1
Καὶ ⸂μετὰ ταῦτα περιεπάτει ὁ Ἰησοῦς⸃ ἐν τῇ Γαλιλαίᾳ, οὐ γὰρ ἤθελεν ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι.
And after these things Jesus was walking in Galilee, for he did not want to walk in Judea, because the Jews were seeking to kill him.
2
ἦν δὲ ἐγγὺς ἡ ἑορτὴ τῶν Ἰουδαίων ἡ σκηνοπηγία.
Now the Jews' feast, the Pitching of Tents, was near.
Why this rendering
John.7.2 Hypothesis
Syntactic observation
σκηνοπηγία is a compound of σκηνή, a tent, and πήγνυμι, to fix or pitch — literally the pitching of tents. GLOSSARY fixed σκηνόω at 1:14 as “to pitch a tent”, and this is the same root. The festival is named only here in John, and the whole chapter (7:2–52) takes place inside it. The great last day of 7:37 and the cry about water stand within that frame.
Rendering options · 2
the Feast of Booths
Basis Uses the customary Korean church term.
Rejected “Booths” shares no root with σκηνή as we rendered it, so the link to “pitched a tent” at 1:14 is cut. That the Word pitching a tent among us and the festival of pitching tents stand on one word becomes invisible.
Adopted Now the Jews' feast, the Pitching of Tents, was near
Basis Having fixed σκηνόω at 1:14 as pitching a tent, the festival built on the same root keeps the word. This is where the corpus-consistency rule in GLOSSARY applies.
Lost in translation
the σκηνή root σκηνόω at 1:14 and σκηνοπηγία at 7:2 share a root. “Booths” makes the two strangers. Tabernacles in KJV and NASB, and scenopegia in the Vulgate, keep it.
Survives in · KJV / NASB / VULG
3
εἶπον οὖν πρὸς αὐτὸν οἱ ἀδελφοὶ αὐτοῦ· Μετάβηθι ἐντεῦθεν καὶ ὕπαγε εἰς τὴν Ἰουδαίαν, ἵνα καὶ οἱ μαθηταί σου ⸀θεωρήσουσιν ⸂σοῦ τὰ ἔργα⸃ ἃ ποιεῖς·
So his brothers said toward him, “Move on from here and go into Judea, so that your disciples also may see the works you do.
4
οὐδεὶς γάρ ⸂τι ἐν κρυπτῷ⸃ ποιεῖ καὶ ζητεῖ αὐτὸς ἐν παρρησίᾳ εἶναι· εἰ ταῦτα ποιεῖς, φανέρωσον σεαυτὸν τῷ κόσμῳ.
For no one does anything in secret and himself seeks to be in the open. If you do these things, show yourself to the world.”
5
οὐδὲ γὰρ οἱ ἀδελφοὶ αὐτοῦ ἐπίστευον εἰς αὐτόν.
For not even his brothers were believing in him.
6
λέγει οὖν αὐτοῖς ὁ Ἰησοῦς· Ὁ καιρὸς ὁ ἐμὸς οὔπω πάρεστιν, ὁ δὲ καιρὸς ὁ ὑμέτερος πάντοτέ ἐστιν ἕτοιμος.
So Jesus says to them, “My time is not yet here, but your time is always ready.
7
οὐ δύναται ὁ κόσμος μισεῖν ὑμᾶς, ἐμὲ δὲ μισεῖ, ὅτι ἐγὼ μαρτυρῶ περὶ αὐτοῦ ὅτι τὰ ἔργα αὐτοῦ πονηρά ἐστιν.
The world cannot hate you, but it hates me, because I bear witness about it that its works are evil.
8
ὑμεῖς ἀνάβητε εἰς τὴν ⸀ἑορτήν· ἐγὼ ⸀οὐκ ἀναβαίνω εἰς τὴν ἑορτὴν ταύτην, ὅτι ὁ ⸂ἐμὸς καιρὸς⸃ οὔπω πεπλήρωται.
You go up to the feast. I am not going up to this feast, because my time has not yet been filled up.”
Why this rendering
John.7.8 Observation
Syntactic observation
SBLGNT marks a variant (⸀) at οὐκ: the manuscripts divide between οὐκ, not, and οὔπω, not yet. οὔπω already stands at the end of the same verse (ὁ ἐμὸς καιρὸς οὔπω πεπλήρωται), so the two readings also differ in whether the word repeats within the verse. And at 7:10 Jesus does go up. Which reading is taken changes how v.8 and v.10 stand to each other.
Rendering options · 2
I do not yet go up to this feast
Basis Follows the οὔπω reading.
Rejected Our base text is SBLGNT and we do not switch base texts verse by verse (DECISIONS C1). This reading also removes the tension with v.10, and readings that smooth a difficulty are the ones copying tends to produce.
Adopted You go up to the feast. I am not going up to this feast, because my time has not yet been filled up.
Basis Follows the base text and leaves the tension standing, showing the alternative as a variant entry.
Lost in translation
that the reading divides A translation prints one word, so the reader cannot see that the manuscripts divide here, nor that the difference changes how v.10 reads. In our columns the versions with and without “yet” stand side by side.
9
ταῦτα ⸀δὲ εἰπὼν ⸀αὐτὸς ἔμεινεν ἐν τῇ Γαλιλαίᾳ.
And having said these things, he remained in Galilee.
10
Ὡς δὲ ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ ⸂εἰς τὴν ἑορτήν, τότε καὶ αὐτὸς ἀνέβη⸃, οὐ φανερῶς ἀλλὰ ὡς ἐν κρυπτῷ.
But when his brothers had gone up to the feast, then he also went up — not openly, but as if in secret.
11
οἱ οὖν Ἰουδαῖοι ἐζήτουν αὐτὸν ἐν τῇ ἑορτῇ καὶ ἔλεγον· Ποῦ ἐστιν ἐκεῖνος;
So the Jews were seeking him at the feast and saying, “Where is that man?”
12
καὶ γογγυσμὸς ⸂περὶ αὐτοῦ ἦν πολὺς⸃ ἐν τοῖς ὄχλοις· οἱ μὲν ἔλεγον ὅτι Ἀγαθός ἐστιν, ἄλλοι ⸀δὲ ἔλεγον· Οὔ, ἀλλὰ πλανᾷ τὸν ὄχλον.
And there was much grumbling about him among the crowds. Some were saying, “He is good”; others were saying, “No, but he deceives the crowd.”
13
οὐδεὶς μέντοι παρρησίᾳ ἐλάλει περὶ αὐτοῦ διὰ τὸν φόβον τῶν Ἰουδαίων.
Yet no one spoke openly about him, for fear of the Jews.
14
Ἤδη δὲ τῆς ἑορτῆς μεσούσης ⸀ἀνέβη Ἰησοῦς εἰς τὸ ἱερὸν καὶ ἐδίδασκεν.
But when the feast was already half over, Jesus went up into the temple courts and was teaching.
15
⸂ἐθαύμαζον οὖν⸃ οἱ Ἰουδαῖοι λέγοντες· Πῶς οὗτος γράμματα οἶδεν μὴ μεμαθηκώς;
So the Jews were astonished, saying, “How does this man know writings, not having been taught?”
Why this rendering
John.7.15 Observation
Syntactic observation
γράμματα is the accusative plural of γράμμα, the word used at 5:47 of what Moses wrote. It occurs only twice in John. Here the object is simply γράμματα with no qualifier — not “the Scriptures”, not “learning”, but letters. μεμαθηκώς is the perfect participle of μανθάνω: he has not gone through the process of being taught. This verse has the lowest agreement among modern versions in the chapter (0.219). SBLGNT marks the opening words with a variant sign (⸂ἐθαύμαζον οὖν⸃).
Rendering options · 2
How is it that this man has learning?
Basis Renders γράμματα as an abstract noun, learning.
Rejected Having rendered γράμμα at 5:47 as writings, rendering it here as learning splits one word inside the corpus. The Greek says he knows letters; an abstract noun removes what it is that he knows.
Adopted How does this man know writings, not having been taught?
Basis Same word as at 5:47. 개역한글 already matches the two with 그의 글 and 글을 아느냐, as do letters in YLT and KJV and litteras in the Vulgate.
Lost in translation
the link between the two γράμμα passages 5:47 is what Moses wrote; 7:15 is what this man knows. Rendering either as learning or Scriptures removes the pair. The Synodal has Писания and the Japanese Shinkyōdōyaku 聖書, both specifying the word.
Survives in · 개역한글 / YLT / KJV / VULG
16
ἀπεκρίθη οὖν αὐτοῖς ⸀ὁ Ἰησοῦς καὶ εἶπεν· Ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμὴ ἀλλὰ τοῦ πέμψαντός με·
So Jesus answered them and said, “My teaching is not mine but his who sent me.
17
ἐάν τις θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν, γνώσεται περὶ τῆς διδαχῆς πότερον ἐκ τοῦ θεοῦ ἐστιν ἢ ἐγὼ ἀπ’ ἐμαυτοῦ λαλῶ.
If anyone wants to do his will, he will know about the teaching, whether it is from God or I speak from myself.
18
ὁ ἀφ’ ἑαυτοῦ λαλῶν τὴν δόξαν τὴν ἰδίαν ζητεῖ· ὁ δὲ ζητῶν τὴν δόξαν τοῦ πέμψαντος αὐτὸν οὗτος ἀληθής ἐστιν καὶ ἀδικία ἐν αὐτῷ οὐκ ἔστιν.
The one speaking from himself seeks his own glory; but the one seeking the glory of him who sent him, this one is true, and there is no unrighteousness in him.
19
Οὐ Μωϋσῆς ⸀δέδωκεν ὑμῖν τὸν νόμον; καὶ οὐδεὶς ἐξ ὑμῶν ποιεῖ τὸν νόμον. τί με ζητεῖτε ἀποκτεῖναι;
Did not Moses give you the law? And none of you does the law. Why do you seek to kill me?”
20
ἀπεκρίθη ὁ ⸀ὄχλος· Δαιμόνιον ἔχεις· τίς σε ζητεῖ ἀποκτεῖναι;
The crowd answered, “You have a demon. Who seeks to kill you?”
21
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς· Ἓν ἔργον ἐποίησα καὶ πάντες θαυμάζετε.
Jesus answered and said to them, “I did one work, and you all marvel.
22
διὰ τοῦτο Μωϋσῆς δέδωκεν ὑμῖν τὴν περιτομήν— οὐχ ὅτι ἐκ τοῦ Μωϋσέως ἐστὶν ἀλλ’ ἐκ τῶν πατέρων— καὶ ἐν σαββάτῳ περιτέμνετε ἄνθρωπον.
For this reason Moses has given you circumcision — not that it is from Moses, but from the fathers — and on a Sabbath you circumcise a man.
23
εἰ περιτομὴν ⸀λαμβάνει ἄνθρωπος ἐν σαββάτῳ ἵνα μὴ λυθῇ ὁ νόμος Μωϋσέως, ἐμοὶ χολᾶτε ὅτι ὅλον ἄνθρωπον ὑγιῆ ἐποίησα ἐν σαββάτῳ;
If a man receives circumcision on a Sabbath so that the law of Moses may not be broken, are you angry with me because I made a whole man well on a Sabbath?
24
μὴ κρίνετε κατ’ ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν ⸀κρίνετε.
Do not judge by appearance, but judge the righteous judgement.”
25
Ἔλεγον οὖν τινες ἐκ τῶν Ἱεροσολυμιτῶν· Οὐχ οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι;
So some of the people of Jerusalem were saying, “Is this not the man they are seeking to kill?
26
καὶ ἴδε παρρησίᾳ λαλεῖ καὶ οὐδὲν αὐτῷ λέγουσιν· μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτός ⸀ἐστιν ὁ χριστός;
And look, he speaks openly and they say nothing to him. Can it be that the rulers have truly recognised that this is the Christ?
27
ἀλλὰ τοῦτον οἴδαμεν πόθεν ἐστίν· ὁ δὲ χριστὸς ὅταν ἔρχηται οὐδεὶς γινώσκει πόθεν ἐστίν.
But we know where this man is from; and when the Christ comes, no one knows where he is from.”
28
ἔκραξεν οὖν ἐν τῷ ἱερῷ διδάσκων ὁ Ἰησοῦς καὶ λέγων· Κἀμὲ οἴδατε καὶ οἴδατε πόθεν εἰμί· καὶ ἀπ’ ἐμαυτοῦ οὐκ ἐλήλυθα, ἀλλ’ ἔστιν ἀληθινὸς ὁ πέμψας με, ὃν ὑμεῖς οὐκ οἴδατε·
So Jesus cried out in the temple courts, teaching and saying, “You both know me and know where I am from; and I have not come from myself, but he who sent me is true, whom you do not know.
29
ἐγὼ οἶδα αὐτόν, ὅτι παρ’ αὐτοῦ εἰμι κἀκεῖνός με ἀπέστειλεν.
I know him, because I am from him and he sent me.”
30
ἐζήτουν οὖν αὐτὸν πιάσαι, καὶ οὐδεὶς ἐπέβαλεν ἐπ’ αὐτὸν τὴν χεῖρα, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ.
So they were seeking to seize him, and no one laid a hand on him, because his hour had not yet come.
31
⸂ἐκ τοῦ ὄχλου δὲ πολλοὶ⸃ ἐπίστευσαν εἰς αὐτόν, καὶ ⸀ἔλεγον· Ὁ χριστὸς ὅταν ἔλθῃ ⸀μὴ πλείονα ⸀σημεῖα ποιήσει ὧν οὗτος ἐποίησεν;
But many from the crowd believed in him, and they were saying, “When the Christ comes, will he do more signs than this man has done?”
32
Ἤκουσαν οἱ Φαρισαῖοι τοῦ ὄχλου γογγύζοντος περὶ αὐτοῦ ταῦτα, καὶ ἀπέστειλαν ⸂οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι ὑπηρέτας⸃ ἵνα πιάσωσιν αὐτόν.
The Pharisees heard the crowd grumbling these things about him, and the chief priests and the Pharisees sent officers to seize him.
33
εἶπεν οὖν ὁ Ἰησοῦς· Ἔτι ⸂χρόνον μικρὸν⸃ μεθ’ ὑμῶν εἰμι καὶ ὑπάγω πρὸς τὸν πέμψαντά με.
So Jesus said, “Yet a little while I am with you, and I go to him who sent me.
34
ζητήσετέ με καὶ οὐχ ⸀εὑρήσετε, καὶ ὅπου εἰμὶ ἐγὼ ὑμεῖς οὐ δύνασθε ἐλθεῖν.
You will seek me and will not find me; and where I am you cannot come.”
35
εἶπον οὖν οἱ Ἰουδαῖοι πρὸς ἑαυτούς· Ποῦ οὗτος μέλλει πορεύεσθαι ὅτι ἡμεῖς οὐχ εὑρήσομεν αὐτόν; μὴ εἰς τὴν διασπορὰν τῶν Ἑλλήνων μέλλει πορεύεσθαι καὶ διδάσκειν τοὺς Ἕλληνας;
So the Jews said among themselves, “Where is this man about to go, that we will not find him? Is he about to go to the dispersion among the Greeks and teach the Greeks?
36
τίς ἐστιν ⸂ὁ λόγος οὗτος⸃ ὃν εἶπε· Ζητήσετέ με καὶ οὐχ ⸀εὑρήσετε, καὶ ὅπου εἰμὶ ἐγὼ ὑμεῖς οὐ δύνασθε ἐλθεῖν;
What is this word he said, ‘You will seek me and will not find me, and where I am you cannot come’?”
37
Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ τῆς ἑορτῆς εἱστήκει ὁ Ἰησοῦς, καὶ ἔκραξεν λέγων· Ἐάν τις διψᾷ ἐρχέσθω πρός με καὶ πινέτω.
On the last day, the great day of the feast, Jesus was standing, and he cried out, saying, “If anyone thirsts, let him come to me and drink.
38
ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος.
The one believing in me — as the Scripture said — rivers of living water will flow out of his belly.”
Why this rendering
John.7.38 Hypothesis
Syntactic observation
κοιλία is a concrete word for the belly, an organ of the body, and it is not καρδία, the metaphorical heart. The living water here is ὕδωρ ζῶν, the phrase GLOSSARY fixed at 4:10. And the sentence does not settle whom αὐτοῦ refers to — the believer, or Jesus. The Greek carries no punctuation, so it is also unsettled whether ὁ πιστεύων εἰς ἐμέ attaches to the preceding verse or to this one.
Rendering options · 2
Out of his heart will flow rivers of living water
Basis Renders κοιλία as heart or inmost being for readability.
Rejected κοιλία is the belly; καρδία is the heart. This substitutes a word the author did not use. And once the image of water flowing from a body is gone, the link to “let him drink” in v.37 blurs.
Adopted The one believing in me — as the Scripture said — rivers of living water will flow out of his belly.
Basis Keeps κοιλία concrete and renders ὕδωρ ζῶν as at 4:10. The referent of αὐτοῦ is left unsettled, as the Greek leaves it.
Lost in translation
the concreteness of κοιλία The strange image of rivers from a belly becomes familiar and disappears when it is turned into the heart. 그 배에서 in 개역한글, de ventre in the Vulgate, из чрева in the Synodal and 從他腹中 in the Chinese Union Version keep it.
Survives in · 개역한글 / YLT / KJV / VULG / SYNOD / CUV
the absence of punctuation There is no punctuation in the Greek, so the boundary between vv.37 and 38 is an editor's. NET moves “let him drink” into v.38 and cuts differently. No translation prints on the page that the break is undetermined.
39
τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος ⸀οὗ ἔμελλον λαμβάνειν οἱ ⸀πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν ⸀πνεῦμα, ὅτι Ἰησοῦς ⸀οὐδέπω ἐδοξάσθη.
He said this about the Spirit, whom those who believed in him were about to receive; for the Spirit was not yet, because Jesus had not yet been glorified.
40
⸂Ἐκ τοῦ ὄχλου οὖν⸃ ἀκούσαντες ⸂τῶν λόγων τούτων⸃ ⸀ἔλεγον· Οὗτός ἐστιν ἀληθῶς ὁ προφήτης·
So some from the crowd, having heard these words, were saying, “This is truly the prophet.”
41
ἄλλοι ἔλεγον· Οὗτός ἐστιν ὁ χριστός· ⸂οἱ δὲ⸃ ἔλεγον· Μὴ γὰρ ἐκ τῆς Γαλιλαίας ὁ χριστὸς ἔρχεται;
Others were saying, “This is the Christ.” But others were saying, “Does the Christ come from Galilee?
42
⸀οὐχ ἡ γραφὴ εἶπεν ὅτι ἐκ τοῦ σπέρματος Δαυίδ, καὶ ἀπὸ Βηθλέεμ τῆς κώμης ὅπου ἦν Δαυίδ, ⸂ἔρχεται ὁ χριστός⸃;
Did not the Scripture say that the Christ comes from the seed of David, and from Bethlehem, the village where David was?”
43
σχίσμα οὖν ⸂ἐγένετο ἐν τῷ ὄχλῳ⸃ δι’ αὐτόν.
So a division arose in the crowd because of him.
44
τινὲς δὲ ἤθελον ἐξ αὐτῶν πιάσαι αὐτόν, ἀλλ’ οὐδεὶς ⸀ἐπέβαλεν ἐπ’ αὐτὸν τὰς χεῖρας.
And some of them were wanting to seize him, but no one laid hands on him.
45
Ἦλθον οὖν οἱ ὑπηρέται πρὸς τοὺς ἀρχιερεῖς καὶ Φαρισαίους, καὶ εἶπον αὐτοῖς ἐκεῖνοι· Διὰ τί οὐκ ἠγάγετε αὐτόν;
So the officers came to the chief priests and Pharisees, and they said to them, “Why did you not bring him?”
46
ἀπεκρίθησαν οἱ ὑπηρέται· Οὐδέποτε ⸂ἐλάλησεν οὕτως⸃ ⸀ἄνθρωπος.
The officers answered, “Never has a man spoken so.”
47
ἀπεκρίθησαν οὖν αὐτοῖς οἱ Φαρισαῖοι· Μὴ καὶ ὑμεῖς πεπλάνησθε;
So the Pharisees answered them, “Have you also been deceived?
48
μή τις ἐκ τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτὸν ἢ ἐκ τῶν Φαρισαίων;
Has any of the rulers believed in him, or any of the Pharisees?
49
ἀλλὰ ὁ ὄχλος οὗτος ὁ μὴ γινώσκων τὸν νόμον ⸀ἐπάρατοί εἰσιν.
But this crowd that does not know the law — they are accursed.”
50
λέγει Νικόδημος πρὸς αὐτούς, ὁ ⸀ἐλθὼν πρὸς αὐτὸν ⸀πρότερον, εἷς ὢν ἐξ αὐτῶν·
Nicodemus says toward them — the one who had come to him before, being one of them —
51
Μὴ ὁ νόμος ἡμῶν κρίνει τὸν ἄνθρωπον ἐὰν μὴ ἀκούσῃ ⸂πρῶτον παρ’ αὐτοῦ⸃ καὶ γνῷ τί ποιεῖ;
“Does our law judge a man unless it first hears from him and knows what he is doing?”
52
ἀπεκρίθησαν καὶ εἶπαν αὐτῷ· Μὴ καὶ σὺ ἐκ τῆς Γαλιλαίας εἶ; ἐραύνησον καὶ ἴδε ὅτι ⸂ἐκ τῆς Γαλιλαίας προφήτης⸃ οὐκ ⸀ἐγείρεται.
They answered and said to him, “Are you also from Galilee? Search and see that a prophet does not arise from Galilee.”
Why this rendering
John.7.52 Observation
Syntactic observation
**SBLGNT's John 7 ends at this verse and John 8 begins at 8:12.** Twelve verses, 7:53 to 8:11 — the woman taken in adultery — are not in our base text. Unlike the single verse at 5:4, here a whole passage is absent. And ἐραύνησον in this verse is the aorist imperative singular of ἐραυνάω (2AAD-S--). At 5:39 Ἐραυνᾶτε was a present second person plural, identical in indicative and imperative, and so unsettled; here the form settles it as an imperative. The same verb stands once ambiguous and once not. Two variant marks also stand inside the verse — ⸂ἐκ τῆς Γαλιλαίας προφήτης⸃ and ⸀ἐγείρεται. The second bears on tense, dividing “a prophet does not arise” from “no prophet has arisen.”
Rendering options · 2
render 7:53–8:11 inside brackets
Basis Keeps a well-known passage while marking its status.
Rejected Our base text is SBLGNT, so twelve verses absent from it do not occupy the running text (DECISIONS C1). The treatment matches what was set at 5:3 — leave it out, but do not go silent; say what is missing and why in the variant entry.
Adopted end chapter 7 at v.52 and show the absent passage as a variant entry
Basis Follow the base text while letting the reader learn the fact. ESV's note in the running text has the same purpose; only the placement differs.
Lost in translation
that twelve verses are absent A reader of the running text cannot learn the status of this passage. Depending on the version it is absent (the Chinese Union Version), printed as text (the Textus Receptus, NET), bracketed (개역한글, NASB, the Japanese Shinkyōdōyaku) or annotated (ESV). All five appear in our columns.
Survives in · ESV / 개역한글 / NASB / JPNICT
the two forms of ἐραυνάω 5:39 is ambiguous in form and 7:52 is settled as an imperative. In translation both become ordinary sentences, and it is not visible that the author used one verb twice, once in a form that does not settle.