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John 9:13

John 9:13 in Multiple Translations

They brought to the Pharisees the man who had been blind.

¶ They brought to the Pharisees him that aforetime was blind.

They bring to the Pharisees him that aforetime was blind.

They took him before the Pharisees — this man who had been blind.

They took the man who had been blind to the Pharisees.

They brought to the Pharises him that was once blinde.

They bring him to the Pharisees who once [was] blind,

They brought him who had been blind to the Pharisees.

They brought to the Pharisees him that before was blind.

They bring him that had been blind to the Pharisees.

They took to the Pharisees the man who was previously blind.

The people took the man that was born blind to the Pharisee mob, that were strong for the Jewish law.

Study Highlights

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Berean Amplified Bible — John 9:13

BAB
Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

John 9:13 Interlinear (Deep Study)

BIB
GRK αγουσιν αυτον προς τους φαρισαιους τον ποτε τυφλον
αγουσιν agō G71 to bring Verb-PAI-3P
αυτον autos G846 it/s/he Pron-ASM
προς pros G4314 to/with Prep
τους ho G3588 the/this/who Art-APM
φαρισαιους Pharisaios G5330 Pharisee Noun-APM
τον ho G3588 the/this/who Art-ASM
ποτε pote G4218 once/when Particle
τυφλον tuphlos G5185 blind Adj-ASM
Greek Word Study

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Greek Word Reference — John 9:13

αγουσιν agō G71 "to bring" Verb-PAI-3P
This verb means to lead or bring something. Jesus used it in John 10:16 to describe leading his followers. It also appears in Romans 2:4 and Hebrews 2:10.
Definition: ἄγω, [in LXX for בּוא hi., לקח, נהג, etc. ;] __1. to lead, bring, carry: with ace, before ἐπί, εἰς, ἕως, πρός and simple dative; metaphorically, to lead, guide, impel: Jhn.10:16 Rom.2:4, Heb.2:10, 2Ti.3:6, al. __2. to spend or keep a day: Luk.24:21, Act.19:38 __3. Intrans., to go: subjunc., ἄγωμεν, Mat.2:46, al. (Cramer, 61; MM, VGT, see word). (AS)
Usage: Occurs in 75 NT verses. KJV: be, bring (forth), carry, (let) go, keep, lead away, be open See also: 1 Corinthians 12:2; John 7:45; Hebrews 2:10.
αυτον autos G846 "it/s/he" Pron-ASM
This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.
Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)
Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.
προς pros G4314 "to/with" Prep
A preposition showing direction or relationship, like towards or with something, as seen in Mark 5:11 and John 18:16. This means indicating movement or direction. It's about showing proximity or connection.
Definition: πρός, prep. with genitive, dative, accusative __I. I. C. genitive, of motion from a place, from the side of, hence metaphorically, in the interests of, Act.27:34 (cf. Page, in l.). __II. II. C. dative, of local proximity, hard by, near, at: Mrk.5:11, Luk.19:37, Jhn.18:16 20:11, 12 Rev.1:13. __III. C. accusative, of motion or direction towards a place or object, to, towards. __1. Of place, __(a) after verbs of motion or of speaking and other words with the idea of direction: ἔρχομαι, ἀναβαίνω, πορεύομαι, λέγω, ἐπιστολή, etc., Mat.3:14, Mrk.6:51, Luk.11:5, Jhn.2:3, Act.9:2, al. mult.; metaphorically, of mental direction, hostile or otherwise, Luk.23:12, Jhn.6:52, 2Co.7:4, Eph.6:12, Col.3:13, al.; of the issue or end, Luk.14:32, Jhn.11:4, al.; of purpose, Mat.26:12, Rom.3:26, 1Co.6:5, al.; πρὸς τό, with inf., denoting purpose (cf. M, Pr., 218, 220; Lft., Notes, 131), Mat.5:28, Mrk.13:22, Eph.6:11, 1Th.2:9, al.; __(b) of close proximity, at, by, with: Mat.3:10, Mrk.11:4, Luk.4:11, Act.3:2, al.; after εἶναι, Mat.13:56, Mrk.6:3, Jhn.1:1, al. __2. 2. Of time, __(a) towards (Plat., Xen., LXX: Gen.8:11, al.): Luk.24:29; __(b) for: πρὸς καιρόν, Luk.8:13, 1Co.7:5; πρὸς ὥραν, Jhn.5:35, al.; πρὸς ὀλίγον, Jas.4:14. __3. Of relation __(a) toward, with: Rom.5:1, 2Co.1:12, Col.4:5, 1Th.4:12, al.; __(b) with regard to: Mat.19:8, Mrk.12:12, Rom.8:31, al.; __(with) pertaining to, to: Mat.27:4, Jhn.21:22, Rom.15:17, Heb.2:17 5:1; __(d) according to: Luk.12:47, 2Co.5:10, Gal.2:14, Eph.3:4 4:14; __(e) in comparison with: Rom.8:18. __IV. In composition: towards (προσέρχομαι), to (προσάγω), against (προσκόπτω), besides (προσδαπανάω) . (AS)
Usage: Occurs in 655 NT verses. KJV: about, according to , against, among, at, because of, before, between, (where-)by, for, X at thy house, in, for intent, nigh unto, of, which pertain to, that, to (the end that), X together, to (you) -ward, unto, with(-in) See also: 1 Corinthians 2:1; Acts 2:47; 1 Peter 2:4.
τους ho G3588 "the/this/who" Art-APM
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
φαρισαιους Pharisaios G5330 "Pharisee" Noun-APM
A Pharisee was a member of a Jewish sect that followed strict religious rules, often mentioned in the New Testament, such as in Matthew 23:26 and Philippians 3:5.
Definition: Φαρισαῖος, -ου, ὁ (Aram. פְּרִישָׁא; see Dalman, Gr., 157.n, Words, 2.n), a Pharisee: Mat.23:26, Php.3:5; usually in pl., Mat.9:11, Mrk.2:18, al.; Φ. κ. γραμματεῖς, Mat.5:20, Mrk.2:16, Luk.5:21, al.; Φ. κ. Σαδδυκαῖοι, Mat.16:1, Act.23:6, 7 al.; ἀρχιερεῖς, Mat.21:45, Jhn.7:32, al. (see DB, iii, 826b). (AS)
Usage: Occurs in 96 NT verses. KJV: Pharisee See also: Acts 5:34; Luke 16:14; Philippians 3:5.
τον ho G3588 "the/this/who" Art-ASM
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
ποτε pote G4218 "once/when" Particle
This word means once or when, referring to a time in the past or future. Paul used it in Romans 7:9 and Galatians 1:13 to talk about his life before meeting Jesus. It can also mean ever or at some point.
Definition: ποτέ enclitic particle, __1. once, formerly, sometime: of the past, Jhn.9:13 Rom.7:9 11:30, Gal.1:13, 23 2:6 (Lft., in l), Eph.2:2-3, 11 2:13 5:8, Col.1:21 3:7, 1Th.2:5, Tit.3:3, Phm 11, 1Pe.2:10 3:5 3:20; ἤδη ποτέ, now at length, Php.4:10; of the fut., Luk.22:32; εἴ πως ἤδη ποτέ, if sometime soon at length, Rom.1:10. __2. ever: after a neg., Eph.5:29, 2Pe.1:10 1:21; in a question, τίς π., 1Co.9:7, Heb.1:5, 13.† (AS)
Usage: Occurs in 28 NT verses. KJV: afore-(any, some-)time(-s), at length (the last), (+ n- )ever, in the old time, in time past, once, when See also: 1 Corinthians 9:7; Ephesians 5:29; 1 Peter 2:10.
τυφλον tuphlos G5185 "blind" Adj-ASM
In the Bible, this word means blind, either physically or spiritually, as seen in Matthew 9:27 and John 9:39-41. It describes a lack of sight or understanding. Jesus often healed the blind in his ministry.
Definition: τυφλός, -ή, -όν [in LXX for עִוֵּר ;] blind: as subst., ὁ τ., Mat.9:27, Mrk.8:22, Luk.4:18" (LXX), Jhn.5:3, al. Metaphorical: Mat.15:14 23:16-26, Jhn.9:39-41, Rom.2:19, 2Pe.1:9, Rev.3:17. (AS)
Usage: Occurs in 48 NT verses. KJV: blind See also: 2 Peter 1:9; Luke 14:13; Revelation 3:17.

Study Notes — John 9:13

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Cross References

ReferenceText (BSB)
1 John 11:57 But the chief priests and Pharisees had given orders that anyone who knew where He was must report it, so that they could arrest Him.
2 John 11:46–47 But some of them went to the Pharisees and told them what Jesus had done. Then the chief priests and Pharisees convened the Sanhedrin and said, “What are we to do? This man is performing many signs.
3 John 12:42 Nevertheless, many of the leaders believed in Him; but because of the Pharisees they did not confess Him, for fear that they would be put out of the synagogue.
4 John 8:3–8 The scribes and Pharisees, however, brought to Him a woman caught in adultery. They made her stand before them and said, “Teacher, this woman was caught in the act of adultery. In the Law Moses commanded us to stone such a woman. So what do You say?” They said this to test Him, in order to have a basis for accusing Him. But Jesus bent down and began to write on the ground with His finger. When they continued to question Him, He straightened up and said to them, “Let him who is without sin among you be the first to cast a stone at her.” And again He bent down and wrote on the ground.
5 John 12:19 Then the Pharisees said to one another, “You can see that this is doing you no good. Look how the whole world has gone after Him!”

John 9:13 Summary

[This verse tells us that the people brought the man who had been blind to the Pharisees, who were the spiritual leaders of the community. The Pharisees wanted to understand how the man had received his sight, and they likely wanted to verify the miracle. This event is a reminder that when we experience something amazing, we may be called to share our story with others, just like the man in John 9:13. We can learn from his example and be brave in sharing our own experiences with Jesus, just as it is written in Psalm 107:2 and Matthew 10:32.]

Frequently Asked Questions

Why did the people bring the man who had been blind to the Pharisees?

They brought him to the Pharisees because they were seeking to understand how the man had received his sight, and they likely wanted the Pharisees to verify the miracle, as seen in John 9:13 and John 9:15. The Pharisees were the spiritual leaders of the community, and their opinion carried significant weight.

What was the significance of the Pharisees in this story?

The Pharisees were important because they represented the spiritual authority of the time, and their response to the miracle would influence how others perceived Jesus and His teachings, as mentioned in John 9:13 and Matthew 23:13.

How does this verse relate to the overall story of Jesus' ministry?

This verse is part of a larger narrative about Jesus' ministry, where He performed miracles and taught about God's love, as seen in John 9:1-41 and Luke 19:10. The healing of the blind man was a demonstration of Jesus' power and compassion, which challenged the spiritual leaders of the time.

What can we learn from the man's encounter with the Pharisees?

We can learn that when we experience a miracle or a significant event, we may be called to share our story with others, even if it's challenging or uncomfortable, as seen in John 9:13-34 and Acts 4:20. Our testimony can be a powerful witness to God's love and power.

Reflection Questions

  1. What would I do if I were in the man's shoes, being questioned by the Pharisees about my experience with Jesus?
  2. How can I apply the principle of sharing my faith, even in difficult situations, to my own life?
  3. What are some ways that I can demonstrate Jesus' love and compassion to those around me, just like He did with the blind man?
  4. How can I trust God to work in my life, even when I face challenges or uncertainties, just like the man who was healed?

Gill's Exposition on John 9:13

They brought to the Pharisees,.... That is, to the sanhedrim, which chiefly consisted of Pharisees; and so Nonnus calls them the priests and chief priests: him that was aforetime blind; to be examined by them.

Jamieson-Fausset-Brown on John 9:13

They brought to the Pharisees him that aforetime was blind. They brought to the Pharisees him that aforetime was blind.

Matthew Poole's Commentary on John 9:13

Whether the neighbours, or his near relations, is not said. Nor is the place mentioned where this convention of Pharisees was, whether in the temple, or in some synagogue, or in the great court which they called the sanhedrim; nor is it material for us to inquire into.

Trapp's Commentary on John 9:13

13 They brought to the Pharisees him that aforetime was blind. Ver. 13. They bring him to the Pharisees] Who should have been moved with the miracle to think the better of him that wrought it; and have better informed those that brought the man to them, with what mind soever. But they had conceived such an incurable prejudice, such a deadly hatred against Christ, that what he did they presently condemn, as George Duke of Saxony did Luther’ s reformation, as the monks of Mentz did the reformation begun there by Hermanus their archbishop, professing that they would rather receive Mahometanism than submit to that new religion, as they called it; as Philip king of Spain would choose rather to have no subjects than Lutheran subjects; and out of a blind and bloody zeal, suffered his eldest son Charles to be murdered by the cruel Inquisition, because he seemed to favour the truth.

Ellicott's Commentary on John 9:13

(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.)

Adam Clarke's Commentary on John 9:13

Verse 13. They brought to the Pharisees] These had the chief rule, and determined all controversies among the people; in every case of religion, their judgment was final: the people, now fully convinced that the man had been cured, brought him to the Pharisees, that they might determine how this was done, and whether it had been done legally.

Cambridge Bible on John 9:13

13–41. Opposite Results of the Sign13. They brought, &c.] Better, they bring him to the Pharisees, him that once was blind. These friends and neighbours are perhaps well-meaning people, not intending to make mischief. But they are uncomfortable because work has been done on the Sabbath, and they think it best to refer the matter to the Pharisees, the great authorities in matters of legal observance and orthodoxy (comp. John 7:47-48). This is not a meeting of the Sanhedrin. S. John’s formula for the Sanhedrin is ‘the chief priests and (the) Pharisees’ (John 7:45, John 11:47; John 11:57, John 18:3), or ‘the Pharisees and the chief priests’ (John 7:32).

Barnes' Notes on John 9:13

To the Pharisees - To the members of the Sanhedrin. They did this, doubtless, to accuse Jesus of having violated the Sabbath, and not, as they ought to have done, to examine into the evidence that he was from God.

Whedon's Commentary on John 9:13

13. They brought to the Pharisees—We see no proof of hostility to Jesus (attributed by some commentators) in their thus referring to the proper examiners so extraordinary a fact.

Sermons on John 9:13

SermonDescription
Willie Mullan (John) the Childness of the Critics by Willie Mullan In this sermon, the preacher discusses the story of a blind man who was healed by Jesus. The preacher highlights four key themes in the story: the childishness of the critics, the
Ed Miller (Sabbath Miracles) 04 - Withered Hand Blind by Ed Miller In this sermon, the speaker emphasizes the importance of relying on the Holy Spirit for understanding and applying God's Word. He then proceeds to discuss two Sabbath miracles from
G.W. North Gospel of John (2nd Yr Study 1 of 19, Course Restarts End of Ch8) by G.W. North In this sermon, the preacher discusses the story of a man born blind and how Jesus healed him. The preacher emphasizes the importance of recognizing our sinful nature and the need
Alan Redpath (John) 15 - the Life Saving by Alan Redpath In this sermon, the speaker focuses on John chapter 11, which tells the story of the resurrection of Lazarus. The sermon is divided into four sections: the occasion of the miracle,
G.W. North Gospel of John (Study 24 of 24, Chap 11 Cont) by G.W. North The sermon transcript discusses the importance of not building anything of wood, hay, and stubble, but instead allowing the Lord to work and have His way. The speaker emphasizes th
R.A. Torrey The Conspiracy Formed Against the Life of Our Lord John 11:46-57 by R.A. Torrey R.A. Torrey explores the conspiracy against Jesus as depicted in John 11:46-57, emphasizing the origin and motivations of the Jewish leaders who plotted His death. He highlights th
Vance Havner Like Him in This World by Vance Havner In this sermon, the speaker emphasizes the importance of living a life of faith and following the examples of the heroes of faith mentioned in Hebrews 11. He mentions individuals s

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