the authority of darkness: Or “the power of darkness,” that is, of those who are in spiritual darkness. (Compare Col 1:13.) At Ac 26:18, darkness is mentioned together with “the authority of Satan.” Satan exercised his authority by influencing human agents to carry out the works of darkness that led to the execution of Jesus. For example, the account at Lu 22:3 says that “Satan entered into Judas, the one called Iscariot,” who then betrayed Jesus.​—Ge 3:15; Joh 13:27-30.

the night is coming: In the Bible, the word “night” is sometimes used in a figurative sense. Jesus is here referring to the time of his trial, execution, and death when he would be unable to engage in the works of his Father.​—Job 10:21, 22; Ec 9:10; compare study note on Lu 22:53.

the saliva: On three occasions recorded in the Bible, Jesus used his saliva when miraculously healing someone. (Mr 7:31-37; 8:22-26; Joh 9:1-7) Saliva was commonly used in folk remedies, but Jesus’ miracles were performed under the power of God’s spirit. Therefore, it was not his saliva that healed people. The man born blind was told: “Go wash in the pool of Siloam” before he received his sight. (Joh 9:7) This was undoubtedly a test of his faith, just as bathing in the Jordan River was required of Naaman before he was freed from his leprosy.​—2Ki 5:10-14.

pool of Siloam: The remains of a first-century C.E. pool thought to be the pool of Siloam have been found S of the temple mount. It is at the base of the southern spur on which the ancient city was first built, near the junction of the Tyropoeon Valley with the Kidron Valley. (See App. B12.) Siloam is the Greek equivalent of the Hebrew name “Shiloah,” which may be related to the Hebrew verb sha·lachʹ, meaning “to send (out).” Thus, John translates the meaning of the name Siloam as Sent Forth. At Isa 8:6, where the Hebrew name Shiloah designates a water conduit or canal as part of Jerusalem’s water supply, the Septuagint uses the name Siloam. The pool of Siloam was supplied with water from the Gihon Spring, which intermittently gushes, or sends forth, water. The name Siloam may be related to this. At Joh 9:7, a number of translations of the Christian Greek Scriptures into Hebrew (referred to as J^{7-14, 16-18, 22} in App. C4) use the term “Shiloah.”

the Jews: Apparently referring to the Jewish authorities or religious leaders.​—See study note on Joh 7:1.

the Jews: As used in the Gospel of John, this term conveys different meanings, depending on the context. In addition to referring to Jewish or Judean people in general or to those living in or near Jerusalem, the term may also refer more specifically to Jews who zealously adhered to human traditions connected with the Mosaic Law, which were often contrary to the spirit of that Law. (Mt 15:3-6) Foremost among these “Jews” were the Jewish authorities or religious leaders who were hostile to Jesus. In this passage and in some of the other occurrences of this term in John chapter 7, the context indicates that the Jewish authorities or religious leaders are referred to.​—Joh 7:13, 15, 35a.​—See Glossary, “Jew.”

He is of age: Or “He is old enough.” The expression might refer to the age at which men qualified for military service under the Mosaic Law, which was 20. (Nu 1:3) This fits with the fact that he is called “a man” (Joh 9:1), not a child, and that he had been a beggar (Joh 9:8). Some consider the expression as referring to the age of legal maturity in Jewish society, which was 13.

local courts: In the Christian Greek Scriptures, the Greek word sy·neʹdri·on, here used in plural and rendered “local courts,” is most often used with reference to the Jewish high court in Jerusalem, the Sanhedrin. (See Glossary, “Sanhedrin,” and study notes on Mt 5:22; 26:59.) However, it was also a general term for an assembly or a meeting, and here it refers to local courts that were attached to the synagogues and had the power to inflict the penalties of scourging and excommunication.​—Mt 23:34; Mr 13:9; Lu 21:12; Joh 9:22; 12:42; 16:2.

the Jews: Apparently referring to the Jewish authorities or religious leaders.​—See study note on Joh 7:1.

expelled from the synagogue: Or “excommunicated; banned from the synagogue.” The Greek adjective a·po·sy·naʹgo·gos is used only here and at Joh 12:42 and 16:2. An expelled person would be shunned and scorned as a social outcast. Such cutting off of fellowship from other Jews would have severe economic consequences for the family. The synagogues, which were used primarily for education, to some extent were also used as places for local courts that had the power to inflict the penalties of scourging and excommunication.​—See study note on Mt 10:17.

the Jews: As used in the Gospel of John, this term conveys different meanings, depending on the context. In addition to referring to Jewish or Judean people in general or to those living in or near Jerusalem, the term may also refer more specifically to Jews who zealously adhered to human traditions connected with the Mosaic Law, which were often contrary to the spirit of that Law. (Mt 15:3-6) Foremost among these “Jews” were the Jewish authorities or religious leaders who were hostile to Jesus. In this passage and in some of the other occurrences of this term in John chapter 7, the context indicates that the Jewish authorities or religious leaders are referred to.​—Joh 7:13, 15, 35a.​—See Glossary, “Jew.”

Give glory to God: An idiomatic expression used to put a person under obligation to tell the truth. The intended meaning of the idiom could be conveyed by saying: “Give glory to God by speaking the truth” or “Speak the truth before God.”​—Compare Jos 7:19.

did obeisance to him: Or “bowed down to him; paid him homage.” These people recognized Jesus as God’s representative. They rendered obeisance to him, not as to a god or a deity, but as to “God’s Son.”​—See study notes on Mt 2:2; 8:2; 18:26.

did obeisance to him: Or “bowed down to him; prostrated himself to him; paid him homage.” When the Greek verb pro·sky·neʹo is used to refer to the rendering of worship to a god or a deity, it is translated “to worship.” (Mt 4:10; Lu 4:8) In this context, however, the healed man, who was born blind, recognized Jesus as God’s representative and did obeisance to him. He viewed him, not as God or a deity, but as the foretold “Son of man,” the Messiah with divine authority. (Joh 9:35) When he bowed down to Jesus, he apparently did so in a way similar to that of people mentioned in the Hebrew Scriptures. They bowed down when meeting prophets, kings, or other representatives of God. (1Sa 25:23, 24; 2Sa 14:4-7; 1Ki 1:16; 2Ki 4:36, 37) On many occasions, the obeisance done to Jesus expressed a gratitude for divine revelation or recognition of divine favor like that expressed in earlier times.​—Mt 14:32, 33; 28:5-10, 16-18; Lu 24:50-52; see also study notes on Mt 2:2; 8:2; 14:33; 15:25.

did obeisance to him: Or “bowed down to him; honored him.” People mentioned in the Hebrew Scriptures also bowed down when meeting prophets, kings, or other representatives of God. (1Sa 25:23, 24; 2Sa 14:4-7; 1Ki 1:16; 2Ki 4:36, 37) This man evidently recognized that he was talking to a representative of God who had power to heal people. It was appropriate to bow down to show respect for Jehovah’s King-Designate.​—Mt 9:18; for more information on the Greek word used here, see study note on Mt 2:2.

do obeisance: Or “bow down.” When the Greek verb pro·sky·neʹo is used to refer to the worship of a god or a deity, it is rendered “to worship.” In this context, however, the astrologers were asking for “the one born king of the Jews.” So it is clear that it refers to obeisance or homage to a human king, not a god. A similar usage is found at Mr 15:18, 19, where the term is used of the soldiers who mockingly “bowed down” to Jesus and called him “King of the Jews.”​—See study note on Mt 18:26.

did obeisance to him: Or “bowed down to him; paid him homage.” By calling Jesus “Son of David” (Mt 15:22), this non-Jewish woman evidently recognizes him as the promised Messiah. She renders obeisance to him, not as to a god or a deity, but as to a representative of God.​—See study notes on Mt 2:2; 8:2; 14:33; 18:26.