KJV: Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.
YLT: because of this, Moses hath given you the circumcision -- not that it is of Moses, but of the fathers -- and on a sabbath ye circumcise a man;
Darby: Therefore Moses gave you circumcision (not that it is of Moses, but of the fathers), and ye circumcise a man on sabbath.
ASV: Moses hath given you circumcision (not that it is of Moses, but of the fathers); and on the sabbath ye circumcise a man.
διὰ | Because of |
Parse: Preposition Root: διά Sense: through. |
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τοῦτο | the fact that |
Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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Μωϋσῆς | Moses |
Parse: Noun, Nominative Masculine Singular Root: Μωσεύς Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion. |
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δέδωκεν | has given |
Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: διδῶ Sense: to give. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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περιτομήν | circumcision |
Parse: Noun, Accusative Feminine Singular Root: περιτομή Sense: circumcised. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Μωϋσέως | Moses |
Parse: Noun, Genitive Masculine Singular Root: Μωσεύς Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion. |
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ἐστὶν | it is |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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πατέρων | fathers |
Parse: Noun, Genitive Masculine Plural Root: προπάτωρ Sense: generator or male ancestor. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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σαββάτῳ | Sabbath |
Parse: Noun, Dative Neuter Singular Root: σάββατον Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work. |
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περιτέμνετε | you circumcise |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: περιτέμνω Sense: to cut around. |
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ἄνθρωπον | a man |
Parse: Noun, Accusative Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
Greek Commentary for John 7:22
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]
Reverse Greek Commentary Search for John 7:22
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]
Literally, “not because it was a care to him concerning the poor” (impersonal imperfect of μελει melei it was a care). John often makes explanatory comments of this kind as in John 2:21.; John 7:22, John 7:39. But because he was a thief Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew 26:15), for the disciples did not suspect Judas of treachery (John 13:28.), let alone small speculations. There is no reason for thinking that John is unfair to Judas. “Temptation commonly comes through that for which we are naturally fitted” (Westcott). In this case Judas himself was “the poor beggar” who wanted this money. And having the bag took away what was put therein This is the correct text. This compound for the earlier γλωσσοκομειον glōssokomeion (from γλωσσα glōssa tongue, and κομεω komeō to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for “money-box” as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and John 13:29 in same sense about Judas. αλλομενα Ballomena is present passive participle (repeatedly put in) of βαλλω ballō to cast or fling. The imperfect active (custom) of βασταζω bastazō old verb to pick up (John 10:31), to carry (John 19:17), but here and John 20:15 with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri. [source]
Lit., not that, as Rev. By this I do not mean to say that. For similar usage, see John 7:22; 2 Corinthians 1:24; Phlippians 4:17. [source]
Thus absolutely, John 7:22; Romans 9:5; Romans 15:8. More commonly with your or our. [source]
This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Hebrews 1:1-3 are a proemium (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (Hebrews 1:1-4) reminds one of Luke 1:1-4, Romans 1:1-7, 1 John 1:1-4. The sentence could have concluded with εν υιωι en huiōi in Hebrews 1:2, but by means of three relatives Of old time (λαλεω palai). “Long ago” as in Matthew 11:21. Having spoken (τοις πατρασιν lalēsas). First aorist active participle of εν τοις προπηταις laleō originally chattering of birds, then used of the highest form of speech as here. Unto the fathers (πολυμερως tois patrasin). Dative case. The Old Testament worthies in general without “our” or “your” as in John 6:58; John 7:22; Romans 9:5. In the prophets (πολυμερης en tois prophētais). As the quickening power of their life (Westcott). So Hebrews 4:7. By divers portions (πολυτροπως polumerōs). “In many portions.” Adverb from late adjective πολυτροπος polumerēs (in papyri), both in Vettius Valens, here only in N.T., but in Wisdom 7:22 and Josephus (Ant. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. In divers manners (διαπορως polutropōs). “In many ways.” Adverb from old adjective polutropos in Philo, only here in N.T. The two adverbs together are “a sonorous hendiadys for ‹variously‘” (Moffatt) as Chrysostom (diaphorōs). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.). [source]
Sharp contrast as in John 7:22; 2 Corinthians 7:9; Philemon 4:17. [source]