The Meaning of John 7:37 Explained

John 7:37

KJV: In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.

YLT: And in the last, the great day of the feast, Jesus stood and cried, saying, 'If any one doth thirst, let him come unto me and drink;

Darby: In the last, the great day of the feast, Jesus stood and cried saying, If any one thirst, let him come to me and drink.

ASV: Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink.

Discover John 7:37

CONTEXT: What is the Context of John 7:37?

MEANING: What does John 7:37 Mean?

WORDS: What do the individual words in John 7:37 mean?

RELATIONS: What do the major concepts mean in John 7:37?

KJV Reverse Interlinear

<1161> In  the last  day,  that great  [day] of the feast,  Jesus  stood  and  cried,  saying,  If  any man  thirst,  let him come  unto  me,  and  drink. 

What does John 7:37 Mean?

Verse Meaning

The feast of Tabernacles lasted seven days (cf. Deuteronomy 16:13). However the day following the feast was a day of convocation that the people popularly regarded as part of the feast (cf. Leviticus 23:36). It is difficult to tell if John meant the seventh or the eighth day when he referred to "the great day of the feast." Edersheim believed it was the seventh day. [1]
"For the rabbis "the last day" of the festival was the eighth day, but they never spoke of it as the greatest day. Since the water-drawing rite and the dancing in the light of the great menoras were omitted on the eighth day, the description of "the greatest day" is thought by many to denote the seventh day, when the priests processed around the altar with the water drawn from Siloam not once but seven times. ... It is also to be recognized that the invitation [2] would have been equally relevant on the eighth day, which was celebrated as a Sabbath with appropriate ceremonies and was attended by a great congregation." [3]
Jesus used the occasion to make another important public proclamation (cf. John 7:28). Perhaps Jesus laid low until this day to avoid arrest and then presented Himself again publicly. He invited anyone who was thirsty spiritually to come to Him and take what would satisfy and sustain him or her (cf. John 4:10; John 4:14).
Early each of the seven mornings of the feast the high priest would lead a procession from the Pool of Siloam to the temple. Another priest would first fill a golden ewer with water from the pool. He would then carry it through the Water Gate on the south side of the temple and into the temple courtyard. There he would ceremoniously pour the water into a silver basin on the west side of the brazen altar from which it would flow through a tube to the base of the altar. Many Jews would accompany these priests. Some of them would drink from the pool while others would chant Isaiah 55:1; Isaiah 12:3 : "Ho! Everyone who thirsts, come to the waters. Joyously draw water from the springs of salvation." This was such a happy occasion that the Mishnah stated, "He that never has seen the joy of the Water-drawing has never in his life seen joy." [4]
The priest would then pour water into the basin at the time of the morning sacrifice. Another priest would also pour the daily drink offering of wine into another basin at the same time. Then they would pour the water and the wine out before the Lord. The pouring out of water represented God"s provision of water in the wilderness in the past and His provision of refreshment and cleansing in the messianic age. The pouring out of wine symbolized God"s bestowal of His Spirit in the last days. Every male present would simultaneously shake his little bundle of willow and myrtle twigs (his lulab) with his right hand and hold a piece of citrus fruit aloft with his left hand. The twigs represented stages of the wilderness journey marked by different kinds of vegetation, and the citrus fruit symbolized the fruit of the Promised Land. [5] Everyone would also cry, "Give thanks to the Lord!" three times. Worshippers in the temple courtyard would then sing the Hallel ( Psalm 113-118). [6]
This "water rite" had become a part of the Israelites" traditional celebration of the feast of Tabernacles. Essentially it symbolized the fertility and fruitfulness that the rain brought. In the Old Testament, God likened His blessings in the messianic kingdom to the falling of rain ( Ezekiel 47:1-7; Zechariah 13:1). The Jews regarded God"s provision of water in the wilderness and rain in the land as harbingers of His great blessings on the nation under Messiah"s reign. Thus the water rite in the feast of Tabernacles had strong messianic connotations.
Jesus stood to announce His invitation. Normally rabbis sat when they taught. Therefore His standing position as well as His words stressed the importance of what He said. Jesus" claim was even more impressive because on the eighth day no water was poured out. When Jesus called out His invitation, He was claiming to be the fulfillment of all that the feast of Tabernacles anticipated. He announced that He was the One who could provide messianic blessing, that He was the Messiah. His words compared Himself to the rock in the wilderness that supplied the needs of the Israelites.

Context Summary

John 7:32-39 - A Spring Of Life-Giving Water
"The natural man receiveth not the things of the Spirit of God." The truth of that saying clearly appears in the earlier part of this section. When the Lord spoke of returning to the Father His hearers supposed that He was proposing to visit the Jews of the Dispersion. But how profound are these words of promise to those who come to Him! He is not content with speaking of a river. He uses the plural-rivers shall flow from Him. Add stream to stream, torrent to torrent, river to river, and these will barely suffice to set forth the freshness and abundance of life that shall proceed from the soul that previously had been thirsty for its own personal supply.
When our Lord ascended he received of the Father the promise of the Holy Spirit, and then a new era broke on the world. The life of the believer was no longer only an imitation of obedience. It was the uprising and outpouring of the Holy Spirit from within. We become strengthened with might in the inner man and Christ dwells in our hearts by faith. Thereupon we not only are infilled of the Spirit, but it is His gracious ministry to mankind through us that makes the desert rejoice and blossom. [source]

Chapter Summary: John 7

1  Jesus reproves the ambition and boldness of his kinsmen;
10  goes up from Galilee to the feast of tabernacles;
14  teaches in the temple
40  Various opinions of him among the people
45  The Pharisees are angry that their officers took him not,
50  and chide with Nicodemus for taking his side

Greek Commentary for John 7:37

Now on the last day [εν δε τηι εσχατηι ημεραι]
The eighth day which was “an holy convocation,” kept as a Sabbath (Leviticus 23:36), apparently observed as a memorial of the entrance into Canaan, hence “the great day of the feast” Stood and cried Past perfect active of ιστημι — histēmi used as imperfect and intransitive and first aorist active of κραζω — krazō Picture Jesus standing (linear) and suddenly crying out (punctiliar). If any man thirst Third class condition with εαν — ean and present active subjunctive of διπσαω — dipsaō “if any one is thirsty.” On each of the seven preceding days water was drawn in a golden pitcher from the pool of Siloam and carried in procession to the temple and offered by the priests as the singers chanted Isaiah 12:3: “With joy shall ye draw water out of the wells of salvation.” “It is uncertain whether the libations were made upon the eighth day. If they were not made, the significant cessation of the striking rite on this one day of the feast would give a still more fitting occasion for the words” (Westcott). [source]
The last day []
The eighth, the close of the whole festival, and kept as a Sabbath (Leviticus 23:36). It was called the Day of the Great Hosanna, because a circuit was made seven times round the altar with “Hosanna;” also the Day of Willows, and the Day of Beating the Branches, because all the leaves were shaken off the willow-boughs, and the palm branches beaten in pieces by the side of the altar. Every morning, after the sacrifice, the people, led by a priest, repaired to the Fountain of Siloam, where the priest filled a golden pitcher, and brought it back to the temple amid music and joyful shouts. Advancing to the altar of burnt-offering, at the cry of the people, “Lift up thy hand!” he emptied the pitcher toward the west, and toward the east a cup of wine, while the people chanted, “With joy shall ye draw water out of the wells of salvation.” It is not certain that this libation was made on the eighth day, but there can be no doubt that the following words of the Lord had reference to that ceremony. [source]
Stood [εἱστήκει]
The imperfect, was standing; watching the ceremonies. Both A.V. and Rev. miss this graphic touch. [source]

Reverse Greek Commentary Search for John 7:37

John 1:35 Stood [εἱστήκει]
Rev., more correctly, was standing, since the imperfect tense denotes something in progress. Here, therefore, with the idea of waiting; was standing in expectation. Compare John 7:37; John 18:5, John 18:6, John 18:18. [source]
John 1:35 Again on the morrow [τηι επαυριον παλιν]
Third day since John 1:19. Was standing Past perfect of ιστημι — histēmi intransitive, and used as imperfect in sense. See same form in John 7:37. Two One was Andrew (John 1:40), the other the Beloved Disciple (the Apostle John), who records this incident with happy memories. [source]
John 10:22 And it was the feast of the dedication at Jerusalem [εγενετο δε τα ενκαινια εν τοις Ιεροσολυμοις]
But Westcott and Hort read τοτε — tote (then) instead of δε — de (and) on the authority of B L W 33 and some versions. This is probably correct: “At that time came the feast of dedication in Jerusalem.” Τοτε — Tote does not mean that the preceding events followed immediately after the incidents in 10:1-21. Bernard brings chapter 9 up to this date (possibly also chapter 8) and rearranges chapter 10 in a purely arbitrary way. There is no real reason for this arrangement. Clearly there is a considerable lapse between the events in 10:22-39 and 10:1-21, possibly nearly three months (from just after tabernacles John 7:37 to dedication John 10:22). The Pharisees greet his return with the same desire to catch him. This feast of dedication, celebrated for eight days about the middle of our December, was instituted by Judas Maccabeus b.c. 164 in commemoration of the cleansing of the temple from the defilements of pagan worship by Antiochus Epiphanes (1Macc 4:59). The word ενκαινια — enkainia Winter Old word from χειμα — cheima See Matthew 24:20. [source]
John 6:35 I am the bread of life [Εγω ειμι ο αρτος της ζωης]
This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the τειος λογος — theios logos in an allegorical sense, but this language is far removed from Philo‘s vagueness. In the Synoptics (Mark 14:22; Matthew 26:26; Luke 22:19) Jesus uses bread He is the bread of life in two senses: it has life in itself, the living bread (John 6:51), and it gives life to others like the water of life, the tree of life. John often has Jesus saying “I am” As also in John 6:41, John 6:48, John 6:51; John 8:12; John 10:7, John 10:9, John 10:11, John 10:14; John 11:25; John 14:6; John 15:1, John 15:5. He that cometh to me The first act of the soul in approaching Jesus. See also John 6:37. Shall not hunger Strong double negative ου με — ou me with first aorist (ingressive) active subjunctive, “shall not become hungry.” He that believeth on me The continuous relation of trust after coming like πιστευητε — pisteuēte (present tense) in John 6:29. See both verbs used together also in John 7:37. Shall never thirst So the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with πωποτε — pōpote (John 1:18) added. [source]
John 7:14 But when it was now in the midst of the feast [ηδη δε της εορτης μεσουσης]
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]
John 6:39 That of all that which [ινα παν ο]
Literally, “That all which” (see John 6:37 for παν ο — pan ho), but there is a sharp anacoluthon with παν — pān left as nominativus pendens. I should lose nothing Construed with ινα — hina “that I shall not lose anything of it.” Απολεσω — Apolesō from απολλυμι — apollumi can be either future active indicative or first aorist active subjunctive as is true also of αναστησω — anastēsō (from ανιστημι — anistēmi), “I shall raise up.” At the last day Locative case without εν — en Only in John, but four times here (John 6:39, John 6:40, John 6:44, John 6:54) “with the majesty of a solemn refrain.” In John 7:37 it is the last day of the feast of tabernacles, but in John 11:24; John 12:48 of the day of judgment as here. Christ is the Agent of the general resurrection in John 5:28 as in 1 Corinthians 15:22 while here only the resurrection of the righteous is mentioned. [source]
John 7:38 He that believeth on me [ο πιστευων εις εμε]
Nominative absolute as is not uncommon. The scripture No precise passage can be quoted, though similar idea in several (Isaiah 55:1; Isaiah 58:11; Zechariah 13:1; Zechariah 14:8; Ezekiel 47:1; Joel 3:18). Chrysostom confines it to Isaiah 28:16 by punctuation (only the nominative absolute as the Scripture). Out of his belly shall flow rivers of living water Some ancient Western writers connect πινετω — pinetō of John 7:37 with ο πιστευων — ho pisteuōn in John 7:38. By this arrangement αυτου — autou (his) with κοιλιας — koilias is made to refer to Christ, not to the believer. Burney argues that κοιλια — koilia is a mistranslation of the Aramaic (fountain, not belly) and that the reference is to Ezekiel 47:1. C.C. Torrey refers to Zechariah 14:8. But the Eastern writers refer αυτου — autou (his) to the believer who not only quenches in Christ his own thirst, but becomes a source of new streams for others (John 4:14). It is a difficult question and Westcott finally changed his view and held αυτου — autou to refer to Christ. ευσουσιν — Reusousin is future active indicative of ρεω — reō old verb, to flow, here only in the N.T. [source]
John 8:21 Again [παλιν]
Probably παλιν — palin (again) in John 8:12 refers to a day after the feast is over since the last day is mentioned in John 7:37. So then here again we probably move on to another day still beyond that in John 8:12. And ye shall seek me As in John 7:34, “the search of despair” (Bernard), seeking for the Messiah when it is too late, the tragedy of Judaism today (John 1:11). And ye shall die in your sin Future middle indicative of αποτνησκω — apothnēskō which is the emphatic word here (cf. Ezekiel 3:18; Ezekiel 18:18; Proverbs 24:9). Note singular αμαρτιαι — hamartiāi (sin) here, but plural αμαρτιαις — hamartiais (sins) when the phrase is repeated in John 8:24 (sin in its essence, sin in its acts). Ye cannot come Precise language of John 7:34 to the Jews and to the apostles in John 13:33. [source]
Romans 9:27 Crieth [κράζει]
An impassioned utterance. See on Luke 18:39; compare John 7:28, John 7:37; Acts 19:28; Acts 23:6. Mostly of an inarticulate cry. “The prophet in awful earnestness, and as with a scream of anguish, cries over Israel” (Morison). [source]
Galatians 4:6 Crying [κρᾶζον]
A strong word, expressing deep emotion. The verb originally represents the sound of a croak or harsh scream; thence, generally, an inarticulate cry; an exclamation of fear or pain. The cry of an animal. So Aristoph. Knights, 1017, of the barking of a dog: 285,287, of two men in a quarrel, trying to bawl each other down: Frogs, 258, of the croaking of frogs. This original sense appears in N.T. usage, as Matthew 14:26; Matthew 15:23; Matthew 27:50; Mark 5:5, etc., and is recognized even where the word is used in connection with articulate speech, by adding to it the participles λέγων, λέγοντες sayingor διδάσκων teachingSee Matthew 8:29; Matthew 15:22; Mark 3:11; John 7:28, etc. In Mark 10:47the inarticulate cry and the articulate utterance are distinguished. At the same time, the word is often used of articulate speech without such additions, as Mark 10:48; Mark 11:9; Mark 15:13, Mark 15:14; Luke 18:39; Acts 7:60; Acts 19:34; Romans 8:15. It falls into more dignified association in lxx, where it is often used of prayer or appeal to God, as 4:3; 6:7; Psalm 21:2,5; 27:1,54:16; and in N.T., where it is applied to solemn, prophetic utterance, as Romans href="/desk/?q=ro+9:27&sr=1">Romans 9:27; John 1:15, and is used of Jesus himself, as John 7:28, John 7:37; John 12:44, and of the Holy Spirit, as here. The Spirit gives the inspiration of which the believer is the organ. In Romans 8:15the statement is inverted. The believer cries under the power of the Spirit. [source]
1 John 3:22 In His sight [ἐνώπιον αὐτοῦ]
Compare ἕμπροσθεν αὐτοῦ beforeHim, or in His presence (1 John 3:19). In His sight “accentuates the thought of the divine regard. Compare John 7:37and John 20:30” (Westcott). [source]
Revelation 22:17 Let him come [ερχεστω]
Change of person and this verb applied not to Christ as just before, but to the one who wishes to greet Christ. The thirsty man is bidden to come himself before it is too late. See Revelation 5:6 for διπσαω — dipsaō used for spiritual thirst, and in particular John 6:35; John 7:37 for one thirsting for the water of life (Revelation 21:6; Revelation 22:1). Cf. Isaiah 55:1.He that will (ο τελων — ho thelōn). Even if not yet eagerly thirsting. This one is welcome also. For this use of τελω — thelō see Philemon 2:13.Let him take Second ingressive aorist active imperative of λαμβανω — lambanō In accordance with the free promise in Revelation 21:6, “freely” (δωρεαν — dōrean) here as there. This gracious and wide invitation is cheering after the gloomy picture of the doomed and the damned. The warnings against the dragon and the two beasts with all their dreadful consequences are meant to deter men from falling victims to all the devil‘s devices then and now. The door of mercy still stands wide open today, for the end has not yet come. The series of panoramas is over, with the consummation pictured as a reality. Now we drop back to the standpoint before we saw the visions through John‘s eyes. In Revelation 22:17 we hear the voice of the Spirit of God inviting all who hear and see to heed and to come and drink of the water of life freely offered by the Lamb of God. [source]

What do the individual words in John 7:37 mean?

In now the last day great [day] of the feast stood - Jesus and cried out saying If anyone thirsts let him come to Me drink
Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ μεγάλῃ τῆς ἑορτῆς εἱστήκει ὁ Ἰησοῦς καὶ ἔκραξεν λέγων Ἐάν τις διψᾷ ἐρχέσθω πρός με πινέτω

δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἐσχάτῃ  last 
Parse: Adjective, Dative Feminine Singular
Root: ἔσχατος  
Sense: extreme.
ἡμέρᾳ  day 
Parse: Noun, Dative Feminine Singular
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
μεγάλῃ  great  [day] 
Parse: Adjective, Dative Feminine Singular
Root: μέγας  
Sense: great.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root: ὁ  
Sense: this, that, these, etc.
ἑορτῆς  feast 
Parse: Noun, Genitive Feminine Singular
Root: ἑορτή  
Sense: a feast day, festival.
εἱστήκει  stood 
Parse: Verb, Pluperfect Indicative Active, 3rd Person Singular
Root: ἵστημι  
Sense: to cause or make to stand, to place, put, set.
ὁ  - 
Parse: Article, Nominative Masculine Singular
Root: ὁ  
Sense: this, that, these, etc.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
ἔκραξεν  cried  out 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: κράζω  
Sense: to croak.
λέγων  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: λέγω 
Sense: to say, to speak.
τις  anyone 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
διψᾷ  thirsts 
Parse: Verb, Present Subjunctive Active, 3rd Person Singular
Root: διψάω  
Sense: to suffer thirst, suffer from thirst.
ἐρχέσθω  let  him  come 
Parse: Verb, Present Imperative Middle or Passive, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
με  Me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
πινέτω  drink 
Parse: Verb, Present Imperative Active, 3rd Person Singular
Root: πίνω  
Sense: to drink.

What are the major concepts related to John 7:37?

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