And, having done this, he said to him, Go—depart, haste, there is something for thee to do—wash into the pool of Siloam. σιλωάμ: this is the Greek form of the Hebrew word חַוֹלישִׁ, ( חַלֹשִׁ with the article הַלשִּׁהַ, the shortened Pihel form חַלֹשָׁ, to send forth, with the omission of the dagesh) adopted in Isaiah 8:6 by the LXX.
, and also by Josephus ('Bell. Jud.,' 5.4.1). The only other place in the Old Testament where the pool of Siloam is referred to is Nehemiah 3:15. There the Hebrew word is תלַשֶּׁהַ, and rendered by the LXX.
τῶν κωδίων—i.e. of sheep-skins; that is, the pool that was used to wash sheep before shearing them, or even the tan-pit (so Schleusner and Hesych.)—but it is rendered by Siloe in the vulgate. Isaiah is contrasting the waters of the Shiloah, which flow softly, with the turbulent streams of the Tigris, which represented the pomp and power of this world.
The sweet waters from the pool of Siloam still flow from their apparent source through what once were the king's gardens, into the Kedron near the junction of the valley of Jehoshaphat with that which used to be called the valley of the Son of Hinnom.
Silwan is the Arabic name of the fountain and pool of Siloam, and also of the village on the opposite side of the valley. Nehemiah is referring, in all probability, to the same pool, the walls of which were in part the walls of the city itself on the lower spur of Mount Ophel, which is now finally determined to be the Zion of Scripture and the city of David.
A "tower of Siloam" is also spoken of (Luke 13:4). It is not necessary here to review the arguments in favor of this position, with its accompanying conclusion that the Tyropaeon, the valley of the cheesemongers, which separated Ophel and the temple-mount from the upper city, was the valley of the Son of Hinnom, pp.
215; and 'Fresh Light from Ancient Monuments,' p. 98, etc.). The position of the fountain and pool of Siloam is one of the best-authenticated sites in Palestine (see Robinson's 'Biblical Researches,' 1:493-507).
Sayce gives strong reasons for believing that it was made in the days of Solomon, and that the proceeding of Hezekiah, referred to in 2 Chronicles 32:30, when he diverted the water from Gihon, and brought it to the west side of the city of David, was not on account (as Edersheim, Canon Birch, and others) of the formation of the zigzag tunnel from the Fountain of the virgin, but referred to the formation of Colonel Warren's tunnel, by which the waters of the same fountain were made available within the city by drawing them further to the north-west, and reaching them by a flight of stairs that go down from the city of David (2 Kings 20:20).
He thinks that 2 Chronicles 32:30 is interpreted of the lower pool of Siloam. The contemporary references of Isaiah (Isaiah 7:3; Isaiah 8:6; Isaiah 22:9) apply only to the Siloam tunnel, the Siloam pool, and that lower pool, which was repaired by Hezekiah.
The upper pool, and therefore the tunnel which supplied it, were known in the time of Ahaz. Josephus makes frequent reference to the fountain of Siloam, and expressly says that it was situated at the mouth of the Tyro-paeon.
The 'Itin. Hier.' and Jerome both say that it was at the foot of Mount Zion (see especially Jerome's 'Comm. in Esa. Isaiah 8:6'). Antoninus Martyr (in the seventh century), William of Tyre, Benjamin of Tudela, and Phoeas, all refer to it.
This remarkable connection with the Fountain of Mary was known to Quaresmius in the seventeenth century, but not fairly discovered till Robinson entered it at both ends, and found that there was a direct subterranean communication between the so-called Fountain of the virgin and the Fountain of Siloam.
In 1881 the accidental discovery of an inscription in pure Hebrew, of uncertain date, describes the process of the excavation, and accounts for the false starts made by the two parties of excavators, who eventually met and discovered the different levels at which they had been working.
Whenever made, whether by Solomon, Uzziah, Ahaz, or Hezekiah, it was obviously intended to bring fresh water within the walls of the city. The intermittent character of the flow of water in the Fountain of the virgin, by which sometimes twice or thrice a day, and at other seasons twice or thrice a week, the water suddenly rises and disappears with gurgling sounds into the conduits made for its removal, was referred to by Jerome, as an eye and ear witness of the occurrence.
We leave the question of the identification of the Fountain of the virgin with any of the fountains mentioned in the Old Testament. The point of singular interest is that the waters of Siloam were in direct communication with the upper spring, which itself may be yet proved to be in relation to some more abundant supply of water in the temple-rock.
Into the further intricacies of this problem it is unnecessary to enter. The pools of Siloam are still to be seen near the mouth of the Tyropaeon valley. The print of connection with the Fountain of the virgin cannot be doubted, nor can the fact be disputed that from Siloam, during the Feast of Tabernacles, the sacred waters were brought in solemn procession and with sacred rite (see John 7:1-53.
). Our Lord sent the blind man, thus startled into some receptivity of grace, to that which was the symbolic source of the water of life. He did this on the sabbath day, claiming cooperation with Jehovah in his truly sabbatic deed: "My Father worketh hitherto, and I work."
Siloam had been already the type of that which Jesus was in reality, when he had cried and said, "If any man thirst, let him come unto me, and drink." Consequently, there is striking appositeness in the language of St.
John here parenthetically introduced (which is, being interpreted, Sent); חַוֹלשִׁ equivalent to missio, from חלַשָׁ, equivalent to mittit or missus, which may be synonymous with חַוּלשָׁ, viz. the strengthened participle Kal with passive signification.
John is correct in his etymology. Siloam probably derived its name from the fact that its waters were sent from the higher sources, through known channels, with special significance as God's gift for the preservation of the life of the people, and the age-long memorial of his goodness.
The old poet Nonnus, Euthymius, and Meyer see here a reference to the man who was "sent" thus to wash and be healed; but a host of commentators, from Theophylact, Calvin, Cornelius a Lapide, down to Luthardt, Godet, and Westcott, rightly urge that "Siloam," as meaning "Sent," was in John's thought emblematic of him who had so often spoken of himself as the Sent of God.
The point of the parenthesis is that the very name of this healing and symbolic fountain is a type of Messiah, who thus identifies himself with the Heaven-sent gifts of the Divine hand. He then (therefore) departed, and washed.
The blind man needed no guide to Siloam, and if he had clone so there would have been a score of helpers or curious on-lookers anxious to test the meaning of the Lord's command. And he came away from Siloam, seeing; in all the strange and wonderful excitement of a man who, with his first possession of this imperial sense, was moving indeed in a new world.
The miracle, of course, provokes the critical school either into repudiating the supernatural element, or doubting the historical fact. Theme dreams through a world of parallels with the healing and apostleship of St.
Paul.