They brought
The phrase "They brought" indicates an action taken by the community or those who witnessed the miracle. In the Greek, the word used is "ἄγουσιν" (agousin), which implies leading or bringing someone with a purpose. This action reflects the societal norms of the time, where religious leaders were often consulted for matters of spiritual or miraculous significance. It underscores the communal nature of Jewish society, where individual experiences were often brought before the community for validation or judgment.

to the Pharisees
The Pharisees were a prominent religious group in Judaism during the time of Jesus. Known for their strict adherence to the Law and traditions, they held significant influence over religious and social matters. The Greek term "Φαρισαίους" (Pharisaious) is used here, highlighting their role as interpreters and enforcers of the Law. This context sets the stage for the tension between Jesus' miraculous works and the established religious order, as the Pharisees often challenged Jesus' authority and methods.

the man who had been blind
This phrase identifies the subject of the miracle, emphasizing his previous condition of blindness. The Greek word "τυφλός" (typhlos) is used for "blind," which not only describes a physical condition but also carries spiritual connotations in biblical literature. The healing of the blind man is a powerful testament to Jesus' divine authority and compassion. It serves as a metaphor for spiritual enlightenment, where Jesus brings light to those in darkness, both physically and spiritually. This miracle challenges the Pharisees' understanding of sin and suffering, as they often associated physical ailments with personal or ancestral sin.

(13) They brought to the Pharisees.--More exactly, They bring . . . The present tense speaks of what they did, as the writer thinks of it in actual occurrence. Their question in the previous verse, and the fact stated in the following verse, seem to indicate that they did this in the spirit of opposition to our Lord. They may have been influenced also, as the parents were, by the agreement of the Jews to excommunicate any who should confess Christ (John 9:22). By the term, "to the Pharisees," we are not to understand the Sanhedrin, which did not meet on the Sabbath, and which is not spoken of by St. John as simply "the Pharisees," but a body of the leading Pharisees who were the most bitter foes of Christ, and who seem at this time to have formed practically a permanent committee of the Sanhedrin, always ready to take counsel or action against Him. (Comp. Notes on John 7:32; John 7:45; John 7:48.)

Verse 13. - They bring to the Pharisees him that aforetime was blind. The "Pharisees" is not a conclusive definition of the Sanhedrin itself, which is generally denoted by the addition of the phrase, "the chief priests" (John 7:32 or 45). The Pharisees were a highly organized society, and some well-known gathering of them may have been easily accessible. They were the generally accredited religious guides of the people. One thing militates against such a casual gathering. In ver. 18 the term, "the Jews," the synonym of the ruling ecclesiastical powers in the city, is once more introduced. Moreover, the authorities before whom the discussion and examination were taken appear to possess the power of excommunication from the synagogue. It appears that, in Jerusalem, there existed two minor councils or synagogue-courts, of twenty-three assessors each, corresponding with the similar courts in the Jewish cities, standing in relation to the Sanhedrim and possessing the faculty of delivering the minor degrees of excommunication from the congregation of Israel. It cannot be said that this presentation of the case to an ecclesiastical court of more or less authority necessarily took place on the day of the healing. It is an open question whether the courts sat on the sabbath. There is nothing to prove immediate trial of the matter.

Parallel Commentaries ...


They brought
Ἄγουσιν (Agousin)
Verb - Present Indicative Active - 3rd Person Plural
Strong's 71: A primary verb; properly, to lead; by implication, to bring, drive, go, pass, or induce.

to
πρὸς (pros)
Preposition
Strong's 4314: To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

the
τοὺς (tous)
Article - Accusative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Pharisees
Φαρισαίους (Pharisaious)
Noun - Accusative Masculine Plural
Strong's 5330: Of Hebrew origin; a separatist, i.e. Exclusively religious; a Pharisean, i.e. Jewish sectary.

[the man]
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

who
τόν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

had been
ποτε (pote)
Particle
Strong's 4218: At one time or other, at some time, formerly. From the base of pou and te; indefinite adverb, at some time, ever.

blind.
τυφλόν (typhlon)
Adjective - Accusative Masculine Singular
Strong's 5185: Blind, physically or mentally. From, tuphoo; opaque, i.e. blind.


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NT Gospels: John 9:13 They brought him who had been blind (Jhn Jo Jn)