Waters Bursting Forth
To readers of the Bible, Siloam (Σιλωάμ) is a familiar water source in ancient Jerusalem. It was there that Jesus healed the man born blind (John 9). In Hebrew, the pool is called Shiloach (שִׁלֹחַ) or Shiloah, meaning "sent." Yeshua (Jesus) saw himself as שָׁלִיחַ (shaliach), a son sent to represent the father, saying that he "must carry out the works of Him who sent me..." So, in John 9, the sent one sends the blind man to the waters of the pool called "the sent one" so that this man, blind from birth, can begin to see the world around him and testify of the "one who was sent." I hope you appreciate the symbolism hidden in the original language of John's narrative.
However, I wish to direct your attention to another gospel story that I suspect happened right around Siloam. A story that I believe many readers do not fully appreciate because they overlook the Hebrew wordplay and symbolism hidden behind the familiar words and narrative. Yes, studying Greek aids one immensely in understanding the gospels, but behind all these stories, Hebrew, as a foundation, still holds so many keys. I believe that Messiah's call to all who are thirsty (John 7:37) is directly connected to the Pool of Siloam and probably took place right there, on the steps of the pool. If you allow me to share why I suspect this happened at Siloam, you might suddenly see so much more in Messiah's iconic words.
So, let's begin with some key context. In John 7:2, we learn that Jesus was in Jerusalem and Sukkot (סֻכּוֹת), the Feast of Tabernacles (or Booths) was approaching. I have a hunch that many verses in this chapter describe what happened during this elaborate festival commanded in the Torah (Lev 23:33-44; Deut 16:13-15; Ex 23:16, 34:22). This a seven-day-long celebration typically lingered into the eighth day because of the joy and expectations of the worshippers and pilgrims.
The festival looks back to Exodus and deliberately depicts the tangible and observable reality of God's presence among his people at that moment in history. In Torah, the Israelites are commanded to live in temporary shelters to commemorate how God supplied all they needed, and their closeness to the Almighty was enough of a shelter. In every generation the reenactment of Exodus days created an anticipation of a return to that type of closeness when miracles occurred on a daily basis. The abundant agricultural provisions, thanksgiving, and prayers for future cycles of life-giving rain coincided with yearnings for the divine restoration of the kingdom of Israel.
People meditated on Isaiah's promises to King Ahaz, a child named Imanu el (עִמָּנוּ אֵל), "God with us." This name became a proclamation of faith in Isaiah 8:10. The expectation of God's presence and protection that Isaiah promised to Ahaz was yearned for deeply in the days of Herod. And a festival like Sukkot was linked to the popular expectations of the Messiah because of the promises of Zechariah 14: 16-19.