KJV: Then they sought to take him: but no man laid hands on him, because his hour was not yet come.
YLT: They were seeking, therefore, to seize him, and no one laid the hand on him, because his hour had not yet come,
Darby: They sought therefore to take him; and no one laid his hand upon him, because his hour had not yet come.
ASV: They sought therefore to take him: and no man laid his hand on him, because his hour was not yet come.
| Ἐζήτουν | They were seeking |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: ζητέω Sense: to seek in order to find. |
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| πιάσαι | to take |
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Parse: Verb, Aorist Infinitive Active Root: πιάζω Sense: to lay hold of. |
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| οὐδεὶς | no one |
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Parse: Adjective, Nominative Masculine Singular Root: οὐδείς Sense: no one, nothing. |
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| ἐπέβαλεν | laid |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐπιβάλλω Sense: to cast upon, to lay upon. |
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| ἐπ’ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| χεῖρα | hand |
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Parse: Noun, Accusative Feminine Singular Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| οὔπω | not yet |
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Parse: Adverb Root: οὔπω Sense: not yet. |
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| ἐληλύθει | had come |
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Parse: Verb, Pluperfect Indicative Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| ὥρα | hour |
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Parse: Noun, Nominative Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for John 7:30
Imperfect active of ζητεω zēteō inchoative or conative, they began to seek. Either makes sense. The subject is naturally some of the Jerusalemites (Westcott) rather than some of the leaders (Bernard). To take him First aorist active infinitive, Doric form from πιαζω piazō from the usual πιεζω piezō occasionally so in the papyri, but πιαζω piazō always in N.T. except Luke 6:38. And Here = “but.” Laid his hand Second aorist active indicative of επιβαλλω epiballō to cast upon. Old and common idiom for arresting one to make him a prisoner (Matthew 26:50). See repetition in John 7:44. His hour In John 13:1 we read that “the hour” had come, but that was “not yet” “John is at pains to point out at every point that the persecution and death of Jesus followed a predestined course” (Bernard), as in John 2:4; John 7:6, John 7:8; John 8:10; John 10:39; John 13:1, etc. Was not yet come Past perfect active of ερχομαι erchomai as John looks back on the story. [source]
Another of the frequent instances in which the A.V. of this Gospel renders the logical particle as a particle of time. Translate as Rev., therefore; because of His claim to be sent from God. [source]
See on Acts 3:7. [source]
Reverse Greek Commentary Search for John 7:30
Jesus had long looked forward to this “hour” and had often mentioned it (John 7:30; John 8:20; John 12:23, John 12:27; John 13:1). See again in Mark 14:41. Now he dreads it, surely a human trait that all can understand. [source]
Perfect passive participle from πιεζω piezō old verb, but here alone in the N.T., though the Doric form πιαζω piazō to seize, occurs several times (John 7:30, John 7:32, John 7:44). [source]
Notice the connection with the previous sentence by the simple and, where another writer would have said and yet: the sense being that though Jesus was teaching where He might easily have been apprehended, yet no one attempted to arrest Him. See on John 1:10. Laid hands on is better rendered, as elsewhere, took (compare John 7:30). The inconsistency of the A.V. in the renderings of the same word, of which this is only one of many instances, is noteworthy here from the fact that in the only two passages in which John uses the phrase laid hands on (John 7:30; John 7:44), he employs the common formula, ἐπιβάλλειν τὰς χεῖρας , or τὴν χεῖρα , and in both these passages the word πιάσαι is rendered take. The use of this latter word is confined almost exclusively to John, as it is found only three times elsewhere (Acts 3:7; Acts 12:4; 2 Corinthians 11:32). [source]
So John 21:10. The verb means to lay hold of, and is nowhere else used in the New Testament of taking fish. Elsewhere in this Gospel always of the seizure of Christ by the authorities (John 7:30, John 7:39, John 7:44; John 8:20; John 10:39; John 11:57). Of apprehending Peter and Paul (Acts 12:4; 2 Corinthians 11:32). Of the taking of the beast (Revelation 19:20). Of taking by the hand (Acts 3:7). [source]
Pointing back to John 7:30, John 7:32, John 7:44, where the word πιάσαι , to seize, is found. [source]
Imperfect active, “They kept on seeking to seize” (ingressive aorist active infinitive of πιαζω piazō for which see John 7:30) as they had tried repeatedly (John 7:1, John 7:30, John 7:44; John 8:20), but in vain. They gave up the effort to stone him. Out of their hand Overawed, but still angry, the stones fell to the ground, and Jesus walked out. [source]
The predestined hour, seen from the start (John 2:4), mentioned by John (John 7:30; John 8:20) as not yet come and later as known by Jesus as come (John 13:1), twice again used by Jesus as already come (in the prayer of Jesus, John 17:1; Mark 14:41, just before the betrayal in the Garden). The request from the Greeks for this interview stirs the heart of Jesus to its depths. That the Son of man should be glorified Purpose clause with ινα hina (not in the sense of οτε hote when) and the first aorist passive subjunctive of δοχαζω doxazō same sense as in John 12:16, John 13:31. The Cross must come before Greeks can really come to Jesus with understanding. But this request shows that interest in Jesus now extends beyond the Jewish circles. [source]
Vocative case of γυνη gunē and with no idea of censure as is plain from its use by Jesus in John 19:26. But the use of γυναι gunai instead of μητερ mēter (Mother) does show her she can no longer exercise maternal authority and not at all in his Messianic work. That is always a difficult lesson for mothers and fathers to learn, when to let go. What have I to do with thee? There are a number of examples of this ethical dative in the lxx (Judges 11:12; 2Sam 16:10; 1Kings 17:18; 2Kings 3:13; 2Chron 35:21) and in the N.T. (Mark 1:24; Mark 5:7; Matthew 8:29; Matthew 27:19; Luke 8:28). Some divergence of thought is usually indicated. Literally the phrase means, “What is it to me and to thee?” In this instance F.C. Burkitt (Journal of Theol. Studies, July, 1912) interprets it to mean, “What is it to us?” That is certainly possible and suits the next clause also. Mine hour is not yet come This phrase marks a crisis whenever it occurs, especially of his death (John 7:30; John 8:20; John 12:23; John 13:1; John 17:1). Here apparently it means the hour for public manifestation of the Messiahship, though a narrower sense would be for Christ‘s intervention about the failure of the wine. The Fourth Gospel is written on the plane of eternity (W. M. Ramsay) and that standpoint exists here in this first sign of the Messiah. [source]
Future active indicative of ευρισκω heuriskō Jesus had said: “Seek and ye shall find” (Matthew 7:7), but this will be too late. Now they were seeking (John 7:30) to kill Jesus, then they will seek deliverance, but too late. Where I am No conflict with John 7:33, but the essential eternal spiritual home of Christ “in absolute, eternal being and fellowship with the Father” (Vincent). Ye cannot come This fellowship was beyond the comprehension of these hostile Jews. See the same idea in John 7:36 by the Jews; John 8:21 to the Jews and then to the disciples with the addition of “now” (αρτι arti John 13:33, νυν nun in John 13:36). [source]
Imperfect active of τελω thelō and first aorist active infinitive of πιαζω piazō “were wishing to seize him.” See John 7:30 for a like impulse and restraint, there επεβαλεν επ αυτον epebalen ep' auton here εβαλεν επ αυτον ebalen ep' auton (simple verb, not compound). [source]
See note on Mark 12:41 and note on Luke 21:1 for this word for the treasure-chambers of the temple. “It abutted on the Court of the Women, and against its walls were placed chests, trumpet-like in form, as receptacles for the offerings of the worshippers” (Bernard). The Persian word gaza (treasure) occurs only once in the N.T. (Acts 8:27) and the compound And Reason (οτι hoti) given why no one seized (επιασεν epiasen cf. John 7:30) him. Εληλυτει Elēluthei is past perfect active of ερχομαι erchomai “had not yet come.” This very use of ωρα hōra appears in John 2:4 and the very clause in John 7:30 which see. [source]
As at the recent feast (John 7:20, John 7:25, John 7:30, John 7:32; John 8:20). Some of these very professed believers were even now glowering with murderous vengeance. Hath not free course in you Intransitive use of χωρεω chōreō old verb from χωρος chōros (space, place), to have space or room for. They would not abide in Christ‘s word (John 8:31). They had no longer room for his word when once they understood the spiritual aspect of his message. Jerusalem was now just like Galilee once before (John 6:60-66). [source]
Outside of Jerusalem (the Galilean crowd as in John 7:11.) and so unfamiliar with the effort to kill Jesus recorded in John 5:18. It is important in this chapter to distinguish clearly the several groups like the Jewish leaders (John 7:13, John 7:15, John 7:25, John 7:26, John 7:30, John 7:32, etc.), the multitude from Galilee and elsewhere (John 7:10-13, John 7:20, John 7:31, John 7:40, John 7:49), the common people of Jerusalem (John 7:25), the Roman soldiers (John 7:45.). Thou hast a devil “Demon,” of course, as always in the Gospels. These pilgrims make the same charge against Jesus made long ago by the Pharisees in Jerusalem in explanation of the difference between John and Jesus (Matthew 11:18; Luke 7:33). It is an easy way to make a fling like that. “He is a monomaniac labouring under a hallucination that people wish to kill him” (Dods). [source]
The phrase only here in the New Testament. On John's use of ὥρα houras marking a critical season, see John 2:4; John 4:21, John 4:23; John 5:25, John 5:28; John 7:30; John 8:20; John 11:23, John 11:27; John 16:2, John 16:4, John 16:25, John 16:32. The dominant sense of the expression last days, in the New Testament, is that of a period of suffering and struggle preceding a divine victory. See Acts 2:17; James 5:3; 1 Peter 1:20. Hence the phrase here does not refer to the end of the world, but to the period preceding a crisis in the advance of Christ's kingdom, a changeful and troublous period, marked by the appearance of “many antichrists.” [source]
First aorist passive (deponent) imperative of ποβεομαι phobeomai here transitive with the accusative as in Luke 12:5. It is a call to judgment with no hope offered except by implication (Acts 14:15.).Give him glory (δοτε αυτωι δοχαν dote autōi doxan). Second aorist active indicative of διδωμι didōmi For the phrase see Revelation 11:13.The hour is come Second aorist (prophetic use) active indicative of ερχομαι erchomai Common idiom in John‘s Gospel (John 2:4; John 4:21, John 4:23; John 5:25, John 5:28; John 7:30, etc.).Worship (προσκυνησατε proskunēsate). First aorist active imperative of προσκυνεω proskuneō with the dative case. Solemn call to the pagan world to worship God as Creator (Revelation 4:11; Revelation 10:6), as in Psalm 96:6; Acts 14:15. For “the fountains of waters” see Revelation 8:10. [source]
Second aorist (prophetic use) active indicative of ερχομαι erchomai Common idiom in John‘s Gospel (John 2:4; John 4:21, John 4:23; John 5:25, John 5:28; John 7:30, etc.).Worship (προσκυνησατε proskunēsate). First aorist active imperative of προσκυνεω proskuneō with the dative case. Solemn call to the pagan world to worship God as Creator (Revelation 4:11; Revelation 10:6), as in Psalm 96:6; Acts 14:15. For “the fountains of waters” see Revelation 8:10. [source]