Jesus Teaches at the Festival
John 7:14-24
John.7.14 - Details
Original Text
Morphology
- Ηδη: ADV
- δε: CONJ
- της: ART,gen,sg,f
- εορτης: NOUN,gen,sg,f
- μεσουσης: PART,pres,act,gen,sg,f
- ανεβη: VERB,aor,act,ind,3,sg
- Ιησους: NOUN,nom,sg,m
- εις: PREP
- το: ART,acc,sg,n
- ιερον: NOUN,acc,sg,n
- και: CONJ
- εδιδασκεν: VERB,impf,act,ind,3,sg
Parallels
- John 8:2 (verbal): Same Gospel narrative: Jesus is described as coming into the temple and teaching (early the next morning), echoing the wording and setting of John 7:14.
- John 10:22-23 (structural): Jesus appears in the temple during a Jewish festival (the Feast of Dedication) and engages in public discourse—parallel festival/temple setting and public teaching.
- Luke 2:46-47 (thematic): As a boy at the Passover Jesus was found in the temple teaching the teachers—parallels the motif of Jesus teaching in the temple during a festival.
- John 18:20 (allusion): Jesus’ claim that he always taught openly in synagogues and the temple recalls and summarizes the Gospel’s repeated scenes of him teaching in the temple (including John 7:14).
Alternative generated candidates
- Now in the middle of the festival Jesus went up into the temple and taught.
- But in the middle of the feast Jesus went up into the temple and taught.
John.7.15 - Details
Original Text
Morphology
- εθαυμαζον: VERB,impf,act,ind,3,pl
- ουν: CONJ
- οι: ART,nom,pl,m
- Ιουδαιοι: NOUN,nom,pl,m
- λεγοντες·Πως: VERB,pres,act,part,nom,pl,m
- ουτος: PRON,nom,sg,m
- γραμματα: NOUN,acc,pl,n
- οιδεν: VERB,perf,act,ind,3,sg
- μη: PART
- μεμαθηκως: VERB,perf,act,ptc,nom,sg,m
Parallels
- Mark 1:22 (thematic): People are astonished at Jesus’ teaching and authority—parallel in the crowd’s marveling at his unexpected learning and authoritative speech.
- Matthew 7:28-29 (structural): After Jesus’ teaching the crowds are amazed because he taught with authority rather than like the scribes—similar reaction to Jesus’ apparent lack of formal training yet remarkable instruction.
- Acts 4:13 (verbal): The rulers recognize Peter and John as 'unlearned and ignorant' yet bold and effective—close verbal parallel to John’s note that Jesus 'knew letters' despite not having been taught.
- Luke 2:47 (thematic): Even as a youth Jesus’ understanding and answers astonished those who heard him—a similar theme of surprise at his knowledge apart from formal schooling.
Alternative generated candidates
- The Jews were amazed and said, "How does this man have learning, though he has never been taught?"
- And the Jews marveled, saying, "How does this man have learning, when he has not studied?"
John.7.16 - Details
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- ουν: CONJ
- αυτοις: PRO,dat,pl,3
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- και: CONJ
- ειπεν·Η: VERB,aor,act,ind,3,sg
- εμη: PRON,poss,nom,sg,f
- διδαχη: NOUN,dat,sg,f
- ουκ: PART,neg
- εστιν: VERB,pres,act,ind,3,sg
- εμη: PRON,poss,nom,sg,f
- αλλα: CONJ
- του: ART,gen,sg,n
- πεμψαντος: VERB,aor,act,part,gen,sg,m
- με·: PRON,acc,sg,1
Parallels
- John 7:17 (structural): Immediate continuation of the same assertion: those who do God's will will know whether Jesus' teaching is from God, developing the claim that his doctrine comes from the Sender.
- John 8:28 (verbal): Jesus says he ‘does nothing on his own’ but speaks as the Father taught him—language that closely echoes the claim that his teaching is not his but the Sender's.
- John 12:49-50 (verbal): A clear Johannine statement that Jesus does not speak on his own authority but relays the Father's command—explicitly identifying his words as originating from the one who sent him.
- John 14:10 (verbal): Affirms that Jesus' words are not his own authority but the Father's (who dwells in him), reinforcing the same claim about the source of his teaching.
- Deuteronomy 18:18 (allusion): OT precedent: God promises to raise a prophet and ‘put my words in his mouth,’ an Old Testament background for claiming a prophet/teacher whose instruction originates with God.
Alternative generated candidates
- Jesus answered them, "My teaching is not mine, but is from him who sent me.
- Jesus answered them, "My teaching is not mine, but his who sent me.
John.7.17 - Details
Original Text
Morphology
- εαν: CONJ
- τις: PRON,nom,sg,?
- θελη: VERB,pres,act,subj,3,sg
- το: ART,acc,sg,n
- θελημα: NOUN,acc,sg,n
- αυτου: PRON,gen,sg,m
- ποιειν: VERB,pres,act,inf
- γνωσεται: VERB,fut,mid,ind,3,sg
- περι: PREP
- της: ART,gen,sg,f
- διδαχης: NOUN,gen,sg,f
- ποτερον: PART
- εκ: PREP
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- η: ART,nom,sg,f
- εγω: PRON,nom,sg,1
- απ᾽εμαυτου: PREP+PRON,gen,sg,1
- λαλω: VERB,pres,act,ind,1,sg
Parallels
- John 7:16 (verbal): Immediate context: Jesus contrasts his teaching authority with human authority—connects directly to 7:17's claim about discerning whether his words are from God.
- John 8:31-32 (structural): Theme of obedience/abiding leading to knowledge/truth: those who 'abide' in Jesus' word come to know the truth, echoing 7:17's link between doing God's will and recognizing divine teaching.
- 1 John 4:6 (thematic): Discernment by spiritual origin: 'Whoever knows God listens to us; whoever is not from God does not listen,' paralleling 7:17's criterion for recognizing teaching from God.
- 1 John 2:20-21 (thematic): Knowledge given by the Spirit/anointing that enables recognition of true teaching—'you have been anointed and you know all things' resonates with 7:17's promise that doing God's will leads to knowing the source of Jesus' teaching.
- Acts 17:11 (thematic): Model of testing teaching: the Bereans examined the Scriptures to determine truth—parallels 7:17's idea that one who does God's will can discern whether a teaching is from God.
Alternative generated candidates
- If anyone is willing to do the will of God, he will know whether the teaching is from God or whether I speak on my own authority.
- If anyone is willing to do God's will, he will know whether the teaching is from God or whether I speak on my own authority.
John.7.18 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- αφ᾽εαυτου: PREP
- λαλων: VERB,pres,act,ptc,nom,sg,m
- την: ART,acc,sg,f
- δοξαν: NOUN,acc,sg,f
- την: ART,acc,sg,f
- ιδιαν: ADJ,acc,sg,f
- ζητει·ο: VERB,pres,act,ind,3,sg+ART,nom,sg,m
- δε: CONJ
- ζητων: VERB,pres,act,part,nom,sg,m
- την: ART,acc,sg,f
- δοξαν: NOUN,acc,sg,f
- του: ART,gen,sg,n
- πεμψαντος: VERB,aor,act,part,gen,sg,m
- αυτον: PRON,acc,sg,m
- ουτος: PRON,nom,sg,m
- αληθης: ADJ,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- και: CONJ
- αδικια: NOUN,nom,sg,f
- εν: PREP
- αυτω: PRON,dat,sg,m
- ουκ: PART,neg
- εστιν: VERB,pres,act,ind,3,sg
Parallels
- John 5:31-32 (verbal): Jesus distinguishes self-witness from divine witness: if one bears witness about himself his testimony is not true, but another bears witness about him — parallels the critique of those who speak 'of themselves' seeking their own glory.
- John 5:41-44 (thematic): Contrasts seeking human glory with seeking God's glory (v.44: those who receive glory from one another do not seek the glory that comes from God), echoing John 7:18's contrast between self-glory and the glory of the Sender.
- John 8:50 (verbal): Jesus says he does not seek glory for himself but there is One who seeks it and is judge — a close repetition of the motif in John 7:18 about not seeking one’s own glory but the glory of the sender.
- John 12:43 (thematic): Criticizes those who 'loved the glory that comes from man' rather than God's glory, reflecting the same concern with motives for seeking honor addressed in John 7:18.
- 2 Corinthians 10:17-18 (thematic): Paul insists that one who boasts should boast in the Lord and that self-commendation is not approved, paralleling the principle that seeking one’s own glory is improper while seeking the Sender’s glory is true.
Alternative generated candidates
- Whoever speaks on his own seeks his own glory; but the one who seeks the glory of the one who sent him is true, and in him there is no unrighteousness.
- The one who speaks on his own authority seeks his own glory; but the one who seeks the glory of him who sent him is true, and in him there is no unrighteousness.
John.7.19 - Details
Original Text
Morphology
- Ου: PART,neg
- Μωυσης: NOUN,nom,sg,m
- δεδωκεν: VERB,perf,act,ind,3,sg
- υμιν: PRON,dat,pl,2
- τον: ART,acc,sg,m
- νομον: NOUN,acc,sg,m
- και: CONJ
- ουδεις: PRON,nom,sg,m
- εξ: PREP
- υμων: PRON,gen,pl,2
- ποιει: VERB,pres,act,ind,3,sg
- τον: ART,acc,sg,m
- νομον: NOUN,acc,sg,m
- τι: PRON,int,nom,sg,n
- με: PRON,acc,sg,1
- ζητειτε: VERB,pres,act,ind,2,pl
- αποκτειναι: VERB,aor,act,inf
Parallels
- John 7:22-23 (verbal): Immediate context: Jesus explicitly says 'Moses gave you circumcision...' and challenges their inconsistency regarding the Sabbath—continuing the same charge in 7:19 that Moses gave the law yet they do not keep it.
- John 5:45-47 (thematic): Jesus appeals to Moses as witness and condemns his opponents for failing to accept Moses' testimony—echoes the theme that they do not truly keep or heed the law given by Moses.
- Matthew 23:2-3 (thematic): Jesus condemns religious leaders who 'sit in Moses' seat' yet do not practice what they teach—parallels the indictment in John 7:19 that the law-giver's authority has not produced faithful observance.
- Deuteronomy 5:1 (allusion): Moses' summons to Israel to hear the commandments (Moses giving the law). John 7:19's rhetorical 'Did not Moses give you the law?' alludes to this foundational Mosaic claim.
Alternative generated candidates
- Did not Moses give you the law? Yet none of you keeps the law. Why do you seek to kill me?
- Did not Moses give you the law? Yet none of you keeps the law. Why do you seek to kill me?
John.7.20 - Details
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- ο: ART,nom,sg,m
- οχλος·Δαιμονιον: NOUN,nom,sg,m + NOUN,acc,sg,n
- εχεις·τις: VERB,pres,act,ind,2,sg + PRON,nom,sg,m
- σε: PRON,acc,sg,2
- ζητει: VERB,pres,act,ind,3,sg
- αποκτειναι: VERB,aor,act,inf
Parallels
- John 10:20 (verbal): Crowd repeats the charge 'He has a demon' (many said he had a demon), a near-verbal parallel accusing Jesus of demonic possession and reflecting popular rejection.
- John 8:48 (verbal): The Jews tell Jesus 'You are a Samaritan and have a demon'—the same explicit charge of demonic influence found in John 7:20.
- Mark 3:22 (thematic): Scribes accuse Jesus of being 'possessed by Beelzebul'—a parallel instance of religious opponents explaining Jesus' power by demonic agency.
- Matthew 12:24 (thematic): Pharisees claim Jesus casts out demons by 'Beelzebul, the prince of demons'—another example of opponents attributing Jesus' ministry to demonic rather than divine power.
Alternative generated candidates
- The crowd answered, "You have a demon! Who is seeking to kill you?"
- The crowd answered, "You are possessed by a demon! Who is seeking to kill you?"
John.7.21 - Details
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- Ιησους: NOUN,nom,sg,m
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Εν: PRON,dat,pl,m
- εργον: NOUN,acc,sg,n
- εποιησα: VERB,aor,act,ind,1,sg
- και: CONJ
- παντες: ADJ,nom,pl,m
- θαυμαζετε: VERB,pres,act,imp,2,pl
Parallels
- John 5:9-16 (verbal): Jesus heals a man at the pool of Bethesda on the Sabbath and is criticized by the Jews—directly parallels the complaint about Jesus’ ‘one work’ and the ensuing Sabbath controversy.
- John 7:22-23 (structural): Immediate continuation of 7:21 where Jesus defends his action by comparing it to circumcision on the Sabbath, explaining why his one healing is justifiable.
- John 9:14-16 (thematic): Healing of the man born blind occurred on a Sabbath and provoked division among the Pharisees—another Johannine instance of controversy over Sabbath healing.
- Mark 3:1-6 (thematic): Jesus heals a man with a withered hand on the Sabbath and faces hostile opposition from the Pharisees, echoing the theme of doing good on the Sabbath and the critics’ reaction.
- Matthew 12:9-14 (thematic): Synoptic parallel to Mark 3:1-6: a Sabbath healing leads to debate over lawfulness and Jesus’ defense of doing good on the Sabbath, closely related to the point made in John 7:21–23.
Alternative generated candidates
- Jesus replied, "I did one deed, and you are all astonished.
- Jesus answered them, "I did one work, and you are all astonished.
John.7.22 - Details
Original Text
Morphology
- δια: PREP
- τουτο: PRON,nom,sg,n
- Μωυσης: NOUN,nom,sg,m
- δεδωκεν: VERB,perf,act,ind,3,sg
- υμιν: PRON,dat,pl,2
- την: ART,acc,sg,f
- περιτομην: NOUN,acc,sg,f
- ουχ: PART,neg
- οτι: CONJ
- εκ: PREP
- του: ART,gen,sg,n
- Μωυσεως: NOUN,gen,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- αλλ᾽εκ: CONJ+PREP
- των: ART,gen,pl,m
- πατερων: NOUN,gen,pl,m
- και: CONJ
- εν: PREP
- σαββατω: NOUN,dat,sg,n
- περιτεμνετε: VERB,pres,act,ind,2,pl
- ανθρωπον: NOUN,acc,sg,m
Parallels
- Genesis 17:10-14 (quotation): Establishes circumcision as Abrahamic covenant origin—John’s claim that circumcision comes from the patriarchs (not from Moses) points back to this Mosaic citation of an earlier ordinance.
- Acts 7:8 (structural): Stephen’s summary links circumcision with the patriarchs (Abraham, Isaac, Jacob); supports John’s distinction that circumcision derives from the fathers rather than originating with Moses.
- Romans 2:25-29 (thematic): Paul debates the value and meaning of circumcision under the law, engaging the same issue of how circumcision relates to covenant-observance and inward/outer legality that Jesus invokes in arguing about Sabbath practice.
- Matthew 12:9-13 (cf. Mark 3:1-6; Luke 6:6-11) (thematic): Jesus’ confrontations over healing on the Sabbath and the Pharisees’ hypocrisy parallel John 7:22–23—both use established practices or precedents to challenge Sabbath strictures and criticize legal inconsistency.
- Galatians 5:2-6 (thematic): Paul’s polemic against requiring circumcision for Gentile Christians highlights the contested status of circumcision in early Judaism and Christianity, echoing the broader debate about law, custom, and covenant behind Jesus’ remark.
Alternative generated candidates
- Moses gave you circumcision (not that it is from Moses, but from the fathers), and on the Sabbath you circumcise a man.
- Moses gave you circumcision (not that it is from Moses, but from the fathers), and on the Sabbath you circumcise a man.
John.7.23 - Details
Original Text
Morphology
- ει: VERB,pres,act,ind,2,sg
- περιτομην: NOUN,acc,sg,f
- λαμβανει: VERB,pres,act,ind,3,sg
- ανθρωπος: NOUN,nom,sg,m
- εν: PREP
- σαββατω: NOUN,dat,sg,n
- ινα: CONJ
- μη: PART
- λυθη: VERB,aor,pass,subj,3,sg
- ο: ART,nom,sg,m
- νομος: NOUN,nom,sg,m
- Μωυσεως: NOUN,gen,sg,m
- εμοι: PRON,dat,sg,1
- χολατε: VERB,pres,act,ind,2,pl
- οτι: CONJ
- ολον: ADJ,acc,sg,m
- ανθρωπον: NOUN,acc,sg,m
- υγιη: ADJ,nom,sg,m
- εποιησα: VERB,aor,act,ind,1,sg
- εν: PREP
- σαββατω: NOUN,dat,sg,n
Parallels
- Mark 3:1-5 (thematic): Healing a man in the synagogue on the Sabbath provokes a challenge to Jesus about lawfulness; Jesus counters the legalistic stance and exposes hardness of heart, a similar context to John 7:22–23.
- Matthew 12:9-14 (verbal): Jesus asks whether it is lawful to heal on the Sabbath and defends healing by analogy (rescuing a sheep), using the same argumentative move to justify a Sabbath cure.
- Luke 13:10-17 (thematic): Jesus heals a crippled woman on the Sabbath, then rebukes the synagogue leaders by pointing to permitted work (untie an ox or ass) and exposing their hypocrisy—parallel reasoning to the circumcision/Sabbath argument.
- John 5:9-18 (structural): Earlier in John Jesus heals at the Pool of Bethesda on the Sabbath and faces Jewish criticism for ‘working’ on the Sabbath; both passages show Johannine concern with Sabbath controversy and Jesus’ defense of his actions.
- Genesis 17:10-14 (allusion): The institution of circumcision (mandated on the eighth day) is the background for Jesus’ claim that the Jewish practice allows a procedure on the Sabbath—John 7:22 alludes to this ancestral/mosaic tradition.
Alternative generated candidates
- If a man receives circumcision on the Sabbath so that the law of Moses will not be broken, are you angry with me because I made a whole man on the Sabbath?
- If a man receives circumcision on the Sabbath so that the law of Moses may not be broken, are you angry with me because on the Sabbath I made a man's whole body well?
John.7.24 - Details
Original Text
Morphology
- μη: PART
- κρινετε: VERB,pres,act,imp,2,pl
- κατ᾽οψιν: PREP
- αλλα: CONJ
- την: ART,acc,sg,f
- δικαιαν: ADJ,acc,sg,f
- κρισιν: NOUN,acc,sg,f
- κρινετε: VERB,pres,act,imp,2,pl
Parallels
- 1 Samuel 16:7 (thematic): Contrasts human evaluation of outward appearance with God's knowledge of the heart—cautions against judging by external sight, closely matching Jesus' prohibition against judging by appearances.
- Isaiah 11:3-4 (verbal): Says the ruler 'will not judge by what his eyes see... but with righteousness he will judge'—a near verbal and thematic parallel urging judgment not by mere sight but by righteous equity.
- Matthew 7:1-5 (verbal): Uses the same imperative 'Do not judge' and condemns hypocritical/superficial judgment; complements John’s call to avoid appearance-based judging and to exercise righteous judgment.
- Leviticus 19:15 (thematic): Commands impartial and just judgment—'do not pervert justice... judge your neighbor fairly'—provides the legal/ethical background for Jesus’ demand to judge rightly rather than by outward show.
Alternative generated candidates
- Do not judge by appearances, but judge with righteous judgment.
- Do not judge by appearances, but judge with right judgment.
Now, when the festival was already in its midst, Jesus went up into the temple and taught.
The Jews were astonished and said, "How does this man have learning, when he has never been taught?"
Jesus answered them, "My teaching is not mine, but his who sent me.
If anyone desires to do his will, he will know whether the teaching is from God or whether I speak from myself.
He who speaks from himself seeks his own glory; but the one who seeks the glory of him who sent him—he is true, and in him there is no unrighteousness.
Did not Moses give you the law? Yet none of you keeps the law. Why do you seek to kill me?
The crowd answered, "You have a demon! Who is seeking to kill you?"
Jesus answered them, "I performed one work, and you are all astonished.
Moses gave you circumcision (not that it is from Moses, but from the fathers); and you circumcise a man on the Sabbath.
If a man receives circumcision on the Sabbath so that the law of Moses would not be broken, are you angry with me because I made a man whole on the Sabbath?
Do not judge by appearances; judge with righteous judgment.