The Meaning of John 7:5 Explained

John 7:5

KJV: For neither did his brethren believe in him.

YLT: for not even were his brethren believing in him.

Darby: for neither did his brethren believe on him.

ASV: For even his brethren did not believe on him.

KJV Reverse Interlinear

For  neither  did  his  brethren  believe  in  him. 

What does John 7:5 Mean?

Context Summary

John 7:1-13 - Known By Our Attitude Toward Jesus
This feast was celebrated in October. Six entire months had elapsed between this and the preceding chapter. During the Feast of Tabernacles the people dwelt in tents made of boughs, on the roofs of the houses, and in the open places in or around Jerusalem. The rites of the feast recalled the miraculous interpositions of the Exodus. Water was poured forth each morning in the Temple to recall the smiting of the rock. Two candelabra, lighted each evening, represented the luminous cloud which lighted the Israelites by night. The brethren of Jesus are named in Matthew 13:55, of whom James afterward became chief pastor of the Jerusalem church. They could not deny His miracles; could not understand why he did not lead the popular movement that was ready to follow; and urged that he should at least give the authorities at the capital an opportunity of examining His claims. They felt that things had reached a point where there ought to be no standing still. Jesus could not explain the reasons that actuated Him. He knew that His open challenge to Jerusalem would mean His death; but there was yet further work to be done before His time should come. Let us use our time according to the divine plan. [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 7:5

For even his brethren did not believe on him [ουδε γαρ οι αδελποι αυτου επιστευον εις αυτον]
Literally, “For not even were his brothers believing on him.” Imperfect tense of πιστευω — pisteuō with sad picture of the persistent refusal of the brothers of Jesus to believe in his Messianic assumptions, after the two rejections in Capernaum (Luke 4:16-31; Mark 6:1-6; Matthew 13:54-58), and also after the blasphemous accusation of being in league with Beelzebub when the mother and brothers came to take Jesus home (Mark 3:31-35; Matthew 12:46-50; Luke 8:19-21). The brothers here are sarcastic. [source]
Neither [οὐδὲ]
Better, as Rev., not even. [source]
Did believe [ἐπίστευον]
The imperfect, were believing; referring not to a single act of faith, but to faith as habitual and controlling. [source]

Reverse Greek Commentary Search for John 7:5

Matthew 2:23 Should be called a Nazarene [Ναζωραιος κλητησεται]
Matthew says “that it might be fulfilled which was spoken by the prophets” It is the plural and no single prophecy exists which says that the Messiah was to be called a Nazarene. It may be that this term of contempt (John 1:46; John 7:52) is what is meant, and that several prophecies are to be combined like Psalm 22:6, Psalm 22:8; Psalm 69:11, Psalm 69:19; Isaiah 53:2, Isaiah 53:3, Isaiah 53:4. The name Nazareth means a shoot or branch, but it is by no means certain that Matthew has this in mind. It is best to confess that we do not know. See Broadus on Matthew for the various theories. But, despised as Nazareth was at that time, Jesus has exalted its fame. The lowly Nazarene he was at first, but it is our glory to be the followers of the Nazarene. Bruce says that “in this case, therefore, we certainly know that the historic fact suggested the prophetic reference, instead of the prophecy creating the history.” The parallels drawn by Matthew between the history of Israel and the birth and infancy of Jesus are not mere fancy. History repeats itself and writers of history find frequent parallels. Surely Matthew is not beyond the bounds of reason or of fact in illustrating in his own way the birth and infancy of Jesus by the Providence of God in the history of Israel. [source]
Mark 14:64 They all [οι δε παντες]
This would mean that Joseph of Arimathea was not present since he did not consent to the death of Jesus (Luke 23:51). Nicodemus was apparently absent also, probably not invited because of previous sympathy with Jesus (John 7:50). But all who were present voted for the death of Jesus. [source]
Mark 6:3 In his own house [en tēi oikiāi autou)]
Also in Matthew 13:57. This was the saddest part of it all, that his own brothers in his own home disbelieved his Messianic claims (John 7:5). This puzzle was the greatest of all. [source]
Mark 3:21 His friends [οι παρ αυτου]
The phrase means literally “those from the side of him (Jesus).” It could mean another circle of disciples who had just arrived and who knew of the crowds and strain of the Galilean ministry who now come at this special juncture. But the idiom most likely means the kinspeople or family of Jesus as is common in the lxx. The fact that in Mark 3:31 “his mother and his brothers” are expressly mentioned would indicate that they are “the friends” alluded to in Mark 3:21. It is a mournful spectacle to think of the mother and brothers saying, He is beside himself Second aorist active indicative intransitive. The same charge was brought against Paul (Acts 26:24; 2 Corinthians 5:13). We say that one is out of his head. Certainly Mary did not believe that Jesus was in the power of Beelzebub as the rabbis said already. The scribes from Jerusalem are trying to discount the power and prestige of Jesus (Mark 3:22). See notes on Matthew 9:32-34; and note on Matthew 10:25; and note on Matthew 12:24 for Beelzebub and Beelzebul. Mary probably felt that Jesus was overwrought and wished to take him home out of the excitement and strain that he might get rest and proper food. See my The Mother of Jesus: Her Problems and Her Glory. The brothers did not as yet believe the pretensions and claims of Jesus (John 7:5). Herod Antipas will later consider Jesus as John the Baptist redivivus, the scribes treat him as under demonic possession, even the family and friends fear a disordered mind as a result of overstrain. It was a crucial moment for Jesus. His family or friends came to take him home, to lay hold of him (kratēsai), forcibly if need be. [source]
Mark 6:3 And they were offended in him [σκανδαλον]
So exactly Matthew 13:56, were made to stumble in him, trapped like game by the πετρα σκανδαλου — skandalon because they could not explain him, having been so recently one of them. “The Nazarenes found their stumbling block in the person or circumstances of Jesus. He became - προπητης — petra skandalou (1 Peter 2:7, 1 Peter 2:8; Romans 9:33) to those who disbelieved” (Swete). Both Mark and Matthew 13:57, which see, preserve the retort of Jesus with the quotation of the current proverb about a prophet‘s lack of honour in his own country. John 4:44 quoted it from Jesus on his return to Galilee long before this. It is to be noted that Jesus here makes a definite claim to being a prophet They stumble at Jesus today as the townspeople of Nazareth did.In his own house (en tēi oikiāi autou). Also in Matthew 13:57. This was the saddest part of it all, that his own brothers in his own home disbelieved his Messianic claims (John 7:5). This puzzle was the greatest of all. [source]
Mark 6:3 were made to stumble in him []
, trapped like game by the πετρα σκανδαλου — skandalon because they could not explain him, having been so recently one of them. “The Nazarenes found their stumbling block in the person or circumstances of Jesus. He became - προπητης — petra skandalou (1 Peter 2:7, 1 Peter 2:8; Romans 9:33) to those who disbelieved” (Swete). Both Mark and Matthew 13:57, which see, preserve the retort of Jesus with the quotation of the current proverb about a prophet‘s lack of honour in his own country. John 4:44 quoted it from Jesus on his return to Galilee long before this. It is to be noted that Jesus here makes a definite claim to being a prophet They stumble at Jesus today as the townspeople of Nazareth did.In his own house (en tēi oikiāi autou). Also in Matthew 13:57. This was the saddest part of it all, that his own brothers in his own home disbelieved his Messianic claims (John 7:5). This puzzle was the greatest of all. [source]
Luke 8:19 His mother and brethren [η μητηρ και οι αδελποι αυτου]
Mark 3:31-35; Matthew 12:46-50 place the visit of the mother and brothers of Jesus before the parable of the sower. Usually Luke follows Mark‘s order, but he does not do so here. At first the brothers of Jesus (younger sons of Joseph and Mary, I take the words to mean, there being sisters also) were not unfriendly to the work of Jesus as seen in John 2:12 when they with the mother of Jesus are with him and the small group (half dozen) disciples in Capernaum after the wedding in Cana. But as Jesus went on with his work and was rejected at Nazareth (Luke 4:16-31), there developed an evident disbelief in his claims on the part of the brothers who ridiculed him six months before the end (John 7:5). At this stage they have apparently come with Mary to take Jesus home out of the excitement of the crowds, perhaps thinking that he is beside himself (Mark 3:21). They hardly believed the charge of the rabbis that Jesus was in league with Beelzebub. Certainly the mother of Jesus could give no credence to that slander. But she herself was deeply concerned and wanted to help him if possible. See discussion of the problem in my little book The Mother of Jesus and also on Mark 3:31 and Matthew 12:46. [source]
John 3:2 By night []
Through timidity, fearing to compromise his dignity, and possibly his safety. The fact is noticed again, John 19:39(see on John 7:50). By night, “when Jewish superstition would keep men at home.” He could reach Jesus' apartment without being observed by the other inmates of the house, for an outside stair led to the upper room. [source]
John 20:17 My brethren []
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]
John 1:46 Come out of Nazareth [ἐκ Ναζαρὲτ εἶναι]
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]

John 1:40 Andrew [Ανδρεας]
Explained by John as one of the two disciples of the Baptist and identified as the brother of the famous Simon Peter (cf. also John 6:8; John 12:22). The more formal call of Andrew and Simon, James and John, comes later (Mark 1:16.; Matthew 4:18.; Luke 3:1-11). That heard John speak “That heard from John,” a classical idiom (παρα — para with ablative after ακουω — akouō) seen also in John 6:45; John 7:51; John 8:26, John 8:40; John 15:15. [source]
John 8:1 But Jesus went [Ιησους δε επορευτη]
Same deponent use of πορευομαι — poreuomai as in John 7:53 and in contrast to the Sanhedrin‘s conduct, though it seems “pointless” (Dods). Apparently Jesus was lodging in the home of Mary, Martha, and Lazarus. [source]
John 1:46 Can any good thing come out of Nazareth? [Εκ Ναζαρετ δυναται τι αγατον ειναι]
Literally, “Out of Nazareth can anything good be.” There is a tinge of scorn in the question as if Nazareth (note position at beginning of sentence) had a bad name. Town rivalry may account to some extent for it since Cana (home of Nathanael) was near Nazareth. Clearly he had never heard of Jesus. The best thing in all the world came out of Nazareth, but Philip does not argue the point. A saying had arisen that no prophet comes out of Galilee (John 7:52), untrue like many such sayings. Come and see Present middle imperative (come on) and second active imperative (and see at once). Philip followed the method of Jesus with Andrew and John (John 1:39), probably without knowing it. Wise is the one who knows how to deal with the sceptic. [source]
John 3:1 Now [δε]
So often in John δε — de is explanatory and transitional, not adversative. Nicodemus is an instance of Christ‘s knowledge of men (John 2:25) and of one to whom he did trust himself unlike those in John 2:24. As a Pharisee “he belonged to that party which with all its bigotry contained a salt of true patriotism and could rear such cultured and high-toned men as Gamaliel and Paul” (Marcus Dods). Named Nicodemus Same construction as in John 1:6, “Nicodemus name to him.” So Revelation 6:8. It is a Greek name and occurs in Josephus (Ant. XIV. iii. 2) as the name of an ambassador from Aristobulus to Pompey. Only in John in N.T. (here, John 7:50; John 19:39). He was a Pharisee, a member of the Sanhedrin, and wealthy. There is no evidence that he was the young ruler of Luke 18:18 because of αρχων — archōn (ruler) here. [source]
John 5:39 Ye search [εραυνατε]
Proper spelling as the papyri show rather than ερευνατε — ereunāte the old form (from ερευνα — ereuna search) as in John 7:52. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given “because ye think” The plural with the article refers to the well-known collection in the Old Testament (Matthew 21:42; Luke 24:27). Elsewhere in John the singular refers to a particular passage (John 2:22; John 7:38; John 10:35). In them ye have eternal life Indirect assertion after δοκειτε — dokeite without “ye” expressed either as nominative Bernard holds that in John δοκεω — dokeō always indicates a mistaken opinion (John 5:45; John 11:13, John 11:31; John 13:29; John 16:20; John 20:15). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. These are they The true value of the Scriptures is in their witness to Christ (of me, περι εμου — peri emou). Luke (Luke 24:27, Luke 24:45) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did. [source]
John 8:12 Again therefore [παλιν ουν]
This language fits in better with John 7:52 than with John 8:11. Just suppose Jesus is in the temple on the following day. Unto them The Pharisees and crowds in the temple after the feast was past. I am the light of the world Jesus had called his followers “the light of the world” (Matthew 5:14), but that was light reflected from him. Already Jesus (the Logos) had been called the true light of men (John 1:9; John 3:19). The Psalmist calls God his Light (Psalm 27:1). So Isaiah 60:19. At the feast of tabernacles in the Court of the Women where Jesus was on this day (John 8:20) there were brilliant candelabra and there was the memory of the pillar of cloud by day and of fire by night. But with all this background this supreme and exclusive claim of Jesus (repeated in John 9:5) to being the light of the whole world (of Gentiles as well as of Jews) startled the Pharisees and challenged their opposition. Shall have the light of life The light which springs from and issues in life (Westcott). Cf. John 6:33, John 6:51 about Jesus being the Bread of Life. In this sublime claim we come to a decisive place. It will not do to praise Jesus and deny his deity. Only as the Son of God can we justify and accept this language which otherwise is mere conceit and froth. [source]
Acts 1:14 Continued [ησαν προσκαρτερουντες]
Periphrastic imperfect active of προσκαρτερεω — proskartereō old verb from προς — pros (perfective use) and καρτερεω — kartereō from καρτερος — karteros strong, steadfast, like the English “carry on.” Already in Mark 3:9 which see and several times in Acts and Paul‘s Epistles. They “stuck to” the praying Associative instrumental case plural of γυνη — gunē after συν — sun As one would expect when praying was the chief work on hand. More women certainly included than in Luke 8:2; Mark 15:40.; Matthew 27:55.; Luke 23:49; Mark 15:47; Matthew 27:61; Luke 23:55.; Mark 16:1; Matthew 28:1; Luke 24:1.; John 20:1, John 20:11-18; Matthew 28:9. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.” And Mary the mother of Jesus A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel‘s promise and the prophecy of Simeon. It was a blessed time for Mary. With his brethren (συν τοις αδελποις αυτου — sun tois adelphois autou). With his brothers, it should be translated. They had once disbelieved in him (John 7:5). Jesus had appeared to James (1 Corinthians 15:7) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high. [source]
Acts 1:14 And Mary the mother of Jesus [και Μαριαμ τηι μητρι του Ιησου]
A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel‘s promise and the prophecy of Simeon. It was a blessed time for Mary. With his brethren (συν τοις αδελποις αυτου — sun tois adelphois autou). With his brothers, it should be translated. They had once disbelieved in him (John 7:5). Jesus had appeared to James (1 Corinthians 15:7) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high. [source]
Acts 1:14 With his brethren [συν τοις αδελποις αυτου]
With his brothers, it should be translated. They had once disbelieved in him (John 7:5). Jesus had appeared to James (1 Corinthians 15:7) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high. [source]
Romans 9:17 Raised thee up [ἐξήγειρα]
Hebrew, caused thee to stand. Sept., διετηρήθης thouwast preserved alive. Only once elsewhere in the New Testament, 1 Corinthians 6:14, of raising from the dead. The meaning here is general, allowed thee to appear; brought, thee forward on the stage of events, as Zechariah 11:16. So the simple verb in Matthew 11:11; John 7:52. Other explanations are, preserved thee alive, as Sept., excited thee to opposition, as Habakkuk 1:6; created thee. [source]
1 Peter 1:11 Searching [εραυνωντες]
Present active participle of εραυναω — eraunaō late form for older ερευναω — ereunaō (both in the papyri), uncompounded verb (John 7:52), the compound occurring in 1 Peter 1:10 above. [source]
Jude 1:1 Servant []
He does not call himself an apostle, as Paul and Peter in their introductions, and seems to distinguish himself from the apostles in Judges 1:17, Judges 1:18: “The apostles of our Lord Jesus Christ, how that they said,” etc. We are told that Christ's brethren did not believe on him (John 7:5); and in John href="/desk/?q=joh+1:14&sr=1">John 1:14) are mentioned in a way which seems to separate them from the apostles. Δοῦλος , bond-servant, occurs in the introductions to Romans, Philippians, Titus, James, and 2Peter. [source]
Revelation 2:23 Searcheth [ἐρευνῶν]
See John 5:39; John 7:52; Romans 8:27. Compare Jeremiah 11:20; Jeremiah 17:10; Jeremiah 20:12; 1 Peter 1:11. Denoting a careful search, a following up or tracking. See Genesis 31:35; 1 Kings 20:6; Proverbs 20:27; 1 Corinthians 2:10. [source]

What do the individual words in John 7:5 mean?

Not even for the brothers of Him were believing in Him
οὐδὲ γὰρ οἱ ἀδελφοὶ αὐτοῦ ἐπίστευον εἰς αὐτόν

οὐδὲ  Not  even 
Parse: Adverb
Root: οὐδέ  
Sense: but not, neither, nor, not even.
ἀδελφοὶ  brothers 
Parse: Noun, Nominative Masculine Plural
Root: ἀδελφός  
Sense: a brother, whether born of the same two parents or only of the same father or mother.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἐπίστευον  were  believing 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.

What are the major concepts related to John 7:5?

Loading Information...