3 So his brothers 2 said to him, ＂Leave here and go to
6 3 So Jesus said to them, ＂My time is not yet here, but the time is always right for you.
8 You go up to the feast. I am not going up 4 to this feast, because my time has not yet been fulfilled.＂
9 After he had said this, he stayed on in
15 6 The Jews were amazed and said, ＂How does he know scripture without having studied?＂
17 Whoever chooses to do his will 7 shall know whether my teaching is from God or whether I speak on my own.
20 The crowd answered, ＂You are possessed! 8 Who is trying to kill you?＂
21 Jesus answered and said to them, ＂I performed one work 9 and all of you are amazed
22 because of it. Moses gave you circumcision--not that it came from Moses but rather from the patriarchs--and you circumcise a man on the sabbath.
25 So some of the inhabitants of Jerusalem said, ＂Is he not the one they are trying to kill?
26 And look, he is speaking openly and they say nothing to him. Could the authorities 10 have realized that he is the Messiah?
31 But many of the crowd began to believe in him, and said, ＂When the Messiah comes, will he perform more signs than this man has done?＂
32 11 The Pharisees heard the crowd murmuring about him to this effect, and the chief priests and the Pharisees sent guards to arrest him.
35 So the Jews said to one another, ＂Where is he going that we will not find him? Surely he is not going to the dispersion 12 among the Greeks to teach the Greeks, is he?
38 Whoever believes in me, as scripture says:‘Rivers of living water 14 will flow from within him.'＂
39 He said this in reference to the Spirit that those who came to believe in him were to receive. There was, of course, no Spirit yet, 15 because Jesus had not yet been glorified.
47 So the Pharisees answered them, ＂Have you also been deceived?
53 17 Then each went to his own house,
1 [John 7-8] These chapters contain events about the feast of Tabernacles (Sukkoth, Ingathering: Exodus 23:16; Tents, Booths: Deut 16:13-16), with its symbols of booths (originally built to shelter harvesters), rain (water from Siloam poured on the temple altar), and lights (illumination of the four torches in the Court of the Women). They continue the theme of the replacement of feasts (Passover, John 2:13; 6:4; Hanukkah, John 10:22; Pentecost, John 5:1), here accomplished by Jesus as the Living Water. These chapters comprise seven miscellaneous controversies and dialogues. There is a literary inclusion with Jesus in hiding in John 7:4, 10; 8:59. There are frequent references to attempts on his life: John 7:1, 13, 19, 25, 30, 32, 44; 8:37, 40, 59.
2  Brothers: these relatives (cf John 2:12 and see the note on Mark 6:3) are never portrayed as disciples until after the resurrection (Acts 1:14). Matthew 13:55 and Mark 6:3 give the names of four of them. Jesus has already performed works/signs in
3  Time: the Greek word means ＂opportune time,＂ here a synonym for Jesus' ＂hour＂ (see the note on John 2:4), his death and resurrection. In the wordplay, any time is suitable for Jesus' brothers, because they are not dependent on God's will.
4  I am not going up: an early attested reading ＂not yet＂ seems a correction, since Jesus in the story does go up to the feast. ＂Go up,＂ in a play on words, refers not only to going up to
5 [14-31] Jesus teaches in the temple; debate with the Jews.
6  Without having studied: literally, ＂How does he know letters without having learned?＂ Children were taught to read and write by means of the scriptures. But here more than Jesus' literacy is being discussed; the people are wondering how he can teach like a rabbi. Rabbis were trained by other rabbis and traditionally quoted their teachers.
8  You are possessed: literally, ＂You have a demon.＂ The insane were thought to be possessed by a demoniacal spirit.
13 [37,39] Promise of living water through the Spirit.
14  Living water: not an exact quotation from any Old Testament passage; in the gospel context the gift of the Spirit is meant; cf John 3:5. From within him: either Jesus or the believer; if Jesus, it continues the Jesus-Moses motif (water from the rock, Exodus 17:6; Numbers 20:11) as well as Jesus as the new temple (cf Ezekiel 47:1). Grammatically, it goes better with the believer.
15  No Spirit yet: Codex Vaticanus and early Latin, Syriac, and Coptic versions add ＂given.＂ In this gospel, the sending of the Spirit cannot take place until Jesus' glorification through his death, resurrection, and ascension; cf John 20:22.
16 [40-53] Discussion of the Davidic lineage of the Messiah.
17 [7:53-8:11] The story of the woman caught in adultery is a later insertion here, missing from all early Greek manuscripts. A Western text-type insertion, attested mainly in Old Latin translations, it is found in different places in different manuscripts: here, or after John 7:36 or at the end of this gospel, or after Luke 21:38, or at the end of that gospel. There are many non-Johannine features in the language, and there are also many doubtful readings within the passage. The style and motifs are similar to those of Luke, and it fits better with the general situation at the end of Luke 21:but it was probably inserted here because of the allusion to Jeremiah 17:13 (cf the note on John John 8:6) and the statement, ＂I do not judge anyone,＂ in John 8:15. The Catholic Church accepts this passage as canonical scripture.