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Chapter 7
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7:1-2 * (P66, א*) After these things Jesus (continually) walked about in Galilee. For (continually) He did not want to walk about in Judea, because the Jews (continually) sought to kill Him. But the feast of the Jews, the ‘Pitching of Tents’/’Feast of Booths’, (continually/-) was near.

Word for word: 7:1 (21 words in the Greek text Sinaiticus prima manus) After these-(things) walked-(continually)-about the Jesus in the Galilee; not for (he)-(continually)-wanted in the Judea wander-about, because (continually)-sought him the Jews (to)-kill. 7:2 (9 words in the Greek text) Was-(continually) but near the feast (of)-the (of)-Jews the pitching-of-tents.


The Former Revelation (preliminary translation):

(Joseph's brothers) (continually) did evil to kill him. (Gen 37:18b, Greek OT)

(Moses said to Pharao:) “After these things I will come/go out.” … (Ex 11:8b, Greek OT)

(In Rephidim) Moses cried towards the Lord saying: "What shall I do (with) this people? Still a small/little (while) and they will throw stones down (against) me." (Ex 17:4, Greek OT)

Moses said to Israel: "Three seasonable times of a period of time 'every your'/'everyone of you' of male sex will be beheld opposite the Lord your God in the place, which He – if according to the circumstances – may choose: in/at the feast of the unleavened (breads), at the feast of ‘periods of seven days’/weeks and in/at the ‘Pitching of Tents’/’Feast of Booths’." (Deut 16:16a, Greek OT)

(The males) spoke to the king: "’Let presently ‘be taken up for yourself’/’you ... get rid of’ that man (Jeremiah)." (Jer 38:4a, Greek OT)

(Tobit said:) ” … many times I went into (a disgraced) Jerosolyma/Jerusalem in/at the feasts.” (Tobit 1:6a, S)

(The enemy) (continually) sought to kill (the Jewish leader). (1 Macc 9:32b)


The Latter Revelation:

Having come out from there (Jesus and the disciples) (continually) went by the side of through Galilee. And (continually) He did not want, ‘in order that’/that anyone might gain knowledge (of it). (Mark 9:30)

The priest leaders and the scribes heard (what Jesus said) and (continually) sought, how they might perish Him. (Mark 11:18a)

After these things (Jesus) came out and viewed a toll collector (with) name Levi, being seated against the toll-house. And He says (א,* א) to him: “Follow Me!” (Luke 5:27)

(Jesus said to His disciples:) “Make friends for yourselves out of the mammon of the unrighteousness, in order that when – according to the circumstances – it may ‘leave out’/disappear, they may receive you into the agelong tents.” (Luke 16:9b)


The Apostle, the eighth and one of the seven:

The Saying became flesh and dwelt in a tent in/among us. (John 1:14a)

Because of this * (א,* א) rather/’all the more’ the Jews (continually) sought to kill Him, because He not only (continually) loosened the sabbath, ‘however and’/’but also’ (continually) said/called God an own Father, making Himself equal (with) God. (John 5:18b)


Exegetes, evangelists and others:

about 2000 and time before

Two days after the New Year begins the Feast of Booths (Sukkoth), celebrated as a reminder of the exodus of the Israelites from Egypt to the Promised Land. The festival lasts 7 days. The first day (and the second in the Diaspora) is a full holiday during which all work is forbidden. Other days are half-holidays when work is permitted. On the day following the feast af Tents is the Ceremonial Assembly of the Eighth Day, followed by the "simchat Torah" holiday (Hebrew: The joy of (the receipt of) the Torah). (Eugeniusz Duda "The Old Synagogue at Cracow's Kazimierz" p 17)

(The Feast of Tents) was associated with the dwelling of the Israelites in tents during their wanderings in the desert after the Exodus. (Raymond E. Brown "The Gospel according to John" p 306)

Jesus preaches the kingdom of God in the biblically light Galilee. ... The way of Jesus descends abruptly towards Jerusalem. Jerusalem is the dark antipole of Galilee. In Jerusalem the resistence is concentrated. (Gösta Sandberg "Glädjens budskap" s 134 in comment to Matt 16:21-23; translation from the Swedish text: BG Ask)

The principal features of the (Feast of Tabernacles), in addition to the erection of the leafy bowers (in which the people camped out) and the offering of sacrifices, appear to have been these. The people carried with them bunches of leaves called lulabs. ... (Alfred) Edersheim describes the lulab thus: "the lulav, or palm, with myrtle and willow branch on either side of it, tied together on the outside with its own kind, though in the inside it might be fastened even with gold thread." ... Rabbi Ishmael laid down the requirement in these terms: "Three myrtle-branches (are needful) and two willow-branches and one palm-branch and one citron" (Sukk. 3:4). ... There was apparently a disagreement between the Sadducees and the Pharisees over the correct interpretation of Leviticus 23:40: "On the first day you are to take choice fruit from the trees, and palm fronds, leafy branches and poplars. ... " The Sadducees took the words to refer to the material out of which the booths for the observance of the feast were to be constructed, while the Pharisees held them to mean that the worshipers were actually to carry branches of the trees named as they entered the Temple.The Pharisaic interpretation prevailed among the people, and accordingly each worshiper in the procession would carry a lulab in the right hand and a citron in the left. The lulab symbolized the stages of the wilderness journey (marked by different kinds of vegetation), and the fruit the fruit of the goodly land that God has given his people. As certain Psalms were recited the worshipers shook their lulabs. The rejoicing was marked further by the flute-playing and dancing that went on for most of the feast and by bringing in young willow branches and arranging them around the altar (Sukk. 4:5). The tops thus were bent over the altar, forming a leafy canopy. The recital of the words: "O Lord, save us; O Lord, grant us success" (Ps. 118:25), is probably to be understood as a prayer for rain and a fruitful season. On each of the seven days of the feast a priest drew water from the pool of Siloam in a golden flagon and brought it in procession to the Temple with the joyful sounding of the trumpet. There the water was poured into a bowl beside the altar from which a tube took it to the base of the altar. These symbolic ceremonies were acted thanksgivings for God's mercies in giving water in past days. (Leon Morris "The Gospel according to John" p 372)


Examples of other quoted authors in the Swedish version: Karl Alfred Jarl, Hans Linnär, Carl Palmkvist, Viktor Rydberg, William B. Silverman, Enar Skillius, Rune Storck, P. Waldenström.


Greek words:

skênopêgia (Pitching of Tents) (in the NT + examples in the OT) Deut 16:16; John 7:2 – Deut 31:10; Zech 14:16,18-19; 1 Macc 10:21; 2 Macc 1:9,18.


Additional studies:

Ex 23:16; Lev 23:34; Tobit 14:7; John 4:3; 7:11,13,15,19,25,30,35; 8:37,40; 10:39; 11:8,53-54; 18:4,7-8.


Harold W. Attridge "Thematic Developement and Source Elaboration in John 7:1-36"; Catholic Biblical Qarterly 42 (1960): 160-190.

Catherine Cory "Wisdom's Rescue: A New Reading of the Tabernacles Discourse (John 7:1-8:59); Journal of Biblical Literature 116 (1997): 95-116.

Norman Hillyer "First Peter and the Feast of Tabernacles"; Tyndale Bulletin 21 (1970): 39-70.

Timothy K. Hui "The Purpose of Israel's Annual Feasts"; Bibliotheca Sacra 147 (1990): 143-154.

Jerome H. Neyrey "The Trials (Forensic) and Tribulations (Honor Challenges) of Jesus: John 7 in Social Science Perspectives"; Biblical Theological Bulletin 26 (1996): 107-124.


(Original version 2007-12-01; revised version 2009-03-13; 2011-03-21; 2014-03-10; 2014-10-23)

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7:3-5 His brothers so spoke towards Him: “Step over from here and withdraw into Judea, ‘in order’/so that and/also Your disciples look at * (א*) the works which You make/do. For no one makes/does anything in the hidden. One seeks and/also oneself be/’express oneself’ in plain language. If You make/do these things, make Yourself visible to the adornment/’adorned world’.” For nor His brothers (continually) believed into Him.

Word for word: 7:3 (24 words in the Greek text Sinaiticus prima manus) spoke so the brothers his towards him: step-over from-here and withdraw into the Judea, in-order-that and the disciples your look-at the works which you make. (19 words in the Greek text) no-one for anything in (the)-hidden makes and/also (he/one)-seeks he/one-(himself/oneself) in plain-language be. if these-(things) (you)-make, make-(yourself)-visible yourself (to)-the adornment. 7:5 (8 words in the Greek text) nor for the brothers his (continually)-believed into him.


The Former Revelation (preliminary translation):

(Joseph's) brothers spoke to him: “Being king you shall not be king against/over us, (shall you), or being lord shall you be our lord?” And they ‘put to’/added to hate him yet/’yet more’ with respect to his dreams and with respect to his words. (Gen 37:8, Greek OT)

(One of Moses' brothers said to him): "Who has ‘caused ... to stand’/set you down (as) a leader or ‘an administrator of justice’/’a judge’ upon/’with regard to’ us?" (Ex 2:14a, Greek OT)

(Mariam, the sister of Moses, and Aaron, the brother of Moses) spoke: "Not has the Lord talked (and talks) alone/only (with) Moses? Has He by no means and/also talked (with) us?" (Num 12:2a, Greek OT)

(David said: “I became) a foreigner to the sons of my mother.” (Ps 69:8b alt 69:9b, Greek OT)

(Solomon said: “Wisdom) leads/’expresses herself’ (in) plain language in streets.” (Prov 1:20b, Greek OT)

Hear the word of the Lord, the ones quivering (because of) His saying: "Speak/’let ... speak’ our brothers, the ones hating us and abominating (us), in order that the name of the Lord may be glorified and be beheld in their cheerfulness. And/but to those ones it will be put a shame." (Is 66:5, Greek OT)

(Jesus, the son of Sirach, said:) “Wisdom is ‘according to’/after its name, and she is not visible for many.” (Sir 6:22)

(Jesus, the son of Sirach, said:) “The works of (the Lord are) hidden (in/among) men.” (Sir 11:4b)


The Latter Revelation:

(Jesus said to His disciples:) "Let your saying be 'Yes, yes', 'Not, not'. But (what is) over and above these things is out of the evil." (Matt 5:37)

The slanderer takes (Jesus) to the side of (himself) into the holy city. And he caused Him to stand against the little wing of the sanctuary and he says to Him: "If You are a son of God throw Yourself down, for it has been (and is) written that/: 'He will enjoin His messengers on account of You' and 'Upon hands they will lift You, (so that) You not at any time may cut Your foot towards, towards a stone.'" ... Again the slanderer takes Him to the side of (himself) into/to an exceedingly high mountain and shows Him all the kingdoms of the adornment/’adorned world’ and their glory. And he spoke to Him: "All these things I will give You, if – according to the circumstances – on having fallen/’sunk down’ You may prostrate Yourself before me (in honour of me)." (Matt 4:5-6,8-9)

(Jesus said to His disciples:) “On your fasting smear your head and wash your face, in that way (that) you may not ‘be brought to light’/’shine forth’ fasting (among) the men, however/but (among/with) your Father, the One (being) in the concealed.” (Matt 6:17-18a)

(The whole city) called (Jesus) to the side of (their city), in that way (that) He might ‘step over’/’pass to another place’ from/’away from’ their frontiers. (Matt 8:34b)

(Jesus' mother and brothers) came out to ‘get power (over)’/seize Him, for they (continually/repeatedly) said that/: "He has ‘stood out of Himself’/’lost His senses’." (Mark 3:21b)

(Jesus said to His disciples:) “It/there is not anything (א,* א, A) hidden, if not – according to the circumstances – in order that it may be made visible, nor it became hidden away, however/but in order that it might come into (the) visible.” (Mark 4:22)

(The people in the synagogue said about Jesus:) "Is not this the carpenter, the son of Mary and the (א,* א) brother of Jacob and Josef (א,* א) and Judas and Simon, and are not his sisters here towards/‘compared to’ us?" And they ‘were caused to stumble’/’took offence’ in/at Him. And Jesus (continually/repeatedly) said to them that/: "A prophet is not unhonoured, ‘if not’/except in 'the fatherland of himself'/'his own (א*) fatherland' and in/among his relatives and in his habitation." (Mark 6:3-4)

Having come out from there (Jesus and the disciples) (continually) went by the side of through Galilee. And (continually) He did not want, ‘in order that’/that anyone might gain knowledge (of it). (Mark 9:30)

(The slanderer said to Jesus:) “If You are a son of God, throw Yourself down from here.” (Luke 4:9b)

Joseph made himself known to his brothers, and his (P74, א,* א, A) descent became visible to Pharaoh. (Acts 7:13b)


The Apostle, the eighth and one of the seven:

(Jesus) came into the own things, and the own ones did not take Him to the side of (them). (John 1:11)


Exegetes, evangelists and others:

about 2000 and time before

(Jesus) never manifests himself in glory to the world, either during the ministry or after it, since the world as such is incapable of apprehending him. (C.K. Barrett "The Gospel according to St John" p 312)


Examples of other quoted authors in the Swedish version: Bo Brander, Johannes Gossner, Jürgen Habermas, H.M. Melin, Ulf Peder Olrog, Viktor Rydberg, Kristina Savin, P. Waldenström.


My own comments and speculations:

Jesus' german brothers exhort Him to do as the hypocrites. They wants Him to work in such a way that He may be seen by the men rather than by God, who sees in the hidden (cf. Matt 6:4-6).

Concerning “from here”, see My own comments and speculations to John 19:18.


Paul said to the believers in Rome: "The one (being) a Jew in the hidden ... (has) the ‘praise on’/praisefulness not out of men however/but out of God. (Rom 2:29)

Paul said to the believers in Galatia: "It has been (and is) written that Abraham had two sons, one out of the young girl/’female slave’ and one out of the free (woman). However, the one out of the young girl/’female slave’ indeed has been (and is) begotten ‘according to’/after flesh but the one out of the free (woman) through a promise. ... However just as then the one having been (and being) begotten ‘according to’/after flesh pursued the one (having been and being begotten) ‘according to’/after spirit, in this way (it is) and/also now." (Gal 4:22-23,29)


Greek words:

kryptos (hidden) (in the NT + examples in the Apocrypha) Sir 11:4; Matt 6:6; John 7:4; Rom 2:29 – 2 Macc 1:16; Wisdom of Solomon 7:21; Sir 3:22; 4:18; 8:18; Bel and the Dragon v 21(Theod); Matt 6:4; 10:26; Mark 4:22; Luke 8:17; 12:2; John 7:10; 18:20; Rom 2:16; 1 Cor 4.5; 14:25; 2 Cor 4:2; 1 Pet 3:4.

parrêsia (plain language) (in the NT + examples in the Apocrypha) John 7:4 – 1 Macc 4:18; Wisdom of Solomon 5:1; Sir 25:25; Mark 8:32; John 7:13,26; 10:24; 11:14,54; 16:25,29; 18:20; Acts 2:29; 4:13,29,31; 28:31; 2 Cor 3:12; 7:4; Eph 3:12; 6:19; Phil 1:20; Col 2:15; 1 Tim 3:13; Philemon v 8; Heb 3:6; 4:16; 10:19,35; 1 John 2:28; 3:21; 4:17; 5:14.


Additional studies:

Matt 6:18; 12:16,46-50; 13:55-57; Mark 3:31-35; Luke 4:5-7; 8:19-21; John 7:13,26; 11:54; 14:22; Acts 1:14.


Charles H. Giblin "Suggestion, Negative Response and Positive Action in St. John's Portrayal of Jesus (John 2:1-11; 4:46-54; 7:2-14; 11:1-44)"; New Testament Studies 26 (1980): 197-211.

W.S. Vorster "The Meaning of "parrêsia" in the Epistle to the Hebrews"; Neotestamentica 5.1 (1971): 51-59.


(Original version 2007-12-01; revised version 2009-03-13; 2011-03-24; 2014-03-10; 2014-10-23)

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7:6-9 Jesus * (א*) says to them: “My seasonable time is not yet by the side of (Me), but your seasonable time is always ready/’at hand’. The adornment/’adorned world’ is not able to hate you, but it hates Me, because I am a witness on account of it, that its works are evil. Ascend you into/to the feast. I do not ascend into/to this feast, because My seasonable time has not yet been (and is) completed.” * (א,* א) Having spoken these things He stayed in Galilee.

Word for word: 7:6 (18 words in the Greek text Sinaiticus prima manus) says (to)-them the Jesus: the seasonable-time the mine not-yet is-by-the-side-of-(me), the but seasonable-time the your always is ready. 7:7 (20 words in the Greek text) not is-able-to the adornment (to)-hate you, me but (it)-hates, because i/I am-a-witness on-account-of it that the works its evil are. 7:8 (18 words in the Greek text) you ascend into the feast; i/I not ascent into the feast this, because the my seasonable-time not-yet has-been-(and-is)-completed. 7:9 (7 words in the Greek text Sinaiticus) these-(things) having-spoken han (he)-stayed in the Galilee.


The Former Revelation (preliminary translation):

God spoke towards Noah: “A seasonable time of every man has arrived opposite Me, because the earth has been fulfilled (of/with) unrighteousness from them. And behold, I entirely ruin them and the earth. (But Noah and his nearest relatives was saved) (Gen 6:13, Greek OT)

Jacob spoke towards Laban: “Give back my woman, for my days are (and have been) completed, in that way that I may come ‘into towards’/’in to’ her." (Gen 29:21, Greek OT)

(Eliphaz said: “The man whom God convicts) may come in the grave just as bread-stuff being harvested in a seasonable hour ‘according to’/during a seasonable time. (Job 5:26, Greek OT)

(David said: "My enemies) have put/caused bad things ‘down from’/against me in stead of good things and hatred in stead of my welcoming/welcome." (Ps 109:5, Greek OT)

"My ways are not just as your ways", the Lord says. "However, as the heaven holds off from the earth, in this way My way holds off from your ways." (Is 55:8b-9a, Greek OT)

(The prophet said:) “Our seasonable time has drawn (and draws) near. Our days have been completed. Our seasonable time is by the side of (us).” (Lam 4:18b, Greek OT)

(The prophet said to the Lord:) “May You show up the seasonable time in the thing to be by the side of. ...“ (Hab 3:2b, Greek OT)

(Simon said to Israel:) “My brothers have all perished in grace/favour of Israel, and I have been left entirely/behind alone. And oh, that it may now not become to me, (that) my soul be/is spared in every seasonable time of oppression.” (1 Macc 13:4b-5)

(The godless men say about the righteous:) "He became to us into/to a refutation of our thoughts. ... because his subsistence is unlike (compared with) the anothers/others." (Wisdom of Solomon 2:14a,15a)

(Solomon said: “The wisdom has knowledge beforehand of) outsteps/outcomes of seasonable times and times/’spaces of time’.” (Wisdom of Solomon 8:8b)

(Jesus, the son of Sirach, said:) “If – according to the circumstances – (a man doing evil) may find a seasonable time, he will make bad.” (Sir 19:28b)

(Jesus, the son of Sirach, said:) “Do not ‘make wise’/teach (in a) non-seasonable time.” (Sir 32:4b)

(Jesus, the son of Sirach, said:) “... Evil device, from where have you wallowed in to veil the dry thing in/with deceitfulness.” (Sir 37:3)

(Jesus, the son of Sirach, said to his pious sons:) “In this way you shall speak in/with a ‘confession out’/’frankly confession’ that/: “All the works of the Lord (are) extremely fine, and every command will be in His seasonable time.” (Sir 39:15b-16a)


The Latter Revelation:

Ascending into (a disgraced) Jerosolyma/Jerusalem Jesus took the twelve to the side of. (Matt 20:17a)

(Jesus said to His disciples:) “Become ready, because The Son of the Man comes at an hour which you do not think.” (Matt 24:44b)

(Jesus said:) "... The seasonable time has been (and is) completed, and the kingdom of God has drawn (and draws) near." (Mark 1:15a)

Some (continually) were by the side of (Jesus) in the same seasonable time bringing away a message to Him on account of the Galileans, whose blood Pilate had mixed ‘in company’/together with their sacrifices. (Luke 13:1)

(When Jesus was near Jerusalem He said:) “The fellow-citizens (of the man of noble descent) (continually) hated him and dispatched away a delegation behind/after him saying: ‘We do not want this one to be king against/over us.’” (Luke 19:14)

Jesus spoke towards the ones having become/come to the side of (Him), priest leaders and officers of the sanctuary and elders, (who had come) towards (א*) Him: "... ‘According to’/’day after’ day on My being in company with you in the sanctuary, you did not stretch out the hands against Me. However, this hour is Yours, and/likewise the (judicial) authority of the darkness." (Luke 22:52a,53)

(The Jews said:) “We are ready ‘of the to take up ... for ourselves’/’to get rid of’ (Paul).” (Acts 23:15b)


The Apostle, the eighth and one of the seven:

* (P75, א*) Jesus says to (His mother): "Woman, what (is there that is) ‘to Me and to’/’between Me and’ you? My hour has not yet arrived." (John 2:4)

But this is the judgment, that the light has come (and comes) into the adornment/’adorned world’ and the men welcomed the darkness rather than the light, for their works (continually) were evil. For every/everyone practising the worthless hates the light and does not come towards the light, in order that his works may not be convicted. But the one making/doing the truth comes towards the light, in order that it may be made visible, that it is in God his works having been (and being) worked. (John 3:19-21)


Exegetes, evangelists and others:

about 2000 and time before

The word "kairos" (seasonable time) originally meant right aim, correct proportion. When the word was to represent time, it got the meaning right time, seasonable point of time, but it could also stand for a time of special character, a season, an epoch. (Studiebibeln V:537; translation from the Swedish text: BG Ask)

(In John 7:8) there is perhaps a verbal echo of Mark 1:15. John hints that the promised time was not fulfilled in the ministry of Jesus, but only at his death and exaltation. (C.K. Barrett "The Gospel according to St John" p 313)

Now the moment of the action has come, and when the inveterated dislike to make a real decision at all and the remorses and the concern for the moral meaning of the action press Johan, he deafens all hesitation and all objections with the thought, that does he not now dare an inconsiderate deciding, does he not now stake everything on one card, so the golden opportunity of the action does never come back. Then he will go on living at Stensborg in the same masked destitution, with the same paltry worries and like father and grandfather he will give and destitute his life for a lie and drag on his days in a grieved and solitary bitterness. Now or never. - So then. (Sven Lidman "Stensborg" p 107; translation from the Swedish text: BG Ask)


Examples of other quoted authors in the Swedish version: Werner Aspenström, Gordon Bridger, Ylva Eggehorn, Bo Frid, Bo Giertz, Johannes Gossner, Sigurd Lindgren, H.M. Melin, Vilhelm Moberg, Bruce Nicholls, Per Rickardsson, Anna Maria Roos, Viktor Rydberg, Göran Sahlberg, Gunnar E. Sandgren, Margareta Strömstedt, Jesper Svartvik, Nils Tägt, P. Waldenström.


My own comments and speculations:

The expression "My seasonable time has not yet been (and is) completed" in John 7:8 can in a restoration perspective be seen in the light of Gen 6. As Noah and his nearest relatives was saved from a seasonable time, Jesus now must enter a seasonable time and die in their place.

You may welcome one another, not entirely as Cain, (who) (continually) was out of the evil one, and he slaughtered his brother. And in grace/favour of what did he slaughter him? Because his works (continually) were evil but the ones of his brother righteous. (1 John 3:11b-12)


Greek words:

(h)etoimos (ready) (in the NT + examples in the Apocrypha) Matt 24:44; John 7:6; Acts 23:15 – Esther 1:1e(A5); 3:14; 8:13; Tobit 5:17(BA); Judith 9:6; 1 Macc 3:28,58; 4:35; 5:39; 7:29; 12:50; 13:37; 2 Macc 7:2; 8:21; 11:9; 14:22; Sir 51:3; Matt 22:4,8; 25:10; Mark 14:15; Luke 12:40; 14:17; 22:33; Acts 23:21; 2 Cor 9:5; 10:6,16; Tit 3:1; 1 Pet 1:5; 3:15.

kairos (seasonable time) (in the Synoptics, John, the Acts, 1-3 John, Rev + examples in the Apocrypha) 1 Macc 13:5; Wisdom of Solomon 8:8; Sir 19:28; Mark 1:15; Luke 13:1; John 7:6,8 – Esther 2:12; 4:14,17r(C23); 8:12s(E20); 10:3h(F8); Tobit 3:17; 14:4; Judith 12:16; 13:5; 16:21; 1 Macc 2:49; 4:54,59-60; 8:25,27; 9:7,10,31,56; 12:10; 15:33-34; 2 Macc 1:5; 4:32; 5:1; 7:20; 9:1,23; 12:30; 14:5,29; 15:37; Wisdom of Solomon 2:5; 3:7; 4:4; 7:18; Sir 1:23-24; 2:11; 4:23; 5:7; 10:4; 11:19; 18:21,24-26; 19:9; 20:6-7,20; 22:16; 27:12; 31:28; 33:24; 35:24(26); 36:7(10); 37:4; 39:16(16-17),28,31,34; 40:5,7,24; 43:6; 48:10; 51:10,11(12),30; Susanna v 14(Theod); The Prayer of Azariah v 15. Matt 8:29; 11:25; 12:1; 13:30; 14:1; 21:34,41; 24:45; 26:18; Mark 10:30; 11:13; 12:2; 13:33; Luke 1:20; 4:13; 8:13; 12:42,56; 13:1; 18:30; 19:44; 20:10; 21:8,24,36. Acts 1:7; 3:20; 7:20; 12:1; 13:11; 14:17; 17:26; 19:23; 24:25; Rev 1:3; 11:18; 12:12,14; 22:10.

pareimi/pareinai (be by the side of) (in the NT + examples in the Apocrypha) Luke 13:1; John 7:6 – 1 Macc 12:45; 2 Macc 3:9; Wisdom of Solomon 11:11,21; 12:18; 14:17; Matt 26:50; John 11:28; Acts 10:21,33; 12:20; 17:6; 24:19; 1 Cor 5:3; 2 Cor 10:2,11; 11:9; 13:2,10; Gal 4:18,20; Col 1:6; Heb 12:11; 13:5; 2 Pet 1:9,12; Rev 17:8.


Additional studies:

John 7:30; 8:20; 14:17; 15:18-21; 1 John 3:13.


Chrys C. Caragounis "Jesus, his Brothers and the Journey to the Feast (John 7:8-10)"; Svensk Exegetisk Årsbok 63 (1998).

Charles H. Giblin "Suggestion, Negative Response and Positive Action in St. John's Portrayal of Jesus (John 2:1-11; 4:46-54; 7:2-14; 11:1-44)"; New Testament Studies 26 (1980): 197-211.


(Original version 2007-12-01; revised version 2009-03-13; 2011-03-26; 2014-03-14; 2014-10-23)

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7:10-12 But as His brothers ascended into/to the feast, then and/also He Himself ascended, not visibly, however/but * (א,* א) hidden. The Jews so (continually) sought (Jesus) in/at the feast and said (continually/repeatedly): “Where is that One?” And it/there (continually) was much grumbling on account of Him in the crowd (P66,א,*א). They/some indeed (continually/repeatedly) said that/: “He is good.” Others (continually/repeatedly) said: “Not, however/but He leads the crowd astray.”

Word for word: 7:10 (18 words in the Greek text Sinaiticus) As but ascended the brothers his into the feast, then and he-(himself) ascended not visibly however 'in hidden'/hidden. 7:11 (13 words in the Greek text) the so Jews (continually)-sought him in the feast and (continually)-said: where is that-(one)? 7:12 (22 words in the Greek text Sinaiticus) and grumbling on-account-of him (it)-(continually)-was much in the crowds; the-(ones) indeed (continually)-said that good (he)-is; others (continually)-said: not, however (he)-leads-astray the crowd.


The Gospel of John and the Book of Revelation: The one who in the Gospel of John is described as the one of the brothers who comes last up to the feast (John 7:2-10) is in the Book of Revelation named "(the First One and) the Last (One)" (Rev 1:17b; 22:13). Jesus is the one who "must increase" (John 3:30).


The Former Revelation (preliminary translation):

The man spoke to (Joseph): "Your brothers have gone (and go) away from here, for I heard them saying: 'Let us go into/to Dothan.'" And Joseph went entirely behind/after his brothers and found them in Dothan. (Gen 37:17, Greek OT)

(Moses and Aaron said to Israel:) “Early in the day you will behold the glory of the Lord in the thing 'to listen'/'that He listens' to your grumbling on/at God.” (Ex 16:7, Greek OT)

(The Lord said: “My people) are always led astray (in) the heart. ... “ (Ps 95:10b, Greek OT)

(Solomon said:) “So watch/'be ... on your watch' now (against) helpless/useless grumbling.” (Wisdom of Solomon 1:11a)

(Solomon said:) “As much as is hidden and conspicuous/visible I gained knowledge of.” (Wisdom of Solomon 7:21a)

(Jesus, the son of Sirach, said:) “Give to the good one and you may not take ‘in stead of’/’part with’ the misser (of the mark of God).” (Sir 12:7)


The Latter Revelation:

(Jesus said to His disciples:) “On your fasting smear your head and wash your face, in that way (that) you may not ‘be brought to light’/’shine forth’ fasting (among) the men, however/but (among/with) your Father, the One (being) in the concealed.” (Matt 6:17-18a)

(Jesus said to the Pharisees:) "The good man throws/brings out the (א,* א) good things out of the good heap/treasure." (Matt 12:35a)

(The disciples) spoke (to Jesus): “They/some indeed (say that You are) John the Baptist but/and others (say) Elijah, but the others (say) Jeremiah or one of the prophets.” (Matt 16:14)

The priest leaders and the Pharisees were ‘led together’/assembled towards Pilate saying: "Lord, we remember that that One, the One leading astray, still living spoke: "After three days I am raised." (Matt 27:62b-63)

(Jesus was) not any longer able to come into, into a city visibly, however/but (continually) was outside on/in desolate (districts). And they (continually) came towards Him from all (directions). (Mark 1:45b)

(One/someone questioned Jesus): "Good teacher, what shall I make/do, in order that I may inherit agelong life?" (Mark 10:17b)

(Jesus and His parents) ascending/ascended to (Jerusalem) according to the custom of the feast. (Luke 2:42b)

(Jesus) stayed behind in Jerusalem, and His parents had not knowledge of (it). … (Mary and Joseph, who was of the tribe of Judas) returned into Jerusalem, seeking (א*, A) Him. And it became/’came about’ after three days, (that) they found Him in the sanctuary. (Luke 2:43b,45b-46a)

(Jesus said to His disciples:) "Do you think that I have become/come to your side to give peace in/on the earth? By no means I say to you, 'however or'/’on the other side’ dissension/division. For it will be from the now, (that) five in one house having been (and being) divided asunder, three on/’for the sake of’ two and two on/’for the sake of’ three, they will be divided asunder." (Luke 12:51-53a)

Joseph … a good and righteous male. (Luke 23:50b)

The multitude of the city was split; 'the ones'/some (continually) were indeed and/namely together with the Jews but 'the ones'/some (were) together with the apostles. (Acts 14:4)

'The ones'/some (of the leading Jews in Rome) were indeed persuaded (by) the things being said, but 'the ones'/others did not (continually/’at all’) believe. (Acts 28:24)


The Apostle, the eighth and one of the seven:

Philip finds Nathanael and says to him: "We have found (and find) the One of whom Moses in the law and/’and also’ the prophets wrote, Jesus from Nazareth, a son of Joseph." * (א,*א) Nathanael spoke to him: "Is it able to be any good thing out of Nazareth?" Philip says to him: "Come and behold!" (John 1:45-46)

The Jews grumbled so (continually) on account of (Jesus), because He spoke: “I am the bread having descended out of the heaven.” (John 6:41)

(Jesus' brothers said to Him:) “No one makes/does anything in the hidden. One seeks and/also oneself be/’express oneself’ in plain language. If You make/do these things, make Yourself visible to the adornment/’adorned world’.” (John 7:4)


Exegetes, evangelists and others:

about 2000 and time before

Jesus differentiated himself from his brothers. They went up to the feast, but he did not go up with them. But after they had gone, he went up also. But he did not go up in the way they suggested. John is clear that others do not lay down the pattern for Jesus. He is supremely the master of every situation. . . . Mark also tells us that Jesus' last journey to Jerusalem was without publicity (Mark 9:30). What John is saying is that Jesu did not go up with the pilgrim caravan. . . . Nothing could be more public than to travel in such a company. Jesus eschewed such a conspicuous method of travel and went up privately. (Leon Morris "The Gospel according to John" p 355-356)

The accusation (to lead the crowd astray) persisted among the Jews. In the Talmud we read "On the eve of the Passover Yeshu was hanged"; two reasons are given, sorcery and "he enticed Israel to apostacy" (Sanh. 43a). (Leon Morris "The Gospel according to John" p 356)

I had a visitor. The Secretary in Science Française said me so: The scientists discuss You; some say: You are mad; others: mad not; we cannot discuss his chemistry, but we can use it. Public opinion: he has something in his belly, that man, and we will take it out. The opinion of the Secretary: You have given a whiplash having hit, and the draught-animals have sped, so that they work in the laboratories expecting great discoveries of "themselves", which will be done without the naming of Your name. Also Moniteur Industriel said so last spring. Yes, this seems to be my fate. Under my hand every experiment succeeds half, and I think God does not want to take me out of the marsh, because he knows that I cannot bear success and glory. . . . Where are our souls by night? Do we lead a double life, so that we lead one life here by day and another by day on the other side of the earth? Not a word about this, otherwise I become locked up by my relatives! (August Strindberg "August Strindbergs brev XI maj 1895-nov 1896" p 156-158; letter 1896-04-10 to Torsten Hedlund; translation from the Swedish text: BG Ask)


Examples of other quoted authors in the Swedish version: Tage Aurell, Tage Danielsson, Charles Dickens, Folke Fridell, Johannes Gossner, Carl Grimberg, Knut Hagberg, Selma Lagerlöf, Sven Lidman, Thomas Mann, Vilhelm Moberg, Sven Nilsson, Lewi Pethrus, Per Rickardsson, Anfin Skaaheim, Enar Skillius.


My own comments and speculations:

The name Jacob can mean "the one who deceives".

Jesus ascended "hidden". Cf. John 8:59.


Paul said to the believers in Philippi: "Make/do all things separate from grumblings and ‘countings throughout’/hesitation." (Phil 2:14)


Greek words:

gongysmos (grumbling) (in the NT + examples in the Apocrypha) Wisdom of Solomon 1:11; John 7:12; Phil 2:14 – Wisdom of Solomon 1:10; Sir 46:7; Acts 6:1; 1 Pet 4:9.

men (indeed) (in the Synoptics, John, the Acts, 1-3 John, Rev + one example in the Apocrypha) Matt 16:14; John 7:12; Acts 14:4; 28:24 – Wisdom of Solomon 7:30; Matt 3:11; 9:37; 10:13; 13:4,8,23,32; 17:11; 20:23; 21:35; 22:5,8; 23:27-28; 25:15,33; 26:24,41; Mark 4:4; 9:12; 12:5; 14:21,38; Luke 3:16,18; 8:5; 10:2; 11:48; 13:9; 22:22; 23:33,41,56; John 10:41; 11:6; 16:9,22; 19:24,32; 20:30. Acts 1:1,5-6,18; 2:41; 3:13,21-22; 4:16; 5:41; 8:4,25; 9:7,31; 11:16,19; 12:5; 13:4,36; 14:3-4; 15:3,30; 16:5; 17:12,17,30,32; 18:14; 19:32,38; 21:39; 22:9; 23:8,18,22,31; 25:4,11; 26:4,9; 27:21,41,44; 28:5,22.

planaô (lead astray) (in the NT + examples in the OT) Ps 95:10; John 7:12 - Gen 37:15; Deut 11:28; Job 5:2; Ps 119:176; Prov 13:9; Is 53:6; Tobit 5:14; 10:7; 14:6; 2 Macc 6:25; 7:18; Wisdom of Solomon 2:21; 5:6; 11:15; 12:24; 13:6; 14:22; 15:4; 17:1; Sir 3:24; 9:7-8; 15:12; 16:23; 29:18; 31:5; 34:7,9,10(11); 51:13; Baruch 4:28; Matt 18:12-13; 22:29; 24:4-5,11,24; Mark 12:24,27; 13:5-6; Luke 21:8; John 7:47; 1 Cor 6:9; 15:33; Gal 6:7; 2 Tim 3:13; Tit 3:3; Heb 3:10; 5:2; 11:38; Jas 1:16; 5:19; 1 Pet 2:25; 2 Pet 2:15; 1 John 1:8; 2:26; 3:7; Rev 2:20; 12:9; 13:14; 18:23; 19:20; 20:3,8,10.

tote (then) (in John, 1-3 John, Rev + examples in the rest of the NT) John 7:10 – Matt 2:7,16-17; 3:5,13,15; 4:1,5,10-11,17; 5:24; 7:5,23; 8:26; 12:22,29; 13:26,43; 16:21,27; 21:1; 24:10,14,16; 25:31,34,37,41,44-45; 26:16,65; 27:9,16; Mark 3:27; 13:14,21,26-27; Luke 5:35; 6:42; 11:26; 14:21; 16:16; 21:10,20,27; 24:45; John 8:28; 11:6,14; 12:16; 13:27; 19:1,16; 20:8. Acts 1:12; 4:8; 17:14; 28:1; 1 Cor 4:5; 13:12; 15:28,54; 16:2; 2 Cor 12:10; Gal 4:8,29; 6:4; Col 3:4; 1 Thess 5:3; 2 Thess 2:8; Heb 9:17(א*); Hebr 12:26; 2 Pet 3:6; Rev 11:7(א*).

fanerôs (visibly) Mark 1:45; John 7:10 – 2 Macc 3:28; Acts 10:3.


Additional studies:

Matt 10:34-36; Luke 23:2,50; John 7:1,40-43; 8:59; 9:12; 10:20-21; 11:56; Acts 19:9.


Chrys C. Caragounis "Jesus, his Brothers and the Journey to the Feast (John 7:8-10)"; Svensk Exegetisk Årsbok 63 (1998).

Jerome H. Neyrey "The Trials (Forensic) and Tribulations (Honor Challenges) of Jesus: John 7 in Social Science Perspectives"; Biblical Theological Bulletin 26 (1996): 107-124.


(Original version 2007-12-01; revised version 2009-03-14; 2011-03-29; 2014-03-15; 2014-10-23)

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7:13 Nevertheless no one (continually) talked plain language on account of Him because of the fear of the Jews.

Word for word (11 words in the Greek text; the sequence of the words according to Sinaiticus): no-one nevertheless plain-language (continually)-talked on-account-of him because-of the fear (of)-the (of)-Jews.


The Former Revelation (preliminary translation):

Moses says to (the people): "Be confident, for with respect to the thing to try you God has become/come towards you to the side of (you) in that way (that) fear of Him – according to the circumstances – may be in you, in order that you may not miss (His mark)." (Ex 20:20, Greek OT)

The Lord said to Mose: "In this day make a beginning to give trembling of you and fear of you against a face/presence of all the nations below the heaven." (Deut 2:25a, Greek OT)

(Solomon said to the Lord:) "All the peoples may have knowledge of Your name and fear You entirely as Your people Israel ....” (1 Kings 8:43b, Greek OT)

The Lord gave/’let ... come’ the fear of (David) against all the nations. (1 Chron 14:17b, Greek OT)

Many of the nations (continually) were ‘cut round’/circumcised and (continually) lived in Jewish fashion because of the fear of the Jews. (Esther 8:17b, Greek OT)


The Latter Revelation:

(Jesus said to His disciples:) "Do not fear from the ones slaying the body but being not able to kill the soul; but rather fear the One being able to perish and/both soul and body in Gehenna." (Matt 10:28)

(The disciples) (continually) were in/on the way, ascending into (a disgraced) Jerosolyma/Jerusalem, and Jesus (continually) was leading/going before them. And they (continually) were amazed, but/and the ones following (continually) feared. (Mark 10:32a)

(Peter and the apostles said to the priest leader:) "We must obey God rather than men." (Acts 5:29b)


The Apostle, the eighth and one of the seven:

(Jesus) came into the own things, and the own ones did not take Him to the side of (them). (John 1:11)


Exegetes, evangelists and others:

about 2000 and time before

“Phobos”, ‘fear’, is the cowardice which prevents a man from bearing the Christian witness he ought to bear. This is a characteristic usage of the Fourth Gospel. Fear of the Jews kept men from confessing their faith in Jesus. (William Barclay ”New Testament Words” p 232)

H.G. Wells said: “The trouble with so many people is that the voice of their neighbours sounds louder in their ears than the voice of God.” The real secret of Christianity lies in that great tribute once paid to John Knox – “He feared God so much that he never feared the face of any man.” (William Barclay “The Acts of the Apostles” p 41)


Examples of other quoted authors in the Swedish version: Tage Danielsson, Runa Ohlander.


My own comments and speculations:

The people do not appear as a people of God but as a foreign people fearing the Jews more than God. Perhaps we can also see the situation in a restoration perspective. Then it was the nations which feared the Jews. Now it is Jews who fear Jews.


(Peter) ‘dispatched under’/avoided and divided himself by a boundary-line (from the ones belonging to the nations), fearing the ones out of the circumcision. (Gal 2:12b)


Greek words:

fobos (fear) (in the NT + examples in the Apocrypha) Esther 8:17; John 7:13 – Esther 1:22; 4:17z(C30); 5:1b(D5),2a(D13); 9:3; Tobit 4:8(BA),21; 5:21(22); Judith 2:28; 14:3; 15:2; 1 Macc 3:6,25; 7:18; 10:8; 2 Macc 12:22; 15:18; Wisdom of Solomon 17:6,11(12),14(15); 18:17; Sir 1:11-12,18,27-28,30; 2:10; 9:13,16; 10:22; 16:2; 17:4; 19:20; 22:18; 23:19,27; 25:6,11; 27:3; 36:1(2); 40:2,7,26-27; 45:2,23; Baruch 3:7; Epistle of Jeremiah v 3-4. Matt 14:26; 28:4,8; Mark 4:41; Luke 1:12,65; 2:9; 5:26; 7:16; 8:37; 21:26; John 19:38; 20:19. Acts 2:43; 5:5,11; 9:31; 19:17; Rom 3:18; 8:15; 13:3,7; 1 Cor 2:3; 2 Cor 5:11; 7:1,5,11,15; Eph 5:21; 6:5; Phil 2:12; 1 Tim 5:20; Heb 2:15; 1 Pet 1:17; 2:18; 3:2,14,16; 1 John 4:18; Jude v 23; Rev 11:11,13(א,*א); Rev 18:10,15.


Additional studies: Deut 1:17; 4:10; 5:29; 6:13,24; 10:20; 11:25; 13:4; 31:12-13; Joshua 4:24; 1 Sam 12:14,24; 2 Kings 17:39; 2 Chron 6:33; Prov 29:25; Luke 12:4-5; John 9:22; 12:42; 1 Pet 2:17.


(Original version 2007-12-01; revised version 2009-03-14; 2011-03-30; 2014-03-18)

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7:14-15 But already being in the middle of the feast Jesus ascended into the sanctuary and taught. The Jews so (continually) wondered saying: “How does this One, having not learnt (and not learning), know letters (of the alphabet)?”

Word for word: 7:14 (12 words in the Greek text) Already but (of)-the (of)-feast in-the-middle-of ascended Jesus into the sanctuary and taught. 7:15 (11 words in the Greek text) (continually)-wondered so the Jews saying: how this-(one) 'knows-(and-has-known)'/knows letters-(of-the-alphabet) not having-learnt-(and-learning)?


The Former Revelation (preliminary translation):

(The Lord said to Mose: "You shall do to Me) a feast of a period of seven days to a beginning of a harvest of wheats and a feast of 'a synagogue'/'an ingathering' being in the middle of a period of time." (Ex 34:22b, Greek OT)

(The king) spoke to His teacher to ‘carry into’/bring in’ "letters (of the alphabet) of the recollection of the days" to read for him. (Esther 6:1b, Greek OT)

(The Lord said to His people:) "You will gain additional knowledge that I am in a middle of Israel and I (am) the Lord your God ... ... and I will pour out from My spirit against every/all flesh." (Joel 2:27a,28a, Greek OT)


The Latter Revelation:

(Jesus said to His disciples:) “Amen I say to you: ‘Till – according to the circumstances - the heaven and the earth may come by the side of, not one “iota” (the smallest letter) or one tittle, may not/certainly not come by the side of from the law, till – according to the circumstances – all things may become/’come about’.’” (Matt 5:18)

(Jesus) taught (the people in Nazaret) in their synagogue, so that they were overwhelmed and said: “From where (are) this wisdom and the abilities to this One?” (Matt 13:54b)

… After three days (Jesus' parents) found Him in the sanctuary, sitting still in a middle of the teachers and hearing them and questioning them. But/and all hearing Him (continually) ‘stood out of’/’were beside’ themselves on/’for the sake of’ (His) understanding and His answers. (Luke 2:46-47)

All (in the synagogue continually) were witnesses to (Jesus) and (continually) wondered on/at the sayings of joybringing (grace), (sayings) going out, out of His mouth. (Luke 4:22a)

It became/’came about’ in one of the days (on Jesus') teaching the people in the sanctuary and (on His) bringing the good little message , (that) the priest leaders and the scribes (in Greek literally = the learned of the letters of the alphabet) stood on/near together with the elders. And they spoke saying towards Him: “* (א*) In/with what kind of (judicial) authoirty do You make/do these things, or who is the one having given You this (judicial) authority?” (Luke 20:1-2)

(When the leaders of the people and the elders looked) at ... that (Peter and John) are/were unlettered men and single citizens, they (continually) wondered both/and they (continually) gained additional knowledge, that they (continually) were together with Jesus. (Acts 4:13)


The Apostle, the eighth and one of the seven:

(Jesus said to the Jews:) “If you believed (in) Moses, you believed – according to the circumstances – (in) Me, for that one wrote on account of Me. But if you do not believe (in) the letters (of the alphabet) of that one, how will you believe (in) My words?” (John 5:46-47)


Exegetes, evangelists and others:

about 2000 and time before

The Feast of Booths is intimately attached to the temple, which like the tabernacle constituted a continued apparent manifestation of the presence of God. (Göran Larsson "Tid för Gud, Judiska och kristna perspektiv på de judiska högtiderna" p 121; translation from the Swedish text: BG Ask)


Examples of other quoted authors in the Swedish version: Stig Almqvist, Margareta Attius Sohlman, Enid Blyton, Yngve Brilioth, Henry Daniel-Rops, Linné Eriksson, Ulla Esping, Gunnar Fjellestad, Johannes Gossner, Carl Grimberg, David Hedegård, K.W. Johansson, Ragnar Järhult, Lars-Olof Larsson, Vilhelm Moberg, Runa Ohlander, Lewi Pethrus, Hilding Pleijel, Per Rickardsson, Seymor Rossel, Göran Sahlberg, Gösta Sandberg, Enar Skillius, Anton Tjechov, P. Waldenström.


My own comments and speculations:

Compare Psalms of Solomon 17:32: “(The son of David) will be a righteous king against/over (Israel), taught by God. (There) is not unrighteousness in days of him, in their middle, because all (are) holy and the Christ of the Lord (is) their king.”

The expression "letters of the alphabet" is a more literal translation of a Greek word usually here is translated by "learning", “the writings” or some other word (cf. the background in Matt 5:18). Compare Rev 1:8, where Jesus says: "I am the Alpha and the Omega."


Paul said to Timothy: "You know from ‘a suckling’/childhood vigorous "letters of the alphabet", the ones being able to give you wisdom into a saving through the faith in Christ Jesus." (2 Tim 3:15)


Greek words:

mesoô (be in the middle) (in the NT + examples in the OT) Ex 34:22; John 7:14 – Ex 12:29.


Additional studies:

Matt 8:27; 26:55; Mark 1:22; 6:2; 11:27; Luke 19:47; John 1:19; 2:14; 10:23; 7:28; Rev 1:8; 13:3; 14:3; 17:8. On "letters of the alphabet": Esther 8:5,10 (Greek OT); Acts 26:24; Rom 2:27; 2 Cor 3:6-7; Rev 1:8; 8:1.


Charles H. Giblin "Suggestion, Negative Response and Positive Action in St. John's Portrayal of Jesus (John 2:1-11; 4:46-54; 7:2-14; 11:1-44)"; New Testament Studies 26 (1980): 197-211.

Jerome H. Neyrey "The Trials (Forensic) and Tribulations (Honor Challenges) of Jesus: John 7 in Social Science Perspectives"; Biblical Theological Bulletin 26 (1996): 107-124.


(Original version 2007-12-01; revised version 2009-03-14; 2011-03-31; 2014-03-20)

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7:16-17 Jesus so answered them and spoke: “My teaching is not Mine, however/but The One's having sent Me. If – according to the circumstances – anyone may want to make/do His will, he will gain knowledge on account of the teaching, whether it is out of God or I talk from Myself.”

Word for word: 7:16 (16 words in the Greek text Sinaiticus) answered so them Jesus and spoke: the my teaching not is my/mine however '(of)-the-one'/'the one's' having-sent me. 7:17 (20 words in the Greek text Sinaiticus) if-according-to-the-circumstances anyone may-want the will his make, (he)-will-gain-knowledge on-account-of the teaching whether out-of god (it)-is or i/I from myself talk.


The Former Revelation (preliminary translation):

(Moses said to the synagogue/gathering:) "... You will gain knowledge that the Lord has dispatched me away to make/do all these works, because (these are) not from Myself." (Num 16:28, Greek OT)

(David said:) "(The Lord) will teach meek ones His ways. ... The firmness of the Lord (is for) the ones fearing Him, and (He will) manifest His covenant for them." (Ps 25:9b,14, Greek OT)

(A psalm) ... into/’purposed for’ teaching. (Ps 60:1b, Greek OT)


The Latter Revelation:

(Jesus said to His disciples:) ”Not 'every the'/everyone saying to Me: ’Lord, Lord’ will come into, into the kingdom of the heaven, however/but the one making/doing the will of My Father, the One in the heavens.” (Matt 7:21)

(Jesus said:) "(The one) who – according to the circumstances – may make/do the will of God, this one is my brother and sister and mother." (Mark 3:35)

(They) were overwhelmed on/with the teaching (of Jesus), because His saying (continually) was in/with (judicial) authority. ... It became amazement against/over all (in the synagogue), and they talked together with, towards one another saying: "What (is) this saying, because He in/with (judicial) authority and ability 'arranges on'/orders the unclean spirits, and they come out." (Luke 4:32,36)

(Jesus said to the hypocrites:) "What/why do you not and/also judge the righteous thing (away) from yourselves?" (Luke 12:57)

The Lord of the vineyard spoke: “What shall I make/do? I will send my welcomed son. Perhaps they will ‘turn in themselves’/’be ashamed’ (towards) this one.” (Luke 20:13)

The proconsul ... believed, being 'struck out'/overwhelmed on/with the teaching of the Lord. (Acts 13:12b)

(The people in Athen said to Paul:) “’Are we able to’/’can we’ gain knowledge of what this new teaching (is), the one being talked by you?” (Acts 17:19b)


The Apostle, the eighth and one of the seven:

The one making/doing the truth comes towards the light, in order that it may be made visible, that it is in God his works having been (and being) worked. (John 3:21)

(Simon Peter said to Jesus:) "We have believed (and believe) and have had (and have) knowledge that You are the holy one of God." (John 6:69)


Exegetes, evangelists and others:

about 2000 and time before

Christianity is full of apparently preposterous statements. Only the one who tries to obey the commandments of Jesus will begin to find meaning in them. ... Obedience is the key to spiritual understanding, and fear of the Lord is the beginning of wisdom. (Sven Danell "Kyrkoårets vardag" p 75 in comment to John 7:14-18; translation from the Swedish text: BG Ask)

Augustine emphasizes the place of faith in understanding this saying (John 7:17): "understanding is the reward of faith. Therefore do not seek to understand in order to believe, but believe that thou mayest understand . . . what is 'If any man be willing to do His will'? It is the same thing as to believe." (Leon Morris "The Gospel according to John" p 360)

When the one we obey is God himself, so it is also he who creates and grants this assurance. Thus she is a present and a work by God in the heart. ... So it is not a self-acted certainty but a certainty of God. Therefore an unlearned can own it as well a learned, one endowed with little capacity for thinking as well as a sharp thinker. As Christ here does not make sharp capacity for thinking as a condition but only obedience. And obey the thing he knows, the one knowing little can do as well as the one knowing much. ... Does anyone want to go his own way, does anyone want to govern himself or also live so outwardly that he only hears, thinks and obeys what this or that person has said, but not what God has said, he may not think to come to this assurance. It is not doctrines we shall enter deeply into but into "the doctrine", that is Christ's own doctrine about his father and about his will with us. ... The only begotten Son has revealed, in fact explained, "exegetised" God, John says. So all voices and all "wills" may be silent, also my own, before the voice and will of my heavenly father, such as the only begotten Son has revealed it. (Karl Palmberg "Ur livskällan. Första årgången." p 84,87-88; comment to John 7:14-18; Karl Palmberg /1842-1920/ was from 1883 a Lutheran clergyman in Månsarp in the diocese of Växjö and president in Jönköpings Missionsförening (Missionary Society) 1886-1911; translation from the Swedish text: BG Ask)


Examples of other quoted authors in the Swedish version: E.J. Ekman, O. Hallesby, Fredrik Hammarsten, Anders Nohrborg, Harald Rasmussen, Gösta Sandberg, Einar Thomassen, P. Waldenström.


My own comments and speculations:

Compare Psalms of Solomon 17:32: “(The son of David) will be a righteous king against/over (Israel), taught by God. (There) is not unrighteousness in days of him, in their middle, because all (are) holy and the Christ of the Lord (is) their king.”


The one coming to God must believe that He is and becomes a wage-giver of the ones seeking Him out. (Heb 11:6b)

James said to the believers: "Draw near to God and He will draw near to you." (Jas 4:8a)

The adornment/’adorned world’ is led by the side of, and its desire, but the one making/doing the will of God stays/abides into the (coming) age. (1 John 2:17)


Greek words:

didachê (teaching) Ps 60:1; Luke 4:32; John 7:16-17; Acts 13:12; 17:19 – Matt 7:28; 16:12; 22:33; Mark 1:22,27; 4:2; 11:18; 12:38; John 18:19; Acts 2:42; 5:28; Rom 6:17; 16:17; 1 Cor 14:6,26; 2 Tim 4:2; Tit 1:9; Heb 6:2; 13:9; 2 John v 9-10; Rev 2:14-15,24.

poteron (whether) (in the NT + examples in the OT) John 7:17 – Job 4:6; 7:12.


Additional studies: Ps 10:4; Prov 3:32; 28:5; Dan 12:10; John 3:11,34; 6:57; 8:26,28,43-44; 12:49; 14:9-10,24; 20:29; 2 John v 9; Rev 11:11.


(Original version 2007-12-01; revised version 2009-03-14; 2011-04-01; 2014-03-20)

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7:18 The one talking from oneself seeks the own glory, but the One seeking the glory of the One having sent Him, this One is truthful, and it/there is not unrighteousness in Him.

Word for word (26 words in the Greek text): the-(one) from himself; the-(one) but seeking the glory (of)-the-(one) having-sent him this-(one) truthful is and unrighteousness in him not is.


The Former Revelation (preliminary translation):

The earth was fulfilled (of/with) unrighteousness. (Gen 6:11b, Greek OT)

It/there is not unrighteousness in (the Lord). (Ps 92:15b or 92:16b, Greek OT)


The Latter Revelation:

(Jesus said about the Pharisees and the scribes: “They teach) teaching theses, decrees of men.” (Matt 15:9b)

(Jesus said to the much/many-headed crowd:) "’See from’/’beware of’ the scribes, the ones wanting to walk about in dresses and (get) greetings in the market places and first seats in the synagogues and first companies of guests in/at the chief meals, the ones eating down/up the habitations of the widows and (for) a pretence praying long." (Mark 12:38b-40a)

(The master of the house will say to the ones outside the door:) “Stand aloof from me all workers of unrighteousness.” (Luke 13:27b)

The Lord of the vineyard spoke: “What shall I make/do? I will send my welcomed son. Perhaps they will ‘turn in themselves’/’be ashamed’ (towards) this one.” (Luke 20:13)


The Apostle, the eighth and one of the seven:

(Jesus said to the Jews:) "I do not seek My will however/but the will of the One having sent Me. ... I do not take glory from the side of men. … How are you able to believe taking glory from the side of one another and do not seek the glory from the side of the alone/only God? (John 5:30b,41,44)


Exegetes, evangelists and others:

about 2000 and time before

In order that my word will have any weight, and I become an authority I must have reconciliation and calm in one or two years! And what weight will my word have in my own matter? But I must also have support, friends and helpers. (August Strindberg "August Strindbergs brev IV 1884" p 98; letter 1884-04-07 to Pehr Staaf; translation from the Swedish text: BG Ask)

He that speaketh of himself, that is, who speaketh anything peculiar or different from others, speaketh on this account, that he may establish his own glory. (Chrysostom, The Nicene and Post-Nicene Fathers XIV:177)


Examples of other quoted authors in the Swedish version: Yngve Brilioth, Axel Brusewitz, P. Waldenström.


My own comments and speculations:

Compare Psalms of Solomon 17:32: “(The son of David) will be a righteous king against/over (Israel), taught by God. (There) is not unrighteousness in days of him, in their middle, because all (are) holy and the Christ of the Lord (is) their king.”


Paul said to the believers in Rome: "(There is) not unrighteousness by the side of God, is there? Oh, that it may not become/’come about’!" (Rom 9:14b)

Paul said to the believers in Thessalonica: “We do not seek) glory out of men, and not from you and not from others.” (1 Thess 2:6)

If we – according to the circumstances – may confess our misses (of the mark of God), He is faithful and righteous, in order that He may let our (א,* א) misses (of His mark) be to us and make us clean from every unrighteousness. (1 John 1:9)

If – according to the circumstances – you may know, that He is righteous, you have and/also knowledge, that 'every the'/everyone making/practising the righteousness is (and has been) begotten out of Him. (1 John 2:29)

Little children, let no one lead you astray. The one making/practising the righteousness is righteous, entirely as that One is righteous. (1 John 3:7)

Every unrighteousness is a miss (of the mark of God), and/but it/there is a miss (of the mark of God) (which is) not towards death. (1 John 5:17)


Greek words:

adikia (unrighteousness) (in the NT + examples in the Apocrypha) Luke 13:27; John 7:18; Rom 9:14; 1 John 1:9 – Tobit 4:5; 12:8,10; 13:5; 14:7,9(10),11; Judith 6:5; 7:24; 1 Macc 9:23; 2 Macc 10:12; Wisdom of Solomon 1:5; 11:15; Sir 7:3,6; 10:7-8; 14:9; 17:20,26; 20:28; 35:3(5); 40:12; Baruch 3:5,7-8; The Prayer of Manasseh v 9; Luke 16:8-9; 18:6; Acts 1:18; 8:23; Rom 1:18,29; 2:8; 3:5; 6:13; 1 Cor 13:6; 2 Cor 12:13; 2 Thess 2:10,12; 2 Tim 2:19; Heb 1:9(א,*א,A); 8:12; Jas 3:6; 2 Pet 2:13,15.


Additional studies: Matt 16.12; Mark 7:7; John 3:33; 5:19; 8:26,46,50,54; 12:43.


(Original version 2007-12-01; revised version 2009-03-14; 2011-04-02; 2014-03-20)

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7:19a Has not Moses given (and gives) you the law? And no one out of you makes/keeps the law.

Word for word (13 words in the Greek text): Not Moses has-given-(and-gives) you the law? and no-one out-of you makes the law.


The Former Revelation (preliminary translation):

(Moses said to the sons of Israel:) "Moses enjoined us a law, an inheritance for the synagogues of Jacob." (Deut 33:4, Greek OT)

(The Lord said to David and Solomon:) "I will not put the foot of Israel to the thing to move to and fro from the earth/land which I gave to their fathers, whoever/who will watch all as much as I have enjoined them according to every commandment which My slave Moses enjoined them. (2 Kings 21:8, Greek OT)


The Latter Revelation:

(Jesus) spoke to (some Pharisees and scribes): "Because of what do and/also you step to the side of the commandment of God because of your tradition?" (Matt 15:3b)

(Stephen said to the Jews: “You) took the law into/’purposed for’ the arrangements of messengers, and/but you did not watched/kept (it).” (Acts 7:53b)

(Paul said to the Jews:) "Through (Jesus) a 'letting be'/'leaving alone' of misses (of the mark of God) a message is brought down to you from all things, of/from which you were not able to be justified in/'by means of' (the) law of Moses." (Acts 13:38b)


The Apostle, the eighth and one of the seven:

Because/for the law was given through Moses, the joybringing (grace) and the truth became through Jesus Christ. (John 1:17)

(Jesus said to the Jews:) "The one accusing you is Moses, into whom you have hoped (and hope) ... But if you do not believe (in) the letters (of the alphabet) of that one, how will you believe (in) My words?" (John 5:45b,47)


Exegetes, evangelists and others:

Examples of quoted authors in the Swedish version: Martin Luther, Anders Nohrborg, Milton Steinberg, John Stott.


Paul said: "If you are 'named on'/'given the name' Jew and you are brought to rest on/'for the sake of' a law and boast in God and you have knowledge of the will and prove the things ‘carrying throughout’/’being different’, being ‘sounded down’/taught out of the law both/and having persuaded (and persuading) yourself to be a guide of/to blind ones, a light of/to the ones in darkness, an educator of thoughtless ones, a teacher of infants, having in the law the shaping of the knowledge and the truth. So ‘the one’/you teaching the other, do you not teach yourself? ‘The one’/you proclaiming not to steal, do you steal? ‘The one’/you saying not to commit adultery, do you commit adultery? ‘The one’/you abominating idols, do you plunder sanctuaries? ‘The one’/you who boast in a law, do you dishonour God through the transgression of the law?" (Rom 2:17-23)

'Every the'/everyone making/practising the miss (of the mark of God) and/also makes/practises the lawlessness, and the miss (of the mark of God) is the lawlessness. (1 John 3:4)


Additional studies: Ex 20:1; 24:3; Matt 15:6; 23:23; Mark 7:8-9,13; John 8:17; 10:34; 15:25.


(Original version 2007-12-01; revised version 2009-03-14; 2011-04-04; 2014-03-20)

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7:19b What/why do you seek to kill me?

Word for word (4 words in the Greek text): what me seek-(you) kill?


The Former Revelation (preliminary translation):

(Joseph's brothers) (continually) did evil to kill him. (Gen 37:18b, Greek OT)

(In Rephidim) Moses cried towards the Lord saying: "What shall I do (with) this people? Still a small/little (while) and they will throw stones down (against) me." (Ex 17:4, Greek OT)

(Absalom said to Joab:) "If it/there is unrighteousness in me, (let the king) put me to death." (2 Sam 14:32b; cf. John 7:18)

(The males) spoke to the king: "’Let presently ‘be taken up for yourself’/’you ... get rid of’ that man (Jeremiah)." (Jer 38:4a, Greek OT)


The Latter Revelation:

(On the sabbath Jesus said to the man with the ‘dried’ hand:) “Stretch out your (א,*א,A) hand.” And he stretched it out, and his hand was restored. And having come out the Pharisees straight/’straight off’ made/held (א,*א) a council meeting in company with the Herodians ‘down from’/against him, in what way they might perish him." (Mark 3:5b-6)

(Paul said to king Agrippa:) "Having taken together/’hold of’ me being in the sanctuary (the Jews) endeavoured to lay hands on (me)." (Acts 26:21b)


The Apostle, the eighth and one of the seven:

Because of this * (א,* א) rather/’all the more’ the Jews (continually) sought to kill Him, because He not only (continually) loosened the sabbath, ‘however and’/’but also’ (continually) said/called God an own Father, making Himself equal (with) God. (John 5:18)


Exegetes, evangelists and others:

Examples of quoted authors in the Swedish version: Johannes Gossner.


Additional studies: Matt 12:14; Mark 11:18; Luke 19:47; John 5:16; 7:1; 8:37,39-40; 10:39; 11:53.


(Original version 2007-12-01; revised version 2009-03-14; 2011-04-05; 2014-03-20)

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7:20-21 The crowd answered: “You have a little demon. Who seeks to kill You?” Jesus answered and spoke to them: “One work I have done, and all you wonder.”

Word for word: 7:20 (9 words in the Greek text) answered the crowd: answered the crowd: (a)-demon (you)-have; who you seeks kill? 7:21 (11 words in the Greek text) answered Jesus and spoke (to)-them: one work (i/I)-made and all (you)-wonder.


The Former Revelation (preliminary translation):

(The Lord said to Moses:) "Every/everyone who will make/do a work (in/on) the seventh day, (with) death he shall be put to death." (Ex 31:15b, Greek OT)

(Raphael was dispatched away) to loosen/sever the evil little demon from (Sarah). ... (Tobit 3:17b, S)

(Tobias said:) ”A little demon slays (the males given to the bride).” (Tobit 6:14b, S)


The Latter Revelation:

(On Jesus') having thrown out the little demon ... the crowds wondered. (Matt 9:33a)

(Jesus said to the crowds about John the Baptist:) "They say: 'He has a little demon.'" (Matt 11:18b)

The crowd (wondered) seeing ... the lame ones walking about. (Matt 15:31a)

(The scribes said about Jesus) that/: "He has Beelzebul” and that/: “In/by the leader of the little demons He throws out the little demons. ... He has an unclean spirit.” (Mark 3:22b,30b)


The Apostle, the eighth and one of the seven:

Jesus says to (the weak man): “Rise, lift your mattress and walk about.” * (א*) The man became healthy, and he lifted his mattress and walked (continually) about. ... The man went away and spoke (א,* א) to the Jews, that it is/was Jesus who has/had made him healthy. And because of this the Jews (continually) pursued Jesus, because He (continually/repeatedly) made these things in/on a sabbath. (John 5:8-9a,15-16)


Exegetes, evangelists and others:

about 2000 - about 1500

Augustinus declared it be indiscreet to doubt the existence of demons. Thomas Aquinas proclaimed that the demons could call forth storms and thunderclaps and that these spirits had ability to deliver their power in the hands of deadly ones. ... Luther means that all accidents, fractures, fires and most illnesses are derived from devils being abroad. (August Strindberg "Inferno" p 138-139; Epilog; translation from the Swedish text: BG Ask)

That the Demons are let loose by the Black Cobalt (Henrik) Ibsen probably was permitted as a punishment for the decrease of the manliness and courage, but to worship the demons? No! Rather snatch the tongue out of my throat, or assassinate me! (August Strindberg "August Strindbergs brev XI maj 1895-nov 1896" p 376; letter 1896-10-31 to Torsten Hedlund; translation from the Swedish text: BG Ask)

(The teacher) now understood this love for dirt and crimes, this inclination for all kind of putrefaction and this sympathy for unclean animals. In this way the wise Manu wrote (in his Indian code of laws . . . how Tschandala, the lowest Indian caste would be treated) with regard to through humiliation create a race of humble ones, who should lie at the very bottom as warming and nourishing manure, in order that the noble tribe of Aryan would be able to put off and form bloom every hundred year . . . : "Tschandala, the fruit of adultery, incest and crimes, may only eat garlic and onion with a taste of putrefaction, and no one may bring him cerials and fruits or water and fire. Tschandala may not fetch water out of rivers, springs or wells, but only out of marshes and those pools having arisen in the tracks of the cattle. Tschandala may never wash, inasmuch as the water only may be granted him to slake his thirst. Tschandala may never set up house; may dress only in clothes after corpses, only use ragged vessels to eat on, old scrap iron to jewellery and to divine service only evil spirits." So the wise Manu wrote (in the 10th book, verse 51 and the following). (August Strindberg "Svenska öden och äventyr 2" p 375-376; the short story "Tschandala" from 1889; translation from the Swedish text: BG Ask)


about 1500 and time before

In the depth of the (knight Erland's) soul a shadow dwells, sighing in its darkness. . . . (He) curses her sigh beseeching her, as an evil spirit, to remain still in her depth - for he is not able to entirely chase her away. This picture is Singoalla. . . . The night was the day of Sorrow child, and the day was his night. . . . During the feverish rambling (Erland) sometimes (called) Sorrow child son, sometimes a little devil. . . . When Erland again was well, he decided to confess. The prior was not little frightened, when the knight revealed, that he was possessed by two devils: the one appeared for him like a woman; the other had taken the shadow of Sorrow child, no doubt to with this deride the pilgrim and his pious work. Pater Henrik in secret called the knight to the chapel of the monastery beseeching the evil powers to yield. The knight felt eased thinking himself be free. But the following day and night the evil thing had returned. When the knight woke up in the morning, he remembered, that he all night had been pained by the two infernal spirits. (Viktor Rydberg "Singoalla" p 102-104,174-175; translation from the Swedish text: BG Ask)

It is, Thomas Aquinas says, an article of faith, that the devils can cause wind, storm and rain of fire from heaven. The air circle constitutes a battlefield for the struggle between the angels and the demons; the latter ones indefatigably works to man's harm as the former ones to his advantage. . . . To (the means of church in the struggle against the devil) the church clocks belong, provided that they have received proper consecration and baptism. The towards the height ascending temple towers, around which the low habitations of the men assemble, they are, when their clocks sound, to compare with the hen spreading shielding wings over her chickens, for the tones of the consecrated brass chase away the demons and avert thunder and storm. (Viktor Rydberg "Medeltidens magi" p 52-53; translation from the Swedish text: BG Ask)


Examples of other quoted authors in the Swedish version: Elisabeth Beskow, Marcus Birro, William Dalrymple, Fjodor Dostojevskij, Nikolaj Gogol, Carl Grimberg, Krister Hanell, Dick Harrison, KJ. Otto af Klercker, Lars-Olof Larsson, Sven Lidman, Jonas Lie, Hal Lindsey, Claes Lindskog, Naguib Mafouz, Carl Henrik Martling, Mo Yan, Vilhelm Moberg, Martin P:n Nilsson, Oscar II, Paul Raffaele, Harald Rasmussen, Romain Rolland, Isaac Bashevis Singer, Svend Erik Stybe, Einar Thomassen, Tite Tiénou, Anton Tjechov, Bertil Torekull, Gunnar Westin.


Greek words:

daimonion (little demon) (in the NT + examples in the Apocrypha) Tobit 3:17; 6:14; Matt 9:33; 11:18; Mark 3:22; John 7:20 – Tobit 3:8; 6:8,16; 8:3; Baruch 4:7,35; Matt 7:22; 9:34; 10:8; 12:24,27-28; 17:18; Mark 1:34,39; 3:15; 6:13; 7:26,29-30; 9:38; Luke 4:33,35,41; 7:33; 8:2,27,29-30,33,35,38; 9:1,42,49; 10:17; 11:14-15,18-20; 13:32; John 8:48-49,52; 10:20-21. Acts 17:18; 1 Cor 10:20-21; 1 Tim 4:1; Jas 2:19; Rev 9:20; 16:14; 18:2.


Additional studies: Matt 8:27; John 5:20; Acts 26:24; Rev 13:3; 17:8.


(Original version 2007-12-01; revised version 2009-03-15; 2011-04-06; 2014-03-20)

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7:22-23 Because of this Moses has given (and gives) you the circumcision – not because it is out of Moses, however/but out of the fathers - and you circumcise a man * (א*) (on) a sabbath. If in/on a sabbath a man takes/undertakes a circumcision, in order that the law of Moses may not be loosened, are you bilious/ill-tempered at Me, because in/on a sabbath I have made a whole man healthy?

Word for word: 7:22 (21 words in the Greek text Sinaiticus prima manus) because-of this Moses has-given-(and-gives) you the circumcision - not because out-of the Moses (it)-is however out-of the fathers - and (in)-sabbath (you)-circumcise (a)-man. 7:23 (22 words in the Greek text Sinaiticus) if (a)-circumcision takes (a)-man in (a)-sabbath in-order-that not may-be-loosened the law the-(one) (of)-Moses (at)-me are-(you)-bilious because whole (a)-man healthy (i/I)-made in (a)-sabbath?


The Former Revelation (preliminary translation):

(God said to Abraham:) "This covenant ... you shall keep throughout/’from the beginning to the end’ ... : Every/everyone of male sex of/among you shall be circumcised." (Gen 17:10, Greek OT)

Abraham circumcised Isaac (in/on) the eighth day, according as God had enjoined him. (Gen 21:4, Greek OT)

(The Lord said to Moses: "In/on) the eighth day the flesh of the foreskin (of a male child) shall be circumcised." (Lev 12:3, Greek OT)

(Bad things become) gall of (Egyptian) asp in a womb/belly of (a wicked one). (Job 20:14b, Greek OT)

(The prophet said about Judas:) "Into/with a voice/sound of a circumcision (the Lord) fastened/fixed up fire against her, the great oppression against (her), her branches became useless." (Jer 11:16b, Greek OT)


The Latter Revelation:

(Jesus said to His disciples: "A person) who – if according to the circumstances – so may loosen one of the least of these commandments (of the Law), and in this way may teach the men, will be called least in the kingdom of the heavens. * (א*) “ (Matt 5:19)

(The Pharisees said to Jesus:) "Your disciples make/do what is not permitted to make/do in/on a sabbath." ... (Jesus said to them:) "Have you not read in the law, that (in/on) the sabbaths the priests in the sanctuary profane the sabbath and are guiltless? But I say you, that (something) greater than the sanctuary is here. But if you had (and had had) knowledge what ‘it is’/’this means’ 'I want mercy and not sacrifice' you had not – according to the circumstances – ‘judged entirely’/’given judgment against’ the guiltless, for the Son of the Man is a lord of the sabbath." (Matt 12:2b,5-8)

(The soldiers) gave (Jesus) wine to drink being (and having been) mixed ‘in company’/together with gall. And having tasted He did not want to drink. (Matt 27:34)

(Stephen said to the ones being sitting in the Council: "God) gave (Abraham) a covenant of circumcision. And in this way he begot Isaac and circumcised him (in/on) the eighth day." (Acts 7:8a)

(Peter said to Simon:) “I behold you being into a gall of bitterness.” (Acts 8.23a)


The Apostle, the eighth and one of the seven: Because of this * (א,* א) rather/’all the more’ the Jews (continually) sought to kill Him, because He not only (continually) loosened the sabbath, ‘however and’/’but also’ (continually) said/called God an own Father, making Himself equal (with) God. (John 5:18)


Exegetes, evangelists and others:

about 2000 and time before

Another scribe uses the same argument: ”If the circumcision, which only concerns only one of the 248 members of man, sets aside the Sabbath, how much more must not the Sabbath been set aside, when the whole body is concerned?” (Göran Larsson "Tid för Gud, Judiska och kristna perspektiv på de judiska högtiderna" p 32; Talmud Joma 85b; translation from the Swedish text: BG Ask)

Yes, my dear, now the bitter fruits of our quarrels are here. The hour I have looked forward to with joy, when I could leave you my Poems, it is perverted into grief. The fruits of last autumn became gall-appels, and when I wanted to pick them off, it was too late (already printed!) (August Strindberg "August Strindbergs brev XV april 1904-april 1907 s 190-191; letter 1905-10-17 to Harriet Bosse; translation from the Swedish text: BG Ask)

We learn from the Scripture itself, that God gave circumcision, not as the completer of righteousness, but as a sign, that the race of Abraham might continue recognisable. ... This same does Ezekiel the prophet say with regard to the Sabbaths: “Also I gave them My Sabbaths, to be a sign between Me and them.” ... And in Exodus, God says to Moses: “And ye shall observe My Sabbaths, for it shall be a sign between Me and you for your generations.” These things, then, were given for a sign; but the signs were not unsymbolic, that is, neither unmeaning nor to no purpose, inasmuch as they were given by a wise Artist; but the circumcision after the flesh typified that after the Spirit. ... But the Sabbaths taught that we should continue day by day in God's service. (Irenaeus, The Ante-Nicene Fathers Vol I, p 480-481)


Examples of other quoted authors in the Swedish version: Ann-Charlotte Alverfors, Håkan Bengtsson, Gillis Gerleman, Carl Grimberg, Lars Levi Laestadius, Carl Henrik Martling, David Nyvall, John Ortberg, Oskar II, Olof Pettersson, Gunnar E. Sandgren, Martha Sandwall-Bergström, P.G. Vejde, P. Waldenström.


Greek words:

peritemnô (circumcise) (in the NT + examples in the Apocrypha) John 7:22; Acts 7:8 – Esther 8:17; 1 Macc 1:60-61; 2:46; 2 Macc 6:10; Luke 1:59; 2:21; Acts 15:1,5; 16:3; 21:21; 1 Cor 7:18; Gal 2:3; 5:2-3; 6:12-13; Col 2:11.

peritomê (circumcision) Jer 11:16; John 7:22-23; Acts 7:8 – Gen 17:13; Ex 24:25-26; Acts 10:45; 11:2; Rom 2:25-29; 3:1,30; 4:9-12; 15:8; 1 Cor 7:19; Gal 2:7-9,12; 5:6,11; 6.15; Eph 2:11; Phil 3:3,5; Col 2:11; 3:11; 4:11; Tit 1:10.

cholaô (be bilious) John 7:23 – (3 Macc 3:1) (cf. also “daimonion” in John 7:20 and Tobit 6:8,14,16 with “cholê”/gall in Tobit 6:5-7,9).


Additional studies: Gen 17:1; Matt 12:3-4,9-14; Mark 2:23-28; 3:1-5; Luke 6:1-11; 13:10-17; 14:1-6; John 5:10; 9:14; 10:35.

J. Duncan M. Derrett "Circumcision and Perfection: A Johannine Equation (John 7:22-23)"; The Evangelical Quarterly 63.3 (July-Sept. 1991): 211-224.


(Original version 2007-12-01; revised version 2009-03-15; 2011-04-08; 2014-03-21)

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7:24 Do not judge according to sight, however/but judge the righteous judgment.

Word for word (9 words in the Greek text): not judge according-to sight, however the righteous judgment judge.


The Former Revelation (preliminary translation):

(Moses said to Israel:) "I enjoined the judges to you ... saying: 'Hear ... your brothers throughout ... and judge in a righteous way ... You shall not have additional knowledge (because of) a face in a judgment, (when) you shall judge ‘according to’/concerning the small and ‘according to’/concerning the great.'" (Deut 1:16a,17a, Greek OT)

(The Lord said to Moses: "Judges and supervisors) shall judge the people (with) a righteous judgment." (Deut 16:18b, Greek OT)

The Lord spoke towards Samuel (about Eliab): "Do not see against, against his sight but/and not into the condition of his great size, because I have treated (and treat) him despicably. Because/for God will not behold as a man ‘sees in’/'fixes his eyes upon', because a man will behold into a face, but the Lord will behold into a heart." (1 Sam 16:7; Greek OT)

(The rod out of the root of Jesse) will not judge ‘according to’/after the glory, nor convict ‘according to’/after the talking, however/but with humble judgment He will judge, and He will convict the humble ones. (Is 11:3b-4a, Greek OT)

(The Lord said:) "Judge a righteous judicial verdict and make/practise mercy and pity everyone towards/to his brother." (Zech 7:9b, Greek OT)

(Solomon said to the Lord:) “You may throughout be busy with the adornment/’adorned world’ in/with piety and righteousnes, and in/with straightness of a soul You may judge a judgment.” (Wisdom of Solomon 9:3)

(Solomon said: “The idolaters) are persuaded (with/by) the sight, because the things being seen (are) fine.” (Wisdom of Solomon 13:7b)


The Latter Revelation:

(Jesus said:) “Blind Pharisee, make first clean the within/inside of the cup and (your) sight by the side of (the cup)(א,* א, B) in order that and/also their (א,* א) 'the without'/outside may become clean.” (Matt 23:26)

(Jesus said to the Pharisees:) “ … You come to the side of the judgment/justice and the welcome of God.” (Luke 11:42a)

(Jesus said to the hypocrites:) "What/why do you not and/also judge the righteous thing (away) from yourselves?" (Luke 12:57)

(Jesus) spoke to (the Pharisees): "You are the ones justifying yourselves in the very eyes of the men, but God has knowledge of your hearts, because the thing (being) high in/among men (is) an abomination in the very eyes of God." (Luke 16:15)


The Apostle, the eighth and one of the seven:

(Jesus said to the Jews:) “Nor the Father judges ‘no one’/anyone, however/but has given (and gives) every/all judgment to the Son, in order that all may honour the Son entirely as they may honour the Father.” (John 5:22-23a)

(Jesus said to the Jews:) “I am not able to make/do nothing/anything from/'owing to' Myself. Entirely as I hear, I judge. And My judgment is righteous, because I do not seek My will however/but the will of the One having sent Me.” (John 5:30)


Exegetes, evangelists and others:

about 2000 and time before

God does not pay attention to the appearance, and He wants in His boundless grace and mercy help you and me to not get caught up in external things - not in appearances - in a superficial view of things - in the appearance - whether it concerns ourselves or others - but judge right judgements and show one another love and mercy. ... On account of clothes and hair style and form of body (I have) in my stupidity judged a man because of appearance and outdoor clothes and body from soul and human dignity and hope of blessedness. But God does not pay attention to the appearance. ... (But I have) judged unright judgement and neither shown love nor mercy. (Sven Lidman "Guds eviga nu" p 57-58,62; translation from the Swedish text: BG Ask)

1904 September 3rd. Life is so terribly unattractive, we men so abysmally evil, that if an authour would describe all what he has seen and heard no one could stand to read it. There are things which I remember I have seen and heard, with good, liked men, entitled to respect, but things which I have scratched out, never having been able to tell, and which I do not want to remember. Education and cultivation only seem to be masks on the animal, and virtue a dissimulation. The highest thing we can reach is to cover the wretchedness. (August Strindberg "Ockulta dagboken" p 211; translation from the Swedish text: BG Ask)

People rather buy a beautiful book for one krona/crown than an unattractive for '50 öre'/'half a crown'. (August Strindberg "August Strindbergs brev III 1882-1883" s 387; letter 1883-12-25 to Albert Bonnier; translation from the Swedish text: BG Ask)

At the feast in question last Monday I expected to come in among a multitude of "the negroes of the literature", but the assembly mostly consisted of prominent men within different professions. (Viktor Rydbergs brev I "Viktor Rydbergs och S.A. Hedlunds brevväxling" p 76; letter 1866-12-12 to Hedlund's family; translation from the Swedish text: BG Ask)

The Americans are from childhood, and through their very upbringing, practiced speakers; they express themselves very well, energetically, and often with that practical clarity that belongs to the English character. That a great deal of humbug, charlatanry and unfounded nonsense is mixed in, is doubtless true; but this is discovered and revealed very quickly here, for everyone has the right and most also the desire to critcize and point out whatever foolishness and stupidity he has found in anyone else. It is not like European humbug, charlatanry and unfounded nonsense, which are often so deeply rooted that one is not aware of them, and held so sacred by the laws themselves, that they cannot be touched. The Catholics here also complain bitterly, not only over all the souls that are already lost and condemned (that is, all men besides themselves), but even that many of the Catholics themselves no longer wish to submit so unconditionally to the Pope or to let the bishops here treat the parishes as they will. There will soon be, the way it looks, a life-and-death struggle between the Jesuits and the Republicans. That all of this must appear as indescribable confusion to those who see things only on the surface or to whom they are too unfamiliar and new, is natural. (Carl Jonas Love Almquist "Letter 1854-07-08 from Philadelphia to wife and daughter" p 74-75)

Smallpox had gone forward over the fair face (of Marianne). The skin had become coarse and pock-marked. ... (But) unspeakable feelings filled the soul (of Gösta Berling). The more he looked at her, the warmer it was in his heart. ... He could not with Marianne speak about divorce and privations. He could not leave her. ... When he was gone, Marianne lay thinking of him and his emotion. "It is so good to be so loved", she thought. (Selma Lagerlöf "Gösta Berlings saga" p 126-127; translation from the Swedish text: BG Ask)


Examples of other quoted authors in the Swedish version: Stig Abrahamsson, Eric S. Alexandersson, John Allen, Martin Allwood, Arvid Almqvist, Ann-Charlotte Alverfors, Sven Alverlin, Eric H. Anderek, Anders Andrén, Margit Assarsson, Tage Aurell, Jane Austen, Göran Axel-Nilsson, Philip Barnes, Agne Beijer, August Berg, Augusta Berg, Elisabeth Beskow, Gösta Berg, Herved Berlin, Oloph Bexell, Hjalmar Bjurulf, Amanda M. Blankenstein, Clarence Blomquist, Enid Blyton, Gustaf Bolinder, Lars-Ola Borglid, Uno Broberg, Ingmar Brohed, Gunnar Brolund, Anders Bylander, Fredrik Böök, Magnus Carlsson, Sten Carlsson, Michael Cassidy, Anna-Maria Claesson, Isak Collijn, Joseph Alfred Conwell, Arvid Cronenberg, Stig Dagerman, Gunnar Dahlberg, Hjalmar Danielson, Tage Danielsson, Charles Dickens, Gunnar Dinnetz, Bob Dylan, Brian Eads, Allan Eddeland, Henry Eidmark, Albert Engström, Linné Eriksson, Eugene Exman, Marat Filippovitj Kochanov, A.P. Franklin, Fredrik Franson, Anna Funder, Gunlög Fur, Anton Geels, Einar Genitz, Johannes Gillby, Nikolaj Gogol, Bob Graham, Gunnar Granberg, James Gregory, Carl Grimberg, Jan Guillou, Tullan Gunér, Berndt Gustafsson, Björn Hallström, Gerhart Hauptmann, Gösta Hedberg, Verner von Heidenstam, Alf Henrikson, Åke Holmberg, Folke Holmér, Victor Hugo, Alice Hulting, Anders Hultström, Victor Hugo, Elis Håstad, Hans Jacobsson, Betty Janson, Viktor Johansson, Eyvind Johnson, Ragnar Järhult, Johan Karlsson, Isak Krook, Oscar Krook, Hans Larsson, Lars-Olof Larsson, Harry Lenhammar, Anna Maria Lenngren, C.S. Lewis, Ragnar Liljedahl, David Linde, John-Lennart Linder, Astrid Lindgren, Sigurd Lindgren, Sven Lindhagen, Sten Lindroth, Herman Lindqvist, C. Fr. Lundin, Svante Löfgren, Martin Lönnebo, Francis MacNutt, Bertil Malmberg, Ernst Manker, Thomas Mann, Vilhelm Moberg, Kjel Åke Modéer, Artur Montgomery, Ingun Montgomery, James Morris, Arne Müntzing, V.S. Naipul, B.M. Ncongwane, Pablo Neruda, Fredrik Nielsen, Elvy Nilbratt, Albert Nilsson, Alfred Nilsson, Bertil Nilsson, Bertil Nordenstam, Wiktor Norin, Mikhail Nu'ayme, J. Nyrén, Pelle Näver, Bror Olsson, Lennart Olsson, Ragnar Olsson, Christopher O'Regan, Karl Palmberg, Efraim Palmqvist, Blaise Pascal, Lewi Pethrus, M. Philippson, Ester Ringnér-Lundgren, Edvard Rodhe, Anna Maria Roos, Mathilda Roos, Joanne Kathleen Rowling, Eva Rydberg, Arvid Rydén, Björn Ryman, Folke Rösiö, Sven Edvin Salje, Gunnar E. Sandgren, Karin Sarja, Torgil von Seth, Charles M. Sheldon, Harry Sjöman, Hwang Sok-Yong, Åke Sparring, Henry M. Stanley, John Steinbeck, Karl Erik Steneberg, Sven Stolpe, Axel Strindberg, Margareta Strömstedt, Chris Sugden, Arvid Svärd, G.E. Söderholm, Märta Tamm-Götlind, Edvard Thermaenius, Helmut Thielicke, Olof Thulin, Owe Thörnqvist, Lisa Timpany, Per-Evert Tingberger, Anton Tjechov, Bernhard Toftgård, Leo Tolstoj, Zacharias Topelius, Stig Tornehed, Charlotta Maria Tucker, Karl-Erik Tysk, Mark Twain, Marian Ullén, Karl Vennberg, Lars Vitus, Claes Waern, P. Waldenström, Gunnar Westin-Silverstolpe, N.P. Wetterlund, Jöran Wibling, Oscar Wieselgren, Gustaf Wikner, Gideon Wikström, M.B. Williams, Roger Williamson, Carl Fr. Wislöff, Elin Wägner, Emile Zola, Göran Åberg.


James said: "My brothers, ‘have not’/’do not hold fast’ the faith of our Lord Jesus Christ, (the Lord) of glory, in/’by means of’ takings/taking faces (of men) into consideration." (Jas 2:1)


Greek words:

opsis (sight) (in the NT + examples in the Apocrypha) Wisdom of Solomon 13:7; John 7:24 – Tobit 14:2(BA); 2 Macc 3:16; Wisdom of Solomon 11:19; 15:5; 17:6; John 11:44; Rev 1:16.


Additional studies: Lev 19:15; Prov 24:23; Susanna v 53; John 5:30; 8:15; Jas 2:4; Rev 16:5; 18:20.


(Original version 2007-12-01; revised version 2009-03-15, 2011-04-09; 2014-03-22)

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7:25-27 Some out of the inhabitants of (a disgraced) Jerosolyma/Jerusalem so (continually/repeatedly) said : “Is this One not the One whom they seek to kill?” And behold, He talks (in) plain language, and they say nothing to Him. The leaders have truly not at any time gained knowledge, that this One is the christ/'anointed one', (have they)? However, we know from where this One is. * (א,* א) When – according to the circumstances – the christ/'anointed one' may come, no one has knowledge from where He is.”

Word for word: 7:25 (12 words in the Greek text) Said-(continually) so some out-of the inhabitants-of-(a-disgraced)-Jerosolyma/Jerusalem: not this is the-(one) (they)-seek kill? 7:26 (18 words in the Greek text) and behold (in)-plain-language (he)-talks and nothing (to)-him (they)-say: not-at-any-time truly gained-knowledge-of the leaders that this is the christ/'anointed-one'. 7:27 (13 words in the Greek text Sinaiticus) however this (we)-know from-where (he)-is; the christ/'anointed-one' when-according-to-the-circumstances may-come no-one has-knowledge-of from-where (he)-is.

Nestle-Aland: "Novum Testamentum Graece" mentions an addition to 7:27 after "the christ". I understand it as the addition (John 7:31b) refers to Sinaiticus prima manus but I am not sure if the addition also means a replacement of 7:27b. Until further notice I therefore translate John 7:27b after the words "the christ" according to Novum Testamentum Graece.


The Former Revelation (preliminary translation):

(The wife of Manoah said:) "I did not ask from where (the man of God) is, and he did not bring away a message (about) his name to me." (Judges 13:6b, Greek OT, B)

(Job said:) "From where was the wisdom found/obtained? ... It is hidden (from) every man and from flying creatures of the heaven." (Job 28:20a,21b, Greek OT)

(The psalmist said:) "The kings of the earth stood ‘by the side of ‘/near and the leaders were led together ... ‘down from’/against the Lord and ‘down from’/against His Anointed (Christ)." (Ps 2:2a, Greek OT)

(The Lord said:) "I have not talked (and do not talk) in a hidden (place), nor in a dark place of 'an earth'/'a land'. I did not spoke to the seed of Jacob: 'Seek vain.' I am, I am the Lord, talking righteousness and bringing up a message (about) truth.” (Is 45:19, Greek OT)

(The Lord said to Israel:) "From a beginning I have not talked in a hidden (place), nor in a dark place of 'an earth'/'a land'. At the time when it became, I (continually) was there. And now the Lord has dispatched (and dispatches) away Me and His Spirit." (Is 48:16b, Greek OT)


The Latter Revelation:

(Jesus said to His disciples: “With the people) the prophecy of Isaiah is ‘completed upwards’/upcompleted, the one saying: ‘You will hear (by) a hearsay and you may not/certainly not perceive, ... for ... (with) their (א,* א) ears they have heard weightily/painfully and ... (nor) at any time they may ... hear (with) the ears.” (Matt 13:14a,15a)

The disciples say to (Jesus): "From where in a desert (are) so many breads/loaves to us, so that (they can) feed a so much/many-headed crowd?” (Matt 15:33)

(Jesus said to the crowds:) "’According to day’/’day after day’ I (continually/repeatedly) sat still in the sanctuary teaching ..." (Matt 26:55b)

Every/’the whole’ Jewish district (continually) went out towards (John the Baptist) and all the inhabitants of (a disgraced) Jerosolyma/Jerusalem. (Mark 1:5a)

(Jesus said:) “David himself says/calls (the anointed one) ‘Lord’, and from where is his son?” And a (א,*א) much/many-headed crowd heard (Jesus) gladly. (Mark 12:37)

(On the) waiting of the people for and (on the) ‘counting throughout’/considering of all in their hearts on account of John (if) he not at any time might be the christ/'anointed one', John answered saying to all: "I indeed baptize you (with) water, but it comes the One (being) more stable than me/I, whose thong of His sandals I am not fit to loosen." (Luke 3:15-16a)

(The leaders said about Jesus:) “Is this One the Christ of God, the Chosen One.” (Luke 23:35b)


The Apostle, the eighth and one of the seven:

(The Jews) (continually) said: “Is not this Jesus, the son of Joseph, whose father * (א*) we know? How does this (א,*א,A) so (P66,א,*א,A) say: ‘I (א,*א) have descended (and descends) out of the heaven.’?” (John 6:42)

(Jesus´ brothers said to Him:) “No one makes/does anything in the hidden. One seeks and/also oneself be/’express oneself’ in plain language. If You make/do these things, make Yourself visible to the adornment/’adorned world’.” (John 7:4)


Exegetes, evangelists and others:

about 2000 and time before

(John 7:27) represents a doctrine well attested in Jewish sources - the doctrine that the Messiah has already come into the world, but is concealed in some unknown place until the day appointed by God for His appearance. ... In the dramatic situation which John has composed, the Jews argue that Jesus cannot be Messiah, because, so far from appearing from some unknown and mysterious quarter, he is a man of well-known and unpromising origin, a Galilaean. ... (But Jesus) comes not from Rome or the north or from any unknown place of concealment, but direct from God Himself." (C.H. Dodd ”The Interpretation of the Fourth Gospel” p 89)


Examples of other quoted authors in the Swedish version: Johannes Gossner.


Paul said to the believers in Corinth: "None of the leaders of this age has (and has had) knowledge of (the wisdom of God), for if they had had knowledge, they had – according to the circumstances - not crucified the Lord of the glory.” ... Ourselves 'having stood' (א,* א) /’we have stood’ together (in) the making visible of the truth towards every joint knowledge of men in the very eyes of God." (1 Cor 2:8; 2 Cor 4:2b)


Greek words:

(H)ierosolymitês /inhabitant of (a disgraced) Jerosolyma/ Mark 1:5; John 7:25 – Sir 50:27; (4 Macc 4:22; 18:5)

mêpote (not at any time) (in the NT + examples in the OT) Matt 13:15; Luke 3:15; John 7:26 – Gen 3:22; 38:23; Judges 3:24; Ezra 4:22; Job 1:5; Ps 91:12; Song of Solomon 1:7; Is 6:10; Tobit 10:2; Sir 11:33; 19:13-14; Matt 4:6; 5:25; 7:6; 13:29; 15:32; 25:9; 27:64; Mark 4:12; 14:2; Luke 4:11; 12:58; 14:8,12,29; 21:34; Acts 5:39; 28:27; 2 Tim 2:25; Heb 2:1; 3:12; 4:1.


Additional studies:

Ps 110:4; Baruch 3:15; Matt 13:55; Mark 6:3; Luke 4:22; 23:13; John 3:1; 5:18,41; 7:19,41-42; 9:29; 18:20; Heb 7:3; Rev 7:13.


Jerome H. Neyrey "The Trials (Forensic) and Tribulations (Honor Challenges) of Jesus: John 7 in Social Science Perspectives"; Biblical Theological Bulletin 26 (1996): 107-124.


(Original version 2007-12-01; revised version 2009-03-16; 2011-04-11; 2014-03-22; 2014-10-23)

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7:28-29 Jesus so shouted in the sanctuary, teaching and saying: “You and/both know Me and know from where I am? And/but I have not come (and come) from Myself. However the One having sent Me is truthful (P66, א,* א), whom you do not know. But (P66,א,*א) I know Him, because I am from the side of Him, and that One has dispatched (and dispatches) (P66,א,*א) Me away.”

Word for word: 7:28 (31 words in the Greek text; the sequence of the words according to Sinaiticus) shouted so the Jesus in the sanctuary teaching and saying: and-me (you)-'know-(and-have-known)'/know and (you)-'know-(and-have-known)'/know from-where (i/I)-am; and from myself not (i/I)-have-come-(and-comes), however is truthful the-(one) having-sent me, whom you not 'know-(and-have-known)'/know. 7:29 (11 words in the Greek text Sinaiticus) i/I but 'know-(and-have-known)'/know him, because from-the-side-of him (i/I)-am and-that-(one) me has-dispatched-(and-dispatches)-away.


The Former Revelation (preliminary translation):

(The Lord said to Moses, the leader of Israel:) "I will dispatch you away towards Pharaoh, king of Egypt, and you shall lead/bring out My people, the sons of Israel, out of the earth/land of Egypt. (Ex 3:10b, Greek OT)

The Lord came by the side of before the face (of Moses) and called: "The Lord God, compassionate and merciful, long-suffering and much merciful and true." (Ex 34:6, Greek OT)

(The sons of Eli did) not know the Lord. (1 Sam 2:12b, Greek OT)

(The psalmist said:) ”Happy the people having knowledge of a war-cry! O Lord, they will go in the light of Your face.” (Ps 89:15 or 89:16, Greek OT)

(Wisdom said: "When the Lord) (continually) made the bases of the earth stable, I (continually) was betrothed by the side of Him. I (continually) was towards (the place) where He rejoiced." (Prov 8:29b-30a, Greek OT)

(The Lord said:) “… My people did not know Me.” (Jer 4:22a, Greek OT)

(Judas) called the ones (being) together with him to the side of ... to wait for the conquest, which will be/come to them from the side of the All-powerful. (2 Macc 15:8)


The Latter Revelation:

(Jesus said:) "All things have been given to the side of Me by the (א*) Father, and no one has additional knowledge of the Son ‘if not’/except the Father. Nor anyone has additional knowledge of the Father ‘if not’/except the Son, and (the one) to whom the Son – if according to the circumstances – may wish to reveal." (Matt 11:27)

Jesus says to (the priest leaders and the elders): “Did you nor at any time read in the writings: ‘A stone which the ones building rejected, this has become into a head/beginning of a corner, from the side of the Lord this became, and it is wondrous in our eyes?’” (Matt 21:42)

Having again shouted (with) a great/loud voice Jesus ‘let ... be’/left the spirit. And behold, the curtain of the temple was split/torn into two from, from above till down. (Matt 27:50-51a)

Jesus came from Nazareth of the Galilee and was baptized by John into/’down to’ the Jordan. (Mark 1:9b)

(Jesus said to the hypocrites:) "What/why do you not and/also judge the righteous thing (away) from yourselves?" (Luke 12:57)

The Lord of the vineyard spoke: “What shall I make/do? I will send my welcomed son. Perhaps they will ‘turn in themselves’/’be ashamed’ (towards) this one.” (Luke 20:13)


The Apostle, the eighth and one of the seven:

And we viewed His glory, a glory as of an only descendant from the side of a father, filled with joybringing (grace) and truth. (John 1:14b)

Not (so) that anyone has beheld (and beholds) the Father, ‘if not’/except the One being from the side of the Father (א,*א); this One has beheld (and beholds) God (א*). (John 6:46)


Exegetes, evangelists and others:

about 2000 and time before

What do you want of me? Now, as we know, you are free and have freedom and happiness, which you did not find at my side. Have you not perceived that I was the reason for your lack of peace? Now, catch hold of the joy which I denied you, but let me have my sorrow pure. Follow your fate which you think you can rule, but do not touch my fate, which another rules! the one you do not know! (August Strindberg "August Strindbergs brev XIV 1901-mars 1904" s 284; letter 1903-08-25 to Harriet Bosse; translation from the Swedish text: BG Ask)


Examples of other quoted authors in the Swedish version: Johannes Gossner.


My own comments and speculations:

The only time when it is said in the Synoptics (א,*א) that Jesus shouted (“krazô”) is in connection with His death (Matt 27:50). Then the curtain of the temple was torn. This curtain separated the Holy of Holies from the rest of the temple, that is, what was in secret now was shown openly. When “krazô” is used in John about what Jesus says (John 7:28,37), this means that something, which is in "the Holy of Holies", now is revealed. Jesus is dispatched away by God (John 7:28-29) to give the Spirit to the ones believing into Him (John 7:37-39).


Paul said to the believers in Galatia: "When the complement of the time came, God dispatched out His Son ... in order that He might buy out the ones (being) underneath the Law." (Gal 4:4a,5a)

Paul said to Titus: “(The unbelievers) confess to know God, but (in) the works they deny.” (Tit 1:16a)


Additional studies: Is 1:3; Jer 10:10; Matt 26:55; Luke 10:22; John 1:18; 3:17; 6:42; 7:14,37; 8:14,19,26,28,42,55; 9:29; 10:15; 12:44; 14:16; 17:5,7-8,25; Rom 3:4.


(Original version 2007-12-01; revised version 2009-03-16; 2011-04-12; 2014-03-22)

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7:30-31 But (P66,א,*א) they (continually) sought to seize Him, and/but no one threw/laid the hand against, against Him, because His hour had not yet come. But many out of the crowd believed into Him and (continually) said: “When the christ/'anointed one' – according to the circumstances – may come, not will He make/do more signs than this One makes/does (א*)?”

Word for word: 7:30 (18 words in the Greek text Sinaiticus) They but (continually)-sought him seize, and no-one threw-against (ej "continually") against him the hand, because not-yet 'had-come-(and-came)'/'had-come' the hour his. 7:31 (21 words in the Greek text; the sequence of the words according to Sinaiticus) Many but believed out-of the crowd into him and (continually)-said: the christ/'anointed one' when-according-to-the-circumstances (he)-may-come not more signs will-make '(of)-which'/than this-(one) makes?


The Former Revelation (preliminary translation):

(The messenger of the Lord said to Abraham concerning the son Isaac:) “You may not throw/lay your hand against, against the very little boy.” (Gen 22:12a, Greek OT)

(The Lord talked towards Moses: “Talk with the sons of Israel and speak towards them:) ‘You shall make the fiftieth period of time holy and cry throughout/out a ‘letting be’/’leaving alone’ upon the earth to all the ones dwelling/inhabiting it, a period of time of ‘letting be’/’leaving alone’, (a period) furnished with signs it shall be for you, and ‘one everyone’/’every single one’ shall go away into/to his acquisition, and everyone shall go away into his fatherland.’” (Lev 25:10, Greek OT)

A prophet as Moses has not yet stood up in Israel ... in/with all the signs and omens which the Lord dispatched away him to make them in earth/'the land' Egypt, to Pharaoh and to all his attendants/servants and to every/all his earth/land. (Deut 34:10a,11, Greek OT)

The woods/’kinds of woods’ went to anoint a king to themselves, and they spoke to the olive-tree: “Be king upon/over us!” (Judges 9:8, Greek OT)

(The teacher of the king) found the letters (of the alphabet), the ones having been written on account of Mordecai ... (how the two men had sought) to throw/lay the hands on the king. (Esther 6:2, Greek OT)

(Eliphaz said: “The man whom God convicts) may come in the grave just as bread-stuff being harvested in a seasonable hour ‘according to’/during a seasonable time. (Job 5:26, Greek OT)

(The psalmist said: “The Lord) will deliver (the ones welcoming Him) out of a hand of missers (of His mark).” (Ps 97:10b, Greek OT)

(The Lord said Jerusalem:) "I shall begin the thing to hit you (and) make you unseen/disfigured on/'for the sake of' your misses (of My mark). ... You shall sow and you may not/certainly not mow, you shall press an olive-tree and you may not/certainly not besmear olive-oil, and you may not/certainly not drink wine!" (Micah 6:13,15a, Greek OT)

(The son of Tobit said:) “ … What sign may I give (Gabael), and/that he may gain additional knowledge of me and believe me?” (Tobit 5:2a, S)

(Jesus, the son of Sirach, said: “Against a fornicator) justice is procured in the streets of a city, and where he did not conjecture (it), he will be seized.” (Sir 23:21)


The Latter Revelation:

(Jesus) comes in company with (His disciples) into a little district being said/called Gethsemane (= olive-press). ... Having taken Peter and the two sons of Zebedee to the side of (Jesus) began to be sorrowful and uneasy. Then He says to them: "My soul is ‘sorrowful around’/'exceedingly sorrowful', till death." (Matt 26:36a,37-38a)

(Jesus) spoke to His disciples, in order that a little boat might ‘be patient to’/adhere to Him because of the crowd, in order that they might not oppress/crowd Him. (Mark 3:9)

All in the synagogue were fulfilled (with) passion ... But having come through, through their middle, (Jesus) '(continually) went'/'went His way'. (Luke 4:28a,30)

The priest leaders and the scribes sought to throw/lay the hands against, against (Jesus) in this hour, and/but they feared the people. (Luke 20:19a)

Jesus spoke towards the ones having become/come to the side of (Him), priest leaders and officers of the sanctuary and elders, (who had come) towards (א*) Him: "... ‘According to’/’day after’ day on My being in company with you in the sanctuary, you did not stretch out the hands against Me. However, this hour is Yours, and/likewise the (judicial) authority of the darkness." (Luke 22:52a,53)

(Peter said:) "Males, Israelites, hear these sayings: Jesus the Nazoraean (is) a male having been (and being) shown from/away from God into/to you (with) abilities and omens and signs which God made through Him in your middle, entirely as you yourselves know." (Acts 2:22)

Having seized (the lame male by) the right hand, (Peter) raised him. (Acts 3:7a)

A much/many-headed crowd of the Jews (א*) (continually) hearkened the faith. (Acts 6:7b)

Many out of the (Jews in Berea) believed. (Acts 17:12a)


The Apostle, the eighth and one of the seven:

(Jesus) came into the own things, and the own ones did not take Him to the side of (them). But as many as took him, to them He gave (judicial) authority to become children of God, to the ones believing into His name. (John 1:11-12)

* (P75, א*) Jesus says to (His mother): "Woman, what (is there that is) ‘to Me and to’/’between Me and’ you? My hour has not yet arrived." ... Jesus * (א*) says to (His brothers): "My seasonable time is not yet by the side of (Me), but your seasonable time is always ready/’at hand’." (John 2:4; 7:6)

As (Jesus) (continually) was in/with (the people) in the (disgraced) Jerosolyma/Jerusalem in/at the ‘paschal lamb’/Passover in/during the feast, many believed into His name looking at His signs which He (continually) made. (John 2:23)


Exegetes, evangelists and others:

about 2000 and time before

People are not able to (arrest Jesus). It is the same experience as the people in Nazareth made, when Jesus walked his way in the middle of the exasperated crowd (Luke 4:30). (Bo Giertz "Evangelium enligt Johannes" p 89; translation from the Swedish text: BG Ask)

In Jewish sources there is not very much about signs to be wrought by the Messiah ... but it is always assumed in general terms that He will be equipped with miraculous powers. (Dodd ”The Interpretation of the Fourth Gospel” p 89-90)


Examples of other quoted authors in the Swedish version: Johannes Gossner.


Greek words:

epiballô (throw upon-on-against) (in the NT + examples in the Apocrypha) Esther 6:2; Luke 20:19; John 7:30 – Tobit 3:17; 11:11; 1 Macc 4:2; 2 Macc 12:9,13; 13:15; 15:1; Matt 9:16; 26:50; Mark 4:37; 11:7; 14:46,72; Luke 5:36; 9:62; 15:12; 21:12; John 7:44; Acts 4:3; 5:18; 12:1; 21:27; 1 Cor 7:35.

piazô (seize) Sir 23:21; John 7:30; Acts 3:7 - Song of Solomon 2:15; John 7:32,44; 8:20; 10:39; 11:57; 21:3,10; Acts 12:4; 2 Cor 11:32; Rev 19:20.


Additional studies: Matt 21:46; Mark 11:18; 12:12; Luke 19:47-48; John 2:11,18; 3:18-21; 4:48; 5:18; 7:26,32; 8:30,37; 10:39,42; 11:45,57; 12:11,42; 13:1; Rev 2:19; 17:12; 18:10,17,19.


(Original version 2007-12-01; revised version 2009-03-16; 2011-04-13; 2014-03-22)

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7:32-34 But (P66,א,*א) the Pharisees heard the crowd grumbling these things on account of Him, and the priest leaders and the Pharisees dispatched away rowers/servants, in order that they might seize Him. Jesus so spoke: “Still a small/little time I am in company with you. And I withdraw towards the One having sent Me. You will seek Me, and you will not find * (P66,א,*א), and whereat/where I am, you are not able to come.”

Word for word: 7:32 (21 words in the Greek text Sinaiticus) heard but the Pharisees the crowd grumbling these-(things) on-account-of him, and dispatched-away rowers/servants the priest-leaders and the Pharisees in-order-that (they)-might-seize him. 7:33 (16 words in the Greek text) spoke so the Jesus: still (a)-time small in-company-with you (i/I)-am and (i/I)-withdraw towards the-(one) having-sent me. 7:34 (13 words in the Greek text Sinaiticus) (you)-will-search me and not will-find and whereat am i/I you not are-able-to come.


The Former Revelation (preliminary translation):

Every/’the whole’ synagogue of (the) sons of Israel grumbled throughout against Moses and Aaron, and the sons of Israel spoke towards them: “(It had been) advantageous (that) we had died in the earth/land Egypt having been struck by the Lord, when we – according to the circumstances – sat down upon/’with regard to’ the kettles of the meats/meat and (continually) ate breads/bread into satiation’/’so that we were satiated’, because you have led us out into this desolate (district) to kill this every/whole synagogue in/with famine.” ... And Moses said: "Your grumblings are not ‘down from’/against us however/but ‘down from’/against the Lord." (Ex 16:2-3,8b, Greek OT)

(In Rephidim) Moses cried towards the Lord saying: "What shall I do (with) this people? Still a small/little (while) and they will throw stones down (against) me." (Ex 17:4, Greek OT)

(The Lord said:) "Moses alone shall draw near towards the Lord, but (the elders) shall not draw near. But/and the people shall not ascend in company with them." (Ex 24:2, Greek OT)

(All the leading priests and the people in Jerusalem treated) the messengers of God scornfully, treated His sayings despicably and ‘jested in/with’/mocked His prophets. (2 Chron 36:16a, Greek OT)

(Wisdom says about the ones hating notice/knowledge:) "They will seek me ... and they will not find. ... I welcome the ones being friends with me, but/and the ones seeking me will find." (Prov 1:28b; 8:17, Greek OT)

(The Lord said to His boy:) “A small/little time I entirely left you.” (Is 54:7a, Greek OT)

(When the foreign king) sought (the dead bodies of the Israelites), he did not find them. (Tobit 1:18b, S)

(Solomon said: “The wisdom) is easy to be ‘looked at’/perceived by the ones welcoming her and (easy) to be find by the ones seeking her.” (Wisdom of Solomon 6:12b)

The ones having thrown (Azariah and his fellows) in (the furnace), rowers/servants of the king, ... (The Prayer of Azariah v 23a)


The Latter Revelation:

Having sent (the soothsayers) into Bethlehem (Herod) spoke: “Having gone search out exactly/thoroughly on account of the little Boy. But/and as soon as you – according to the circumstances – may have found (the king) bring away a message to me, in that way (that) having come and/also I may prostrate before Him (in honour of Him).” … (And the star) stood above (the place) where the little Boy (continually) was. (Matt 2:8,9b)

(Jesus said to His disciples:) "Seek and you will find. Knock and it will be opened to you." (Matt 7:7b)

Having come out the Pharisees took a council meeting ‘down from’/against (Jesus), in what way they might perish Him. (Matt 12:14)

Having heard the parables of (Jesus) the priest leaders and the Pharisees gained knowledge that He says/spoke on account of them. (Matt 21:45)

(Jesus said to the twelve:) “Indeed, the Son of the Man withdraws entirely as it has been (and is) written on account of Him.” (Matt 26:24a)

(Peter continually) was seated in company with the rowers/servants to behold the end. (Matt 26:58b)

After a small/little (while) ... the ones standing (and having stood) (there) spoke. (Matt 26:73a)

(Jesus) said to (His disciples): “Come here you yourselves 'according to the own thing'/'by yourselves' into a desolate place and ‘be brought’/come to rest few/’a little’.” … And they went away in the boat into a desolate place 'according to the own thing'/'to be by themselves'. (Mark 6:31a,32)

(Jesus' parents) (continually) sought out/for Him in/among the relatives and the known/acquaintances. Not ’having found’/finding (Him), they returned to Jerusalem, seeking (א*,A) Him. … (When they found Him in the sanctuary, He said to them:) "What (is it) that you seek (א*) Me? Did you not know, that I must be in the things of 'the Father My'/'My Father'?” (Luke 2:44b-45a,49)

The Lord of the vineyard spoke: “What shall I make/do? I will send my welcomed son. Perhaps they will ‘turn in themselves’/’be ashamed’ (towards) this one.” (Luke 20:13)

Having ‘kept ... by the side of’/observed (Jesus) (the priest leaders and the scribes) dispatched away suborners playing the hypocrites ‘to be’/’that they ... were’ righteous themselves, in order that they might ‘take on’/blame His saying, so that they (might) give Him ‘to the side of’/over to the beginning/leadership and the (judicial) authority of the commander. (Luke 20:20)

Having become/come to the side of (the prison) the rowers/servants (who were dispatched away by the priest leader) did not find (the apostles). (Acts 5:22a)


The Apostle, the eighth and one of the seven:

The Jews grumbled so (continually) on account of (Jesus), because He spoke: “I am the bread having descended out of the heaven.” (John 6:41)


Exegetes, evangelists and others:

about 2000 and time before

Certain marks of outward respect were shown (the high-priest). When he entered the Temple he was accompanied by three persons – one walking at each side, the third behind him. He might, without being appointed to it, officiate in any part of the Temple services; he had certain exceptional rights; and he possessed a house in the Temple, where he lived by day, retiring only at night to his own home, which must be in Jerusalem. (Alfred Edersheim “The Temple” p 93-94)


Examples of other quoted authors in the Swedish version: Bo Frid, Johannes Gossner, Birger Sjöberg, Jesper Svartvik.


My own comments and speculations:

The expression “the priest leaders and (the) Pharisees” we have in Matt 21:45; 27:62; John 7:32,45; 11:47,57; 18:3. The expressions “the priest leaders and the scribes” and “the priest leaders and the elders” only occur in the Synoptics.

Concerning “a small/little time longer”, see also John 12:35; 13:33; Rev 6:11; 20:3.


Greek words:

archiereus (priest leader) (in the NT + examples in the Apocrypha) Matt 21:45; John 7:32 – 1 Macc 10:20,32,38,69; 12:3,6-7; 13:36,42; 14:17,23,27,30,35,41; 15:17,21,24; 16:12,24; 2 Macc 3:1,4,9-10,16,21,32-33; 4:13; 14:3,13; 15:12. Matt 2:4; 16:21; 20:18; 21:15,23; 26:3,14,47,51,57-59,62-63,65; 27:1,3,6,12,20,41,62; 28:11; Mark 2:26; 8:31; 10:33; 11:18,27; 14:1,10,43,47,53-55,60-61,63,66; 15:1,3,10-11,31. Luke 3:2; 9:22; 19:47; 20:1,19; 22:2,4,50,52,54,66; 23:4,10,13; 24:20; John 7:45; 11:47,49,51,57; 12:10; 18:3,10,13,15-16,19,22,24,26,35; 19:6,15,21. Acts 4:6,23; 5:17,21,24,27; 7:1; 9:1,14,21; 19:14; 22:5,30; 23:2,4-5,14; 24:1; 25:2,15; 26:10,12; Heb 2:17; 3:1; 4:14-15; 5:1,5,10; 6:20; 7:26-28; 8:1,3; 9:7,11,25; 13:11.

mikros (small) (i NT + exempel i GT) Ex 17:4; Is 54:7; Matt 26:73; John 7:33 - Gen 19:11; 30:30; 47:9; Esther 1:1i(A9); 10:3c(F3); Job 36:2; Ps 73:2; Is 26:20; Jer 31:34; 51:33; Ezek 16:47; Hos 1:4; Judith 13:4,13; 16:16; 1 Macc 5:45; 2 Macc 3:30; 6:25; Wisdom of Solomon 6:7; Sir 29:23; Baruch 1:4; 2:29; Matt 10:42; 11:11; 13:32; 18:6,10,14; 26:39; Mark 4:31; 9:42; 14:35,70; 15:40; Luke 7:28; 9:48; 12:32; 17:2; 19:3; John 12:35; 13:33; 14:19; 16:16-19; Acts 8:10; 26:22; 1 Cor 5:6; 2 Cor 11:1,16; Gal 5:9; Hebr 8:11; 10:37, Jas 3:5; Rev 3:8; 6:11; 11:18; 13:16; 19:5,18; 20:3,12.

(h)ypêretês (rower) The Prayer of Azariah v 23; Matt 26:58; John 7:32; Acts 5:22 – Prov 14:35; Is 32:5; Wisdom of Solomon 6:4; 16:25; Matt 5:25; Mark 14:54,65; Luke 1:2; 4:20; John 7:45-46; 18:3,12,18,22,36; 19:6; Acts 5:26; 13:5; 26:16; 1 Cor 4:1.


Additional studies:

Jer 29:13; Wisdom of Solomon 6:12; Baruch 3:14-15; Mark 14:21; Luke 11:9; 17:22; John 7:30,36,46; 8:21; 13:36; 14;12,19,28; 16:5,10,16-19; 20:17; Rev 6:11; 10:6; 13:10.


Jerome H. Neyrey "The Trials (Forensic) and Tribulations (Honor Challenges) of Jesus: John 7 in Social Science Perspectives"; Biblical Theological Bulletin 26 (1996): 107-124.


(Original version 2007-12-01; revised version 2009-03-17; 2011-04-16; 2014-03-23)

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7:35-36 The Jews so spoke towards/among themselves: “Where is this One about to go, because we will not find Him? He is not about to go into the asunderspread sowing of/among the Greeks and teach the Greeks, (is He)? What is this saying that He spoke: “You will seek Me and will not find * (א,*א), and whereat/where I am, you are not able to come?”

Word for word: 7:35 (26 words in the Greek text Sinaiticus) spoke so the Jews towards/among (them)selves: where this is-about-to go, because not (we)-will-find him? not into the asunderspread-sowing (of)-the (of)-Greeks is-(he)-about-to go and teach the Greeks? 7:36 (20 words in the Greek text Sinaiticus) what is the saying this which/that (he)-spoke: (you)-will-seek me and not (you)-will-find, and whereat am i/I you not are-able-to come.


The Former Revelation (preliminary translation):

(Moses said to Israel:) "You will be in an asunderspread sowing in all the kingdoms of the earth." (Deut 28:25b, Greek OT)

(The Lord) will lift/’lift up’ a sign into/'purposed for' the nations and will lead together the perished ones of Israel and lead together the sown asunder ones of Judas out of the four wings/corners of the earth. (Is 11:12, Greek OT)

(The Lord said to Jeremiah:) "I will give/consecrate (Judas) into an asunderspread sowing (in) all the kingdoms of the earth." (Jer 34:17b, Greek OT)

(The Jews said to the Lord:) “Lead together against/’in quest of’ our asunderspread sowing. Set free the ones being slaves in/among the nations.” (2 Macc 1:27a)

(Solomon said: “The wisdom) is easy to be ‘looked at’/perceived by the ones welcoming her and (easy) to be find by the ones seeking her.” (Wisdom of Solomon 6:12b)


The Latter Revelation:

(Jesus said to His disciples:) “The One sowing the fine seed is the Son of the Man. But/and the field is the adornment/’the adorned world, but/and the fine seed, these are the sons of the kingdom.” (Matt 13:37b-38a)

... (Jesus) went away into the frontiers of Tyre and Sidon (א,* א, A, B). ... (A woman) fell towards, towards His feet. But the woman (continually/-) was a Greek. (Mark 7:24a,25b,26a)

(Paul said to the king:) “If (Christ is) first out of a resurrection of dead (bodies), He is about to bring down a message (about) a light both to the people and to the nations.” (Acts 26:23b)


Exegetes, evangelists and others:

about 2000 and time before

In the first century some five to six million Jews were living in Diaspora, that is, more or less permanently settled outside Palestine. The Diaspora had begun at least as early as the deportations of the Babylonian exile, in the sixth century, and had been fed by subsequent dislocations through successive conquests of the homeland, but even more by voluntary emigration in search of better economic opportunities than the limited space and wealth of Palestine could afford. Consequently there was a substantial Jewish population in virtually every town of any size in the lands bordering the Mediterranean. Estimates run from 10 to 15 percent of the total population of a city – in the case of Alexandria, perhaps even higher. (Wayne A. Meeks "The first urban Christians - The Social World of the Apostle Paul" p 34)

The Greeks call themselves Hellenes and their country Hellas. They have done so for 2,500 years, since the sixth or seventh century BC. Before then they do not seem to have had a single name for themselves, only for their different tribes and subdivisions. ... Our own name for the Greeks, shared with all other western European languages, comes from the Latin 'Graeci'. We know little or nothing about who the 'Graeci' were, except that they were not an important part of the Greek people as the Ionians had been. Presumably they were just the first Greek speakers that the Romans came across. However, their name has stayed with us, and though the attempt is sometimes made by purists to have it replaced by Hellenes, it still seems unnatural in English to call the Greeks anything but Greek. (Maurice Pope "The Ancient Greeks - How they lived and worked" p 11)


Examples of other quoted authors in the Swedish version: Henry Daniel-Rops.


Paul said to the believers in Rome: "(The good little message) is an ability of God into saving to every/everyone believing, both to a Jew first and to a Greek." (Rom 1:16b)

(James rejoiced over) the twelve tribes, the ones (being) in the asunderspread sowing". (Jas 1:1b)


Greek words:

diaspora (asunderspread sowing) (in the NT + examples in the OT) Deut 28:25; Jer 34:17; 2 Macc 1:27; John 7:35; Jas 1:1 – Deut 30:4; Ps 147:2; Is 49:6; Judith 5:19; 1 Pet 1:1. (Psalms of Solomon 8:28)

(H)ellên/(H)ellênis (Greek/Greek woman) (in the NT + examples in the Apocrypha) Mark 7:26(Hellênis); John 7:35; Rom 1:16 – 1 Macc 1:10; 6:2; 8:18; 2 Macc 4:36; 6:8(Hellênis); 11:2; John 12:20; Acts 14:1; 16:1,3; 17:4,12(Hellênis); 18:4; 19:10,17; 20:21; 21:28; Rom 1:14; 2:9-10; 3:9; 10:12; 1 Cor 1:22,24; 10:32; 12:13; Gal 2:3; 3:28; Col 3:11.


Additional studies:

Is 56:8; Zeph 3:10; John 7:1,34; 8:21-22; 12:20; 11:52; 13:33; Acts 11:20; 1 Cor 2:14; Rev 9:6.


Benjamin Breckinridge Warfield "The readings '(hellênas)' and '(hellênistas)' Acts XI:20."; Journal of the Society of Biblical Literature and Exegesis 3.2 (Dec. 1883): 113-127.


(Original version 2007-12-01; revised version 2009-03-17; 2011-04-17; 2014-03-23)

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7:37-38 But in/on the last day, the great (day) of the feast, Jesus stood and (continually/repeatedly) (P66, א,* א) shouted, saying: “If – according to the circumstances – anyone may thirst: ‘Come * (P66,א*) and drink!’ The one believing into Me – entirely as the writing spoke – out of his belly rivers of living water will flow.”

Word for word: 7:37 (21 words in the Greek text Sinaiticus prima manus) In but the last day the great (of)-the (of)-feast 'stood-(and-had-stood)'/stood the Jesus and (continually)-shouted saying: if-according-to-the-circumstances anyone may-thirst come and drink. 7:38 (16 words in the Greek text) the-(one) believing into me, entirely-as spoke the writing, rivers out-of the belly his will-flow (of)-water (of)-living.


The Former Revelation (preliminary translation):

A spring ascended out of the earth and gave ‘every the’/’the whole’ face of the earth to drink. And God formed the man of gravel from the earth and puffed in, into his face, a breath of life. And the man became into a living soul. . . . But/and a river goes out, out of Eden to give the 'place by the side of apprehension'/Paradise to drink. From there it is divided by a boundary-line into four beginnings. (Gen 2:6-7,10, Greek OT)

(The Lord said to Moses): "I have descended to take (My people) out for Myself, out of the hand of Egyptians and to lead them out, out of that earth/land and to lead them into, into a good and ‘much earth’/’large land’, into an earth/land flowing (with) milk and honey into the place of the Canaanites ...." (Ex 3:8a, Greek OT)

(The Lord said to Moses:) "The eighth day (of the Feast of Tents) shall be called holy for you. ... " (Lev 23:36b, Greek OT)

A man of the sons of Israel (came with) ... (a) Midianite woman opposite Moses ... (When Pinehas beheld it), he stood up out of, out of a middle of the synagogue and having taken a lance in the hand he came into (the tent), behind the man, the Israelite, into the furnace and stabbed from/through both, both the man, the Israelite, and the woman, through her womb. (Num 25:6a,7b-8a, Greek OT)

(The Lord said to Moses:) "You shall make to yourself a Feast of Tents (for) seven days." (Deut 16:13a, Greek OT)

From the cry of (the Jews to God) became/came like as if – according to the circumstances – from a small spring a great river (with) much water. ... And the humble ones were heightened and ate down/up the glorious ones. (Esther 1:1i,kb/A9,10b)

The small spring ... became a river and was (continually) a light and a sun and much water. Esther is the river, which the king married and made a queen. (Esther 10:3c/F3, Greek OT)

(David said to the Lord:) “You will give (the sons of men) to drink the torrent of Your delicacy. By the side of You (is) a spring of life.” (Ps 36:8b-9a or 36:9b-10a, Greek OT)

(David said to the Lord:) "I have wished the thing to make/do Your will, my God, and (to have) your law in a middle of my belly." (Ps 40:8 alt. 40:9, Greek OT)

(The psalmist said: "There is a) river, whose stormings/'quick motions' cheer the city of God. It has made the dwelling-tent of the highest One holy. God is in its middle." (Ps 46:4-5a or 46:5-6a, Greek OT)

(Solomon said:) “A breath of men (is) a light of the Lord, which investigates storehouses of a belly.” (Prov 20:27, Greek OT)

(Solomon said to his bride: "You are) a spring of gardens, a well of living water and a reeking/scent from Lebanon." (Song of Solomon 4:15, Greek OT)

(The prophet said to the people of the Lord:) "You will be as a spring which did not ‘leave out’/'let ... cease' water." (Is 58:11b, Greek OT)

Solomon led/kept the eight days (in memory of the purification of the sanctuary). (2 Macc 2:12b)

(The young man said to the king:) “Our brothers, having indeed ‘carried under’/endured a short hardship of an inexhaustible life, have fallen (and fall) underneath (the) covenant of God. But you will 'carry away'/suffer the righteous judgment of God, the inflicted penalties of the overweening (pride). (2 Macc 7:36)

(When the sanctuary was purified the Jews) led/kept eight days i company with cheerfulness (as during the Feast of Tents). (2 Macc 10:6a)

(Solomon said to the Lord:) “You have arranged every thing throughout (with) measure and number and standing-place/balance.” (Wisdom of Solomon 11:20b)

(Solomon said:) “A hope of an ungrateful ... will flow as unbeneficial/unfit water.” (Wisdom of Solomon 16:29)

(Jesus, the son of Sirach, said: “Wisdom) will give (the one fearing the Lord) water of wisdom to drink.” (Sir 15:3b)

(Jesus, the son of Sirach, said: “As) a missile weapon being (and having been) fixed in/at a thigh of a flesh/body, in this way (is) a saying in a belly of a foolish (person).” (Sir 19:12)

(Jesus, the son of Sirach, said:) “Knowledge of a wise one (is) as an inundation (which) is made full, and his counsel as a spring of life. ” (Sir 21:13)

(Jesus, the son of Sirach, said:) “The blessing (of the Lord) veiled on/over as a river and as an inundation (what was) dried out was drunk/drenched.” (Sir 39:22)

(Jesus, the son of Sirach, said: “Jesus/Joshua and Caleb) lead/led (Israel) into, into an inheritance, into ‘an earth’/’a land’ flowing of milk and honey.” (Sir 46:8b)

(Jesus, the son of Sirach, said:) “My belly was troubled of 'to seek'/seeking out (wisdom).” (Sir 51:21a)


The Latter Revelation:

(Jesus said to His disciples:) "Happy the beggarly ones (in) the spirit, because theirs is the kingdom of the heavens." (Matt 5:3)

(Jesus said to His disciples:) “The wet descended, and the rivers came.” (Matt 7:25a)

(Jesus said to His disciples:) “Do you not yet (א,* א) understand, that every/all going into, into the mouth has room into the belly and is thrown out into a privy.” (Matt 15:17)

They (continually) carried little boys and girls to (Jesus), in order that He might touch them. But the disciples ‘honoured on’/blamed them. But having beheld (this) Jesus was vexed and spoke to them: "Let the little boys and girls be to come towards Me. Do not hinder them, for the kingdom of God is/consists (of the ones who are) of such kind." (Mark 10:13-14)

(John the Baptist) will be fulfilled (with) holy spirit, still/already (out of) (א,*א,A) (the) belly of his mother. (Luke 1:15b)

The suckling/’unborn child’ leaped in the belly of (Elizabeth), and (she) was fulfilled of holy spirit. (Luke 1:41b)

(A certain Samaritan) was moved in his inward vital parts. (Luke 10:33b)

(A woman said to Jesus:) “Happy (is) the belly having borne You, and nipples that You sucked.” But (Jesus) spoke: "So happy (are) indeed/actually the ones hearing the saying of God, and watching/keeping (it)." (Luke 11:27b-28)

(Jesus said to the Pharisees:) "The kingdom of God does not come in company with ‘a keeping to the side of’/’an observation’. Nor will they speak 'Behold, here!' or 'There!' for behold, the kingdom of God is within you/’the limits of you’." (Luke 17:20b-21)

(Jesus said to His disciples:) "Recollect the woman of Lot. (The one) who – if according to the circumstances – may seek to save (א,* א, A) his soul will perish it. But (the one) who – according to the circumstances – may perish (it) will produce living beings/things." (Luke 17:32-33)

(Jesus said to the eleven:) "A change of mind into/’purposed for’ a ‘letting be’/’leaving alone’ of misses (of the mark of God) to/will be proclaimed on/in (Christ's) name into all the nations, having begun from Jerusalem. You are (א,* א) witnesses to these things. And behold, I dispatch away the promise of My Father against you. But you, sit down in the city till (the time in) which you may be set/clothed in ability out of (the) height.” (Luke 24:47-49)

(Jesus said to His apostles:) “You will take ability, on the Holy Spirit's having come against, against you, and you will be My witnesses both in Jerusalem and in every/all Judea and Samaria and till (the) last/end of the earth.” (Acts 1:8)

In the 'to be completed'/'completing of' the day of the 50th … they were all fulfilled of/with holy spirit. (Acts 2:1a,4a)

The sun will be turned about into darkness and the moon into blood, before the great * (א,*א) day of the Lord come/comes. (Acts 2:20)


The Apostle, the eighth and one of the seven:

Nicodemus says towards (Jesus): “How is a man able to be begotten being an old person? He is not able to come into the belly of his mother a second time and be begotten, is he?” Jesus answered: "Amen, amen, I say to you: If not – according to the circumstances – a certain (person) may be begotten out of water and spirit, he is not able to behold (א*) the kingdom of the heavens (א*)." (John 3:4-5)

(Jesus said to the Samatarian woman:) “If you knew the benefit of God and who the One is saying to you: ‘Give me to drink’, you had – according to the circumstances - demanded/asked Him and He had – according to the circumstances – given you living water. ... “'Every the'/everyone drinking out of this water will thirst again, but the one drinking (א*) out of the water, which I will give him, will not/certainly not thirst into the (coming) age, however/but the water, which I will give him, will in him become a spring of water, springing/’welling up’ into an agelong life.” (John 4:10,13b-14)


Exegetes, evangelists and others:

about 2000 - about 1500

The last and the greatest day of the feast ... is the seventh or the eighth day; both can be regarded as the greatest, owing to how we regard it. If it is the seventh day, it directly connects to the ceremony with the drawing of water from the pond of Siloah. If it is the eighth, it is the Sabbath day which ended the Feast of Booths. (LarsOlov Eriksson "För att ni skall tro. Johannesevangeliet" p 150; translation from the Swedish text: BG Ask)

Seven is the special number of the fulness, and every week is ended with the sabbath joy och the seventh day. The eighth day symbolizes the day beyond the time, the day of the eternity. (Göran Larsson "Tid för Gud, Judiska och kristna perspektiv på de judiska högtiderna" p 124; translation from the Swedish text: BG Ask)

In the garden . . . a clear spring ran. Nonno sank down a wood-firkin in the spring and fetched up the water, and then we drank out of the firkin. And it was the most cool and good water I have drunk in my life. "Oh, what it is good", I said to Nonno. "What kind of spring is this?" "I do not know, if it is a special kind of spring", Nonno said. "The spring slaking thirst we usually call it. (The white horse) Miramis also was thirsty, and we gave him water to drink and gave also to the lambs and the sheep. (Astrid Lindgren "Mio, min Mio" p 49-50; translation from the Swedish text: BG Ask)

"If anyone thirsts", (Jesus) says. That is, if anyone has become conscious of his thirst of eternity and of his impossibility to slake it himself. Natural thirst, as we know, is an unsubduable sense of inner dryness and emptiness. Is it intensified, it gives rise to a pain being above every other pain. Every drop of blood lacks something, every nerve suffers. Does not help come, death absolutely enters. And death of thirst is more terrible than death even of hunger. Thus conscious thirst of eternity is a feeling that something is wanting, not for time but for eternity. ... Strange to say there are given souls thinking they are not allowed to come to Jesus, because they have not thirst enough. Like thirst was a price having to be paid to be allowed to come. But to declare this, you know, is to add something to the invitation. And how do you dare this? You know, it is not said: the one having such or such a great thirst, he may come. But only: the one thirsting, he may come. (Karl Palmberg "Ur livskällan. Andra årgången." p 265-266; comment to John 7:37-39; Karl Palmberg /1842-1920/ was from 1883 a Lutheran clergyman in Månsarp in the diocese of Växjö and president in Jönköpings Missionsförening (Missionary Society) 1886-1911; translation from the Swedish text: BG Ask)

(The little lad) held his hands spread out as a bowl bringing in this way some drops of water. "I now wonder, if the child has taken into his head to fetch water to me?" the soldier thought. "The lad really lacks all discretion. Would not a Roman legionary be able to stand a bit heath? ..." ... The legionary felt so very much offended at a child's wanting to help him, that he seized the spear to hunt away the little one. But now this happened, that just in the same moment heat and sunshine with such a violence streamed down over the soldier, that he saw red flames in front of his eyes, and he felt the brain melt in his head. ... He lifted the child sucking in as much as he could of the water. ... Only one or two drops. ... But he was not in need of more. As soon as he had tasted the water, a sweet coolness went through his body, and he did not longer feel, that helmet and cuirass burnt and weighed down. The sunbeams had lost their killing power. Again his dry lips were soft, and the red flames did not more dance before his eyes. (Selma Lagerlöf "Betlehems barn" p 29-31; translation from the Swedish text: BG Ask)

(Looström) says . . . that the required books are arrived. I thirst as the deer for the water, for these books! (August Strindberg "August Strindbergs brev VIII jan 1890-dec 1891" p 302; letter 1891-06-30 to Fredrik Vult von Steijern)

Do you doubt, that there in the distance a promised land waits? Do you languish of thirst and hopelessly sink down in hot sand? Behold, then the staff of Moses calls forth water out of the flat rock - therefore through the desert forward, the Israel of mankind! The staff still you have, which opens the holy spring, where he strikes; the rock - what a heavenly wonder! - follows you, wherever you go. Bend your knee at her flows, feel, how her clean wave cools yourself off with wonderful strength for your travelling march! (Viktor Rydberg "Kantat vid jubelfestpromotionen i Uppsala den 6 september 1877" p I:425; translation from the Swedish text: BG Ask)


about 1500 and time before

It is possible for us to show how the eighth day possessed a certain mysterious import, which the seventh day did not possess. ... The first day after the Sabbath, being the first of all the days, is called ... the eighth, according to the number of all the days of the cycle, and (yet) remains the first. (Justin Martyr, The Ante-Nicene Fathers Vol I, p 206,215)

He, who was the perfect bread of the Father, offered Himself to us as milk, (because we were) as infants. He did this when He appeared as a man, that we, being nourished, as it were, from the breast of His flesh, and having, by such a course of milk-nourishment, become accustomed to eat and drink the Word of God, may be able also to contain in ourselves the Bread of immortality, which is the Spirit of the Father. (Irenaeus, The Ante-Nicene Fathers Vol I, p 521)

The Father is indeed above all, and He is the Head of Christ; but the Word is through all things, and is Himself the Head of the Church; while the Spirit is in us all, and He is the living water, which the Lord grants to those who rightly believe in Him, and love Him, and who know that “there is one Father, who is above all, and through all, and in us all.” (Irenaeus, The Ante-Nicene Fathers Vol I, p 546)

Seven days in the year may be designated as the most festive, since in them alone ‘no servile work’ was to be done. ... These are: the first and the seventh days of the ‘Feast of Unleavened Bread,’ Pentecost, New Year's Day, the Day of Atonement, the first day of the Feast of Tabernacles, and its Octave. (Alfred Edersheim “The Temple” p 196)

On every one of the seven days (of the feast) the priests formed in procession, and made the circuit of the altar, singing: ‘O then, now work salvation, Jehovah! O Jehovah, give prosperity!’ (Psa. cxviii. 25) But on the seventh, ’that great day of the feast,’ they made the circuit of the altar seven times, remembering how the walls of Jericho had fallen in similar circumstances, and anticipating how, by the direct interposition of God, the walls of heathenism would fall before Jehovah, and the land lie open for His people to go in and possess it. (Alfred Edersheim “The Temple” p 280)

The recital of the words: "O Lord, save us; O Lord, grant us success" (Ps. 118:25), is probably to be understood as a prayer for rain and a fruitful season. On each of the seven days of the (Tabernacle) feast a priest drew water from the pool of Siloam in a golden flagon and brought it in procession to the Temple with the joyful sounding of the trumpet. There the water was poured into a bowl beside the altar from which a tube took it to the base of the altar. These symbolic ceremonies were acted thanksgivings for God's mercies in giving water in past days. . . . The Jerusalem Talmud connects the ceremonies and Isaiah 12:3 with the Holy Spirit. . . . Throughout the seven days libations were made in the Temple with water brought from the pool of Siloam (Sukk. 4:9), but on the eighth day no water was poured, and this would make Jesus' claim all the more impressive. (Leon Morris "The Gospel according to John" p 372-374)


Examples of other quoted authors in the Swedish version: Sven Danell, Henry Daniel-Rops, J. Elder Cumming, Charles Finney, P. Fjellstedt, Emilia Fogelklou, Bo Frid, Bo Giertz, Johannes Gossner, Carl Grimberg, Peter Halldorf, David Hedegård, Stanley Jones, Ad. Kolmodin, Selma Lagerlöf, C.S. Lewis, Sven Lidman, Martin Luther, Carl Henrik Martling, F.B. Meyer, Vilhelm Moberg, Wilhelm Möller, Erik Pontoppidan, Gösta Sandberg, Bo Setterlind, Eric Sjöberg, Milton Steinberg, Jesper Svartvik, Helmut Thielicke, Olof Thulin, Jules Verne, Rudolf Vrba, P. Waldenström, Johan Olof Wallin, Peter Wieselgren, Carl Fr. Wislöff, Göran Åberg.


My own comments and speculations:

The great, last day connects to the seventh day of the feast, because in Jewish number symbolism, which is important in the Gospel of John, the number seven stands for what is perfect and for what is brought to a consummation, but this day also connects to the eighth day which draws near with a new period, the period of the Spirit. Cf. John 21:2 where the number of disciples can be seen as both seven and eight and Rev 17:11 where the little wild animal at the same time is both the eighth and one of the seven. Cf. also John 7:39 and My own comments and speculations to John 2:1-2, 4:16-18, 6:8-13 and 20:1-2.

An usual translation of the Greek word “koilia”in John 7:38 is "innermost being" or "heart". A more literal and as I mean better translation is "belly" or "womb". In a restoration perspective the bloody womb to death is restored to be a belly, out of which it flows rivers of living water. The way of the Spirit through a man is described as rivers (John 7:38) which go from the mouth of Jesus (John 20:22) into the the mouth of the man ("drink" John 7:37; cf. 1 Cor 12:13 "to be given the Spirit to drink") and which then go out of the belly (John 7:38). The inflow of the Spirit into a man implies that the outflow functions. Otherwise it will stop the supply, and the Spirit will be caused sorrow (Eph. 4:30). The Spirit is not a person who a man as an individual can seize for his own part. It is by the side of him to glorify Jesus in the mutual love between those who believe into Him.

The Greek word for "flow" only occurs here in the NT. In the OT it is used about "the land flowing with milk and honey".

The only time when it is said in the Synoptics (א,*א) that Jesus shouted (“krazô”) is in connection with His death (Matt 27:50). Then the curtain of the temple was torn. This curtain separated the Holy of Holies from the rest of the temple, that is, what was in secret now was shown openly. When “krazô” is used in John about what Jesus says (John 7:28,37), this can mean that something, which is in "the Holy of Holies", now is revealed. Jesus is dispatched away by God (John 7:28-29) to give the Spirit to those who believe into Him (John 7:37-39).


Paul said to the believers in Corinth: ”We have all been given one Spirit to drink.” (1 Cor 12:13b)


Greek words:

potamos (river) (in the NT + examples in the Apocrypha) Sir 39:22; Matt 7:25; John 7:38 – Esther 1:1i(A9); 10:3c(F3); Tobit 6:1(2); Judith 1:9; 2:8; 1 Macc 5:41; 11:7; Wisdom of Solomon 5:22; 11:6; 19:10; Sir 4:26; 24:30-31; 40:13; 44:21; 47:14; Baruch 1:4; The Song of Praise of the Three Men v 54; Matt 3:6; 7:27; Mark 1:5; Luke 6:48-49; Acts 16:13; 2 Cor 11:26; Rev 8:10; 9:14; 12:15-16; 16:4,12; 22:1-2.

reô (flow) (in the NT + examples in the Apocrypha) Wisdom of Solomon 16:29; Sir 46:8; John 7:38 – Baruch 1:20.


Additional studies:

Num 29:35; Neh 8:18; Ps 78:16; Prov 18:4; Is 12:3; 43:19-20; 44:3; 49:10; 55:1; Jer 2:13; 17:13; 31:25; 38:12; Ezek 47:1,12; Joel 2:27; 3:18; Zech 13:1; 14:8; Sir 1:10; 24:32-34; Matt 11:28; 19:13-14; Luke 1:41; 18:15-16; John 6:35; 7:2; 7:28; 19:31,34; 20:22; Rev 7:17; 10:9-10; 16:4; 17:11; 21:6; 22:1,17 .


Glenn Balfour "The Jewishness of John's Use of the Scriptures in John 6:31 and 7:37-38"; Tyndale Bulletin 46:2 (1995): 357-380.

G.K. Beale "The Descent of the Eschatological Temple in the Form of the Spirit at Pentecost: Part 2: Corrobating Evidence"; Tyndale Bulletin 56.2 (2005): 63-90.

L. Floor "The Lord and the Holy Spirit in the fourth Gospel"; Neotestamentica 2:1 (1968): 122-130.

Bruce Grigsby "'If Any Man Thirsts . . . '. Observations on the Rabbinic Background of John 7:37-39"; Biblica 67 (1986): 101-108.

Joel Marcus "Rivers of Living Water from Jesus' Belly (John 7:38)"; Journal of Biblical Literature 117 (1998): 328-330.

Maarten J.J. Menken "The Origins of the Old Testament Quotations in John 7:38"; Novum Testamentum 38 (1996): 160-175.

H. Sahlin "Till förståelsen av Joh 7:37-41"; Svensk Exegetisk Årsbok 11 (1946): 77-90.

H.Z. Sivan "The Rape of Cozbi (Numbers XXV)"; Vetus Testamentum 51.1 (2001): 69-80.


(Original version 2007-12-01; revised version 2009-03-17; 2011-04-20; 2014-03-24; 2014-10-23)

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7:39 But this He (continually/repeatedly) said (P66, א,* א) on account of the Spirit, of (P66, א,* א) which the ones believing (א,*א) into Him (continually) were about to take. For spirit was not yet (continually), because Jesus was not * (א,* א, B) yet glorified.

Word for word (21 words in the Greek text): this but (he)-(continually)-said on-account-of the spirit, (of)-which (continually)-were-about-to take the-(ones) believing into him. not-yet for was-(continually) spirit, because Jesus not-yet was-glorified.


The Former Revelation (preliminary translation):

The small spring ... became a river and was (continually) a light and a sun and much water. Esther is the river, which the king married and made a queen. (Esther 10:3c/F3, Greek OT)

(The Lord said to His boy:) "I shall give water in thirst to the ones going in waterless (land). I will put My Spirit against, against your seed and My blessings against your children." (Is 44:3, Greek OT)

(The Lord said to His people:) "You will gain additional knowledge that I am in a middle of Israel and I (am) the Lord your God ... ... and I will pour out from My spirit against every/all flesh." (Joel 2:27a,28a, Greek OT)

(Jesus, the son of Sirach, said:) “The one having been (and being) glorified in beggary, how much more (is he) and/also (glorified)in riches?” (Sir 10:31a)


The Latter Revelation: The suckling/’unborn child’ leaped in the belly of (Elizabeth), and (she) was fulfilled of holy spirit. (Luke 1:41b)

(Jesus said to His disciples:) "If so you being (א,* א) evil know to give good gifts to your children, how much will the Father * (P75,א,*א) out of a heaven rather give holy spirit to the ones demanding/asking Him?" (Luke 11:13)

(Jesus said to two disciples:) “Must by no means the christ/'anointed one' suffer these things and come into, into His glory?” (Luke 24:26)

(Peter said:) “It will be/happen in the last days, God says: ‘I will pour out from My spirit against every/’every kind of’ flesh.’” (Acts 2:17a)

Peter utters towards (the Jews): "Change your minds and let yourselves be baptized, everyone/each of you, on/'for the sake of' the name of Jesus Christ into/'for the purpose of' a letting be (alone) of your misses (of the mark of God) and you will take the benefit of the Holy Spirit." (Acts 2:38)

(Peter said:) “God ... glorified His boy Jesus.” (Acts 3:13a)

(Peter and the apostles said to the priest leader and the Council:) "We are witnesses of/to these words and (so is) the Holy Spirit, which God gave to the ones obeying Him." (Acts 5:32)

... Samaria had received (and received) the saying of God. ... Having descended (to Samaria Peter and John) prayed on account of (the Samaritans), in that way that they might take holy spirit. For nor yet it ‘was (continually) falling (and having fallen)’/’fell (and had not fallen)’ upon them, not on anyone, but being (and having been) only baptized they (continually) ‘began under’/’were ready’ into/’for the purpose of’ the name of the Lord Jesus. (Acts 8:14a,15-16)


The Apostle, the eighth and one of the seven:

As many as took (Jesus), to them He gave (judicial) authority to become children of God, to the ones believing into His name. (John 1:12)

(And John was a witness saying:) “I did not know (and had not known) Him, however/but the One having sent me to baptize in the (P66,א,*א) water, that One spoke to me: ‘(The One) against whom you – according to the circumstances - may behold the Spirit descending and staying against Him, this One is He baptizing in holy spirit.’" (John 1:33)


Exegetes, evangelists and others:

about 2000 and time before

The good that God will do is not left in general terms: He will give the Holy Spirit. Luke is interested in the work of the Spirit and here (in Luke 11:13) he sees the gift of the Spirit as man's highest good. (Leon Morris "The Gospel according to St. Luke" p 196)

Water, especially living water, was sometimes used as a symbol of the Holy Spirit; see ... especially Gen. R. 70.8, where the water-drawing of Tabernacles is interpreted as drawing the Holy Spirit. It is the Spirit who mediates divine life to men. ... In these verses water is an image of the Spirit, not a means by which the Spirit is conveyed. (C.K. Barrett "The Gospel according to St John" p 329)

Thus it is clear, that not even the death of Jesus but also his resurrection and his ascension are conditions for the pouring out of the Holy Spirit. (David Hedegård "Hur man blir en verklig kristen" s 13; translation from the Swedish text: BG Ask)


Examples of other quoted authors in the Swedish version: UllaBritt Berglund, Sara Davidson, Nils Ferlin, Michael Green, Krister Hanell, David Hedegård, Bengt Kindbom, Sven Lidman, Lars Lindberg, Martin Luther, Martin P:n Nilsson, Efraim Palmqvist, Lewi Pethrus, Viktor Rydberg, Knut Svensson, P. Waldenström.


Paul said to the believers in Corinth: ”We have all been given one Spirit to drink.” (1 Cor 12:13b)

Paul said to the believers in Galatia: “Only this I want to learn from you; did you take the Spirit out/’on the basis’ of works of a law or out/’on the basis’ of a hearsay of a faith?” (Gal 3:2)

Paul said to the believers in Ephesos: "In (Christ) you and/also, having heard the saying of the truth, the good little message of your saving, having and/also believed in Him, have been sealed (with) the Holy Spirit of the promise. (Eph 1:13b)

This is the promise (א,*א) (about being begotten out of God) you heard from a beginning, in order that you may welcome one another. (1 John 3:11)


Greek words:

doxazô (glorify) (in the NT + examples in the Apocrypha) Sir 10:31; John 7:39; Acts 3:13 – Esther 3:1; 4:17n(C 18),x(C28); 6:6-7,9,11; 10:3; Judith 12:13; 1 Macc 2:18,64; 3:14; 5:63; 10:65,88; 11:42,51; 14:39; 15:9; 2 Macc 4:24; Wisdom of Solomon 18:8; 19:22; Sir 3:4,20; 7:27,31; 10:23-24,28,30; 24:12; 25:5; 35:7(10); 36:5(7); 38:6; 43:28,30; 44:7; 45:3; 46:2,12; 47:6; 48:4; 49:16; The Prayer of Azariah v 3; The Song of Praise of the Three Men v 28. Matt 5:16; 6:2; 9:8; 15:31; Mark 2:12; Luke 2:20; 4:15; 5:25-26; 7:16; 13:13; 17:15; 18:43; 23:47; John 8:54; 11:4; 12:16,23,28; 13:31-32; 14:13; 15:8; 16:14; 17:1,4-5,10; 21:19. Acts 4:21; 11:18; 13:48; 21:20; Rom 1:21; 8:30; 11:13; 15:6,9; 1 Cor 6:20; 12:26; 2 Cor 3:10; 9:13; Gal 1:24; 2 Thess 3:1; Heb 5:5; 1 Pet 1:8; 2:12; 4:11,16; Rev 15:4; 18:7.


Additional studies:

Prov 1:23; Is 48:16; John 14:16; 16:7; 20:22; Acts 1:4-5; 2:4,33; 19:2; Rom 8:23; Gal 3:14.


G.K. Beale "The Descent of the Eschatological Temple in the Form of the Spirit at Pentecost: Part 2: Corrobating Evidence"; Tyndale Bulletin 56.2 (2005): 63-90.

L. Floor "The Lord and the Holy Spirit in the fourth Gospel"; Neotestamentica 2:1 (1968): 122-130.

Bruce Grigsby "'If Any Man Thirsts . . . '. Observations on the Rabbinic Background of John 7:37-39"; Biblica 67 (1986): 101-108.

E.A. Russell "The Holy Spirit in the Fourth Gospel. Some Observations."; Irish Biblical Studies 2.2 (1980): 84-94.

Walt Russel "The Holy Spirit's Ministry in the Fourth Gospel"; Grace Theological Journal 8.2 (1987): 227-239.

H. Sahlin "Till förståelsen av Joh 7:37-41"; Svensk Exegetisk Årsbok 11 (1946): 77-90.


(Original version 2007-12-01; revised version 2009-03-17; 2011-04-22; 2014-03-25)

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7:40-42 Having so heard these His (P66*,א*) sayings they (continually) said out of the crowd: “This is truly the Prophet.” Others (continually) said: “This is the christ/'anointed one'.” Others (P66*,א,*א) (continually) said: “For/surely the christ/'anointed one' does not come out of Galilee, (does He)? Has by no means (א,*א) the writing spoken, that the christ/'anointed one' comes out of the seed of David and from Bethlehem, the village whereat/where David (continually) was?”

Word for word: 7:40 (15 words in the Greek text Sinaiticus prima manus) Out-of the crowd so having-heard his (of)-the (of)-sayings these (they)-(continually)-said: this-(one) is truly the prophet. 7:41 (16 words in the Greek text Sinaiticus) others (continually)-said: this-(one) is the christ/'anointed one'; others (continually)-said: not for out-of the Galilee the christ/'anointed one' comes? 7:42 (20 words in the Greek text; the sequence of the words according to Sinaiticus) by-no-means the writing spoke that out-of (of)-the (of)-seed (of)-David and from Bethlehem the village whereat (continually)-was David the christ/'anointed one' comes?


The Former Revelation (preliminary translation):

(Moses said to Israel:) "The Lord your God will cause a prophet as/like me to stand up out of your brothers, you shall hear his (word)." ... (And the Lord said to Moses:) “I will give My word in his mouth, and he shall talk (with) them, in so far as I - according to the circumstances - may enjoin him.” (Deut 18:15,18b, Greek OT)

(The Lord said to His slave David:) "I will cause your seed to stand up after you, (one) who will be out of your belly, and I will make his kingdom ready." (2 Sam 7:12b, Greek OT)

(The Lord said to Bethlehem:) “The One will come out, out of you for Me to be into/to a leader in Israel, and His ‘ways out’/departures (are) from a beginning, out of days of an age.” (Micah 5:2b, Greek OT)

(Jesus, the son of Sirach, said:) “A seed of the ones having welcomed (the Lord) He does not/certainly not 'lift out'/'take away' ... and (He gave) to David a root out of him.” (Sir 47:22b)


The Latter Revelation:

A book of (the) origin of Jesus Christ, son of David. (Matt 1:1a)

You Bethlehem, not at all you are least in/among the commanders/leaders (in) Judah. (Matt 2:6a)

(All the crowds) (continually) said (about Jesus): "Surely is not this One the Son of David?” (Matt 12:23)

(The slaves said to the master of the house:) “Lord, did you by no means sow fine seed in your field? ... “ (Matt 13:27b)

(The disciples) spoke (to Jesus): “They/some indeed (say that You are) John the Baptist but/and others (say) Elijah, but the others (say) Jeremiah or one of the prophets.” (Matt 16:14)

Joseph ascended from Galilee, out of (the) city Nazaret, into Judea, into (the) city of David, whichever/which is called Bethlehem, because of 'be him'/'his being' out of (the) house and lineage of David. (Luke 2:4)

(The people in the synagogue (continually/repeatedly) said: "Is by no means this One a son of Joseph?" (Luke 4:22b)

Pharisees and teachers of the law ... (came) out of every village of Galilee and Judea and Jerusalem ... . (Luke 5:17b)

One of the badmen/criminals, having been hanged up, (continually) blasphemed (Jesus), saying: “Are you by no means the Christ? Save Yourself and us!” (Luke 23:39)

(Paul said to the people in the synagogue:) "From the seed of (David) God has according to a promise led to Israel a Saviour, Jesus." (Acts 13:23)


The Apostle, the eighth and one of the seven:

* (א,*א) Nathanael spoke to (Philip): "Is it able to be any good thing out of Nazareth?" Philip says to him: "Come and behold." (John 1:46)

Having so beheld the sign (Jesus) had made/done the men (continually) said that/: “This is truly the prophet coming/’who is to come’ into the adornment/’adorned world’!” (John 6:14)

(Some of the inhabitants of a disgraced Jerosolyma/Jerusalem said about Jesus): "We know from where this One is. * (א,* א) When – according to the circumstances – the christ/'anointed one' may come, no one has knowledge from where He is." (John 7:27)


Exegetes, evangelists and others:

about 2000 and time before

The birth place of Jesus is (for John) a trivial matter in comparison with the question whether he is (from above or from below) (8.23), whether he is or is not from God. (C.K. Barrett "The Gospel according to St John" p 330-331)

The poet receives congratulary calls and he hurries to announce the news himself. ... The Swedish Academy has completed itself with a new election. ... "Who is he?" Some mean he is a student of Lund, others remember him as a student of Uppsala. ... A writer in a newspaper attaches the valuable information that he is a relative of the wife of the director. Then they know who he is: a relative! ... Next day in some of the papers in Stockholm it is appealed against the election with usual force and effect, but in another it is saluted with the rejoicing of the whole "Swedish People". (August Strindberg "Det nya riket" p 122-123; translation from the Swedish text: BG Ask)

"That Copernican system", Mr Sven said, "wants to give me giddiness. To have one's parish church and one's dear study on a grain of dust whirling around in an immeasureable universe! One can get dizziness for less things." . . . "What do size, extension, distance mean before the one who spiritually judges?" (doctor Svante said). . . . "Perhaps this plantet bears the most sinful of all generations and has for this sake become chosen to the Golgotha of the planets. If our earth was the least one, as she probably had been the most unworthy to receive the Saviour of the world, so we may remember, that Jesus was not born in the mighty Rome, not in the enormous Babylon, not even in Jerusalem but in the insignificant Bethlehem. . . . Friends, I do not fear the Copernican hypothesis. The ones wanting to believe will not by her be hindered to do it. The ones not wanting to believe will with or without her find arguments for their unbelief." (Viktor Rydberg "Vapensmeden" p 103-105; translation from the Swedish text: BG Ask)

According to Meg. 3b the villages about a town were reckoned as belonging to it, while, on the other hand, a town which had not among its inhabitants ten Batlanin (persons who devoted themselves to the worship and affairs of the Synagogue) was to be regarded as a village. (Alfred Edersheim "The Life and Times of Jesus the Messiah Part II" p 47)


Examples of other quoted authors in the Swedish version: Ingvar Andersson, Carl-Johan Gadd, Eric Hertz, Gunlög Järhult, Aleksis Kivi, Harry Lenhammar, Lewi Pethrus, Viktor Rydberg, Erik Stave, Pehr Thomasson, E.H. Thörnberg.


(Paul, a slave of Jesus Christ, said: "The Son of God had become/come) out of a seed of David according to flesh." (Rom 1:3b)


Greek words:

Bêthleem (Bethlehem) (in the NT + examples in the OT) Micah 5:2; Matt 2:6; Luke 2:4; John 7:42 – 1 Sam 17:12; 20:6; Matt 2:1,5,8,16; Luke 2:15.

David (David) (in the NT + examples in the Apocrypha) Sir 47:22; Matt 1:1; 12:23; Luke 2:4; John 7:42; Rom 1:3 – Tobit 1:4; 1 Macc 1:33; 2:31,57; 4:30; 7:32; 14:36; 2 Macc 2:13; Sir 45:25; 47:1-2; 48:15(16),22; 49:4; Matt 1:6,17,20; 9:27; 12:3; 15:22; 20:30-31; 21:9,15; 22:42-43,45; Mark 2:25; 10:47-48; 11:10; 12:35-37; Luke 1:27,32,69; 2:11; 3:31; 6:3; 18:38-39; 20:41-42,44. Acts 1:16; 2:25,29,34; 4:25; 7:45; 13:22,34,36; 15:16; Rom 4:6; 11:9; 2 Tim 2:8; Heb 4:7; 11:32; Rev 3:7; 5:5; 22:16.

kômê (village) (in the NT + examples in the Apocrypha) Luke 5:17; John 7:42 – Judith 4:5; 15:7; 1 Macc 7:46; 2 Macc 8:1,6; 14:16; Matt 9:35; 10:11,14(א,* א); Matt 14:15; 21:2; Mark 6:6,36,56; 8:23,26-27; 11:2; Luke 8:1; 9:6,12,56; 10:38; 13:22; 17:12; 19:30; 24:13,28; John 11:1,30; Acts 8:25.

ouchi (by no means) (in the NT + examples in the OT) Matt 13:27; Luke 4:22, 23:39; John 7:42 (א,*א) – Gen 18:15; 19:2; 40:8; 42:12; Judges 4:6; Matt 5:46-47; 6:25; 10:29; 12:11; 13:56; 18:12; 20:13; Luke 1:60; 6:39; 12:6,51; 13:3,5; 14:28,31; 15:8; 16:30; 17:8,17; 18:30; 22:27; 24:26,32; John 9:9; 11:9; 13:10-11; 14:22; Acts 5:4; 7:50. Rom 3:27,29; 8:32; 1 Cor 1:20; 3:3; 5:2,12; 6:1,7; 8:10; 9:1; 10:16,29; 2 Cor 3:8; Gal 2:14; 1 Thess 2:19; Heb 1:14; 3:17.

sperma (seed) (in the NT + examples in the Apocrypha) Matt 13:27; John 7:42; Acts 13:23; Rom 1:3 – Esther 9:27; Tobit 1:1; 4:12(BA); 6:18(19); 13:16(17); 1 Macc 5:62; 7:14; 2 Macc 7:17; Wisdom of Solomon 3:16; 7:2; 14:6; Sir 1:15; 26:20; 41:6; 44:11-13,21; 45:15,21,24-25; 46:9; 47:20,22; Susanna v 56; The Prayer of Azariah v 13; Matt 13:24,32,37-38; 22:24-25; Mark 4:31; 12:19-22; Luke 1:55; 20:28; John 8:33,37. Acts 3:25; 7:5-6; Rom 4:13,16,18; 9:7-8,29; 11:1; I Cor 15:38; II Cor 9:10(א,*א); 11:22; Gal 3:16,19,29; 2 Tim 2:8; Heb 2:16; 11:11,18; 1 John 3:9; Rev 12:17.


Additional studies:

1 Sam 16:1; Ps 89:3(4); 132:11; Is 11:1; Jer 23:5; Matt 16:13-16; 21:11,46; Mark 8:27-29; Luke 7:16; 9:7-9,18-20; John 1:20-21,25,46; 3:8; 4:19; 7:28,52; 8:23; Acts 3:22; 7:37; Rev 5:15.


Jerome H. Neyrey "The Trials (Forensic) and Tribulations (Honor Challenges) of Jesus: John 7 in Social Science Perspectives"; Biblical Theological Bulletin 26 (1996): 107-124.

H. Sahlin "Till förståelsen av Joh 7:37-41"; Svensk Exegetisk Årsbok 11 (1946): 77-90.


(Original version 2007-12-01; revised version 2009-03-17; 2011-04-25; 2014-03-25)

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7:43-44 It so became a split in the crowd because of Him. But/and some out of them (continually) wanted to seize Him, however/but no one threw/laid the hands against, against Him.

Word for word: 7:43 (8 words in the Greek text) (a)-split so (it)-became in the crowd because-of him. 7:44 (14 words in the Greek text) some but (continually)-wanted out-of them (to)-seize him, however no-one threw-against against him the hands.


The Former Revelation (preliminary translation):

(Korah, Dathan, Abiram and On) and males of the sons of Israel stood up opposite Moses. (Num 16:2a, Greek OT)

(The psalmist said: “The Lord) will deliver (the ones welcoming Him) out of a hand of missers (of His mark).” (Ps 97:10b, Greek OT)


The Latter Revelation:

(Jesus said to the disciples of John:) “No one throws/puts on a patch of unshrunken rag/cloth on an old garment, for it lifts/’takes away’ its complement from the garment, och it becomes a worse split/tear.” (Matt 9:16)

All in the synagogue were fulfilled (with) passion ... But having come through, through their middle, (Jesus) '(continually) went'/'went His way'. (Luke 4:28a,30)

(Jesus said to His disciples:) "Do you think that I have become/come to your side to give peace in/on the earth? By no means I say to you, 'however or'/’on the other side’ division. For it will be from the now, (that) five in one house having been (and being) divided asunder, three on/’for the sake of’ two and two on/’for the sake of’ three, they will be divided asunder." (Luke 12:51-53a)

The priest leaders and the scribes sought to throw/lay the hands against, against (Jesus) in this hour, and/but they feared the people. (Luke 20:19a)

'The ones'/some (of the leading Jews in Rome) were indeed persuaded (by) the things being said, but 'the ones'/others did not (continually/’at all’) believe. (Acts 28:24)


The Apostle, the eighth and one of the seven:

It/there (continually) was much grumbling on account of (Jesus) in the crowd (P66,א,*א). They/some indeed (continually/repeatedly) said that/: “He is good.” Others (continually/repeatedly) said: “Not, however/but He leads the crowd astray.” (John 7:12)

(Some of the people of a disgraced Jerosolyma/Jerusalem) (continually) sought to seize (Jesus), and/but no one threw/laid the hand against, against Him, because His hour had not yet come. (John 7:30)


Exegetes, evangelists and others:

Examples of quoted authors in the Swedish version: Alf Ahlberg, Carl Gustaf af Leopold, Ingun Montgomery, Sven Edvin Salje.


Greek words:

schisma (split) Matt 9:16; John 7:43 – Mark 2:21; John 9.16; 10:19; 1 Cor 1:10; 11:18; 12:25.


Additional studies: Matt 10:34-36; 16:14-15; 21:10; John 3:20; 7:32; 9:16; 10:19,39; Acts 14:4; 1 Cor 11:18-20.


(Original version 2007-12-01; revised version 2009-03-18; 2011-04-26; 2014-03-25)

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7:45-46 The rowers/servants came so towards the priest leaders and Pharisees, and those say (P66, א,* א) to them: “Because of what did you not lead/bring Him?” The rowers/servants answered: “’Nor at any time’/never has a man talked in this way as this One, the Man, talks (P66,א*)!”

Word for word: 7:45 (18 words in the Greek text) Came so the rowers towards the priest-leaders and Pharisees, and say (to)-them those: because-of what not (you)-led him? 7:46 (12 words in the Greek text Sinaiticus prima manus) answered the rowers: nor-at-any-time (a)-man talked as this-(one) talks the man.


The Former Revelation (preliminary translation):

(The man) spoke to (Jacob): "What is your name?" But/and he spoke: "Jacob." But/and (the man) spoke to him: "Your name shall not any longer be called Jacob, however/but Israel shall be your name, because you have been stable in, in company with God and able in company with men." (Gen 32:27-28, Greek OT)

A man found (Joseph) ‘being led’/going astray in/on the plain. But/and the man asked Him, saying: "What do you seek?" But/and he spoke: "I seek my brothers." (Gen 37:15-16a, Greek OT)

(Moses and Aaron said to Pharaoh:) “Your habitations will be fulfilled (with locusts) ... which nor your fathers beheld (and had beheld) at any time.” (Ex 10:6a, Greek OT)

(Balaam said:) "I shall show him and/but by no means now. I call him happy, and/but he does not draw near. A constellation shall stick up out of Jacob, and a man shall stand up out of Israel." (Num 24:17a, Greek OT)

This (is) the blessing (with) which Moses, a man of God, blessed the sons of Israel before his death. (Deut 33:1, Greek OT)

Saul dispatched away messengers to take David, and they beheld the (assembly) of called out of the prophets and Samuel stood (as head) upon/’with regard to’ them, and the Spirit of God became/came against the messengers of Saul, and they prophesy/prophesied. (1 Sam 19:20, Greek OT)

(The elders said to the people:) "Having 'taken upon'/brought (Susanna) we question (her): 'Who (was) the man?'" (Susanna v 40)


The Latter Revelation:

Having falling/’sunk down’ (the soothsayers, who Herod had ordered to seek out for the little Boy) prostrated themselves before (Jesus). ... (And they did not crooked) up/back towards Herod. (Matt 2:11b-12a)

The crowds (continually) were ‘struck out’/overwhelmed on/’for the sake of’ (Jesus') teaching, for He (continually) was teaching them as (one) having (judicial) authority, and not as their scribes. (Matt 7:28b-29)

On Jesus' having thrown out the little demon ... the crowds wondered, saying: “Nor at any time it has in this way ‘been brought to light’/appeared (anything similar) in Israel.” (Matt 9:33)

Having heard (what Jesus said to them, the disciples of the Pharisees and the Herodians) wondered. And having let Him be, they went away. (Matt 22:22)

(Jesus was a son) of Adam (= man), of God. (Luke 3:38b)

(The suborners) were not stable (enough) to take on/’hold of’ (Jesus) (by) His word opposite/’in the presence of’ the people. And having wondered on/at His answer, they were silent. (Luke 20:26)

Jesus spoke towards the ones having become/come to the side of (Him), priest leaders and officers of the sanctuary and elders, (who had come) towards (א*) Him: "... ‘According to’/’day after’ day on My being in company with you in the sanctuary, you did not stretch out the hands against Me. However, this hour is Yours, and/likewise the (judicial) authority of the darkness." (Luke 22:52a,53)

(The “leadership of a hundred men” said about Jesus:) "Certainly this Man (continually) was righteous." (Luke 23:47b)


The Apostle, the eighth and one of the seven:

The woman so let her water-pot be and went away into the city, and she says to the men: “Come here! Behold a man who has spoken to me all what (א,* א, B) I have made/done. Surely is not this One the christ/'anointed one'?” (John 4:28-29)

(Simon Peter said to Jesus): "You have words of agelong life." (John 6:68b)

The Pharisees heard the crowd grumbling these things on account of (Jesus), and the priest leaders and the Pharisees dispatched away rowers/servants, in order that they might seize Him. (John 7:32)


Exegetes, evangelists and others:

about 2000 and time before

John often uses "anthropos" of Jesus, as in 5:12; 8:40; 9:11,24; 10:33; 11:47,50; 18:14; 19:5. He may wish to stress the real manhood of Jesus, to depict him as "the Man." (Leon Morris "The Gospel according to John" p 243 in comment to John 4:29)

The Greek word for "man", anthropos has of old been considered to have its origin from ano trepon opa, "one turning his face upwards". The Russian word tscelovjek, "man", can be dissolved in the components tschelo, "face", and vjek, "eternity" - "one having the face turned towards the eternity". (Sven Danell "Dagpostilla" p 250 in comment to 2 Cor 3:4-8,17-18; translation from the Swedish text: BG Ask)


Examples of other quoted authors in the Swedish version: Stig Abrahamsson, Natanael Beskow, Pär Lagerkvist, Marit Paulsen, Viktor Rydberg, Ingrid Sundström, P.G. Vejde.


My own comments and speculations:

Jesus no longer is a man among men (John 4:28-29). He is the Man. Cf. John 19:5 and John 19:33-37.


Paul said to Timoty: "(There is) one God, and (there is) one mediator (between) God and men, a man, Christ Jesus." (1 Tim 2:5)


Greek words:

oudepote (nor at any time) (in the NT + one example in the OT) Ex 10:6; Matt 9:33; John 7:46 – Matt 7:23; 21:16,42; 26:33; Mark 2:12,25; Luke 15:29; Acts 10:14; 11:8; 14:8; 1 Cor 13:8; Heb 10:1,11.


Additional studies:

Matt 22:33; 26:58; Mark 7:37; Luke 2:47; 4:32; John 6:63; 9:16; 10:33; 16:21; 19:5; Rom 5:12-15; 1 Cor 15:21.


A.R.C. Leaney "The Doctrine of Man in 1 Corinthians"; Scottish Journal of Theology 15 (1962): 394 -.


(Original version 2007-12-01; revised version 2009-03-18; 2011-04-28; 2014-03-25)

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7:47-49 The Pharisees * (א,*א) answered them: “You have not and/also been (and are) led astray, (have you)? Anyone out of the leaders has not believed into Him or out of the Pharisees, (has anyone)? However, this crowd, the one having not knowledge of the law, they are accursed.”

Word for word: 7:47 (8 words in the Greek text Sinaiticus) answered them the Pharisees: not and you have-been-(and-are)-led-astray? 7:48 (12 words in the Greek text) not anyone out-of the leaders believed into him or out-of the Pharisees? 7:49 (11 words in the Greek text) however the crowd this the-(one) not having-knowledge-of the law accursed (they)-are.


The Former Revelation (preliminary translation):

(Moses said to the people:) "Against/'quite close to' the (something) cursed every man (is) who will not stay in, in all the sayings of this law to make/do them." (Deut 27:26a, Greek OT)

(The psalmist said to the Lord:) "Having 'honoured on'/blamed overweening (ones), against/'quite close to' cursed (ones) (the ones) leaning out from Your commandments (will be)." (Ps 119:21, Greek OT)

(The prophet) spoke: "Beggarly ones … had not knowledge of a way of the Lord and a judgment of God. I will go to the ripened ones and will talk (with) them, because they themselves had additional knowledge of way of the Lord and a judgment of God." And behold, they had unanimously crushed a yoke and broken through/asunder bands in pieces. (Jer 5:4-5, Greek OT)


The Latter Revelation:

(Jesus said:) "Woe to you, scribes and Pharisees, hypocrites, because you tithe the mint and the anise and the cumin, and/but have let the weightier things of the law be: the judgment and the mercy and the faith. * (א,*א) These things you (continually) had to make/do and/but not let those things be." (Matt 23:23)

(Jesus) spoke this parable towards some being (and having been) persuaded that they are righteous on/in themselves and despising the rest. (Luke 18:9)

(The leaders said about Jesus:) “Let Him save Himself, if this One is the christ/'anointed one' of God, the Chosen One.” (Luke 23:35b)


The Apostle, the eighth and one of the seven:

But it/there (continually) was a man out of the Pharisees. Nicodemus (was the) name to him, a leader of the Jews. (John 3:1)

(Some of the people of a disgraced Jerosolyma/Jerusalem said:) "The leaders have truly not at any time gained knowledge, that this One is the christ/'anointed one', (have they)?" (John 7:26b)


Exegetes, evangelists and others:

about 2000 and time before

(I am ready to) make the journey (through Sweden) in the beginning of May. ...By preference I would give lectures ... on Overculture, but the audience in the provinces is too stupid to understand it. (August Strindberg "August Strindbergs brev V 1885-juli 1886" p 297-298; letter at about 1886-03-13 to Claës Looström)

The councillor Nicodemus came alone to Jesus and came by night. Who of the great Council wanted after all accompany him! As he surely nor wanted to have anyone with him in order to do not become revealed and need to be ashamed. Today the learned ones and the ones esteemed in society still often come alone to Jesus - if they now come at all. For nothing, not even for the most shaming sins men are ashamed as much as to come to Jesus. In revivalist times hundreds of men can gather to him, but among them as rule no so-called cultivated or learned one or one in an esteemed official position, but only the little ones in the society. . . . As the Pharisees answered, mocking: When has anyone of the top ones believed in him? (Karl Palmberg "Ur livskällan. Andra årgången." p 333-334; comment to Luke 9:51-52; Karl Palmberg /1842-1920/ was from 1883 a Lutheran clergyman in Månsarp in the diocese of Växjö and president in Jönköpings Missionsförening (Missionary Society) 1886-1911; translation from the Swedish text: BG Ask)

As the wisdom of God often chooses things which men despise, so the folly of men commonly despises those whom God has chosen. (Matthew Henry "Concise Commentary on the Whole Bible" p 785)


Examples of other quoted authors in the Swedish version: Ingvar Andersson, Eric Anthoni, Axel Brusewitz, Erik Blomberg, Sven Danell, Henry Daniel-Rops, Johannes Gossner, Börje Hjorth, Kurt Johannesson, Karl Kilsmo, Lars Levi Laestadius, Olle Larsson, Ingun Montgomery, Fredrik Nielsen, Karin Sennefelt, Henrik Sjögren, Karl Erik Steneberg, P. Waldenström.


My own comments and speculations:

When the Pharisees speak about the crowd, having not knowledge of the law, they show their own ignorance by using a word (eparatos-accursed) not occuring in the law/the OT. Cf. John 3:9-10,34; 1 Thess 2:13; 1 Pet 4:11; Rev 19:9.


Paul said to the believers in Corinth: "Where (is) a wise one? Where (is) a scribe? Where (is) a debater of this age? Has by no means God made the wisdom of the adornment/’adorned world’ foolish. ... For see your calling, brothers, that (there were) not many wise according to flesh, not many able, not many of noble descent." (1 Cor 1:20,26)

If we – according to the circumstances – may speak, that we have not a/any miss (of the mark of God), we lead ourselves astray and the truth is not in us. (1 John 1:8)


Greek words:

eparatos (accursed) John 7:49.


Additional studies:

Deut 28:15; Matt 21:32; 23:1-33; 27:63; John 7:12; 12:42; 1 Cor 2:8.


Jerome H. Neyrey "The Trials (Forensic) and Tribulations (Honor Challenges) of Jesus: John 7 in Social Science Perspectives"; Biblical Theological Bulletin 26 (1996): 107-124.


(Original version 2007-12-01; revised version 2009-03-18; 2011-04-30; 2014-03-26; 2014-10-23)

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7:50-51 But (P66, א,* א) Nicodemus, * (א*) being one out of them, spoke (P66, א,* א) towards them: “Our law does not judge the man, does it, if – according to the circumstances – it may not first hear from the side of him and may gain knowledge of what he makes/does?

Word for word: 7:50 (9 words in the Greek text Sinaiticus prima manus) spoke but Nikodemus towards them, one being out-of them: 7:51 (17 words in the Greek text) not the law our judges the man if-according-to-the-circumstances not (it)-may-hear first from-the-side-of him and may-gain-knowledge-of what (he)-makes?


The Former Revelation (preliminary translation):

(Moses said to Israel:) "I enjoined the judges to you ... saying: 'Hear ... your brothers throughout ... and judge in a righteous way ... You shall not have additional knowledge (because of) a face in a judgment, (when) you shall judge ‘according to’/concerning the small and ‘according to’/concerning the great.'" (Deut 1:16a,17a, Greek OT)

(Solomon said:) "The one who answers a saying before to hear (it), it is a thoughtlessness to him and an outrage." (Prov 18:13, Greek OT)

(The prophet) spoke: "Beggarly ones … had not knowledge of a way of the Lord and a judgment of God. I will go to the ripened ones and will talk (with) them, because they themselves had additional knowledge of way of the Lord and a judgment of God." And behold, they had unanimously crushed a yoke and broken through/asunder bands in pieces. (Jer 5:4-5, Greek OT)


The Latter Revelation:

(Jesus said:) "Woe to you, scribes and Pharisees, hypocrites, because you tithe the mint and the anise and the cumin, and/but have let the weightier things of the law be: the judgment and the mercy and the faith. * (א,*א) These things you (continually) had to make/do and/but not let those things be." (Matt 23:23)

(The Athenians said about Paul:) “Some things being 'like a foreigner'/foreign he (א*) carries into, into our hearsays. We so wish to gain knowledge of what these things ‘want to be’/are?” (Acts 17:20b)


The Apostle, the eighth and one of the seven:

But it/there (continually) was a man out of the Pharisees. Nicodemus (was the) name to him, a leader of the Jews. (John 3:1)


Exegetes, evangelists and others:

about 2000 and time before

The maxim referred to (in John 7:51) is stated in Exod. R. 21.3: "Flesh-and-blood, if it hear the words of a man, judges him. If it does not hear, it cannot establish his judgement." (C.H. Dodd ”The Interpretation of the Fourth Gospel” p 77)

I never have regarded myself called to be a reformer. Besides love of truth, moral courage and theoretical knowledge two qualifications are demanded to these, which I completely lack, namely eloquence and ability of a indefatigably practical intervening. You know best yourself, how I came to appear in the dogmatic battle-field. I saw an nobel man, senior master Ljungberg stand there without any friend at his side, attacked by a crowd of fanatics wanting to morally and civilly annihilate him. Convicted as I was and is, that it was he, not his assailants, who stood on biblical ground, I then wrote, in order to prove this, "Bibelns Lära om Kristus" (The teaching of the Bible about Christ). When I did this, it was for no part my aim to give my whole life and what I owned of abilities to dogmatic struggles. I am as far from being a polemic nature, that I had to restrain myself to be able to tread this battle-field. (Viktor Rydbergs brev I "Viktor Rydbergs och S.A. Hedlunds brevväxling" p 323; letter 1887-09-07; translation from the Swedish text: BG Ask)


Additional studies:

Ex 23:1; Lev 19:15; Deut 17:4,8; 19:15,18; Matt 23:1-33; John 3:2; 19:39; Acts 5:34-39; 23:3; 25:16; Rev 2:6,15.


J.N. Suggit "Nicodemus - the true Jew"; Neotestamentica 14 (1980): 90-110.


(Original version 2007-12-01; revised version 2009-03-18; 2011-04-30; 2014-03-26)

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7:52 They answered and spoke to him: “You are not and/also you out of Galilee, (are you)? Investigate and behold that a prophet does not rise out of Galilee.”

Word for word (21 words in the Greek text; the sequence of the words according to Sinaiticus): (they)-answered and spoke (to)-him: not and you out-of the Galilee are? investigate and behold that (a)-prophet out-of the Galilee not rises.


The Former Revelation (preliminary translation):

(Jehu, the king of Israel, said to the worshippers of Baal:) "Investigate and behold if it is the slaves of the Lord (being) in company with you, or however that ‘most alone’/merely the slaves of Baal (are here)." ... And/but Jehu did not watch/observe to go in the law of the Lord, the God of Israel, in/with his whole heart. (2 Kings 10:23b,31a, Greek OT)

(The Lord) talked in/with (the) hand/handwritning of His slave Jonah, a son of Amittai, the prophet, the one 'out of'/from Gath-hepher (near Nazareth in Galilee). (2 Kings 14:25b, Greek OT)

(Israel) spread out the scroll of the law, 'on account of'/to get the guidance' which the nations ‘investigating out’/investigate of the likenesses of their idols/images. (1 Macc 3:48)


The Latter Revelation:

(Jesus said to some of the scribes and Pharisees: "Males of Nineveh) changed their minds into/’for the purpose of’ the proclamation of Jonah. And behold, (something) more (than) Jonah (is) here." (Matt 12:41b)

The crowds (continually/repeatedly) said: "This is the prophet Jesus, the One (who is) from Nazareth of Galilee." (Matt 21:11)


The Apostle, the eighth and one of the seven:

* (א,*א) Nathanael spoke to (Philip): "Is it able to be any good thing out of Nazareth?" Philip says to him: "Come and behold." (John 1:46)

(Jesus said to the Jews:) "Investigate the writings." (John 5:39a)

(Some of the crowd) said: “For/surely the christ/'anointed one' does not come out of Galilee, (does He)? Has by no means (א,*א) the writing spoken, that the christ/'anointed one' comes out of the seed of David and from Bethlehem, the village whereat/where David (continually) was?” (John 7:41b-42)


Exegetes, evangelists and others:

about 2000 and time before

In Talmud we have this statement by Rabbi Elieser: "There is no tribe in Israel from which it has not come a prophet." (Studiebibeln II:549; translation from the Swedish text: BG Ask)


Examples of other quoted authors in the Swedish version: Birger Gerhardsson, Torgny Segerstedt, John Wahlborg, Thecla Wrangel.


My own comments and speculations:

Jesus is greater than Jonah. He is also greater than the prophet Moses. But the Pharisees did not understand, that Jesus was the Christ, the Son of God. They could not even recognize Him as a prophet. Neither they understood the writings (cf. John 3:10). They appeared like the king Jehu, who did not observed to go in the law of God (cf. John 7:47-50).

In Hebrew the name Jonah means "pigeon". Jesus is associated with Jonah, the prophet out of Galilee, by His ministry in Galilee but perhaps also by the Spirit, which at His baptism descends as a pigeon out of heaven and stayed against Him. Cf. John 1:32. Compare also My own comments and speculations to John 4:43-45. As to the sign of the prophet Jonah, see Matt 12:39-41, Luke 11:29-32.


(Original version 2007-12-01; revised version 2009-03-18; 2011-04-30; 2014-03-26)

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