KJV: They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.
YLT: They answered and said to him, 'Art thou also out of Galilee? search and see, that a prophet out of Galilee hath not risen;'
Darby: They answered and said to him, Art thou also of Galilee? Search and look, that no prophet arises out of Galilee.
ASV: They answered and said unto him, Art thou also of Galilee? Search, and see that out of Galilee ariseth no prophet.
| Ἀπεκρίθησαν | They answered |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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| εἶπαν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
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| αὐτῷ | to him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Γαλιλαίας | Galilee |
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Parse: Noun, Genitive 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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| ἐραύνησον | Search |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἐραυνάω Sense: to search, examine into. |
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| ἴδε | see |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ἐκ | out of |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| προφήτης | a prophet |
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Parse: Noun, Nominative Masculine Singular Root: προφήτης Sense: in Greek writings, an interpreter of oracles or of other hidden things. |
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| ἐγείρεται | is raised |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἐγείρω Sense: to arouse, cause to rise. |
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Greek Commentary for John 7:52
Formally negative answer expected by μη mē but really they mean to imply that Nicodemus from local feeling or prejudice has lined himself up with this Galilean mob That out of Galilee ariseth no prophet As a matter of fact Jonah, Hosea, Nahum, possibly also Elijah, Elisha, and Amos were from Galilee. It was simply the rage of the Sanhedrin against Jesus regardless of the facts. Westcott suggests that they may have reference to the future, but that is a mere excuse for them. [source]
Compare John 5:39. [source]
Some render see, and translate the following ὅτι , that, instead of for. So Rev. The difference is unimportant. [source]
Reverse Greek Commentary Search for John 7:52
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]
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, “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]
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]
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]
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]
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]
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]