John 7

Was walking stands in the imperfect — a going about, not one journey.

The Pitching of Tents renders σκηνοπηγία (skēnopēgia), which holds “tent” and “to pitch” in one word. It shares a root with 1:14, “pitched his tent among us”.

His brothers speak only here in this book.

In the open and in secret are set against each other; verse 10 uses both words again.

The writer states the ground — not even his brothers were believing.

Time here renders καιρός (kairos), a different word from hour (ὥρα, hōra) at 2:4.

The reason for the hating is the witness.

Whether the line reads I am not going up or “not yet going up” is a place where manuscripts differ. This edition follows its base text — the reading that sits harder against verse 10.

Remained — he stays, as he said in verse 8.

Not openly, but as if in secret turns the two words his brothers used in verse 4.

They do not name him — that man.

Grumbling is the word from 6:41.

Openly is the word of verses 4 and 10.

He appears in the middle of the feast — the hidden journey of verse 10 ends here.

Not having been taught means he had not sat under a teacher. It is not a claim that he could not read.

He puts the teaching's ownership away from himself.

The way to knowing is not study but doing.

Glory is the word from 5:41 and 5:44.

It joins with 5:45, where Moses was set as accuser.

The crowd does not know of the killing — at verse 25 the people of Jerusalem say they do.

One work points back to the Sabbath healing of chapter 5.

It is Jesus, not the writer, who breaks in to correct — not that it is from Moses.

Circumcision and healing are set on one scale — one part of the body against the whole of it.

Judge stands three times in one line.

The people of Jerusalem know of the killing — the crowd of verse 20 did not.

Can it be is framed to expect “no”.

Where he is from is the question this chapter keeps returning to (verses 28, 41 and 42).

Cried out — a rare word in this book; he cries out again at verse 37.

I am from him is the answer to the question of verse 27.

His hour is the word of 2:4.

Belief measured by the number of signs — the same shape as 2:23.

Officers renders ὑπηρέτης (hypēretēs), a servant under orders. It is a different word from slave (δοῦλος, doulos).

A little while returns at 13:33, said to the disciples.

Verse 36 gives this line back word for word as a question.

The hearers take it on the level of travel — the same device as chapters 3 and 4.

They repeat verse 34 entire and ask what it means.

The last day, the great day — the feast of verse 2 ends here.

Whose belly — the believer's or his own — the Greek does not settle it; it turns on where the sentence is broken. Nor does the text name the Scripture it cites.

The writer breaks in to explain — because Jesus had not yet been glorified.

The prophet is the question of 1:21 and 6:14.

Galilee becomes the stumbling-block; verse 42 says why.

This book never says where Jesus was born, so the question is left standing without an answer.

Division renders σχίσμα (schisma), whose root is a tearing. It returns at 9:16 and 10:19.

Verse 30 said again.

The officers sent in verse 32 come back empty-handed.

The reason they give is not force but speech.

Deceived takes up the word from verse 12.

The question is framed to expect “no” — and verse 50 breaks it at once.

The crowd is set down as accursed.

This is the Nicodemus of 3:1–2; the writer reminds us — the one who had come to him before.

Nicodemus takes no side; he asks about procedure.

Whether the line reads does not arise or “has not arisen” is a place where manuscripts differ.