Can This Be the Christ - {Interlinear <Greek>}
7:25 - Some {τινες<tis>} of {ἐκ<ek>} the {τῶν<ho>} people → of → Jerusalem {Ἱεροσολυμειτῶν·<Hierosolymeitēs> "therefore {οὖν<oun>} said, {ἔλεγον<egō>} “Is {ἐστιν<eimi>} not {οὐχ<ou>} this {οὗτός<houtos>} the → man → whom {ὃν<hos>} they → seek {ζητοῦσιν<zēteō>} to → kill? {ἀποκτεῖναι;<apokteinō>}
7:26 - And {καὶ<kai>} here {ἴδε<ide>} he • is, • speaking {λαλεῖ,<laleō>} openly, {παρρησίᾳ<parrēsia>} and {καὶ<kai>} they → say {λέγουσιν.<legō>} nothing {οὐδὲν <oudeis>} to → him! {αὐτῷ<autos> Can → it • be • that • the {οἱ<ho>} authorities {ἄρχοντες<archōn>} really {ἀληθῶς<alēthōs>} know {ἔγνωσαν<ginōskō>} that {ὅτι<hoti>} this {οὗτός <houtos>} is {ἐστιν<eimi>} the {ὁ<ho>} Christ {χριστός;<Christos? {μήποτε<mēpote>}
7:27 - But {ἀλλὰ<alla>} we → know {οἴδαμεν<oida>} where → this {τοῦτον <houtos>} man ← comes {ἐστίν·<eimi>} from, {πόθεν<pothen>} and {δὲ<de>} when {ὅταν<hotan>} the {ὁ <ho>} Christ {χριστὸς<Christos>} appears, {ἔρχηται,<erchomai>} no one {οὐδεὶς<oudeis>} will → know {γινώσκει<ginōskō>} where → he → comes {ἐστίν.<eimi>} from.”{πόθεν <pothen>}
7:28 - So {οὖν<oun>} Jesus {ὁ Ἰησοῦς<ho Iēsous>} proclaimed, {Ἔκραξεν<krazō>} as → he → taught {διδάσκων<didaskō>} in {ἐν<en>} the {τῷ<ho>} temple, {ἱερῷ hieron>} • καὶ<kai>} “{λέγων·<legō>} You → know {οἴδατε<oida>} me, {κἀμὲ<kagō>} and {καὶ<kai>} you → know {οἴδατε<oida>} where → I → come {εἰμί·<eimi>} from. {πόθεν<pothen>} But {καὶ<kai>} I → have → not {οὐκ<ou>} come {ἐλήλυθα,<erchomai>} of → my {ἐμαυτοῦ<emautou>} own ← accord. {ἀπ᾽<apo> • {ἀλλ᾽<alla>} He who {ὁ<ho>} sent {πέμψας <pempō>} me {με<egō>} is {ἔστιν<eimi>} true, {ἀληθινὸς<alēthinos>} and • him {ὃν<hos>} you {ὑμεῖς<sy>} do → not {οὐκ<ou>} know. {οἴδατε·<oida>}
7:29 - I {ἐγὼ<egō>} know {οἶδα<oida>} him, {αὐτόν,<autos>} for {ὅτι<hoti>} I → come {εἰμι,<eimi>} from {παρ᾽<para>} him, {αὐτοῦ<autos>} and he {κἀκεῖνός <kakeinos>} sent {ἀπέστειλεν.<apostellō>} me.” {με<egō>}
7:30 - So {οὖν<oun>} they → were → seeking {ἐζήτουν<zēteō>} to → arrest {πιάσαι,<piazō>} him, {αὐτὸν<autos>} but {καὶ<kai>} no one {οὐδεὶς<oudeis>} laid {ἐπέβαλεν<epiballō>} a → hand {τὴν χεῖρα,<ho cheir>} on {ἐπ᾽<epi>} him, {αὐτὸν <autos>} because {ὅτι<hoti>} his {αὐτοῦ.<autos>} hour {ἡ ὥρα<ho hōra>} had → not yet {οὔπω <oupō>} come. {ἐληλύθει<erchomai>}
7:31 - Yet {δὲ<de>} many {πολλοὶ<polys>} of {Ἐκ<ek> the {τοῦ<ho>} people {ὄχλου <ochlos>} believed {ἐπίστευσαν<pisteuō>} in {εἰς<eis>} him. {αὐτὸν<autos>} • {καὶ <kai>} They → said, {ἔλεγον·<legō>} “When {ὅταν<hotan>} the {ὁ <ho>} Christ {χριστὸς<Christos>} appears, {ἔλθῃ,<erchomai>} will → he → do {ποιήσει<poieō>} more {πλείονα<pleiōn>} signs {σημεῖα<sēmei>} on than {ὧν<hos>} this {οὗτος {houtos>} man ← has → done {ἐποίησεν;<poieō> ?” {μὴ<mē>}
The Feast of Booths was a joyful celebration in Jerusalem. It commemorated the ingathering of the fall crops and the years the Israelites spent living in tents as they journeyed through the wilderness (Lev. 23:33–43; Num. 29:2–38). Two symbols—water and light—played a significant role in this high feast. During the course of the week, water was drawn from Siloam and poured upon the altar, in commemoration of the refreshing stream that had come forth miraculously out of the rock at Meribah (Ex. 17:1–7).
Jesus’ loud invitation to the thirsty was a startling, even scandalous declaration. He was claiming to be the rock that Moses struck in the wilderness—the rock from which life-sustaining water flowed (see also 1 Cor. 10:1–4). But Jesus was also looking ahead to the day of Pentecost, when “in the last days” he would pour out his Spirit (Joel 2:28–29; Acts 2). After his ascension, the Father gave the Spirit to Jesus without limit (John 3:34), and Jesus gives us the Spirit without reservation (John 1:33)—both enabling us to believe and confirming that we do believe (Eph. 1:13–14).
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