John 9 is the ninth chapter of the Gospel of John in the New Testament of the Christian Bible. It maintains the previous chapter's theme "Jesus is light", recording the healing of a man who had been blind from birth, a miracle performed by Jesus, and their subsequent dealings with the Pharisees. The man born blind comes to complete faith in Jesus, while some of the Pharisees remain in their sin. The author of the book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel. Text The original text was written in Koine Greek. This chapter is divided into 41 verses. Textual witnesses Some early manuscripts containing the text of this chapter are: Papyrus 75 (AD 175–225) Papyrus 66 (c. 200). Codex Vaticanus (325-350) Codex Sinaiticus (330-360) Codex Bezae (c. 400) Codex Alexandrinus (400-440) Codex Ephraemi Rescriptus (c. 450; extant verses 1–10) Papyrus 128 (6th/7th century; extant verses 3–4) Sub-divisions The New King James Version organises this chapter as follows: = A Man Born Blind Receives Sight = The Pharisees Excommunicate the Healed Man = True Vision and True Blindness Location Jesus and His disciples are said to be "passing by" and there is no indication yet that they have left Jerusalem, the scene of the narrative in chapters 7 and 8. Jesus sends the man He heals to the Pool of Siloam, a rock-cut pool on the southern slope of Jerusalem, located outside the walls of the Old City to the southeast. However, there are also references to a Jewish ruling that anyone who believed Jesus to be the Messiah would be excluded from the synagogue (John 9:22). There is no other New Testament reference to Jerusalem having a synagogue, but rabbinical tradition states that there were 480 synagogues in Jerusalem at the time of the Jewish rebellion. Chronology The initial events of this chapter occur on a Sabbath (), not necessarily connected with the Feast of Tabernacles or the days immediately afterwards when the events of John 7-8 took place. H. W. Watkins suggests that this was the last day, the "great day" of the Feast of Tabernacles referred to in because "nothing has taken place which makes it necessary to suppose any interval, and though the discourses seem long, they would have occupied but a short time in delivery", and the Pulpit Commentary agrees that "the day may have been