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The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil. You go up[a] to the feast yourselves. I am not going up to this feast[b] because my time[c] has not yet fully arrived.”[d] When he had said this, he remained in Galilee.

10 But when his brothers had gone up to the feast, then Jesus[e] himself also went up, not openly but in secret. 11 So the Jewish leaders[f] were looking for him at the feast, asking, “Where is he?”[g] 12 There was[h] a lot of grumbling[i] about him among the crowds.[j] Some were saying, “He is a good man,” but others, “He deceives the common people.”[k] 13 However, no one spoke openly about him for fear of the Jewish leaders.[l]

Teaching in the Temple

14 When the feast was half over, Jesus went up to the temple courts[m] and began to teach.[n] 15 Then the Jewish leaders[o] were astonished[p] and said, “How does this man know so much when he has never had formal instruction?”[q] 16 So Jesus replied,[r] “My teaching is not from me, but from the one who sent me.[s] 17 If anyone wants to do God’s will,[t] he will know about my teaching, whether it is from God or whether I speak from my own authority.[u]

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Footnotes

  1. John 7:8 sn One always speaks of “going up” to Jerusalem in Jewish idiom, even though in western thought it is more common to speak of south as “down” (Jerusalem lies south of Galilee). The reason for the idiom is that Jerusalem was identified with Mount Zion in the OT, so that altitude was the issue.
  2. John 7:8 tc Most mss (P66,75 B L T W Θ Ψ 070 0105 0250 ƒ1,13 M sa), including most of the better witnesses, have “not yet” (οὔπω, oupō) here. Those with the reading οὐκ are not as impressive (א D K 1241 al lat), but οὐκ is the more difficult reading here, especially because it stands in tension with v. 10. On the one hand, it is possible that οὐκ arose because of homoioarcton: A copyist who saw oupw wrote ouk. However, it is more likely that οὔπω was introduced early on to harmonize with what is said two verses later. As for Jesus’ refusal to go up to the feast in v. 8, the statement does not preclude action of a different kind at a later point. Jesus may simply have been refusing to accompany his brothers with the rest of the group of pilgrims, preferring to travel separately and “in secret” (v. 10) with his disciples.
  3. John 7:8 tn Although the word is καιρός (kairos) here, it parallels John’s use of ὥρα (hōra) elsewhere as a reference to the time appointed for Jesus by the Father—the time of his return to the Father, characterized by his death, resurrection, and ascension (glorification). In the Johannine literature, synonyms are often interchanged for no apparent reason other than stylistic variation.
  4. John 7:8 tn Or “my time has not yet come to an end” (a possible hint of Jesus’ death at Jerusalem); Grk “my time is not yet fulfilled.”
  5. John 7:10 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  6. John 7:11 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.
  7. John 7:11 tn Grk “Where is that one?”
  8. John 7:12 tn Grk “And there was.”
  9. John 7:12 tn Or “complaining.”
  10. John 7:12 tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).
  11. John 7:12 tn Or “the crowd.”
  12. John 7:13 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See also the note on the phrase “the Jewish leaders” in v. 1.
  13. John 7:14 tn Grk “to the temple.”
  14. John 7:14 tn Or “started teaching.” An ingressive sense for the imperfect verb (“began to teach” or “started teaching”) fits well here, since the context implies that Jesus did not start his teaching at the beginning of the festival, but began when it was about half over.
  15. John 7:15 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.
  16. John 7:15 tn Or “began to be astonished.” This imperfect verb could also be translated ingressively (“began to be astonished”), but for English stylistic reasons it is rendered as a simple past.
  17. John 7:15 tn Grk “How does this man know learning since he has not been taught?” The implication here is not that Jesus never went to school (in all probability he did attend a local synagogue school while a youth), but that he was not the disciple of a particular rabbi and had not had formal or advanced instruction under a recognized rabbi (compare Acts 4:13 where a similar charge is made against Peter and John; see also Paul’s comment in Acts 22:3).sn He has never had formal instruction. Ironically when the Jewish leaders came face-to-face with the Word become flesh—the preexistent Logos, creator of the universe and divine Wisdom personified—they treated him as an untaught, unlearned person, without the formal qualifications to be a teacher.
  18. John 7:16 tn Grk “So Jesus answered and said to them.”
  19. John 7:16 tn The phrase “the one who sent me” refers to God.
  20. John 7:17 tn Grk “his will.”
  21. John 7:17 tn Grk “or whether I speak from myself.”