Note 125 — Chapter IX · MIRACLES OF JESUS.

But, to begin at the beginning, the meaning here given to ἡμέρα and νὺξ is too shallow even for Venturini,125 and especially clashes with the context (v. 5), which throughout demands an interpretation of the words with reference to the speedy departure of Jesus.126 As to the conjecture that the clay was made of medicinal ingredients of some kind or other, it is the more groundless, since it cannot be said here, as in the former case, that only so much is stated as the patient could learn by his hearing or by a slight glimmering of light, for, on this occasion, Jesus undertook the cure, not in private, but in the presence of his disciples. Concerning the further supposition of previous surgical operations, by which the anointing and washing, alone mentioned in the text, are reduced to mere accessories, nothing more is to be said, than that by this example we may see how completely the spirit of natural explanation despises all restraints, not scrupling to pervert the clearest words of the text in support of its arbitrary combinations. Further, when, from the circumstance that Jesus ordered the blind man to go to the pool of Siloam, it is inferred that he must have had a share of light, we may remark, in opposition to this, that Jesus merely told the patient whither he should go (ὑπάγεν); how he was to go, whether alone or with a guide, he left to his own discretion. Lastly, when the closely connected words he went his way, therefore, and washed and came seeing, ἀπῆλθεν οὖν καὶ ἐνίψατο καὶ ἦλθε βλέπων (v. 7; comp. v. 11) are stretched out into a process of cure lasting several weeks, it is just as if the words veni, vidi, vici, were translated thus: After my arrival I reconnoitred for several days, fought battles at suitable intervals, and finally remained conqueror.