03150
 \\All that\\ (\\pn ho\\). Collective use of the neuter singular, classic
 idiom, seen also in
 # 6:39; 17:2,24; 1Jo 5:4
 Perhaps the notion of unity like \\hen\\ in
 # 17:21
 underlies this use of \\pn ho\\. \\Giveth me\\ (\\didsin moi\\). For the
 idea that the disciples are given to the Son see also
 # 6:39,65; 10:29; 17:2,6,9,12,24; 18:9
 \\I will in no wise cast out\\ (\\ou m ekbal ex\\). Strong double
 negation as in verse
 # 35
 with second aorist active subjunctive of \\ball\\. Definite promise
 of Jesus to welcome the one who comes.

03151
 \\I am come down\\ (\\katabebka\\). Perfect active indicative of
 \\katabain\\.
 See note on "Joh 6:33"
  for frequent use of this phrase by Jesus. Here \\apo\\ is correct
 rather than \\ek\\ with \\tou ouranou\\. \\Not to do\\ (\\ouch hina poi\\).
 "Not that I keep on doing" (final clause with \\hina\\ and present
 active subjunctive of \\poie\\). \\But the will\\ (\\alla to thelma\\).
 Supply \\hina poi\\ after \\alla\\, "but that I keep on doing." This is
 the fulness of joy for Jesus, to do his Father's will
 # 4:34; 5:30

03152
 \\That of all that which\\ (\\hina pn ho\\). Literally, "That all which"
 (see verse
 # 37
 for \\pan ho\\), but there is a sharp anacoluthon with \\pn\\ left as
 _nominativus pendens_. \\I should lose nothing\\ (\\m apoles ex\\
 \\autou\\). Construed with \\hina\\, "that I shall not lose anything of
 it." \\Apoles\\, from \\apollumi\\, can be either future active
 indicative or first aorist active subjunctive as is true also of
 \\anasts\\ (from \\anistmi\\), "I shall raise up." \\At the last day\\
 (\\ti eschati hemeri\\). Locative case without \\en\\. Only in John,
 but four times here
 # 39,40,44,54
 "with the majesty of a solemn refrain." In
 # 7:37
 it is the last day of the feast of tabernacles, but in
 # 11:24; 12:48
 of the day of judgment as here. Christ is the Agent of the
 general resurrection in
 # 5:28
 as in
 # 1Co 15:22
 while here only the resurrection of the righteous is mentioned.

03153
 \\Should have eternal life\\ (\\echi zn ainion\\). Present active
 subjunctive with \\hina\\, "that he may keep on having eternal life"
 as in
 # 3:15,36
 \\Beholdeth\\ (\\thern\\). With the eye of faith as in
 # 12:45
 \\And I will raise him up\\ (\\kai anasts\\). Future active indicative
 (volitive future, promise) as in
 # 54

03154
 \\Murmured\\ (\\egogguzon\\). Imperfect active of the onomatopoetic verb
 \\gogguz\\, late verb in LXX (murmuring against Moses), papyri
 (vernacular), like the cooing of doves or the buzzing of bees.
 These Galilean Jews are puzzled over what Jesus had said (verses
 # 33,35
 about his being the bread of God come down from heaven.

03155
 \\How doth he now say?\\ (\\Ps nun legei;\\). They knew Jesus as the son
 of Joseph and Mary. They cannot comprehend his claim to be from
 heaven. This lofty claim puzzles sceptics today.

03156
 \\Murmur not\\ (\\m gogguzete\\). Prohibition with \\m\\ and the present
 active imperative, "stop murmuring" (the very word of verse
 # 41
 There was a rising tide of protest.

03157
 \\Except the Father draw him\\ (\\ean m helkusi auton\\). Negative
 condition of third class with \\ean m\\ and first aorist active
 subjunctive of \\helku\\, older form \\helk\\, to drag like a net
 # Joh 21:6
 or sword
 # 18:10
 or men
 # Ac 16:19
 to draw by moral power
 # 12:32
 as in
 # Jer 31:3
 \\Sur\\, the other word to drag
 # Ac 8:3; 14:19
 is not used of Christ's drawing power. The same point is repeated
 in verse
 # 65
 The approach of the soul to God is initiated by God, the other
 side of verse
 # 37
 See
 # Ro 8:7
 for the same doctrine and use of \\oude dunatai\\ like \\oudeis\\
 \\dunatai\\ here.

03158
 \\Taught of God\\ (\\didaktoi theou\\). A free quotation from
 # Isa 54:13
 with this phrase in the LXX. There is here the ablative case
 \\theou\\ with the passive verbal adjective \\didaktoi\\ (Robertson,
 _Grammar_, p. 516). In
 # 1Th 4:9
 we have the compound verbal \\theodidaktoi\\. The same use of
 \\didaktos\\ with the ablative occurs in
 # 1Co 2:13
 \\And hath learned\\ (\\kai mathn\\). Second aorist active participle of
 \\manthan\\. It is not enough to hear God's voice. He must heed it
 and learn it and do it. This is a voluntary response. This one
 inevitably comes to Christ.

03159
 \\This one has seen the Father\\ (\\houtos heraken ton patera\\).
 Perfect active indicative of \\hora\\. With the eyes no one has seen
 God
 # 1:18
 save the Son who is "from God" in origin
 # 1:1,14; 7:29; 16:27; 17:8
 The only way for others to see God is to see Christ
 # 14:9

03160
 \\He that believeth\\ (\\ho pisteun\\). This is the way to see God in
 Christ.

03161
 \\I am the bread of life\\ (\\eg eimi ho artos ts zs\\). Jesus
 repeats the astounding words of verse
 # 35
 after fuller explanation. The believer in Christ has eternal life
 because he gives himself to him.

03162
 \\And they died\\ (\\kai apethanon\\). Physical death. The manna did not
 prevent death. But this new manna will prevent spiritual death.

03163
 \\That a man may eat thereof, and not die\\ (\\hina tis ex autou phagi\\
 \\kai m apothani\\). Purpose clause with \\hina\\ and the second aorist
 active subjunctive of \\esthi\\ and \\apothnsk\\. The wonder and the
 glory of it all, but quite beyond the insight of this motley
 crowd.

03164
 \\The living bread\\ (\\ho artos ho zn\\). "The bread the living."
 Repetition of the claim in
 # 35,41,48
 but with a slight change from \\zs\\ to \\zn\\ (present active
 participle of \\za\\). It is alive and can give life. See
 # 4:10
 for living water. In
 # Re 1:17
 Jesus calls himself the Living One (\\ho zn\\). \\For ever\\ (\\eis ton\\
 \\aina\\). Eternally like \\ainion\\ with \\zn\\ in
 # 47
 \\I shall give\\ (\\eg ds\\). Emphasis on \\eg\\ (I). Superior so to
 Moses. \\Is my flesh\\ (\\h sarx mou estin\\).
 See note on "Joh 1:14"
  for \\sarx\\ the Incarnation. This new idea creates far more
 difficulty to the hearers who cannot grasp Christ's idea of
 self-sacrifice. \\For the life of the world\\ (\\huper ts tou kosmou\\
 \\zs\\). Over, in behalf of, \\huper\\ means, and in some connexions
 instead of as in
 # 11:50
 See
 # 1:30
 for the Baptist's picture of Christ as the Lamb of God that
 taketh away the sin of the world. See also
 # 3:17; 4:42; 1Jo 3:16; Mt 20:28; Ga 3:13; 2Co 5:14; Ro 5:8
 Jesus has here presented to this Galilean multitude the central
 fact of his atoning death for the spiritual life of the world.

03165
 \\Strove\\ (\\emachonto\\). Imperfect (inchoative) middle of \\machomai\\, to
 fight in armed combat
 # Ac 7:26
 then to wage a war of words as here and
 # 2Ti 2:24
 They were already murmuring
 # 41
 now they began bitter strife with one another over the last words
 of Jesus
 # 43-51
 some probably seeing a spiritual meaning in them. There was
 division of opinion about Jesus in Jerusalem also later
 # 7:12,40; 9:16; 10:19
 \\How can?\\ (\\Ps dunatai;\\). The very idiom used by Nicodemus in
 # 3:4,9
 Here scornful disbelief. \\This man\\ (\\houtos\\). Contemptuous use
 pictured in verse
 # 42
 \\His flesh to eat\\ (\\tn sarka autou phagein\\). As if we were
 cannibals! Some MSS. do not have \\autou\\, but the meaning is clear.
 The mystical appropriation of Christ by the believer
 # Ga 2:20; Eph 3:17
 they could not comprehend, though some apparently were against
 this literal interpretation of "flesh" (\\sarx\\).

03166
 \\Except ye eat\\ (\\ean m phagte\\). Negative condition of third class
 with second aorist active subjunctive of \\esthi\\. Jesus repeats
 the statement in verses
 # 50,51
 Note change of \\mou\\ (my) in verse
 # 51
 to \\tou huiou tou anthrpou\\ with same idea. \\And drink his blood\\
 (\\kai pite autou to haima\\). Same condition with second aorist
 active subjunctive of \\pin\\. This addition makes the demand of
 Jesus seem to these Jews more impossible than before if taken in
 a baldly literal sense. The only possible meaning is the
 spiritual appropriation of Jesus Christ by faith (verse
 # 47
 for "ye have not life in yourselves" (\\ouk echete zn en\\
 \\heautois\\). Life is found only in Christ.

03167
 \\He that eateth\\ (\\ho trgn\\). Present active participle for
 continual or habitual eating like \\pisteuete\\ in verse
 # 29
 The verb \\trg\\ is an old one for eating fruit or vegetables and
 the feeding of animals. In the N.T. it occurs only in
 # Joh 6:54,56,58; 13:18; Mt 24:38
 Elsewhere in the Gospels always \\esthi\\ or \\ephagon\\ (defective verb
 with \\esthi\\). No distinction is made here between \\ephagon\\
 # 48,50,52,53,58
 and \\trg\\
 # 54,56,57,58
 Some men understand Jesus here to be speaking of the Lord's
 Supper by prophetic forecast or rather they think that John has
 put into the mouth of Jesus the sacramental conception of
 Christianity by making participation in the bread and wine the
 means of securing eternal life. To me that is a violent
 misinterpretation of the Gospel and an utter misrepresentation of
 Christ. It is a grossly literal interpretation of the mystical
 symbolism of the language of Jesus which these Jews also
 misunderstood. Christ uses bold imagery to picture spiritual
 appropriation of himself who is to give his life-blood for the
 life of the world
 # 51
 It would have been hopeless confusion for these Jews if Jesus had
 used the symbolism of the Lord's Supper. It would be real
 dishonesty for John to use this discourse as a propaganda for
 sacramentalism. The language of Jesus can only have a spiritual
 meaning as he unfolds himself as the true manna.

03168
 \\Meat indeed\\ (\\alths brsis\\). So the best MSS., "true food."
 See note on "Joh 4:32"
  for \\brsis\\ as equal to \\brma\\ (a thing eaten). \\Drink indeed\\
 (\\alths posis\\). Correct text, "true drink." For \\posis\\ see
 # Ro 14:17; Col 2:16
 (only N.T. examples).

03169
 \\Abideth in me and I in him\\ (\\en emoi menei kag en auti\\). Added
 to the phrase in
 # 54
 in the place of \\echei zn ainion\\ (has eternal life). The verb
 \\men\\ (to abide) expresses continual mystical fellowship between
 Christ and the believer as in
 # 15:4-7; 1Jo 2:6,27,28; 3:6,24; 4:12,16
 There is, of course, no reference to the Lord's Supper
 (Eucharist), but simply to mystical fellowship with Christ.

03170
 \\The living Father\\ (\\ho zn patr\\). Nowhere else in the N.T., but
 see
 # 5:26
 and "the living God"
 # Mt 16:16; 2Co 6:16
 The Father is the source of life and so "I live because of the
 Father" (\\kag z dia ton patera\\). \\He that eateth me\\ (\\ho trgn\\
 \\me\\). Still bolder putting of the mystical appropriation of Christ
 # 51,53,54,56
 \\Because of me\\ (\\di' eme\\). The same idea appears in
 # 14:19
 : "Because I live ye shall live also." See
 # 11:25
 Jesus Christ is our ground of hope and guarantee of immortality.
 Life is in Christ. There is no real difficulty in this use of
 \\dia\\ with the accusative as with \\dia ton patera\\ just before. It
 occurs also in
 # 15:3
 As the Father is the fount of life to Christ, so Christ is the
 fount of life to us. See
 # 1Jo 4:9
 where \\dia\\ is used with the genitive (\\di' autou\\) as the
 intermediate agent, not the ground or reason as here.

03171
 \\This is the bread\\ (\\houtos estin ho artos\\). Summary and final
 explanation of the true manna (from verse
 # 32
 on) as being Jesus Christ himself.

03172
 \\In the synagogue\\ (\\en sunaggi\\). Definite like our in church,
 though article absent. Only use of the word in John except
 # 18:20
 "Among the ruins at _Tell Hum_, the probable site of Capernaum,
 have been found among the remains of a synagogue a block of stone
 perhaps the lintel, carved with a pot of manna, and with a
 pattern of vine leaves and clusters of grapes" (Vincent).

03173
 \\A hard saying\\ (\\sklros\\). "This saying is a hard one." Old
 adjective, rough, harsh, dried hard (from \\skell\\, to dry),
 probably the last saying of Jesus that he was the bread of life
 come down from heaven and they were to eat him. It is to be hoped
 that none of the twelve joined the many disciples in this
 complaint. \\Hear it\\ (\\autou akouein\\). Or "hear him," hear with
 acceptation. For \\akou\\ with the genitive see
 # 10:3,16,27

03174
 \\Knowing in himself\\ (\\eids en heauti\\). Second perfect active
 participle of \\oida\\. See
 # 2:25
 for this supernatural insight into men's minds. \\Murmured\\
 (\\gogguzousin\\). Present active indicative retained in indirect
 discourse. See
 # 41
 for \\gogguz\\. \\At this\\ (\\peri toutou\\). "Concerning this word." \\Cause\\
 \\to stumble\\ (\\skandalizei\\). Common Synoptic verb from \\skandalon\\ for
 which see
 # Mt 5:29
 In John again only in
 # 16:1

03175
 \\What then if ye should behold\\ (\\ean oun therte\\). No "what" in
 the Greek. Condition of third class with \\ean\\ and present active
 subjunctive, "if ye then behold." \\Ascending\\ (\\anabainonta\\).
 Present active participle picturing the process. \\Where he was\\
 \\before\\ (\\hopou n to proteron\\). Neuter articular adjective as
 adverb (accusative of general reference, at the former time as in
 # 9:8; Ga 3:13
 Clear statement of Christ's pre-existence in his own words as in
 # 3:13; 17:5
 (cf.
 # 1:1-18

03176
 \\That quickeneth\\ (\\to zopoioun\\). Articular present active
 participle of \\zopoie\\ for which see
 # 5:21
 For the contrast between \\pneuma\\ (spirit) and \\sarx\\ (flesh) see
 already
 # 3:6
 \\The words\\ (\\ta rmata\\). Those in this discourse (I have just
 spoken, \\lelalka\\), for they are the words of God
 # 3:34; 8:47; 17:8
 No wonder they "are spirit and are life" (\\pneuma estin kai z\\
 \\estin\\). The breath of God and the life of God is in these words
 of Jesus. Never man spoke like Jesus
 # 7:46
 There is life in his words today.

03177
 \\That believe not\\ (\\hoi ou pisteuousin\\). Failure to believe kills
 the life in the words of Jesus. \\Knew from the beginning\\ (\\idei ex\\
 \\archs\\). In the N.T. we have \\ex archs\\ only here and
 # 16:4
 but \\ap' archs\\ in apparently the same sense as here in
 # 15:27; 1Jo 2:7,24; 3:11
 and see
 # Lu 1:2; 1Jo 1:1
 From the first Jesus distinguished between real trust in him and
 mere lip service
 # 2:24; 8:31
 two senses of \\pisteu\\. \\Were\\ (\\eisin\\). Present active indicative
 retained in indirect discourse. \\And who it was that should betray\\
 \\him\\ (\\kai tis estin ho paradsn\\). Same use of \\estin\\ and note
 article and future active participle of \\paradidmi\\, to hand over,
 to betray. John does not say here that Jesus knew that Judas
 would betray him when he chose him as one of the twelve, least of
 all that he chose him for that purpose. What he does say is that
 Jesus was not taken by surprise and soon saw signs of treason in
 Judas. The same verb is used of John's arrest in
 # Mt 4:12
 Once Judas is termed traitor (\\prodots\\) in
 # Lu 6:16
 Judas had gifts and was given his opportunity. He did not have to
 betray Jesus.

03178
 \\Except it be given him of the Father\\ (\\ean m i dedomenon auti\\
 \\ek tou patros\\). Condition of third class with \\ean m\\ and
 periphrastic perfect passive subjunctive of \\didmi\\. Precisely the
 same point as in verse
 # 44
 where we have \\helkusi\\ instead of \\i dedomenon\\. The impulse to
 faith comes from God. Jesus does not expect all to believe and
 seems to imply that Judas did not truly believe.

03179
 \\Upon this\\ (\\ek toutou\\). Same idiom in
 # 19:12
 "Out of this saying or circumstance." Jesus drew the line of
 cleavage between the true and the false believers. \\Went back\\
 (\\aplthon eis ta opis\\). Aorist (ingressive) active indicative of
 \\aperchomai\\ with \\eis ta opis\\, "to the rear" (the behind things)
 as in
 # 18:6
 \\Walked no more with him\\ (\\ouketi met' autou periepatoun\\).
 Imperfect active of \\peripate\\. The crisis had come. These
 half-hearted seekers after the loaves and fishes and political
 power turned abruptly from Jesus, walked out of the synagogue
 with a deal of bluster and were walking with Jesus no more. Jesus
 had completely disillusioned these hungry camp-followers who did
 not care for spiritual manna that consisted in intimate
 appropriation of the life of Jesus as God's Son.

03180
 \\Would ye also go away?\\ (\\M kai humeis thelete hupagein;\\). Jesus
 puts it with the negative answer (\\m\\) expected. See
 # 21:5
 where Jesus also uses \\m\\ in a question. Judas must have shown
 some sympathy with the disappointed and disappearing crowds. But
 he kept still. There was possibly restlessness on the part of the
 other apostles.

03181
 \\Lord, to whom shall we go?\\ (\\Kurie, pros tina apeleusometha;\\).
 Peter is the spokesman as usual and his words mean that, if such
 a thought as desertion crossed their minds when the crowd left,
 they dismissed it instantly. They had made their choice. They
 accepted these very words of Jesus that had caused the defection
 as "the words of eternal life."

03182
 \\We have believed\\ (\\hmeis pepisteukamen\\). Perfect active
 indicative of \\pisteu\\, "We have come to believe and still
 believe" (verse
 # 29
 \\And know\\ (\\kai egnkamen\\). Same tense of \\ginsk\\, "We have come to
 know and still know." \\Thou art the Holy One of God\\ (\\su ei ho\\
 \\hagios tou theou\\). Bernard follows those who believe that this is
 John's report of the same confession given by the Synoptics
 # Mr 8:27; Mt 16:13-20; Lu 9:18
 an utterly unjustifiable conclusion. The details are wholly
 different. Here in the synagogue in Capernaum, there on Mt.
 Hermon near Caesarea Philippi. What earthly difficulty is there
 in supposing that Peter could make a noble confession twice? That
 is to my mind a wooden conception of the apostles in their
 growing apprehension of Christ.

03183
 \\And one of you is a devil\\ (\\kai ex humn heis diabolos estin\\).
 Jesus does not say that Judas was a devil when he chose him, but
 that he is one now. In
 # 13:2,27
 John speaks of the devil entering Judas. How soon the plan to
 betray Jesus first entered the heart of Judas we do not know
 # 12:4
 One wonders if the words of Jesus here did not cut Judas to the
 quick.

03184
 \\Of Simon Iscariot\\ (\\Simnos Iskaritou\\). So his father was named
 Iscariot also, a man of Kerioth (possibly in Judah,
 # Jos 15:25
 possibly in Moab,
 # Jer 48:24
 not in Galilee. Judas was the only one of the twelve not a
 Galilean. The rest of the verse is like
 # 12:4
 \\One of the twelve\\ (\\heis ek tn ddeka\\). The eternal horror of the
 thing.

03185
 \\After these things\\ (\\meta tauta\\). John's favourite general note of
 the order of events. Bernard conceives that the events in
 # 7:1-14
 follow
 # 7:15-24
 and both follow chapter 5, not chapter 6, a wholly needless
 readjustment of the narrative to suit a preconceived theory. John
 simply supplements the narrative in the Synoptics at points
 deemed important. He now skips the period of withdrawal from
 Galilee of about six months (from passover to tabernacles).
 \\Walked\\ (\\periepatei\\). Imperfect active, a literal picture of the
 itinerant ministry of Jesus. He has returned to Galilee from the
 region of Caesarea Philippi. He had been avoiding Galilee as well
 as Judea for six months. \\For he would not walk in Judea\\ (\\ou gar\\
 \\thelen en ti Ioudaii\\). Imperfect active of \\thel\\ picturing the
 attitude of refusal to work in Judea after the events in chapter
 5 (perhaps a year and a half before). \\Sought to kill\\ (\\eztoun\\
 \\apokteinai\\). Imperfect active again, progressive attitude, had
 been seeking to kill him as shown in
 # 5:18
 where the same words occur.

03186
 \\The feast of tabernacles\\ (\\h sknopgia\\). Only New Testament
 example of this word (\\skn\\, tent, \\pgnumi\\, to fasten as in
 # Heb 8:2
 Technical name of this feast
 # De 16:13; Le 23:34,43
 It began on the 15th of the month Tisri (end of September) and
 lasted seven days and finally eight days in post-exilic times
 # Ne 8:18
 It was one of the chief feasts of the Jews.

03187
 \\His brethren\\ (\\hoi adelphoi autou\\). "His brothers" (half-brothers
 actually), who "were not believing on him" (\\oude episteuon eis\\
 \\auton\\) as stated in verse
 # 5
 They were hostile to the Messianic assumptions of Jesus, a
 natural attitude as one can well see, though at first they were
 friendly
 # 2:12
 \\Depart hence\\ (\\metabthi enteuthen\\). Second aorist active
 imperative of \\metabain\\, to pass to another place
 # 5:24; 13:1
 It was impertinence on their part. \\That thy disciples also may\\
 \\behold\\ (\\hina kai hoi mathtai sou thersousin\\). Final clause
 with \\hina\\ and the future active indicative of \\there\\. Jesus had
 many disciples in Judea at the start
 # 2:23; 4:1
 and had left it because of the jealousy of the Pharisees over his
 success
 # 4:3
 The brothers may have heard of the great defection in the
 synagogue in Capernaum
 # 6:66
 but the advice is clearly ironical. \\Which thou doest\\ (\\ha poieis\\).
 To what works they refer by this language we do not know. But
 Jesus had been away from Galilee for some months and from Judea
 for a year and a half. Perhaps the brothers of Jesus may actually
 have been eager to rush Jesus into the hostile atmosphere of
 Jerusalem again.

03188
 \\In secret\\ (\\en krupti\\). See
 # Mt 6:4,6
 for this phrase. \\Openly\\ (\\en parrsii\\). "In public" (\\pn, rsis\\,
 telling it all).
 See note on "Mt 8:32"
 Common in John
 # 7:13,26; 10:24; 16:25,29; 18:20
 here again contrasted with \\en krupti\\). It is wise advice in the
 abstract that a public teacher must allow inspection of his
 deeds, but the motive is evil. They might get Jesus into trouble.
 \\If thou doest these things\\ (\\ei tauta poieis\\). This condition of
 the first class assumes the reality of the deeds of Jesus, but
 the use of the condition at all throws doubt on it all as in
 # Mt 4:3,6
 \\Manifest thyself\\ (\\phanerson seauton\\). First aorist active
 imperative of \\phanero\\. \\To the world\\ (\\ti kosmi\\). Not just to
 "thy disciples," but to the public at large as at the feast of
 tabernacles. See
 # 8:26; 14:22
 for this use of \\kosmos\\.

03189
 \\For even his brethren did not believe on him\\ (\\oude gar hoi\\
 \\adelphoi autou episteuon eis auton\\). Literally, "For not even
 were his brothers believing on him." Imperfect tense of \\pisteu\\
 with sad picture of the persistent refusal of the brothers of
 Jesus to believe in his Messianic assumptions, after the two
 rejections in Capernaum
 # Lu 4:16-31; Mr 6:1-6; Mt 13:54-58
 and also after the blasphemous accusation of being in league with
 Beelzebub when the mother and brothers came to take Jesus home
 # Mr 3:31-35; Mt 12:46-50; Lu 8:19-21
 The brothers here are sarcastic.

03190
 \\My time is not yet come\\ (\\ho kairos ho emos oup parestin\\). Only
 use with verse
 # 8
 of \\kairos\\ in this Gospel, elsewhere \\chronos\\
 # Joh 5:6
 or more often \\hra\\
 # 2:4
 "the predestined hour" (Bernard). Here \\kairos\\ is the fitting or
 proper occasion for Christ's manifesting himself publicly to the
 authorities as Messiah as in verse
 # 8
 At the feast of tabernacles Jesus did make such public claims
 # 7:29,33; 8:12,28,38,42,58
 \\Parestin\\ is present active indicative of \\pareimi\\, old compound,
 to be by, to be present. The brothers of Jesus had the regular
 Jewish obligation to go up to the feast, but the precise day was
 a matter of indifference to them.

03191
 \\Cannot hate\\ (\\ou dunatai misein\\). Because of "the law of moral
 correspondence" (Westcott), often in John for "inherent
 impossibility" (Vincent). The brothers of Jesus here belong to
 the unbelieving world (\\kosmos\\) which is unable to love Jesus
 # 15:18,23,24
 and which Jesus had already exposed ("testify," \\martur\\,
 # 5:42,45
 This unbelieving "world" resented the exposure
 # 3:19
 cf.
 # 18:37

03192
 \\Go ye up to the feast\\ (\\humeis anabte eis tn heortn\\). The
 emphatic word by position is \\humeis\\ (ye) in contrast with \\eg\\
 (I). Second aorist active imperative of \\anabain\\, old and common
 verb for going up to the feast
 # 2:13
 or anywhere. Take your own advice
 # 7:3
 \\I go not up yet\\ (\\eg oup anabain\\). So Westcott and Hort after B
 W L (Neutral) while \\ou\\ (not) is read by Aleph D, African Latin,
 Vulgate, Coptic (Western). Some of the early Greek Fathers were
 puzzled over the reading \\ouk\\ (I go not up) as contradictory to
 verse
 # 10
 wherein it is stated that Jesus did go up. Almost certainly \\ouk\\
 (not) is correct and is not really contradictory when one notes
 in verse
 # 10
 that the manner of Christ's going up is precisely the opposite of
 the advice of the brothers in verses
 # 3,4
 "Not yet" (\\oup\\) is genuine before "fulfilled" (\\peplrtai\\,
 perfect passive indicative of \\plro\\). One may think, if he will,
 that Jesus changed his plans after these words, but that is
 unnecessary. He simply refused to fall in with his brothers'
 sneering proposal for a grand Messianic procession with the
 caravan on the way to the feast. He will do that on the journey
 to the last passover.

03193
 \\He abode still in Galilee\\ (\\emeinen en ti Galilaii\\). No "still"
 (\\eti\\) in the Greek text. The constative aorist active indicative
 \\emeinen\\ covers a period of some days.

03194
 \\Were gone up\\ (\\anebsan\\). Second aorist active indicative of
 \\anabain\\, not past perfect though the action is antecedent in
 fact to the following \\tote aneb\\. The Greek does not always draw
 the precise distinction between the merely punctiliar (aorist)
 antecedent action and the past perfect
 # 2:9; 4:45
 \\He also\\ (\\tote autos\\). As well as the brothers. \\Not publicly\\ (\\ou\\
 \\phaners\\). Against their advice in verse
 # 4
 using \\phanerson\\ (the very same word stem). \\But as it were in\\
 \\secret\\ (\\alla hs en krupti\\). "Not with the usual caravan of
 pilgrims" (Bernard). Just the opposite of their advice in verse
 # 4
 with the same phrase \\en phaneri\\. Plainly Jesus purposely went
 contrary to the insincere counsel of his brothers as to the
 manner of his Messianic manifestation. This secrecy concerned
 solely the journey to Jerusalem, not his public teaching there
 after his arrival
 # 7:26,28; 18:20

03195
 \\The Jews\\ (\\hoi Ioudaioi\\). The hostile leaders in Jerusalem, not
 the Galilean crowds
 # 7:12
 nor the populace in Jerusalem
 # 7:25
 \\Sought\\ (\\eztoun\\). Imperfect active of \\zte\\, "were seeking,"
 picture of the attitude of the Jewish leaders toward Jesus who
 had not yet appeared in public at the feast. In fact he had
 avoided Jerusalem since the collision in chapter 5. The leaders
 clearly wished to attack him. \\Where is he?\\ (\\pou estin ekeinos;\\).
 "Where is that one? (emphatic use of \\ekeinos\\ as in
 # 1:8; 9:12
 Jesus had been at two feasts during his ministry (passover in
 # 2:12
 possibly another passover in
 # 5:1
 but he had avoided the preceding passover
 # 6:4; 7:1
 The leaders in Jerusalem had kept in touch with Christ's work in
 Galilee. They anticipate a crisis in Jerusalem.

03196
 \\Much murmuring\\ (\\goggusmos polus\\). This Ionic onomatopoetic word
 is from \\gogguz\\ for which verb see
 # 6:41,61; 7:32
 for secret displeasure
 # Ac 6:1
 or querulous discontent
 # Php 2:14
 \\Among the multitudes\\ (\\en tois ochlois\\). "The multitudes"
 literally, plural here only in John. These different groups were
 visitors from Galilee and elsewhere and were divided in their
 opinion of Jesus as the Galileans had already become
 # 6:66
 \\A good man\\ (\\agathos\\). Pure in motive. See
 # Mr 10:17; Ro 5:7
 (absolute sense of God). Superior to \\dikaios\\. Jesus had champions
 in these scattered groups in the temple courts. \\Not so, but he\\
 \\leadeth the multitude astray\\ (\\ou, alla plani ton ochlon\\). Sharp
 clash in the crowd. Present active indicative of \\plana\\, to go
 astray
 # Mt 18:12
 like our "planets," to lead others astray
 # Mt 24:4,5,11
 etc.). In the end the rulers will call Jesus "that deceiver"
 (\\ekeinos ho planos\\,
 # Mt 27:63
 The Jewish leaders have a following among the crowds as is seen
 # 7:31

03197
 \\Howbeit\\ (\\mentoi\\). See
 # 4:27
 for this compound particle (\\men, toi\\), by way of exception, but
 yet. \\Spake\\ (\\elalei\\). Imperfect active of \\lale\\, "was speaking,"
 picturing the whispering or secret talk (\\no man openly\\, \\oudeis\\
 \\parrsii\\). Best MSS. do not have \\en\\ here with \\parrsii\\
 (locative or instrumental case of manner) as in
 # 7:26; 10:24; 11:54
 but \\en\\ genuine in
 # 7:4; Col 2:15
 This adverbial use of \\parrsii\\ is common enough
 # Mr 8:37
 \\For fear of the Jews\\ (\\dia ton phobon tn Ioudain\\). Objective
 genitive. The crowds really feared the Jewish leaders and
 evidently did not wish to involve Jesus or themselves. See the
 same phrase and attitude on the part of the disciples in
 # 19:38; 20:19

03198
 \\But when it was now in the midst of the feast\\ (\\d de ts heorts\\
 \\mesouss\\). Literally, "But feast being already midway." Genitive
 absolute, present active participle, of \\meso\\, old verb from
 \\mesos\\, in LXX, here only in N.T. The feast of tabernacles was
 originally seven days, but a last day (verse
 # 37; Le 23:36
 was added, making eight in all. \\And taught\\ (\\kai edidasken\\).
 Imperfect active of \\didask\\, probably inchoative, "began to
 teach." He went up (\\aneb\\, effective aorist, arrived). The
 leaders had asked (verse
 # 11
 where Jesus was. There he was now before their very eyes.

03199
 \\Marvelled\\ (\\ethaumazon\\). Picturesque imperfect active of \\thaumaz\\,
 "were wondering." After all the bluster of the rulers (verse
 # 13
 here was Jesus teaching without interruption. \\Knoweth letters\\
 (\\grammata oiden\\). Second perfect active indicative used as
 present. \\Grammata\\, old word from \\graph\\, to write, is originally
 the letters formed
 # Ga 6:11
 then a letter or epistle
 # Ac 28:21
 then the sacred Scriptures
 # Joh 5:47; 2Ti 3:15
 then learning like Latin _litterae_ and English letters
 # Ac 26:24; Joh 7:15
 "The marvel was that Jesus showed Himself familiar with the
 literary methods of the time, which were supposed to be confined
 to the scholars of the popular teachers" (Westcott). \\Having never\\
 \\learned\\ (\\m memathks\\). Perfect active participle of \\manthan\\
 with \\m\\, the usual negative (subjective) with the participle. It
 is not the wisdom of Jesus that disconcerted the Jewish leaders,
 but his learning (Marcus Dods). And yet Jesus had not attended
 either of the rabbinical theological schools in Jerusalem
 (Hillel, Shammai). He was not a rabbi in the technical sense,
 only a carpenter, and yet he surpassed the professional rabbis in
 the use of their own methods of debate. It is sometimes true
 today that unschooled men in various walks of life forge ahead of
 men of lesser gifts with school training. See the like puzzle of
 the Sanhedrin concerning Peter and John
 # Ac 4:13
 This is not an argument against education, but it takes more than
 education to make a real man. Probably this sneer at Jesus came
 from some of the teachers in the Jerusalem seminaries. "Christ
 was in the eyes of the Jews a merely self-taught enthusiast"
 (Westcott).
