes that congenital blindness must be traced to a particular sinner. Jesus rejects the equation. His answer does not declare the man and his parents morally perfect; it refuses to treat this disability as evidence of a specific hidden guilt. That guardrail matters wherever suffering tempts us to become investigators instead of neighbors. We may use providence as a theory that keeps another person’s pain at a safe distance. Christ moves from speculation to saving action.

“The works of God” in verse 3 and “work the works” in verse 4 belong together. Jesus directs attention toward what God is now revealing in the man rather than supplying a complete explanation of why the blindness began. St John Chrysostom explicitly warns against reading the sentence as though God caused the blindness merely to stage a display. He understands the works manifested through the healing as the consequence God brings from the condition, not a cruel purpose for creating it.¹ God can reveal His mercy within suffering without giving us permission to call suffering easy, insignificant, or deserved.

Christ then names Himself “the light of the world” and acts. The sign joins word and deed: the One who gives light also opens eyes. His use of clay led both Chrysostom and St Cyril of Alexandria to hear the work of the Creator, who fashioned humanity from the earth and now restores what is lacking.^{2 3} This is a patristic reading of Christ’s action, not permission to turn every physical detail into a hidden code. The plain narrative remains essential: Jesus touches the man, commands him, and heals him.

John pauses to translate Siloam as “Sent.” The name belongs to the inspired account and keeps the pool from becoming an independent source of power. The Sent One gives the command; the man goes, washes, and returns seeing. Siloam was also a real water site at the southern end of Jerusalem’s City of David, though the relationship among the ancient and later pools is complex.⁴ Geography makes the obedience concrete without displacing Christ as healer.

The man obeys before he possesses a developed confession. He does not argue about clay, demand an explanation, or wait until every question is settled. He receives the word given to him and walks in it. This is not blind credulity; it is trust in the person of Christ before full understanding of Christ. Many acts of faith begin this way: forgiving because He commanded it, returning to prayer when the heart is dry, speaking truth without knowing how others will respond, or taking the next faithful step while the whole road remains hidden.

The neighbors’ uncertainty after the healing is striking. Some recognize the man; others can hardly reconcile the person they see with the beggar they knew. He answers simply, “I am he.” Then his first testimony follows the order of the event: Jesus acted, Jesus commanded, he obeyed, and he received sight. When asked where Jesus is, he says, “I do not know.” His witness is already trustworthy because he neither minimizes what happened nor invents knowledge he does not have.

Gems from the Fathers 💎 - Seen by Christ and Illumined

Chrysostom places Christ’s initiative at the center: “it was He who saw the blind man, not the blind man who came to Him.”⁵ Before the man can seek the face of Christ, Christ has already turned toward him. The chapter will repeat this mercy in verse 35, when Jesus finds him after he has been cast out.

Chrysostom’s statement that “sin alone is an evil, but blindness is not an evil” must be heard within its argument.¹ He is distinguishing moral evil, which separates the person from God, from bodily affliction, which cannot by itself destroy communion with God. He is not denying pain, dependence, stigma, or the responsibility to offer compassion and accessibility.

Cyril reads the washing as “an image of Holy Baptism,” because Christ the Creator commands washing and gives illumination.⁶ The pool is not magic, and the place-name “Sent” does not lexically mean Baptism. Cyril is showing how the Church receives the sign: Christ’s word, washing, illumination, and faith belong together. Baptismal life is lived by continuing to obey the Light we have received.

Interrogation, Fear, and Division (John 9:13-23)

¹³ They brought him who formerly was blind to the Pharisees. ¹⁴ Now it was a Sabbath when Jesus made the clay and opened his eyes. ¹⁵ Then the Pharisees also asked him again how he had received his sight. He said to them, “He put clay on my eyes, and I washed, and I see.”

¹⁶ Therefore some of the Pharisees said, “This Man is not from God, because He does not keep the Sabbath.” Others said, “How can a man who is a sinner do such signs?” And there was a division among them.

¹⁷ They said to the blind man again, “What do you say about Him because He opened your eyes?” He said, “He is a prophet.”

¹⁸ But the Jews did not believe concerning him, that he had been blind and received his sight, until they called the parents of him who had received his sight. ¹⁹ And they asked them, saying, “Is this your son, who you say was born blind? How then does he now see?”

²⁰ His parents answered them and said, “We know that this is our son, and that he was born blind; ²¹ but by what means he now sees we do not know, or who opened his eyes we do not know. He is of age; ask him. He will speak for himself.” ²² His parents said these things because they feared the Jews, for the Jews had agreed already that if anyone confessed that He was Christ, he would be put out of the synagogue. ²³ Therefore his parents said, “He is of age; ask him.”

The Sabbath disclosure changes the hearing of the sign. The authorities do not dispute that opened eyes would be good; they question whether the One who made clay and healed on the Sabbath can be from God. Yet John records a real division among them. One group begins with its verdict and makes the sign fit it. Others let the sign disturb the verdict: “How can a man who is a sinner do such signs?” The same event becomes either an opening toward truth or material to be controlled.

The conflict should not be taught as mercy against the Old Testament or Christ against a defective Jewish Sabbath. The Sabbath is God’s gift. The issue is whether the command is received under the authority of the One whose work gives life, or used as a shield against acknowledging mercy. Detailed claims about later rabbinic categories of work should not be projected backward into this scene without historically controlled evidence.

The man shortens his account in verse 15: “He put clay on my eyes, and I washed, and I see.” The simplicity gives the testimony force. The authorities then ask for his judgment about Jesus. His answer has grown beyond “a Man called Jesus”: “He is a prophet.” He does not yet see the whole mystery, but he will not speak beneath the light he has received. Faith matures through honest confession of what has become clear.

When the inquiry turns to his parents, fear enters the story openly. They confirm the two facts only they can establish with certainty: this is their son, and he was born blind. They avoid naming the One who opened his eyes because confession threatens exclusion from synagogue fellowship. The Greek term in verse 22 indicates being put out of the synagogue; verse 35 will narrate the completed act when the authorities cast the man out. The exact institutional mechanism remains historically debated, so the passage should not be forced into a tidy reconstruction of a universal first-century expulsion policy.⁷

Their fear concerns belonging, reputation, and communal security. John does not ask us to despise frightened parents. He shows what fear can do to truthful speech. They say enough to remain technically accurate, then send their son back into the danger alone. The warning reaches ordinary life: a family may know what is right but avoid the conversation that could disturb peace; a servant may acknowledge a wounded person privately but stay silent before influential people; a worker may edit conviction until it carries no cost. Fear rarely begins by announcing a lie. It begins by deciding which truth is too expensive to say aloud.

The man, meanwhile, has no status to protect. The person once known mainly as the beggar becomes the chapter’s clearest witness. His lack of power does not make him fearless, but it leaves him with one sure possession: the mercy he received. Christ will use that truth to form courage in him.

Gems from the Fathers 💎 - The Sign Cannot Be Buried

Chrysostom notices that the Sabbath accusation appears immediately, but he also attends to the question raised by the sign.⁸ Mercy has created evidence that a predetermined verdict cannot easily absorb. The division among the Pharisees matters because hardness is not treated as an ethnic or inevitable condition. Some still allow the work before them to question their conclusion.

Cyril observes that the repeated inquiries unwillingly spread the evidence.⁹ The authorities summon the man and his parents to contain the sign, yet each retelling places the healing on the public record. Attempts to bury mercy can become occasions for testimony, though this does not excuse the pressure placed on vulnerable people.

The Witness Grows Stronger (John 9:24-34)

²⁴ So they again called the man who was blind, and said to him, “Give God the glory! We know that this Man is a sinner.”

²⁵ He answered and said, “Whether He is a sinner or not I do not know. One thing I know: that though I was blind, now I see.”

²⁶ Then they said to him again, “What did He do to you? How did He open your eyes?”

²⁷ He answered them, “I told you already, and you did not listen. Why do you want to hear it again? Do you also want to become His disciples?”

²⁸ Then they reviled him and said, “You are His disciple, but we are Moses’ disciples. ²⁹ We know that God spoke to Moses; as for this fellow, we do not know where He is from.”

³⁰ The man answered and said to them, “Why, this is a marvelous thing, that you do not know where He is from; yet He has opened my eyes! ³¹ Now we know that God does not hear sinners; but if anyone is a worshiper of God and does His will, He hears him. ³² Since the world began it has been unheard of that anyone opened the eyes of one who was born blind. ³³ If this Man were not from God, He could do nothing.”

³⁴ They answered and said to him, “You were completely born in sins, and are you teaching us?” And they cast him out.

“Give God the glory” sounds pious, but the next sentence exposes its use: “We know that this Man is a sinner.” The leaders are not asking the man to glorify God by telling the truth. They are requiring him to accept their verdict as the condition of faithful speech. Religious language becomes coercive when it demands that a person deny the mercy plainly given by God.

The contrast between two kinds of knowledge now sharpens. “We know,” the authorities say, closing the question. “One thing I know,” the man answers, opening his testimony. His words are disciplined rather than anti-intellectual. He does not claim to possess a complete doctrine of Christ, but he refuses to surrender the fact before him: “though I was blind, now I see.” His earlier “I do not know” and this “one thing I know” come from the same integrity. Humility can admit its limits without becoming uncertain about everything.

Their repeated question in verse 26 reveals that the problem is no longer lack of information. The man says, “I told you already, and you did not listen.” Hearing has become a spiritual issue. They possess his answer but refuse its claim upon them. We can do the same with Scripture, confession, or another person’s truthful testimony: request more detail, demand a better presentation, or reopen a settled question because obedience would cost more than further analysis.

His question about becoming Jesus’ disciples contains courage, irony, and an emerging self-understanding. The authorities answer, “You are His disciple.” They intend an insult, but they name what the man is becoming. He has moved from beneficiary to witness and from witness toward discipleship. Christ’s mercy is teaching him to stand with the One who healed him.

The appeal to Moses then becomes another shield. The authorities contrast a known Moses with an allegedly unknown Jesus, although the sign itself demands explanation. The man answers with plain logic: a work unheard of since the world began has occurred, and the One who did it cannot be dismissed as separated from God. His conclusion, “If this Man were not from God, He could do nothing,” is still short of the full confession Jesus will give him, but it breaks the permitted boundaries of the hearing.

Verse 31 belongs to the healed man’s developing argument, not to a complete theology of prayer. “God does not hear sinners” must never be used to tell a repentant, wounded, or struggling person that God refuses every cry until moral perfection is achieved. The man immediately speaks of reverence for God and doing His will, while the Gospel as a whole reveals grace coming to people before they can repair themselves. His argument is that the life-giving sign cannot reasonably establish Jesus as a sinner. A broader doctrinal treatment of divine hearing would require broader scriptural and patristic evidence.

Unable to answer the sign or his reasoning, the authorities return to the accusation Jesus rejected in verse 3: “You were completely born in sins.” Their insult makes bodily condition a verdict on moral worth. Then they cast him out. The chapter’s irony has become severe. The man they call unfit to teach has perceived what his teachers refuse to see; those who claim knowledge expel the one whose opened eyes bear witness against their certainty.

Gems from the Fathers 💎 - Truth Makes the Powerless Bold

Chrysostom explains that “whether He is a sinner or not I do not know” does not signal doubt about Christ. The man lets the undeniable work answer the accusation.¹⁰ His restraint strengthens rather than weakens his testimony because he builds only on what he can truthfully say.

Chrysostom then writes, “So strong is truth, so weak is falsehood. Truth, though she take hold but of ordinary men, maketh them to appear glorious; the other, even though it be with the strong, shows them weak.”¹¹ The line is fulfilled in the scene. The man’s social power has not increased, but truth has made him free enough to speak before those who can exclude him.

Cyril describes the healing as a twofold gift: bodily sight and “the intellectual beam, I mean the illumination by the Spirit,” taking up residence within him.¹² His growing confession is more than quick thinking under pressure. Christ’s mercy is illuminating the whole person. Received grace is becoming courage, understanding, and witness.

Christ Finds the Cast-Out Man (John 9:35-41)

³⁵ Jesus heard that they had cast him out; and when He had found him, He said to him, “Do you believe in the Son of God?”

³⁶ He answered and said, “Who is He, Lord, that I may believe in Him?”

³⁷ And Jesus said to him, “You have both seen Him and it is He who is talking with you.”

³⁸ Then he said, “Lord, I believe!” And he worshiped Him.

³⁹ And Jesus said, “For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind.”

⁴⁰ Then some of the Pharisees who were with Him heard these words, and said to Him, “Are we blind also?”

⁴¹ Jesus said to them, “If you were blind, you would have no sin; but now you say, ‘We see.’ Therefore your sin remains.

The chapter began when Jesus saw the man. Its final scene begins when Jesus hears that he has been cast out and finds him. Human rejection does not leave the witness alone in an empty space. Christ seeks him at the point where truth has cost him belonging. The Lord’s initiative surrounds the whole story: seen before healing, found after exclusion.

Jesus offers more than vindication. He does not begin by praising the man’s courage or arguing that the authorities treated him unfairly. He asks, “Do you believe in the Son of God?” The healed man is ready to receive what he cannot discover by inference alone: “Who is He, Lord, that I may believe in Him?” Courageous testimony has brought him to the threshold, but Christ Himself must reveal Christ.

The answer gathers the chapter into one sentence: “You have both seen Him and it is He who is talking with you.” For the first time, the man’s restored eyes behold the One who opened them. Yet the sentence reaches further than physical recognition. The One he now sees is the One whose mercy, word, and power have been teaching him throughout the chapter. Sight becomes faith because Jesus gives Himself to be known.

The approved NKJV reads “Son of God” in verse 35. The SBL Greek New Testament reads “Son of Man,” a genuine textual variant whose manuscript evidence and editorial rationale require a critical apparatus for detailed treatment.¹³ The Scripture block therefore remains exactly as approved. Either reading leads into the decisive sequence John records: Jesus reveals Himself, the man believes, and he worships Him. The variant should be acknowledged without allowing textual uncertainty to obscure the narrative’s clear Christological end.

“Lord, I believe!” is followed immediately by worship. The sign has reached its deepest purpose. Christ has not merely restored a function or won an argument; He has brought a person into faith and communion with Himself. The mercy that began with opened eyes ends with the healed man at the feet of the incarnate Son.

Jesus’ saying about judgment describes the separating effect of His light. He does not delight in making people blind. Those who know their need receive sight; those who defend the claim that they already see refuse the Physician standing before them. The Pharisees’ question, “Are we blind also?” could have become confession. Instead, Jesus exposes the obstacle: “now you say, ‘We see.’” Claimed spiritual sufficiency keeps sin in place because it refuses the light by which sin could be seen and healed.

This warning belongs first in the teacher’s own prayer. It is easy to use “spiritual blindness” as a label for an opponent, a difficult family member, or another group in the Church. Jesus directs the saying toward the heart that cannot be taught. Biblical knowledge, service, office, and correct doctrine become dangerous when they are used to secure the conclusion before Christ has finished speaking. The beginning of sight is the honest prayer, “Lord, show me what I do not see.”

Gems from the Fathers 💎 - The Chiefest Blessing

Chrysostom says Christ finds the cast-out witness and “recompenseth him, by that which is the chiefest of blessings. For He made Himself known to him who before knew Him not.”¹⁴ The deepest reward is neither winning the dispute nor recovering lost status. It is knowing Christ.

Cyril sees the same grace: Christ remembers the one who has suffered for confessing Him, brings him to faith, and receives his worship. Cyril is explicit that the healed man “worshipped Him as God.”¹⁵ The response is Orthodox Christology enacted. The visible Jesus is confessed and worshiped as the Only-Begotten Son.

Cyril also guards the judgment saying. Christ comes as Light to illuminate, while those who obstinately refuse grace choose darkness for themselves.¹⁶ Judgment reveals what each heart does with the Light. The passage therefore gives no ground for pride in those who think they stand on the seeing side. It calls every hearer to receive illumination again.

The Church’s voice in worship ⛪

The Coptic lectionary appoints John 9:1-41 as the Liturgy Gospel for Sunday of the sixth week of Great Lent. It also appoints John 9:1-38, ending with the man’s confession and worship, as the Liturgy Gospel for the fourth Sunday of Toba. The second reading is a verified subrange and should not be expanded to include verses 39-41.

Great Lent places the whole chapter before the fasting Church: Christ sees, heals, sends, finds, reveals Himself, and receives worship. The reading joins illumination to repentance without reducing disability to a spiritual metaphor. The physically blind man is not condemned; he is shown mercy. The final danger belongs to those who claim sight while refusing correction. Lent teaches us to stand with the man before Christ, confess our need for light, and let received mercy mature into witness and worship.

Spiritual Fruit 🍇

See the person before solving the problem. The disciples’ question is theological, but it leaves the suffering man at the center of a debate about guilt. When another person’s pain awakens your need to explain, pause long enough to notice what mercy requires. Listen without interrogation, offer practical help, protect dignity and accessibility, and ask Christ to reveal His works through love rather than through a tidy verdict about why the suffering occurred.

Practice truthful limits. The healed man can say both “I do not know” and “one thing I know.” This frees us from two opposite fears: pretending certainty to look faithful and surrendering clear truth because we cannot answer everything. In family conversations, service, work, or questions about faith, say what you know honestly, admit what remains uncertain, and refuse to embellish God’s work in order to make it sound stronger.

Notice when belonging edits confession. The parents confirm the facts but withdraw when truth threatens exclusion. Fear can make us privately sympathetic and publicly silent, especially when reputation, family peace, parish influence, or professional safety is at stake. Ask where you have left another person to stand alone. Then choose one concrete act of faithful solidarity: speak the needed sentence, accompany the vulnerable person, correct the distorted account, or seek wise pastoral counsel rather than hiding behind neutrality.

Bring “we know” and “we see” to confession. The authorities possess learning and office, yet their certainty prevents them from receiving a work of God in front of them. Before using this chapter to diagnose someone else, place your strongest religious conclusions before Christ. In prayer and confession, name the place where being right has become more important than being taught, where doctrine has become a weapon, or where repeated questions are disguising refusal to obey what is already clear.

Let mercy lead you to the Giver. The man receives sight, survives interrogation, and is proved truthful, but none of these is the chapter’s final gift. Jesus finds him, reveals Himself, and receives his worship. Do not stop with relief when a prayer is answered or with vindication when a conflict ends. Return the mercy to Christ in thanksgiving, Eucharistic worship, and obedience. The greatest blessing is not merely what He has done for us, but Christ Himself.

Teaching Notes

Christ Sees the Man Born Blind (John 9:1-12)

• Begin with the contrast in verses 1-2: Jesus sees the man; the disciples see a blame question.
• Ask: What is the difference between seeking the cause of suffering and discerning the merciful work needed now?
• Emphasize: Jesus rejects a direct equation between this congenital blindness and a particular personal sin.
• Watch for: Never use disability as shorthand for sin, deny its lived burdens, or imply that God caused it merely to create an object lesson.
• Trace the verbs in verses 6-7: Christ makes, anoints, commands; the man goes, washes, and returns seeing.
• Show: Chrysostom on Christ seeing first and Cyril on Creator action and baptismal illumination.

Interrogation, Fear, and Division (John 9:13-23)

• Ask: Why does the Sabbath become the controlling issue for some Pharisees, while others allow the sign to question their verdict?
• Emphasize: The conflict is not mercy against the Old Testament. It concerns a distorted use of authority and Sabbath reasoning that refuses Christ’s life-giving work.
• Trace the man’s confession from “a Man called Jesus” to “He is a prophet.”
• Ask: Which facts do the parents affirm, and which confession do they avoid because of fear?
• Watch for: Keep the anti-Jewish guardrail explicit. Do not claim a universal expulsion policy or precise later rabbinic mechanism that the evidence does not establish.
• Connect: Discuss the difference between prudent speech and abandoning another person to preserve one’s status.

The Witness Grows Stronger (John 9:24-34)

• Contrast “We know that this Man is a sinner” with “One thing I know.” Ask which form of knowledge remains open to truth.
• Emphasize: The man’s testimony is strong because it is exact. He admits what he does not know and refuses to deny what Christ has done.
• Trace how repeated questioning clarifies his witness while hardening the authorities’ predetermined conclusion.
• Watch for: Verse 31 is part of the man’s developing argument, not a complete doctrine that God refuses the cry of every sinner.
• Ask: How can holy language such as “Give God the glory” be misused to pressure someone into denying truth?
• Show: Chrysostom’s contrast between the power of truth in an ordinary person and the weakness of falsehood among the powerful.

Christ Finds the Cast-Out Man (John 9:35-41)

• Link verses 1 and 35: Christ sees the man before the healing and finds him after the exclusion.
• Trace the final sequence carefully: Christ reveals Himself; the man believes; the man worships.
• Note: Preserve “Son of God” in the approved NKJV. If the textual variant is discussed, state only that a major Greek critical text reads “Son of Man” and that manuscript detail requires a critical apparatus.
• Ask: Why is knowing and worshiping Christ a greater gift than merely winning the dispute?
• Watch for: Keep verses 39-41 together. Jesus rebukes the proud claim “We see”; He does not delight in making people blind.
• End with self-examination: Where has confidence in knowledge made it difficult for me to be corrected by Christ?

Sources

Scripture is from NKJV.

St John Chrysostom, Homilies on the Gospel of John, Homilies LVI-LIX on John 9: CCEL Homilies on John.

St Cyril of Alexandria, Commentary on John, Book VI, Chapter I, on John 9: Tertullian.org Book VI Chapter I.

SBL Greek New Testament morphology file for John, pinned at commit aaed91e57c8e4a8dc9a2383e129ca5e75fe6393d: MorphGNT John.

Elaine A. Phillips, “The Pools of Siloam: Biblical and Post-Biblical Traces,” Tyndale Bulletin 70.1 (2019), 41-54: DOI.

John S. Kloppenborg, “Disaffiliation in associations and the ἀποσυναγωγός of John,” HTS Teologiese Studies / Theological Studies 67.1 (2011): DOI.

Coptic Orthodox lectionary: checked evidence verifies John 9:1-41 as the Liturgy Gospel for Sunday of the sixth week of Great Lent, and John 9:1-38 as the Liturgy Gospel for the fourth Sunday of Toba.

Footnotes

1. St John Chrysostom, Homilies on John, Homily LVI, on John 9:3, CCEL. ↩ ↩²

2. St John Chrysostom, Homilies on John, Homily LVI, on John 9:3-5, CCEL. ↩

3. St Cyril of Alexandria, Commentary on John, Book VI, Chapter I, on John 9:6-7, Tertullian.org. ↩

4. Elaine A. Phillips, “The Pools of Siloam: Biblical and Post-Biblical Traces,” Tyndale Bulletin 70.1 (2019), 41-54, DOI. ↩

5. St John Chrysostom, Homilies on John, Homily LVI, on John 9:1-2, CCEL. ↩

6. St Cyril of Alexandria, Commentary on John, Book VI, Chapter I, on John 9:6-7, Tertullian.org. ↩

7. John S. Kloppenborg, “Disaffiliation in associations and the ἀποσυναγωγός of John,” HTS Teologiese Studies / Theological Studies 67.1 (2011), DOI. ↩

8. St John Chrysostom, Homilies on John, Homily LVII, on John 9:15-16, CCEL. ↩

9. St Cyril of Alexandria, Commentary on John, Book VI, Chapter I, on John 9:8-11, Tertullian.org. ↩

10. St John Chrysostom, Homilies on John, Homily LVIII, on John 9:24-25, CCEL. ↩

11. St John Chrysostom, Homilies on John, Homily LVIII, on John 9:26-28, CCEL. ↩

12. St Cyril of Alexandria, Commentary on John, Book VI, Chapter I, on John 9:25, Tertullian.org. ↩

13. SBL Greek New Testament morphology file for John, John 9:35, pinned at commit aaed91e57c8e4a8dc9a2383e129ca5e75fe6393d, MorphGNT. The morphology file establishes the SBLGNT reading; manuscript-level evaluation requires a critical apparatus. ↩

14. St John Chrysostom, Homilies on John, Homily LIX, on John 9:34-36, CCEL. ↩

15. St Cyril of Alexandria, Commentary on John, Book VI, Chapter I, on John 9:38, Tertullian.org. ↩

16. St Cyril of Alexandria, Commentary on John, Book VI, Chapter I, on John 9:39-41, Tertullian.org. ↩