KJV: And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done?
YLT: and many out of the multitude did believe in him, and said -- 'The Christ -- when he may come -- will he do more signs than these that this one did?'
Darby: But many of the crowd believed on him, and said, Will the Christ, when he comes, do more signs than those which this man has done?
ASV: But of the multitude many believed on him; and they said, When the Christ shall come, will he do more signs than those which this man hath done?
| Ἐκ | Out of |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| ὄχλου | crowd |
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Parse: Noun, Genitive Masculine Singular Root: ὄχλος Sense: a crowd. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| πολλοὶ | many |
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Parse: Adjective, Nominative Masculine Plural Root: πολύς Sense: many, much, large. |
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| ἐπίστευσαν | believed |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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| ἔλεγον | were saying |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
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| Χριστὸς | Christ |
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Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| ἔλθῃ | He comes |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| πλείονα | more |
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Parse: Adjective, Accusative Neuter Plural, Comparative Root: πολύς Sense: greater in quantity. |
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| σημεῖα | signs |
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Parse: Noun, Accusative Neuter Plural Root: σημεῖον Sense: a sign, mark, token. |
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| ποιήσει | will He do |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
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| ὧν | than |
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Parse: Personal / Relative Pronoun, Genitive Neuter Plural Root: ὅς Sense: who, which, what, that. |
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| οὗτος | this [man] |
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Parse: Demonstrative Pronoun, Nominative Masculine Singular Root: οὗτος Sense: this. |
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| ἐποίησεν | has done |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
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Greek Commentary for John 7:31
Proleptic position of ο Χριστος ho Christos again as in John 7:27, but ελτηι elthēi with οταν hotan rather than ερχηται erchētai calling more attention to the consummation (whenever he does come). Will he do? Future active indicative of ποιεω poieō with μη mē (negative answer expected). Jesus had won a large portion of the pilgrims One must supply the unexpressed antecedent τουτων toutōn in the ablative case after πλειονα pleiona (more). Then the neuter plural accusative relative α ha (referring to σημεια sēmeia signs) is attracted to the ablative case of the pronominal antecedent τουτων toutōn (now dropped out). Hath done First aorist active indicative of ποιεω poieō a timeless constative aorist summing up all the miracles of Jesus so far. [source]
Literally, surely he will not at all do. [source]
Reverse Greek Commentary Search for John 7:31
The scribes and Pharisees had already asked for a sign (Matthew 12:38). Now this new combination adds “from heaven.” What did they have in mind? They may not have had any definite idea to embarrass Jesus. The Jewish apocalypses did speak of spectacular displays of power by the Son of Man (the Messiah). The devil had suggested that Jesus let the people see him drop down from the pinnacle of the temple and the people expected the Messiah to come from an unknown source (John 7:27) who would do great signs (John 7:31). Chrysostom (Hom. liii.) suggests stopping the course of the sun, bridling the moon, a clap of thunder. [source]
Their motive was bad.A sign from heaven (σημειον εκ του ουρανου sēmeion ek tou ouranou). The scribes and Pharisees had already asked for a sign (Matthew 12:38). Now this new combination adds “from heaven.” What did they have in mind? They may not have had any definite idea to embarrass Jesus. The Jewish apocalypses did speak of spectacular displays of power by the Son of Man (the Messiah). The devil had suggested that Jesus let the people see him drop down from the pinnacle of the temple and the people expected the Messiah to come from an unknown source (John 7:27) who would do great signs (John 7:31). Chrysostom (Hom. liii.) suggests stopping the course of the sun, bridling the moon, a clap of thunder. [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]
First aorist middle participle of τεαομαι theaomai and first aorist active indicative of ποιεω poieō in the relative Such a result had happened before (John 7:31), and all the more in the presence of this tremendous miracle which held many to Jesus (John 12:11, John 12:17). [source]
This Ionic onomatopoetic word is from γογγυζω gogguzō for which verb see John 6:41, John 6:61; John 7:32, for secret displeasure (Acts 6:1) or querulous discontent (Philemon 2:14). Among the multitudes “The multitudes” literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (John 6:66). A good man Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
“The multitudes” literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (John 6:66). A good man Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [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]
Negative answer formally expected, but there is a manifest sneer in the query. “The mockery in these words is alike subtle and bitter” (Vincent). It was a different group of Jews in John 7:31 who cynically suggested that he was going to work among the Greeks in the Dispersion. Here they infer that Jesus refers to the next world. They suggest the depths of Gehenna for him as the abode of suicides (Josephus, War III. viii. 5). Of course the rabbis could not join Jesus there! Edersheim argues against this view. [source]
Clearly adversative here. This man Possibly contemptuous use of ουτος houtos as may be true in John 7:25, John 7:26. Whence he is The Galilean Jews knew the family of Jesus (John 6:42), but they knew Jesus only as from Nazareth, not as born in Bethlehem (John 7:42). When the Christ cometh Prolepsis of ο Χριστος ho Christos and indefinite temporal clause with οταν hotan and the present middle subjunctive ερχηται erchētai rather than the more usual second aorist active ελτηι elthēi as in John 7:31, a trifle more picturesque. This is a piece of popular theology. “Three things come wholly unexpected - Messiah, a godsend, and a scorpion” (Sanhedrin 97a). The rulers knew the birthplace to be Bethlehem (John 7:42; Matthew 2:5.), but some even expected the Messiah to drop suddenly from the skies as Satan proposed to Jesus to fall down from the pinnacle of the temple. The Jews generally expected a sudden emergence of the Messiah from concealment with an anointing by Elijah (Apoc. of Bar. XXIX. 3; 2Esdr. 7:28; 13:32; Justin Martyr, Tryph. 110). [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]