KJV: After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.
YLT: And Jesus was walking after these things in Galilee, for he did not wish to walk in Judea, because the Jews were seeking to kill him,
Darby: And after these things Jesus walked in Galilee, for he would not walk in Judaea, because the Jews sought to kill him.
ASV: And after these things Jesus walked in Galilee: for he would not walk in Judaea, because the Jews sought to kill him.
| μετὰ | after |
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Parse: Preposition Root: μετά Sense: with, after, behind. |
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| ταῦτα | these things |
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Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: οὗτος Sense: this. |
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| περιεπάτει | was walking |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: περιπατέω Sense: to walk. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| τῇ | - |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Γαλιλαίᾳ | Galilee |
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Parse: Noun, Dative Feminine Singular Root: Γαλιλαία Sense: the name of a region of northern Palestine, bounded on the north by Syria, on the west by Sidon, Tyre, Ptolemais and their territories and the promontory of Carmel, on the south by Samaria and on the east by the Jordan. |
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| ἤθελεν | He did desire |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: θέλω Sense: to will, have in mind, intend. |
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| Ἰουδαίᾳ | Judea |
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Parse: Noun, Dative Feminine Singular Root: Ἰουδαία Sense: in a narrower sense, to the southern portion of Palestine lying on this side of the Jordan and the Dead Sea, to distinguish it from Samaria, Galilee, Peraea, and Idumaea. |
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| περιπατεῖν | to walk |
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Parse: Verb, Present Infinitive Active Root: περιπατέω Sense: to walk. |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ἐζήτουν | were seeking |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: ζητέω Sense: to seek in order to find. |
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| Ἰουδαῖοι | Jews |
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Parse: Adjective, Nominative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| ἀποκτεῖναι | to kill |
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Parse: Verb, Aorist Infinitive Active Root: ἀποκτείνω Sense: to kill in any way whatever. |
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Greek Commentary for John 7:1
John‘s favourite general note of the order of events. Bernard conceives that the events in John 7:1-14 follow John 7:15-24 and both follow chapter 5, not chapter 6, a wholly needless readjustment of the narrative to suit a preconceived theory. John simply supplements the narrative in the Synoptics at points deemed important. He now skips the period of withdrawal from Galilee of about six months (from passover to tabernacles). Walked Imperfect active, a literal picture of the itinerant ministry of Jesus. He has returned to Galilee from the region of Caesarea Philippi. He had been avoiding Galilee as well as Judea for six months. For he would not walk in Judea Imperfect active of τελω thelō picturing the attitude of refusal to work in Judea after the events in chapter 5 (perhaps a year and a half before). Sought to kill Imperfect active again, progressive attitude, had been seeking to kill him as shown in John 5:18 where the same words occur. [source]
Reverse Greek Commentary Search for John 7:1
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER- -DIVIDER- Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER- -DIVIDER- Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER- receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER- to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER- advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER- (Demosth., “Olynth.,” 2:20). -DIVIDER- In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER- to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER- to put her away secretly. -DIVIDER- -DIVIDER- Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER- ( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER- ( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER- ( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER- -DIVIDER- In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (Luke 9:51; Luke 13:22; Luke 17:11) and John mentions three journeys to Jerusalem during the later ministry (John 7:10; John 11:17; John 12:1). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond. [source]
Literally, “of his taking up.” It is an old word (from Hippocrates on), but here alone in the N.T. It is derived from αναλαμβανω analambanō (the verb used of the Ascension, Acts 1:2, Acts 1:11, Acts 1:22; 1 Timothy 3:16) and refers here to the Ascension of Jesus after His Resurrection. Not only in John‘s Gospel (John 17:5) does Jesus reveal a yearning for a return to the Father, but it is in the mind of Christ here as evidently at the Transfiguration (Luke 9:31) and later in Luke 12:49.He steadfastly set his face (αυτος το προσωπον εστηρισεν autos to prosōpon estērisen). Note emphatic αυτος autos he himself, with fixedness of purpose in the face of difficulty and danger. This look on Christ‘s face as he went to his doom is noted later in Mark 10:32. It is a Hebraistic idiom (nine times in Ezekiel), this use of face here, but the verb (effective aorist active) is an old one from στηριζω stērizō (from στηριγχ stērigx a support), to set fast, to fix.To go to Jerusalem Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (Luke 9:51; Luke 13:22; Luke 17:11) and John mentions three journeys to Jerusalem during the later ministry (John 7:10; John 11:17; John 12:1). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond. [source]
Wrong. Properly, ye will to do. Rev., it is your will to do. See on John 7:17. [source]
Of my own self-determination, independently, but my being is divinely derived. See on John 7:17. [source]
Properly, from myself, as Rev., at John 7:17, but not here. See on John 7:17. [source]
See on John 7:17. Rather, were disposed: or wished to take him. [source]
Rev., led astray. See on John 7:12. [source]
Or more correctly, a demon. See on Mark 1:34. The name was applied to Jesus by the multitude ( ὄχλος ) and not by those whom He was addressing in John 7:19, because of the gloomy suspicions which they thought He entertained, and in entire ignorance of the design of the Jews which Jesus had penetrated. The same term was applied to John the Baptist, the ascetic, as one who withdrew from social intercourse (Matthew 11:18). [source]
Rev., rightly, doeth. Compare do in John 7:17. [source]
Not merely, do you wish, but are you in earnest? See on Matthew 1:19. Jesus appeals to the energy of his will. Not improbably he had fallen into apathy through his long sickness. Compare Acts 3:4; John 7:17. [source]
A phrase peculiar to John, and used only by the Lord, of the Father. See John 4:34; John 6:38, John 6:39; John 7:16, John 7:28, John 7:33, etc. [source]
The word brethren, applied to the disciples, occurs before (John 7:3, John 7:5, John 7:10), but not the phrase my brethren, which follows from my Father and your Father. Compare Matthew 28:10. [source]
See on John 7:13. [source]
Rev., rightly, from himself. See on John 7:17. [source]
Properly, from itself. See on John 7:17. [source]
Rev., better, from myself. See on John 7:17. [source]
Out of myself. This formula occurs only here. The usual expression is ἀπ ' ἐμαυτοῦ . Ἁπό , from, as distinguished from ἐκ , out of, marks rather the point of departure, while ἐκ , including this idea, emphasizes the point of departure as the living and impelling source of that which issues forth. In John 7:17, we read, “whether it be out of God ( ἐκ τοῦ Θεοῦ ), or whether I speak from myself ( ἀπ ' ἐμαυτοῦ ).” [source]
See on John 7:13. [source]
Rev., more correctly, there arose. The word σχίσμα , division, from σχίζω , to cleave, describes a fact which continually recurs in John's narrative. See John 6:52, John 6:60, John 6:66; John 7:12, John 7:25sqq.; John 8:22; John 9:16, John 9:17; John 10:19, John 10:24, John 10:41; John 11:37sqq.; John 12:19, John 12:29, John 12:42; John 16:18, John 16:19. [source]
It is important to understand the precise sense of this word, because it goes to determine whether Jesus intended an antithesis between Moses' writings and His own words, or simply between Moses ( ἐκείνου ) and Himself ( ἐμοῖς ). Γράμμα primarily means what is written. Hence it may describe either a single character or a document. From this general notion several forms develop themselves in the New Testament. The word occurs in its narrower sense of characters, at Luke 23:38; 2 Corinthians 3:7; Galatians 6:11. In Acts 28:21, it means official communications. Paul, with a single exception (2 Corinthians 3:7), uses it of the letter of scripture as contrasted with its spirit (Romans 2:27, Romans 2:29; Romans 7:6; 2 Corinthians 3:6). In Luke 16:6, Luke 16:7, it denotes a debtor's bond (A.V., bill ). In John 7:15, Acts 26:24) it is used in the plural as a general term for scriptural and Rabbinical learning. Compare Sept., Isaiah 29:11, Isaiah 29:12) where a learned man is described as ἐπιτάμενος γράμματα , acquainted with letters. Once it is used collectively of the sacred writings - the scriptures (2 Timothy 3:15), though some give it a wider reference to Rabbinical exegesis, as well as to scripture itself. Among the Alexandrian Greeks the term is not confined to elementary instruction, but includes exposition, based, however, on critical study of the text. The tendency of such exegesis was often toward mystical and allegorical interpretation, degenerating into a petty ingenuity in fixing new and recondite meanings upon the old and familiar forms. This was illustrated by the Neo-Platonists' expositions of Homer, and by the Rabbinical exegesis. Men unacquainted with such studies, especially if they appeared as public teachers, would be regarded as ignorant by the Jews of the times of Christ and the Apostles. Hence the question respecting our Lord Himself: How knoweth this man letters ( γράμματα John 7:15)? Also the comment upon Peter and John (Acts 4:13) that they were unlearned ( ἀγράμματοι ). Thus, too, those who discovered in the Old Testament scriptures references to Christ, would be stigmatized by Pagans, as following the ingenious and fanciful method of the Jewish interpreters, which they held in contempt. Some such feeling may have provoked the words of Festus to Paul: Much learning ( πολλά γράμματα ) doth make thee mad (Acts 26:24). It is well known with what minute care the literal transcription of the sacred writings was guarded. The Scribes ( γραμματεῖς ) were charged with producing copies according to the letter ( κατὰ τὸ γράμμα ). -DIVIDER- -DIVIDER- The one passage in second Timothy cannot be urged in favor of the general use of the term for the scriptures, especially since the best texts reject the article before ἱερὰ γράμμα , so that the meaning is apparently more general: “thou hast known sacred writings.” The familiar formula for the scriptures was αἱ γραφαὶ ἁγίαι . A single book of the collection of writings was known as βιβλίον (Luke 4:17), or βίβλος (Luke 20:42); never γραφή , which was the term for a particular passage. See on Mark 12:10. -DIVIDER- -DIVIDER- It seems to me, therefore, that the antithesis between the writings of Moses, superstitiously reverenced in the letter, and minutely and critically searched and expounded by the Jews, and the living words ( ῥήμασιν , see on Luke 1:37), is to be recognized. This, however, need not exclude the other antithesis between Moses and Jesus personally. -DIVIDER- -DIVIDER- [source]
Literally, “be out of;” a characteristic expression of John. See John 3:31; John 4:22; John 7:17, John 7:22; John 8:23; John 15:19; John 18:36, John 18:38, etc. It means more than to come out of: rather to come out of as that which is of; to be identified with something so as to come forth bearing its impress, moral or otherwise. See especially John 3:31: “He that is of the earth is of the earth;” i.e., partakes of its quality. Compare Christ's words to Nicodemus (John 3:6), and 1 Corinthians 15:47. In the Greek order, out of Nazareth stands first in the sentence as expressing the prominent thought in Nathanael's mind, surprise that Jesus should have come from Nazareth, a poor village, even the name of which does not occur in the Old Testament. Contrary to the popular explanation, there is no evidence that Nazareth was worse than other places, beyond the fact of the violence offered to Jesus by its people (Luke 4:28, Luke 4:29), and their obstinate unbelief in Him (Matthew 13:58; Mark 6:6). It was a proverb, however, that no prophet was to come from Galilee (John 7:52). -DIVIDER- -DIVIDER- [source]
As in John 7:43 in the crowd (also in John 7:12, John 7:31), so now among the hostile Jews (Pharisees) some of whom had previously professed belief in him (John 8:31). The direct reference of παλιν palin (again) may be to John 9:16 when the Pharisees were divided over the problem of the blind man. Division of opinion about Jesus is a common thing in John‘s Gospel (John 6:52, John 6:60, John 6:66; John 7:12, John 7:25.; John 8:22; John 9:16.; John 10:19, John 10:24, John 10:41; John 11:41.; John 12:19, John 12:29, John 12:42; John 16:18.). [source]
Imperfect active, “They kept on seeking to seize” (ingressive aorist active infinitive of πιαζω piazō for which see John 7:30) as they had tried repeatedly (John 7:1, John 7:30, John 7:44; John 8:20), but in vain. They gave up the effort to stone him. Out of their hand Overawed, but still angry, the stones fell to the ground, and Jesus walked out. [source]
The raising of Lazarus brought matters to a head so to speak. It was now apparently not more than a month before the end. They took counsel First aorist middle indicative of βουλευω bouleuō old verb to take counsel, in the middle voice for themselves, among themselves. The Sanhedrin took the advice of Caiaphas seriously and plotted the death of Jesus. That they might put him to death Purpose clause with ινα hina and first aorist active subjunctive of αποκτεινω apokteinō It is an old purpose (John 5:18; John 7:19; John 8:44, John 8:59; John 10:39; John 11:8) now revived with fresh energy due to the raising of Lazarus. [source]
First aorist active indicative of κραζω krazō to cry aloud, and second aorist active of defective verb ερω erō to say. This is probably a summary of what Jesus had already said as in John 12:36 John closes the public ministry of Jesus without the Synoptic account of the last day in the temple on our Tuesday (Mark 11:27-12:44; Matt 21:23-23:39; Luke 20:1-21:4). Not on me, but on him “Not on me only, but also on,” another example of exaggerated contrast like that in John 12:30. The idea of Jesus here is a frequent one (believing on Jesus whom the Father has sent) as in John 3:17.; John 5:23, John 5:30, John 5:43; John 7:16; John 8:42; John 13:20; John 14:1; Matthew 10:40; Luke 9:48. [source]
See note on John 10:6 for this word. Shall tell Future active of απαγγελλω apaggellō to report, correct text and not αναγγελω anaggelō (John 16:13, John 16:14, John 16:15), as in 1 John 1:2. Plainly See note on John 7:13 for this word. [source]
As already shown (John 7:4; John 8:26; John 10:24, John 10:39; John 16:25, John 16:29. See John 7:4 for same contrast between εν παρρησιαι en parrēsiāi and εν κρυπτωι en kruptōi I ever taught Constative aorist active indicative. For the temple teaching see John 2:19; John 7:14, John 7:28; John 8:20, John 19:23; Mark 14:49 and John 6:59 for the synagogue teaching (often in the Synoptics). Examples of private teaching are Nicodemus (John 3) and the woman of Samaria (John 4). Jesus ignores the sneer at his disciples, but challenges the inquiry about his teaching as needless. [source]
Proceeding out of the Father as in John 6:65; John 16:28 (cf. John 7:17; John 8:42, John 8:47) rather than παρα para as in John 1:14; John 6:46; John 7:29; John 17:7. For which of those works Literally, “For what kind of work of them” (referring to the “many good works” πολλα εργα καλα polla erga kala). Noble and beautiful deeds Jesus had done in Jerusalem like healing the impotent man (chapter 5) and the blind man (chapter 9). Ποιον Poion is a qualitative interrogative pronoun pointing to καλα kala (good). Do ye stone me Conative present active indicative, “are ye trying to stone me.” They had the stones in their hands stretched back to fling at him, a threatening attitude. [source]
Emphatic. Pilate shrewdly turns the case over to the Sanhedrin in reply to their insolence, who have said nothing whatever about their previous trial and condemnation of Jesus. He drew out at once the admission that they wanted the death of Jesus, not a fair trial for him, but Pilate‘s approval of their purpose to kill him (John 7:1, John 7:25). [source]
Transition after the interview with Nicodemus. For the phrase see John 5:1; John 6:1; John 7:1. Into the land of Judea Into the country districts outside of Jerusalem. The only example of this phrase in the N.T., but “the region of Judea” Descriptive imperfect active of διατριβω diatribō old verb to rub between or hard, to spend time (Acts 14:3). Baptized Imperfect active of βαπτιζω baptizō “He was baptizing.” The six disciples were with him and in John 4:2 John explains that Jesus did the baptizing through the disciples. [source]
Mere honour and praise Jesus does not expect from men (John 5:34). This is not wounded pride, for ambition is not Christ‘s motive. He is unlike the Jews (John 5:44; John 12:43; Matthew 6:1.) and seeks not his own glory, but the glory and fellowship of the Father (John 1:14; John 2:11; John 7:18). Paul did not seek glory from men (1 Thessalonians 2:6). [source]
Here used of the passover In John 2:13, here, and John 11:55 (the last one) the adverb εγγυς eggus (near) is used. John is fond of notes of time. Jesus failed to go to this passover because of the hostility in Jerusalem (John 7:1). [source]
Imperfect active of περιπατεω peripateō to walk around. Jesus saw clearly that to do so would bring on the end now instead of his “hour” which was to be at the passover a month ahead. Into the country near to the wilderness It was now in Jerusalem as it had become once in Galilee (John 7:1) because of the plots of the hostile Jews. The hill country northeast of Jerusalem was thinly populated. Into a city called Ephraim Πολις Polis here means no more than town or village The place is not certainly known, not mentioned elsewhere in the N.T. Josephus mentions (War, IV. ix. 9) a small fort near Bethel in the hill country and in 2 Chronicles 13:19 Ephron is named in connexion with Bethel. Up here Jesus would at least be free for the moment from the machinations of the Sanhedrin while he faced the coming catastrophe at the passover. He is not far from the mount of temptation where the devil showed and offered him the kingdoms of the world for the bending of the knee before him. Is it mere fancy to imagine that the devil came to see Jesus again here at this juncture with a reminder of his previous offer and of the present plight of the Son of God with the religious leaders conspiring his death? At any rate Jesus has the fellowship of his disciples this time But what were they thinking? [source]
Imperfect active of ζητεω zēteō and common ουν oun of which John is so fond. They were seeking Jesus six months before at the feast of tabernacles (John 7:11), but now they really mean to kill him. As they stood in the temple Perfect active participle (intransitive) of ιστημι histēmi a graphic picture of the various groups of leaders in Jerusalem and from other lands, “the knots of people in the Temple precincts” (Bernard). They had done this at the tabernacles (John 7:11-13), but now there is new excitement due to the recent raising of Lazarus and to the public order for the arrest of Jesus. That he will not come to the feast? The form of the question (indirect discourse after δοκειτε dokeite) assumes strongly that Jesus will not (ου μη ou mē double negative with second aorist active ελτηι elthēi from ερχομαι erchomai) dare to come this time for the reason given in John 11:57. [source]
For the old ομως homōs see 1 Corinthians 14:7; Galatians 3:15 (only other examples in N.T.), here only with μεντοι mentoi “but yet,” and και kai “even.” In spite of what has just been said “many These actually “believed on him” Like the whispered talk in John 7:13 “because of the fear of the Jews.” Once the Pharisees sneeringly asked the officers (John 7:48): “Hath any one of the rulers believed on him?” And now “many of the rulers have believed on him.” They did not confess Negative imperfect in contrast to the punctiliar aorist επιστευσαν episteusan “They kept on not confessing.” How like the cowardly excuses made today by those under conviction who refuse to step out for Christ. Lest they should be put out of the synagogue Cf. John 9:22 where this very word occurs in a purpose clause like this. Only once more in the N.T. (John 16:2), a Jewish word not in profane authors. This ostracism from the synagogue was dreaded by the Jews and made cowards of these “believing elders.” More than They preferred the glory and praise of men more than the glory and praise of God. How apropos these words are to some suave cowards today. [source]
Genitive absolute with οπσια opsia John often uses this note of time (John 1:39; John 5:9; John 11:53; John 14:20; John 16:23, John 16:26). The addition of τηι μιαι σαββατων tēi miāi sabbatōn (see John 20:1 for this use of μιαι miāi like πρωτηι prōtēi) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it. When the doors were shut Genitive absolute again with perfect passive participle of κλειω kleiō shut to keep the Jews out. News of the empty tomb had already spread (Matthew 28:11). See John 7:13 for the phrase “for fear of the Jews”; cf. John 12:42. Stood in the midst Second aorist (ingressive) active (intransitive) of ιστημι histēmi “stepped into the midst.” Peace be unto you The usual oriental salutation as in John 20:21, John 20:26; Luke 24:36, here with probable reference to John 14:27 (Christ‘s legacy of peace). [source]
Literally, “But feast being already midway.” Genitive absolute, present active participle, of μεσοω mesoō old verb from μεσος mesos in lxx, here only in N.T. The feast of tabernacles was originally seven days, but a last day (John 7:37; Leviticus 23:36) was added, making eight in all. And taught Imperfect active of διδασκω didaskō probably inchoative, “began to teach.” He went up The leaders had asked (John 7:11) where Jesus was. There he was now before their very eyes. [source]
Possessive pronoun, “not mine in origin.” Jesus denies that he is self-taught, though not a schoolman. But his that sent me Genitive case of the articular participle (first aorist active of πεμπω pempō). His teaching is not self-originated nor is it the product of the schools (see the Talmud in contrast with the New Testament). Jesus often in John uses this idiom of “the one who sent me” of the Father (John 4:34; John 5:23, John 5:24, John 5:30, John 5:37; John 6:38-40, John 6:44; John 7:16, John 7:18, John 7:28, etc.). The bold claim is here made by Jesus that his teaching is superior in character and source to that of the rabbis. [source]
Some would take this phrase with the preceding verb ταυμαζετε thaumazete (ye marvel for this cause). Hath given Present active indicative of διδωμι didōmi (permanent state). Not that it is of Moses, but of the fathers A parenthesis to explain that circumcision is older in origin than Moses. And on the sabbath ye circumcise Adversative use of και kai = and yet as in John 7:19. That is to say, the Jews keep one law (circumcision) by violating another (on the Sabbath, the charge against him in chapter 5, healing on the Sabbath). [source]
The people of the city in contrast to the multitude of pilgrims at the feast. They form a separate group. The word is made from Ιεροσολυμα Ierosoluma and occurs in Josephus and 4Maccabees. In N.T. only here and Mark 1:5. These Jerusalem people knew better than the pilgrims the designs of the rulers (Vincent). Is not this? Expecting affirmative answer. Clearly they were not as familiar with the appearance of Jesus as the Galilean multitude (Dods). They seek The plural refers to the group of leaders already present (John 7:15) to whom the Jerusalem crowd probably pointed. They knew of their threats to kill Jesus (John 5:18). [source]
Imperfect active of ζητεω zēteō graphic picture of increased and untiring effort “to kill him” John repeats this clause “they sought to kill him” in John 7:1, John 7:19, John 7:25; John 8:37, John 8:40. Their own blood was up on this Sabbath issue and they bend every energy to put Jesus to death. If this is a passover, this bitter anger, murderous wrath, will go on and grow for two years. Not only brake the Sabbath Imperfect active of λυω luō He was now a common and regular Sabbath-breaker. Λυω Luō means to loosen, to set at naught. The papyri give examples of λυω luō in this sense like λυειν τα πεντη luein ta penthē (to break the period of mourning). This was the first grudge against Jesus, but his defense had made the offense worse and had given them a far graver charge. But also called God his own Father “His own” Ισος Isos is an old common adjective (in papyri also) and means equal. In Philemon 2:6 Paul calls the Pre-incarnate Christ ισα τεωι isa theōi “equal to God” (plural ισα isa attributes of God). Bernard thinks that Jesus would not claim to be ισος τεωι isos theōi because in John 14:28 he says: “The Father is greater than I.” And yet he says in John 14:7 that the one who sees him sees in him the Father. Certainly the Jews understood Jesus to claim equality with the Father in nature and privilege and power as also in John 10:33; John 19:7. Besides, if the Jews misunderstood Jesus on this point, it was open and easy for him to deny it and to clear up the misapprehension. This is precisely what he does not do. On the contrary Jesus gives a powerful apologetic in defense of his claim to equality with the Father (verses 19-47). [source]
Dative case with πιστυετε pistuete See Luke 16:31 for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between writings Γραμμα Gramma may mean the mere letter as opposed to spirit (2 Corinthians 3:6; Romans 2:27, Romans 2:29; Romans 7:6), a debtor‘s bond (Luke 16:6.), letters or learning (John 7:15; Acts 26:24) like αγραμματοι agrammatoi for unlearned (Acts 4:13), merely written characters (Luke 23:38; 2 Corinthians 3:7; Galatians 6:11), official communications (Acts 28:21), once ιερα γραμματα hiera grammata for the sacred writings (2 Timothy 3:15) instead of the more usual αι αγιαι γραπαι hai hagiai graphai Γραπη Graphē is used also for a single passage (Mark 12:10), but βιβλιον biblion for a book or roll (Luke 4:17) or βιβλος biblos (Luke 20:42). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also Luke 24:27, Luke 24:44 for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes (οι γραμματεις hoi grammateis) made copies according to the letter (κατα το γραμμα kata to gramma). [source]
A common, but indefinite, note of time in John (John 3:22; John 5:1; John 6:1; John 7:1). The phrase does not mean immediate sequence of events. As a matter of fact, a whole year may intervene between the events of chapter 5 in Jerusalem and those in chapter 6 in Galilee. There is no sufficient reason for believing that chapter 6 originally preceded chapter 5. The feeding of the five thousand is the only event before the last visit to Jerusalem recorded in all Four Gospels (Mark 6:30-44; Matthew 14:13-21; Luke 9:10-17; John 6:1-13). The disciples have returned from the tour of Galilee and report to Jesus. It was the passover time (John 6:4) just a year before the end. To the other side of the Sea of Galilee The name given in Mark and Matthew. It is called Gennesaret in Luke 5:1 and “Sea of Tiberias” in John 21:1. Here “of Tiberias” (της Τιβεριαδος tēs Tiberiados) is added as further description. Herod Antipas a.d. 22 built Tiberias to the west of the Sea of Galilee and made it his capital. See John 6:23 for this city. Luke (Luke 9:10) explains that it was the eastern Bethsaida (Julias) to which Jesus took the disciples, not the western Bethsaida of Mark 6:45 in Galilee. [source]
Imperfect (inchoative) middle of μαχομαι machomai to fight in armed combat (Acts 7:26), then to wage a war of words as here and 2 Timothy 2:24. They were already murmuring (John 6:41), now they began bitter strife with one another over the last words of Jesus (John 6:43-51), some probably seeing a spiritual meaning in them. There was division of opinion about Jesus in Jerusalem also later (John 7:12, John 7:40; John 9:16; John 10:19). How can? The very idiom used by Nicodemus in John 3:4, John 3:9. Here scornful disbelief. This man Contemptuous use pictured in John 6:42. His flesh to eat As if we were cannibals! Some MSS. do not have αυτου autou but the meaning is clear. The mystical appropriation of Christ by the believer (Galatians 2:20; Ephesians 3:17) they could not comprehend, though some apparently were against this literal interpretation of “flesh” (σαρχ sarx). [source]
But only make sneering comments about him (John 7:16) in spite of his speaking “openly” Negative answer expected by μη ποτε mē pote and yet there is ridicule of the rulers in the form of the question. See a like use of μη ποτε mē pote in Luke 3:15, though nowhere else in John. Εγνωσαν Egnōsan (second aorist ingressive active indicative of γινωσκω ginōskō) may refer to the examination of Jesus by these rulers in John 5:19. and means, “Did they come to know or find out” (and so hold now)? That this is the Christ The Messiah of Jewish hope. [source]
Και Kai here = “and yet.” Jesus repeats the claim of John 7:17 and also in John 5:30; John 8:28; John 12:49; John 14:10. Whom ye know not Jesus passes by a controversy over the piece of popular theology to point out their ignorance of God the Father who sent him. He tersely agrees that they know something of him. Jesus says of these Jews that they know not God as in John 8:19, John 8:55. [source]
The Pharisees took the lead in this scornful sneer at the officers. The use of μη mē formally expects a negative answer as in John 4:29, but the Pharisees really believed it. See also John 6:67. The verb form is perfect passive indicative of πλαναω planaō for which see John 7:12 with perhaps an allusion to that phase of opinion. [source]
“And even if I pass judgment.” Condition of third class again. True (ale4thine4). See John 1:9 for αλητινος alēthinos genuine, soundly based (cf. δικαια dikaia in John 5:30), “satisfying our perfect conception” (Westcott), not merely true For I am not alone Jesus now takes up the technical criticism in John 8:13 after justifying his right to speak concerning himself. But I and the Father that sent me See John 16:32 for a like statement about the Father being with Christ. It is not certain that πατηρ patēr is genuine here (omitted by Aleph D, but in B L W), but the Father is clearly meant as in John 7:18, John 7:33. Jesus gives the Father as the second witness. [source]
John‘s favourite general note of the order of events. Bernard conceives that the events in John 7:1-14 follow John 7:15-24 and both follow chapter 5, not chapter 6, a wholly needless readjustment of the narrative to suit a preconceived theory. John simply supplements the narrative in the Synoptics at points deemed important. He now skips the period of withdrawal from Galilee of about six months (from passover to tabernacles). Walked Imperfect active, a literal picture of the itinerant ministry of Jesus. He has returned to Galilee from the region of Caesarea Philippi. He had been avoiding Galilee as well as Judea for six months. For he would not walk in Judea Imperfect active of τελω thelō picturing the attitude of refusal to work in Judea after the events in chapter 5 (perhaps a year and a half before). Sought to kill Imperfect active again, progressive attitude, had been seeking to kill him as shown in John 5:18 where the same words occur. [source]
See Matthew 6:4, Matthew 6:6 for this phrase. Openly “In public” See Matthew 8:32. Common in John (John 7:13, John 7:26; John 10:24; John 16:25, John 16:29; John 18:20; here again contrasted with en kruptōi). It is wise advice in the abstract that a public teacher must allow inspection of his deeds, but the motive is evil. They might get Jesus into trouble. εν κρυπτωι If thou doest these things This condition of the first class assumes the reality of the deeds of Jesus, but the use of the condition at all throws doubt on it all as in Matthew 4:3, Matthew 4:6. Manifest thyself First aorist active imperative of πανερωσον σεαυτον phaneroō To the world Not just to “thy disciples,” but to the public at large as at the feast of tabernacles. See John 8:26; John 14:22 for this use of τωι κοσμωι kosmos f0). [source]
The emphatic word by position is υμεις humeis (ye) in contrast with εγω egō (I). Second aorist active imperative of αναβαινω anabainō old and common verb for going up to the feast (John 2:13) or anywhere. Take your own advice (John 7:3). I go not up yet So Westcott and Hort after B W L (Neutral) while ου ou (not) is read by Aleph D, African Latin, Vulgate, Coptic (Western). Some of the early Greek Fathers were puzzled over the reading ουκ ouk (I go not up) as contradictory to John 7:10 wherein it is stated that Jesus did go up. Almost certainly ουκ ouk (not) is correct and is not really contradictory when one notes in John 7:10 that the manner of Christ‘s going up is precisely the opposite of the advice of the brothers in John 7:3, John 7:4. “Not yet” One may think, if he will, that Jesus changed his plans after these words, but that is unnecessary. He simply refused to fall in with his brothers‘ sneering proposal for a grand Messianic procession with the caravan on the way to the feast. He will do that on the journey to the last passover. [source]
The hostile leaders in Jerusalem, not the Galilean crowds (John 7:12) nor the populace in Jerusalem (John 7:25). Sought Imperfect active of ζητεω zēteō “were seeking,” picture of the attitude of the Jewish leaders toward Jesus who had not yet appeared in public at the feast. In fact he had avoided Jerusalem since the collision in chapter 5. The leaders clearly wished to attack him. Where is he? “Where is that one? (emphatic use of εκεινος ekeinos as in John 1:8; John 9:12). Jesus had been at two feasts during his ministry (passover in John 2:12.; possibly another passover in John 5:1), but he had avoided the preceding passover (John 6:4; John 7:1). The leaders in Jerusalem had kept in touch with Christ‘s work in Galilee. They anticipate a crisis in Jerusalem. [source]
Picturesque imperfect active of ταυμαζω thaumazō “were wondering.” After all the bluster of the rulers (John 7:13) here was Jesus teaching without interruption. Knoweth letters Second perfect active indicative used as present. Γραμματα Grammata old word from γραπω graphō to write, is originally the letters formed (Galatians 6:11), then a letter or epistle (Acts 28:21), then the sacred Scriptures (John 5:47; 2 Timothy 3:15), then learning like Latin litterae and English letters (Acts 26:24; John 7:15). “The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers” (Westcott). Having never learned Perfect active participle of μαντανω manthanō with μη mē the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John (Acts 4:13). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. “Christ was in the eyes of the Jews a merely self-taught enthusiast” (Westcott). [source]
This Jesus says calmly, passing by the reference to the Samaritans as beneath notice. My Father As in John 2:16. He is not mad in claiming to honour God (cf. John 7:18). They were insulting the Father in insulting him (cf. John 5:23). On ατιμαζω atimazō (α a privative and τιμαω timaō to dishonour) see Luke 20:11. [source]
The very question of John 7:11. [source]
Outside of Jerusalem (the Galilean crowd as in John 7:11.) and so unfamiliar with the effort to kill Jesus recorded in John 5:18. It is important in this chapter to distinguish clearly the several groups like the Jewish leaders (John 7:13, John 7:15, John 7:25, John 7:26, John 7:30, John 7:32, etc.), the multitude from Galilee and elsewhere (John 7:10-13, John 7:20, John 7:31, John 7:40, John 7:49), the common people of Jerusalem (John 7:25), the Roman soldiers (John 7:45.). Thou hast a devil “Demon,” of course, as always in the Gospels. These pilgrims make the same charge against Jesus made long ago by the Pharisees in Jerusalem in explanation of the difference between John and Jesus (Matthew 11:18; Luke 7:33). It is an easy way to make a fling like that. “He is a monomaniac labouring under a hallucination that people wish to kill him” (Dods). [source]
This group of the Jewish rulers (John 7:11, John 7:15, John 7:25.) was particularly hostile to Christ, though already the Sadducees had become critical (Matthew 16:6) and they join here First aorist active indicative of ακουω akouō with the genitive case and the descriptive participle of the vivid onomatopoetic verb γογγυζω gogguzō (John 7:12) now grown louder like the hum of bees. It was the defense of Jesus by a portion of the crowd (John 7:31) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see John 7:45; John 11:47, John 11:57; Matthew 21:45; Matthew 27:62, the organized court) to send “officers” For υπηρετας hupēretas (temple police here) see John 7:45; John 18:3, John 18:12, John 18:22; John 19:6; Acts 5:22, Acts 5:26. For the word see Matthew 5:25; Luke 1:2, “an under rower” (υπο ερετης hupo class="translit"> eretēs), any assistant. [source]
The Pharisees had a scorn for the οχλος amhaaretz or “people of the earth” (cf. our “clod-hoppers”) as is seen in rabbinic literature. It was some of the ο μη γινοσκων ochlos (multitude at the feast especially from Galilee) who had shown sympathy with Jesus (John 7:12, John 7:28.). Which knoweth not the law Present active articular participle of μη ginōskō with αγραμματοι και ιδιωται mē usual negative of the participle in the Koiné. “No brutish man is sin-fearing, nor is one of the people of the earth pious” (Aboth, II. 6). See the amazement of the Sanhedrin at Peter and John in Acts 4:13 as “unlettered and private men” No wonder the common people The rabbis scouted and scorned them. Are accursed Construction according to sense (plural verb and adjective with collective singular Επαρατοι ochlos). επαραομαι Eparatoi is old verbal adjective from eparaomai to call down curses upon, here only in the N.T. [source]
Negative condition of third class with εαν μη ean mē and ingressive aorist active subjunctive of πιστευω pisteuō “For unless ye come to believe.” That I am he Indirect discourse, but with no word in the predicate after the copula ειμι eimi Jesus can mean either “that I am from above” (John 8:23), “that I am the one sent from the Father or the Messiah” (John 7:18, John 7:28), “that I am the Light of the World” (John 8:12), “that I am the Deliverer from the bondage of sin” (John 8:28, John 8:31., and John 8:36), “that I am” without supplying a predicate in the absolute sense as the Jews (Deuteronomy 32:39) used the language of Jehovah (cf. Isaiah 43:10 where the very words occur ινα πιστευσητεοτι εγω ειμι hina pisteusēte -εγω ειμι hoti egō eimi). The phrase egō eimi occurs three times here (John 8:24, John 8:28, John 8:58) and also in John 13:19. Jesus seems to claim absolute divine being as in John 8:58. [source]
Indefinite temporal clause with οταν hotan It is unnecessary to render the aorist subjunctive as if a future perfect, simply “whenever ye lift up” (actually lift up, ingressive aorist). In Acts 2:33 the verb is used of the Ascension. Shall ye know Future (ingressive aoristic) middle of εγω ειμι ginōskō Cognoscetis ex re quod nunc ex verbo non creditis (Bengel). But the knowledge from the facts like the fall of Jerusalem will come too late and will not bring a change of heart. The Holy Spirit will convict them concerning judgment (John 16:8). For I am This claim Jesus repeats (see John 8:26) and clearly makes on his arrival at the feast (John 7:16.). This fact marks Jesus off from the rabbis. [source]
Truth is one of the marks of Christ (John 1:14) and Jesus will claim to Thomas to be the personification of truth (John 14:6). But it will be for them knowledge to be learned by doing God‘s will (John 7:17). The word is from αλητης alēthēs See also John 8:40, John 8:44, John 8:45. And the truth shall make you free Future active indicative of ελευτεροω eleutheroō old verb from ελευτερος eleutheros (from ερχομαι erchomai to go where one wishes and so free). One of Paul‘s great words for freedom from the bondage of the law (Romans 6:18; Galatians 5:1). The freedom of which Jesus here speaks is freedom from the slavery of sin as Paul in Romans 8:2. See John 8:36. This freedom is won alone by Christ (John 8:36) and we are sanctified in truth (John 17:19). In John 1:17 truth is mentioned with grace as one of the marks of the gospel through Christ. Freedom (intellectual, moral, spiritual) is only attainable when we are set free from darkness, sin, ignorance, superstition and let the Light of the World shine on us and in us. [source]
Imperfect middle, a continuing fear and not without reason. See note on the whispers about Jesus because of fear of the Jews (John 7:13). Had agreed already Past perfect middle of συντιτημι suntithēmi to put together, to form a compact (John 7:32, John 7:47-49). If any man should confess him to be Christ Condition of third class with εαν ean and first aorist active subjunctive of ομολογεω homologeō and predicate accusative Χριστον Christon Jesus had made confession of himself before men the test of discipleship and denial the disproof (Matthew 10:32; Luke 12:8). We know that many of the rulers nominally believed on Jesus (John 12:42) and yet “did not confess him because of the Pharisees” Small wonder then that here the parents cowered a bit. That he should be put out of the synagogue Sub-final use of ινα hina with second aorist middle subjunctive of γινομαι ginomai Αποσυναγωγος Aposunagōgos (απο apo and συναγωγη sunagōgē) is found in N.T. only here and John 12:42; John 16:2. A purely Jewish word naturally. There were three kinds of excommunication (for thirty days, for thirty more, indefinitely). [source]
“Is turning thee round.” Old verb περιτρεπω peritrepō but only here in N.T. Festus thought that Paul‘s “much learning” (=“many letters,” cf. John 7:15 of Jesus) of the Hebrew Scriptures to which he had referred was turning his head to madness (wheels in his head) and he was going mad right before them all. The old word μανια mania (our mania, frenzy, cf. maniac) occurs here only in N.T. Note unusual position of σε se between πολλα polla and γραμματα grammata (Robertson, Grammar, pp. 418, 420) [source]
Present indicative retained in indirect discourse. Unlettered men without technical training in the professional rabbinical schools of Hillel or Shammai. Jesus himself was so regarded (John 7:15, “not having learned letters”). [source]
Associative instrumental case showing manner (Robertson, Grammar, p. 530) and the predicate use of the adjective, “with the voice loud” (elevated). Thou art mad (μαινηι mainēi). Old verb for raving. See also John 10:20; Acts 12:15; 1 Corinthians 14:23. The enthusiasm of Paul was too much for Festus and then he had spoken of visions and resurrection from the dead (Acts 26:8). “Thou art going mad” (linear present), Festus means. Thy much learning doth turn thee to madness “Is turning thee round.” Old verb περιτρεπω peritrepō but only here in N.T. Festus thought that Paul‘s “much learning” (=“many letters,” cf. John 7:15 of Jesus) of the Hebrew Scriptures to which he had referred was turning his head to madness (wheels in his head) and he was going mad right before them all. The old word μανια mania (our mania, frenzy, cf. maniac) occurs here only in N.T. Note unusual position of σε se between πολλα polla and γραμματα grammata (Robertson, Grammar, pp. 418, 420) [source]
Second aorist middle participle of κατα katalambanō common verb to grasp strongly Present indicative retained in indirect discourse. Unlettered men without technical training in the professional rabbinical schools of Hillel or Shammai. Jesus himself was so regarded (John 7:15, “not having learned letters”). And ignorant Old word, only here in the N.T. and 1 Corinthians 14:24; 2 Corinthians 11:6. It does not mean “ignorant,” but a layman, a man not in office (a private person), a common soldier and not an officer, a man not skilled in the schools, very much like ιδιος agrammatos It is from εταυμαζον idios (one‘s own) and our “idiosyncracy” is one with an excess of such a trait, while “idiot” (this very word) is one who has nothing but his idiosyncracy. Peter and John were men of ability and of courage, but they did not belong to the set of the rabbis. They marvelled (επεγινωσκον αυτους ethaumazon). Imperfect (inchoative) active, began to wonder and kept it up. Took knowledge of them Imperfect (inchoative) active again, they began to recognize them as men that they had seen with Jesus. [source]
Late onomatopoetic word (lxx) from the late verb γογγυζω gogguzō to mutter, to murmur. The substantive occurs also in John 7:12; Philemon 2:14; 1 Peter 4:9. It is the secret grumblings that buzz away till they are heard. These “Grecian Jews” or Hellenists are members of the church in Jerusalem who are Jews from outside of Palestine like Barnabas from Cyprus. These Hellenists had points of contact with the Gentile world without having gone over to the habits of the Gentiles, the Jews of the Western Dispersion. They spoke Greek. Against the Hebrews (προς τους Εβραιους pros tous Ebraious). The Jewish Christians from Jerusalem and Palestine. The Aramaean Jews of the Eastern Dispersion are usually classed with the Hebrew (speaking Aramaic) as distinct from the Grecian Jews or Hellenists. Were neglected Imperfect passive of παρατεωρεω paratheōreō old verb, to examine things placed beside The temple funds for widows were probably not available for those who have now become Christians. Though they were all Christians here concerned, yet the same line of cleavage existed as among the other Jews (Hebrew or Aramaean Jews and Hellenists). It is not here said that the murmuring arose among the widows, but because of them. Women and money occasion the first serious disturbance in the church life. There was evident sensitiveness that called for wisdom. [source]
Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41, John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER- -DIVIDER- The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER- -DIVIDER- The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER- -DIVIDER- [source]
Rev., boldness. See on openly, John 7:13; see on confidence, 1 John 2:28; see on freely, Acts 2:29. The contrast is with the dissembling with which his adversaries charged him. [source]
Paul takes up δια hōs now in place of εν dia which succeeded και en Note use of Πλανος kai in sense of “and yet” (adversative). πλαναω Planos is late word (Diodorus, Josephus) for wandering, vagabond, impostor (cf. πλανος planaō to lead astray, used of Christ, John 7:12). In N.T. only here; Matthew 27:63 (of Christ by Pharisees); 2 John 1:7. “In the Clementines St. Paul is expressly described by his adversaries as πλανην planos and as disseminating deceit Such slander from one‘s enemies is praise. [source]
Play on the words with prefixes ευ duṡ and πημη eu̇ and Δυσπημια phēmē Ευπημια Dusphēmia is a late word, only here in N.T. ως πλανοι και αλητεις Euphēmia old and common word, only here in N.T. As deceivers and yet true (ως hōs planoi kai alētheis). Paul takes up δια hōs now in place of εν dia which succeeded και en Note use of Πλανος kai in sense of “and yet” (adversative). πλαναω Planos is late word (Diodorus, Josephus) for wandering, vagabond, impostor (cf. πλανος planaō to lead astray, used of Christ, John 7:12). In N.T. only here; Matthew 27:63 (of Christ by Pharisees); 2 John 1:7. “In the Clementines St. Paul is expressly described by his adversaries as πλανην planos and as disseminating deceit (planēn)” (Bernard). Such slander from one‘s enemies is praise. [source]
Rare in N.T. See John 7:19; Romans 2:13, Romans 2:25( πράσσῃς ). Τηρεῖν toobserve the law, the tradition, the commandment, Matthew 19:17; Mark 7:9; John 14:15; Acts 15:5James 2:10: πληροῦν tofulfill the law, Romans 13:8; Galatians 5:14; comp. ἀναπληροῦν Galatians 6:2: φυλάσσειν tokeep or guard the law, Acts 7:53; Acts 21:24; Galatians 6:13: also with commandments, word of God or of Christ, ordinances of the law, Matthew 19:20; Mark 10:20; Luke 11:28; John 12:47; Romans 2:26. Τελεῖν tocarry out the law, Romans 2:27; James 2:8. Ποιῆσαι is to perform what the law commands: τηρεῖν toobserve, keep an eye on with the result of performing: φυλάσσειν toguard against violation: τελεῖν tobring to fulfillment in action. [source]
Comp. 2 Timothy 1:3, 2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1, 1 Timothy 4:2). The passage illustrates the peculiar treatment of “faith” in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7, Titus 2:14; Titus 3:1, Titus 3:8, Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5, 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). “Holding the mystery of the faith in a pure conscience” is a significant association of faith with ethics. As Weiss puts it: “It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.” The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17. [source]
Note particularly the absence of the article. Γράμματα is used in N.T. in several senses. Of characters of the alphabet (2 Corinthians 3:7; Galatians 6:11): of a document (Luke 16:6, take thy bill )epistles (Acts 28:21): of the writings of an author collectively (John 5:47): of learning (Acts 26:24, πολλά γράμματρα muchlearning ). In lxx, ἐπιστάμενος γράμματα knowinghow to read (Isaiah 29:11, Isaiah 29:12). The Holy Scriptures are nowhere called ἱερὰ γράμματα in N.T. In lxx, γράμματα is never used of sacred writings of any kind. Both Josephus and Philo use τὰ ἱερὰ γράμματα for the O.T. Scriptures. The words here should be rendered sacred learning. The books in the writer's mind were no doubt the Old Testament. Scriptures, in which Timothy, like every Jewish boy, had been instructed; but he does not mean to designate those books as ἱερὰ γράμματα . He means the learning acquired from Scripture by the rabbinic methods, according to which the Old Testament books were carefully searched for meanings hidden in each word and letter, and especially for messianic intimations. Specimens of such learning may be seen here and there in the writings of Paul as 1 Corinthians 9:9f.; 1 Corinthians 10:1f.; Galatians 3:16.; Galatians 4:21f. In Acts 4:13, the council, having heard Peter's speech, in which he interpreted Psalm 118:22and Isaiah 28:16of Christ, at once perceived that Peter and John were ἀγράμματοι , not versed in the methods of the schools. Before Agrippa, Paul drew the doctrine of the Resurrection from the Old Testament, whereupon Festus exclaimed, “much learning ( πολλὰ γράμματα , thy acquaintance with the exegesis of the schools) hath made thee mad” (Acts 26:24). To Agrippa, who was “expert in all customs and questions which are among the Jews” (Acts 26:3), the address of Paul, a pupil of Hillel, was not surprising, although he declared that Paul's reasoning did not appeal to him. In John 7:15, when Jesus taught in the temple, the Jews wondered and said: “How knoweth this man letters? ” That a Jew should know the Scriptures was not strange. The wonder lay in the exegetical skill of one who had not been trained by the literary methods of the time. [source]
Better, as Rev., I have all boldness. Παῤῥησία boldnessis opposed to fear, John 7:13; to ambiguity or reserve, John 11:14. The idea of publicity may attach to it as subsidiary, John 7:4. [source]
Rev., boldness. See on 1 John 2:28; see on John 7:13. On have boldness, see on John 16:22. [source]
Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18. [source]
With reference to δίκαιος righteousThe righteous One who calls us into fellowship with Himself, purges away the unrighteousness which is contrary to His nature, and which renders fellowship impossible. The word occurs in John's writings only at John 7:18; 1 John 5:17. [source]
Constative aorist active indicative summing up the life of Christ on earth with the emphatic use of the demonstrative εκεινος ekeinos in reference to Christ as in 1 John 3:3, 1 John 3:5, 1 John 3:7, 1 John 3:16; 1 John 4:17; John 7:11; John 9:12, John 9:28; John 19:21. [source]
“And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]
Rev., boldness. For the phrase have boldness, see 1 John 3:21; 1 John 4:17; 1 John 5:14; Hebrews 3:6; Hebrews 10:19; Philemon 1:8. For the word παῤῥησία boldnesssee on John 7:13; see on Acts 2:29. It is opposed, as here, to αἰσχύνομαι tobe ashamed, in Proverbs 13:5, where the Septuagint reads “a wicked man is ashamed ( αἰσχύνεται ) and shall not have boldness ( παῤῥησίαν ). Also in Philemon 1:20. Compare 2 Corinthians 3:12. The idea of free, open speech lies at the bottom of the word: coming before God's bar with nothing to conceal. The thought is embodied in the general confession of the Book of Common Prayer: “That we should not dissemble nor cloke them before the face of Almighty God our Heavenly Father, but confess them.” So John Wesley's Hymn:“Jesus, Thy blood and righteousnessMy beauty are, my glorious dress: 'Midst flaming worlds, in these arrayed,-DIVIDER- With joy shall I lift up my head.Bold shall I stand in Thy great day,For who aught to my charge shall lay? Fully absolved through these I am, - From sin and fear, from guilt and shame.” [source]
Same form as in 1 John 3:2, but here of the Incarnation as in John 21:1, not of the second coming (1 John 2:28).To take away sins (ινα τας αμαρτιας αρηι hina tas hamartias arēi). Purpose clause with ινα hina and first aorist active subjunctive of αιρω airō as in John 1:29. In Isaiah 53:11 we have αναπερω anapherō for bearing sins, but αιρω airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω aphaireō and Hebrews 10:11 περιαιρεω periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν hamartian as in John 1:29.And in him is no sin “And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]
Not the teaching about Christ, but that of Christ which is the standard of Christian teaching as the walk of Christ is the standard for the Christian‘s walk (1 John 2:6). See John 7:16; John 18:19. These Gnostics claimed to be the progressives, the advanced thinkers, and were anxious to relegate Christ to the past in their onward march. This struggle goes on always among those who approach the study of Christ. Is he a “landmark” merely or is he our goal and pattern? Progress we all desire, but progress toward Christ, not away from him. Reactionary obscurantists wish no progress toward Christ, but desire to stop and camp where they are. “True progress includes the past” (Westcott). Jesus Christ is still ahead of us all calling us to come on to him. [source]