Yohanes 7:2-36
Konteks7:2 Now the Jewish feast of Tabernacles 1 was near. 2 7:3 So Jesus’ brothers 3 advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing. 4 7:4 For no one who seeks to make a reputation for himself 5 does anything in secret. 6 If you are doing these things, show yourself to the world.” 7:5 (For not even his own brothers believed in him.) 7
7:6 So Jesus replied, 8 “My time 9 has not yet arrived, 10 but you are ready at any opportunity! 11 7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil. 7:8 You go up 12 to the feast yourselves. I am not going up to this feast 13 because my time 14 has not yet fully arrived.” 15 7:9 When he had said this, he remained in Galilee.
7:10 But when his brothers had gone up to the feast, then Jesus 16 himself also went up, not openly but in secret. 7:11 So the Jewish leaders 17 were looking for him at the feast, asking, “Where is he?” 18 7:12 There was 19 a lot of grumbling 20 about him among the crowds. 21 Some were saying, “He is a good man,” but others, “He deceives the common people.” 22 7:13 However, no one spoke openly about him for fear of the Jewish leaders. 23
7:14 When the feast was half over, Jesus went up to the temple courts 24 and began to teach. 25 7:15 Then the Jewish leaders 26 were astonished 27 and said, “How does this man know so much when he has never had formal instruction?” 28 7:16 So Jesus replied, 29 “My teaching is not from me, but from the one who sent me. 30 7:17 If anyone wants to do God’s will, 31 he will know about my teaching, whether it is from God or whether I speak from my own authority. 32 7:18 The person who speaks on his own authority 33 desires 34 to receive honor 35 for himself; the one who desires 36 the honor 37 of the one who sent him is a man of integrity, 38 and there is no unrighteousness in him. 7:19 Hasn’t Moses given you the law? Yet not one of you keeps 39 the law! Why do you want 40 to kill me?”
7:20 The crowd 41 answered, “You’re possessed by a demon! 42 Who is trying to kill you?” 43 7:21 Jesus replied, 44 “I performed one miracle 45 and you are all amazed. 46 7:22 However, because Moses gave you the practice of circumcision 47 (not that it came from Moses, but from the forefathers), you circumcise a male child 48 on the Sabbath. 7:23 But if a male child 49 is circumcised 50 on the Sabbath so that the law of Moses is not broken, 51 why are you angry with me because I made a man completely well 52 on the Sabbath? 7:24 Do not judge according to external appearance, 53 but judge with proper 54 judgment.”
7:25 Then some of the residents of Jerusalem 55 began to say, “Isn’t this the man 56 they are trying 57 to kill? 7:26 Yet here he is, speaking publicly, 58 and they are saying nothing to him. 59 Do the rulers really know that this man 60 is the Christ? 61 7:27 But we know where this man 62 comes from. 63 Whenever the Christ 64 comes, no one will know where he comes from.” 65
7:28 Then Jesus, while teaching in the temple courts, 66 cried out, 67 “You both know me and know where I come from! 68 And I have not come on my own initiative, 69 but the one who sent me 70 is true. You do not know him, 71 7:29 but 72 I know him, because I have come from him 73 and he 74 sent me.”
7:30 So then they tried to seize Jesus, 75 but no one laid a hand on him, because his time 76 had not yet come. 7:31 Yet many of the crowd 77 believed in him and said, “Whenever the Christ 78 comes, he won’t perform more miraculous signs than this man did, will he?” 79
7:32 The Pharisees 80 heard the crowd 81 murmuring these things about Jesus, 82 so the chief priests and the Pharisees sent officers 83 to arrest him. 84 7:33 Then Jesus said, “I will be with you for only a little while longer, 85 and then 86 I am going to the one who sent me. 7:34 You will look for me 87 but will not find me, and where I am you cannot come.”
7:35 Then the Jewish leaders 88 said to one another, “Where is he 89 going to go that we cannot find him? 90 He is not going to go to the Jewish people dispersed 91 among the Greeks and teach the Greeks, is he? 92 7:36 What did he mean by saying, 93 ‘You will look for me 94 but will not find me, and where I am you cannot come’?”
[7:2] 1 tn Or “feast of the Tents” (the feast where people lived in tents or shelters, which was celebrated in the autumn after harvest). John’s use of σκηνοπηγία (skhnophgia) for the feast of Tabernacles constitutes the only use of this term in the New Testament.
[7:2] 2 sn Since the present verse places these incidents at the feast of Tabernacles (
[7:3] 3 tn Grk “his brothers.”
[7:3] sn Jesus’ brothers. Jesus’ brothers (really his half-brothers) were mentioned previously by John in 2:12 (see the note on brothers there). They are also mentioned elsewhere in Matt 13:55 and Mark 6:3.
[7:3] 4 tn Grk “your deeds that you are doing.”
[7:3] sn Should the advice by Jesus’ brothers, Leave here and go to Judea so your disciples may see your miracles that you are performing, be understood as a suggestion that he should attempt to win back the disciples who had deserted him earlier (6:66)? Perhaps. But it is also possible to take the words as indicating that if Jesus is going to put forward messianic claims (i.e., through miraculous signs) then he should do so in Jerusalem, not in the remote parts of Galilee. Such an understanding seems to fit better with the following verse. It would also indicate misunderstanding on the part of Jesus’ brothers of the true nature of his mission – he did not come as the royal Messiah of Jewish apocalyptic expectation, to be enthroned as king at this time.
[7:4] 5 tn Or “seeks to be well known.”
[7:4] 6 sn No one who seeks to make a reputation for himself does anything in secret means, in effect: “if you’re going to perform signs to authenticate yourself as Messiah, you should do them at Jerusalem.” (Jerusalem is where mainstream Jewish apocalyptic tradition held that Messiah would appear.)
[7:5] 7 sn This is a parenthetical note by the author.
[7:6] 8 tn Grk “Then Jesus said to them.”
[7:6] 9 tn Or “my opportunity.”
[7:6] 10 tn Or “is not yet here.”
[7:6] 11 tn Grk “your time is always ready.”
[7:8] 12 sn One always speaks of “going up” to Jerusalem in Jewish idiom, even though in western thought it is more common to speak of south as “down” (Jerusalem lies south of Galilee). The reason for the idiom is that Jerusalem was identified with Mount Zion in the OT, so that altitude was the issue.
[7:8] 13 tc Most
[7:8] 14 tn Although the word is καιρός (kairos) here, it parallels John’s use of ὥρα (Jwra) elsewhere as a reference to the time appointed for Jesus by the Father – the time of his return to the Father, characterized by his death, resurrection, and ascension (glorification). In the Johannine literature, synonyms are often interchanged for no apparent reason other than stylistic variation.
[7:8] 15 tn Or “my time has not yet come to an end” (a possible hint of Jesus’ death at Jerusalem); Grk “my time is not yet fulfilled.”
[7:10] 16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:11] 17 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.
[7:11] 18 tn Grk “Where is that one?”
[7:12] 19 tn Grk “And there was.”
[7:12] 20 tn Or “complaining.”
[7:12] 21 tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).
[7:13] 23 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See also the note on the phrase “the Jewish leaders” in v. 1.
[7:14] 24 tn Grk “to the temple.”
[7:14] 25 tn Or “started teaching.” An ingressive sense for the imperfect verb (“began to teach” or “started teaching”) fits well here, since the context implies that Jesus did not start his teaching at the beginning of the festival, but began when it was about half over.
[7:15] 26 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.
[7:15] 27 tn Or “began to be astonished.” This imperfect verb could also be translated ingressively (“began to be astonished”), but for English stylistic reasons it is rendered as a simple past.
[7:15] 28 tn Grk “How does this man know learning since he has not been taught?” The implication here is not that Jesus never went to school (in all probability he did attend a local synagogue school while a youth), but that he was not the disciple of a particular rabbi and had not had formal or advanced instruction under a recognized rabbi (compare Acts 4:13 where a similar charge is made against Peter and John; see also Paul’s comment in Acts 22:3).
[7:15] sn He has never had formal instruction. Ironically when the Jewish leaders came face to face with the Word become flesh – the preexistent Logos, creator of the universe and divine Wisdom personified – they treated him as an untaught, unlearned person, without the formal qualifications to be a teacher.
[7:16] 29 tn Grk “So Jesus answered and said to them.”
[7:16] 30 tn The phrase “the one who sent me” refers to God.
[7:17] 32 tn Grk “or whether I speak from myself.”
[7:18] 33 tn Grk “who speaks from himself.”
[7:18] 35 tn Or “praise”; Grk “glory.”
[7:18] 37 tn Or “praise”; Grk “glory.”
[7:18] 38 tn Or “is truthful”; Grk “is true.”
[7:19] 39 tn Or “accomplishes”; Grk “does.”
[7:20] 41 tn Or “The common people” (as opposed to the religious authorities mentioned in 7:15).
[7:20] 42 tn Grk “You have a demon!”
[7:20] 43 tn Grk “Who is seeking to kill you?”
[7:20] sn Who is trying to kill you? Many of the crowd (if they had come in from surrounding regions for the feast) probably were ignorant of any plot. The plot was on the part of the Jewish leaders. Note how carefully John distinguishes between the leadership and the general populace in their respective responses to Jesus.
[7:21] 44 tn Grk “Jesus answered and said to them.”
[7:21] 45 tn Grk “I did one deed.”
[7:21] 46 sn The “one miracle” that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1-9 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)
[7:22] 47 tn Grk “gave you circumcision.”
[7:22] 48 tn Grk “a man.” While the text literally reads “circumcise a man” in actual fact the practice of circumcising male infants on the eighth day after birth (see Phil 3:5) is primarily what is in view here.
[7:23] 49 tn Grk “a man.” See the note on “male child” in the previous verse.
[7:23] 50 tn Grk “receives circumcision.”
[7:23] 51 sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca.
[7:23] 52 tn Or “made an entire man well.”
[7:24] 53 tn Or “based on sight.”
[7:24] 54 tn Or “honest”; Grk “righteous.”
[7:25] 55 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:25] 56 tn Grk “Is it not this one.”
[7:26] 58 tn Or “speaking openly.”
[7:26] 59 sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.
[7:26] 61 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[7:26] sn See the note on Christ in 1:20.
[7:27] 63 sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.
[7:27] 64 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[7:27] sn See the note on Christ in 1:20.
[7:27] 65 sn The view of these people regarding the Messiah that no one will know where he comes from reflects the idea that the origin of the Messiah is a mystery. In the Talmud (b. Sanhedrin 97a) Rabbi Zera taught: “Three come unawares: Messiah, a found article, and a scorpion.” Apparently OT prophetic passages like Mal 3:1 and Dan 9:25 were interpreted by some as indicating a sudden appearance of Messiah. It appears that this was not a universal view: The scribes summoned by Herod at the coming of the Magi in Matt 2 knew that the Messiah was to be born in Bethlehem. It is important to remember that Jewish messianic expectations in the early 1st century were not monolithic.
[7:28] 66 tn Grk “the temple.”
[7:28] 67 tn Grk “Then Jesus cried out in the temple, teaching and saying.”
[7:28] 68 sn You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult – it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37), but at the bidding of the Father who sent him.
[7:28] 69 tn Grk “And I have not come from myself.”
[7:28] 70 tn The phrase “the one who sent me” refers to God.
[7:28] 71 tn Grk “the one who sent me is true, whom you do not know.”
[7:29] 72 tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).
[7:29] 73 tn The preposition παρά (para) followed by the genitive has the local sense preserved and can be used of one person sending another. This does not necessarily imply origin in essence or eternal generation.
[7:29] 74 tn Grk “and that one.”
[7:30] 75 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:30] sn Here the response is on the part of the crowd, who tried to seize Jesus. This is apparently distinct from the attempted arrest by the authorities mentioned in 7:32.
[7:31] 77 tn Or “The common people” (as opposed to the religious authorities).
[7:31] 78 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[7:31] sn See the note on Christ in 1:20.
[7:31] 79 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “will he?”).
[7:32] 80 sn See the note on Pharisees in 1:24.
[7:32] 81 tn Or “The common people” (as opposed to the religious authorities like the Pharisees).
[7:32] 82 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:32] 83 tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing “police” duties such as here, their “officers” are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540).
[7:32] 84 tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.
[7:33] 85 tn Grk “Yet a little I am with you.”
[7:33] 86 tn The word “then” is not in the Greek text, but is implied.
[7:35] 88 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).
[7:35] 90 tn Grk “will not find him.”
[7:35] 91 sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.
[7:35] 92 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “is he?”).
[7:35] sn Note the Jewish opponents’ misunderstanding of Jesus’ words, as made clear in vv. 35-36. They didn’t realize he spoke of his departure out of the world. This is another example of the author’s use of misunderstanding as a literary device to emphasize a point.
