The Meaning of John 7:25 Explained

John 7:25

KJV: Then said some of them of Jerusalem, Is not this he, whom they seek to kill?

YLT: Certain, therefore, of the Jerusalemites said, 'Is not this he whom they are seeking to kill?

Darby: Some therefore of those of Jerusalem said, Is not this he whom they seek to kill?

ASV: Some therefore of them of Jerusalem said, Is not this he whom they seek to kill?

KJV Reverse Interlinear

Then  said  some  of  them of Jerusalem,  Is  not  this  he, whom  they seek  to kill? 

What does John 7:25 Mean?

Context Summary

John 7:25-31 - The Unavoidable Christ
The freedom with which Jesus preached arrested the attention of the people in Jerusalem, and many wondered whether the cessation of hostility indicated a tacit admission on the part of the authorities that Jesus was what He claimed to be. But they were deferred in arriving at this final conclusion by the consideration that the origin of the Messiah would be unknown, John 7:27. Jesus answered this objection in John 7:28-29. He says in effect: "What you say is true: the Messiah's origin is not known: but my origin is unknown, because it is from God, whom you, notwithstanding your profession, do not know. I know Him, but to you He is only a venerable Name." The knowledge of the birth at Bethlehem and the lowly family of Jesus, will not explain the mystery of His Person or the secret of His influence on men. All that can only be accounted for by His divine glory as the Only-Begotten of the Father. His hearers immediately recognized the greatness of these claims, which appeared to them blasphemous, though to us they are the literal truth. While the adversaries of Jesus were strengthened in their purpose, His friends were confirmed in their faith. John 7:31 is a decided advance upon John 7:12. See 2 Corinthians 2:16. [source]

Chapter Summary: John 7

1  Jesus reproves the ambition and boldness of his kinsmen;
10  goes up from Galilee to the feast of tabernacles;
14  teaches in the temple
40  Various opinions of him among the people
45  The Pharisees are angry that their officers took him not,
50  and chide with Nicodemus for taking his side

Greek Commentary for John 7:25

Some therefore of them of Jerusalem [ουν τινες εκ των Ιεροσολυμειτων]
The people of the city in contrast to the multitude of pilgrims at the feast. They form a separate group. The word is made from Ιεροσολυμα — Ierosoluma and occurs in Josephus and 4Maccabees. In N.T. only here and Mark 1:5. These Jerusalem people knew better than the pilgrims the designs of the rulers (Vincent). Is not this? Expecting affirmative answer. Clearly they were not as familiar with the appearance of Jesus as the Galilean multitude (Dods). They seek The plural refers to the group of leaders already present (John 7:15) to whom the Jerusalem crowd probably pointed. They knew of their threats to kill Jesus (John 5:18). [source]
Them of Jerusalem [Ἱεροσολυμιτῶν]
Literally, of the Jerusalemites, who knew better than the multitude the designs of the priesthood. The word occurs only here and Mark 1:5. [source]

Reverse Greek Commentary Search for John 7:25

John 10:19 There was a division [σχίσμα ἐγένετο]
Rev., more correctly, there arose. The word σχίσμα , division, from σχίζω , to cleave, describes a fact which continually recurs in John's narrative. See John 6:52, John 6:60, John 6:66; John 7:12, John 7:25sqq.; John 8:22; John 9:16, John 9:17; John 10:19, John 10:24, John 10:41; John 11:37sqq.; John 12:19, John 12:29, John 12:42; John 16:18, John 16:19. [source]
John 10:19 There arose a division again [σχισμα παλιν εγενετο]
As in John 7:43 in the crowd (also in John 7:12, John 7:31), so now among the hostile Jews (Pharisees) some of whom had previously professed belief in him (John 8:31). The direct reference of παλιν — palin (again) may be to John 9:16 when the Pharisees were divided over the problem of the blind man. Division of opinion about Jesus is a common thing in John‘s Gospel (John 6:52, John 6:60, John 6:66; John 7:12, John 7:25.; John 8:22; John 9:16.; John 10:19, John 10:24, John 10:41; John 11:41.; John 12:19, John 12:29, John 12:42; John 16:18.). [source]
John 18:31 Yourselves [υμεις]
Emphatic. Pilate shrewdly turns the case over to the Sanhedrin in reply to their insolence, who have said nothing whatever about their previous trial and condemnation of Jesus. He drew out at once the admission that they wanted the death of Jesus, not a fair trial for him, but Pilate‘s approval of their purpose to kill him (John 7:1, John 7:25). [source]
John 5:18 Sought the more [μαλλον εζητουν]
Imperfect active of ζητεω — zēteō graphic picture of increased and untiring effort “to kill him” John repeats this clause “they sought to kill him” in John 7:1, John 7:19, John 7:25; John 8:37, John 8:40. Their own blood was up on this Sabbath issue and they bend every energy to put Jesus to death. If this is a passover, this bitter anger, murderous wrath, will go on and grow for two years. Not only brake the Sabbath Imperfect active of λυω — luō He was now a common and regular Sabbath-breaker. Λυω — Luō means to loosen, to set at naught. The papyri give examples of λυω — luō in this sense like λυειν τα πεντη — luein ta penthē (to break the period of mourning). This was the first grudge against Jesus, but his defense had made the offense worse and had given them a far graver charge. But also called God his own Father “His own” Ισος — Isos is an old common adjective (in papyri also) and means equal. In Philemon 2:6 Paul calls the Pre-incarnate Christ ισα τεωι — isa theōi “equal to God” (plural ισα — isa attributes of God). Bernard thinks that Jesus would not claim to be ισος τεωι — isos theōi because in John 14:28 he says: “The Father is greater than I.” And yet he says in John 14:7 that the one who sees him sees in him the Father. Certainly the Jews understood Jesus to claim equality with the Father in nature and privilege and power as also in John 10:33; John 19:7. Besides, if the Jews misunderstood Jesus on this point, it was open and easy for him to deny it and to clear up the misapprehension. This is precisely what he does not do. On the contrary Jesus gives a powerful apologetic in defense of his claim to equality with the Father (verses 19-47). [source]
John 8:37 Yet ye seek to kill me [αλλα ζητειτε με αποκτειναι]
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]
John 7:11 The Jews [οι Ιουδαιοι]
The hostile leaders in Jerusalem, not the Galilean crowds (John 7:12) nor the populace in Jerusalem (John 7:25). Sought Imperfect active of ζητεω — zēteō “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? “Where is that one? (emphatic use of εκεινος — ekeinos as in John 1:8; John 9:12). Jesus had been at two feasts during his ministry (passover in John 2:12.; possibly another passover in John 5:1), but he had avoided the preceding passover (John 6:4; John 7:1). The leaders in Jerusalem had kept in touch with Christ‘s work in Galilee. They anticipate a crisis in Jerusalem. [source]
John 7:20 The multitude [ο οχλος]
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]
John 7:27 Howbeit [αλλα]
Clearly adversative here. This man Possibly contemptuous use of ουτος — houtos as may be true in John 7:25, John 7:26. Whence he is The Galilean Jews knew the family of Jesus (John 6:42), but they knew Jesus only as from Nazareth, not as born in Bethlehem (John 7:42). When the Christ cometh Prolepsis of ο Χριστος — ho Christos and indefinite temporal clause with οταν — hotan and the present middle subjunctive ερχηται — erchētai rather than the more usual second aorist active ελτηι — elthēi as in John 7:31, a trifle more picturesque. This is a piece of popular theology. “Three things come wholly unexpected - Messiah, a godsend, and a scorpion” (Sanhedrin 97a). The rulers knew the birthplace to be Bethlehem (John 7:42; Matthew 2:5.), but some even expected the Messiah to drop suddenly from the skies as Satan proposed to Jesus to fall down from the pinnacle of the temple. The Jews generally expected a sudden emergence of the Messiah from concealment with an anointing by Elijah (Apoc. of Bar. XXIX. 3; 2Esdr. 7:28; 13:32; Justin Martyr, Tryph. 110). [source]
John 7:32 The Pharisees [οι Παρισαιοι]
This group of the Jewish rulers (John 7:11, John 7:15, John 7:25.) was particularly hostile to Christ, though already the Sadducees had become critical (Matthew 16:6) and they join here First aorist active indicative of ακουω — akouō with the genitive case and the descriptive participle of the vivid onomatopoetic verb γογγυζω — gogguzō (John 7:12) now grown louder like the hum of bees. It was the defense of Jesus by a portion of the crowd (John 7:31) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see John 7:45; John 11:47, John 11:57; Matthew 21:45; Matthew 27:62, the organized court) to send “officers” For υπηρετας — hupēretas (temple police here) see John 7:45; John 18:3, John 18:12, John 18:22; John 19:6; Acts 5:22, Acts 5:26. For the word see Matthew 5:25; Luke 1:2, “an under rower” (υπο ερετης — hupo class="translit"> eretēs), any assistant. [source]
Hebrews 6:1 Wherefore [διο]
Because of the argument already made about the difficulty of the subject and the dulness of the readers. Let us cease to speak Second aorist active participle of απιημι — aphiēmi to leave off or behind. Of the first principles of Christ Objective genitive Χριστου — Christou (about Christ). “Leaving behind the discussion of the beginning about Christ,” another way of saying again τα στοιχεια της αρχης των λογιων του τεου — ta stoicheia tēs archēs tōn logiōn tou theou of Hebrews 5:12. And press on Volitive present subjunctive passive, “Let us be borne on” (both the writer and the readers). The Pythagorean Schools use περωμετα — pherōmetha in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of απεντες περωμετα — aphentes pherōmetha (Eurip., Androm. 393, for instance). Unto perfection Old word from τελειος — teleios mature, adults as in Hebrews 5:14. Only twice in N.T. (here and Colossians 3:14). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. Not laying again the foundation The regular idiom for laying down the foundation of a building The metaphor is common (1 Corinthians 3:11) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the “foundation,” though the accusative διδαχην — didachēn in apposition with τεμελιον — themelion may mean that there are only four included in the τεμελιον — themelion Two are qualitative genitives after τεμελιον — themelion What is meant by “dead works” There are frequent allusions to the deadening power of sin (James 2:17, James 2:26; John 7:25; Romans 6:1, Romans 6:11; Romans 7:8; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). The use of repentance and faith together occurs also elsewhere (Mark 1:15; Acts 20:21; 1 Thessalonians 1:9). [source]

What do the individual words in John 7:25 mean?

Were saying therefore some of those of Jerusalem Not this is he whom they seek to kill
Ἔλεγον οὖν τινες ἐκ τῶν Ἱεροσολυμιτῶν Οὐχ οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι

Ἔλεγον  Were  saying 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: λέγω  
Sense: to speak, say.
τινες  some 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural
Root: τὶς  
Sense: a certain, a certain one.
τῶν  those 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
Ἱεροσολυμιτῶν  of  Jerusalem 
Parse: Noun, Genitive Masculine Plural
Root: Ἱεροσολυμίτης  
Sense: a citizen or inhabitant of Jerusalem.
οὗτός  this 
Parse: Demonstrative Pronoun, Nominative Masculine Singular
Root: οὗτος  
Sense: this.
ἐστιν  is  he 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ὃν  whom 
Parse: Personal / Relative Pronoun, Accusative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
ζητοῦσιν  they  seek 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: ζητέω  
Sense: to seek in order to find.
ἀποκτεῖναι  to  kill 
Parse: Verb, Aorist Infinitive Active
Root: ἀποκτείνω 
Sense: to kill in any way whatever.

What are the major concepts related to John 7:25?

Loading Information...