KJV: Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?
YLT: Did not the Writing say, that out of the seed of David, and from Bethlehem -- the village where David was -- the Christ doth come?'
Darby: Has not the scripture said that the Christ comes of the seed of David, and from the village of Bethlehem, where David was?
ASV: Hath not the scripture said that the Christ cometh of the seed of David, and from Bethlehem, the village where David was?
| γραφὴ | Scripture |
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Parse: Noun, Nominative Feminine Singular Root: γραφή Sense: a writing, thing written. |
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| εἶπεν | has said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ἐκ | out of |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| σπέρματος | seed |
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Parse: Noun, Genitive Neuter Singular Root: σπέρμα Sense: from which a plant germinates. |
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| Δαυὶδ | of David |
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Parse: Noun, Genitive Masculine Singular Root: Δαβίδ Sense: second king of Israel, and ancestor of Jesus Christ. |
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| Βηθλεὲμ | Bethlehem |
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Parse: Noun, Genitive Feminine Singular Root: Βηθλέεμ Sense: a village about six miles (0 km) south of Jerusalem. |
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| κώμης | village |
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Parse: Noun, Genitive Feminine Singular Root: κώμη Sense: the common sleeping place to which labourers in the field return, a village. |
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| ὅπου | where |
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Parse: Adverb Root: ὅπου Sense: where, whereas. |
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| Δαυὶδ | David |
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Parse: Noun, Nominative Masculine Singular Root: Δαβίδ Sense: second king of Israel, and ancestor of Jesus Christ. |
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| ἔρχεται | comes |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| Χριστός | Christ |
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Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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Greek Commentary for John 7:42
The reference is to Micah 5:2, the very passage quoted by the chief priests and scribes in response to Herod‘s inquiry (Matthew 2:6). This ignorance of the fact that Jesus was actually born in Bethlehem belongs to the Jews, not to John the author of the Gospel. [source]
Reverse Greek Commentary Search for John 7:42
Whether the ecclesiastics had to search their scriptures or not, they give the answer that is in accord with the common Jewish opinion that the Messiah was to come from Bethlehem and of the seed of David (John 7:42). So they quote Micah 5:2, “a free paraphrase” Alford calls it, for it is not precisely like the Hebrew text or like the Septuagint. It may have come from a collection of testimonia with which J. Rendel Harris has made the world familiar. He had consulted the experts and now he has their answer. Bethlehem of Judah is the place. The use of the perfect passive indicative (γεγραπται gegraptai) is the common form in quoting scripture. It stands written. [source]
For assigns the reason why Jesus went into Galilee. By His own country, Judaea seems to be meant, though almost the same phrase, His country, is used by the three Synoptists of Nazareth in Galilee. John's Gospel, however, deals with the Judaean rather than with the Galilean ministry of Jesus, and the phrase, His own country, is appropriate to Judaea as “the true home and fatherland of the prophets, the land which contained the city of Messiah's birth, the city associated with Him alike in ancient prophecy and in popular expectation.” Hence, at Jerusalem, the people said, “Hath not the Scriptures said that Christ cometh of the seed of David, and out of the town of Bethlehem, where David was” (John 7:42)? In John 4:1-3it is stated that Jesus left Judaea because of a controversy excited by the Pharisees, whom John always marks as the leaders of the opposition to Jesus. Further, we are told that at Jerusalem, though many believed on His name, yet Jesus did not trust them (John 2:23, John 2:24). According to this explanation, γὰρ , for is used in its natural and most obvious sense as assigning the reason for Christ's departure into Galilee. The proverb is naturally suggested by the reference to Galilee, where Jesus had used it at Nazareth (see Matthew 13:57). The ὅτε οὖν whenthen (then indicating logical sequence and not time) of John 4:45follows naturally upon the citation of the proverb, signifying a correspondence between the character of His reception in Galilee and the motive of His going thither. Finally, if we understand by His own country, Nazareth, we are compelled to explain γὰρ , for, from John 4:46; Jesus went to Cana (north of Nazareth) without passing through His native place, for the reason mentioned. This seems forced and arbitrary. [source]
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]
His real humanity alongside of his real deity. For the descent from David see Matthew 1:1, Matthew 1:6, Matthew 1:20; Luke 1:27; John 7:42; Acts 13:23, etc. [source]
Comp. 2 Timothy 3:16. To the Jews ἡ γραφή signified the O.T. canon of Scripture; but in most cases ἡ γραφή is used of a particular passage of Scripture which is indicated in the context. See John 7:38, John 7:42; Acts 1:16; Acts 8:32, Acts 8:35; Romans 4:3; Romans 9:17; Romans 10:11; Galatians 3:8. Where the reference is to the sacred writings as a whole, the plural γραφαὶ or αἱ γραφαὶ is used, as Matthew 21:42; Luke 24:32; John 5:39; Romans 15:4. Once γραφαὶ ἅγιαι holyScriptures, Romans 1:2. Ἑτέρα γραφὴ anotheror a different Scripture, John 19:37; ἡ γραφὴ αὕτη this Scripture, Luke 4:21; πᾶσα γραφὴ everyScripture, 2 Timothy 3:16. See on writings, John 2:22. The passage cited here is Deuteronomy 25:4, also by Paul, 1 Corinthians 9:9. [source]