John 7:12

Joh 7:12. Γογγυσμός, murmuring) Their speech not venturing to break out into open expression on either side [for or against Him]. Comp. Joh 7:13, “No man spake openly of Him for fear of the Jews.” The same word is used, Joh 7:32, “The Pharisees heard that the people murmured such things concerning Him.”—ἐν τοῖς ὄχλοις—τὸν ὄχλον) in turbâ—turbas. So the Latin, interchanging the plural and singular number. [Ἐν τοῖς ὄχλοις is the reading of BT and Rec. Text; τῷ ὄχλῳ of [168][169][170][171] Vulg. Τὸν ὄχλον in [172][173][174] Rec. Text; ‘populum,’ [175][176][177]; ‘turbas’ in Vulg.] The plural agrees with the fact, that there was much murmuring: on this and on that side there was a number of persons speaking concerning Jesus. The singular agrees with the opinion as to His deceiving the rabble [mob],—οἱ, some) from Galilee most especially, as is evident from the subsequent antithesis, of the Jews [Joh 7:13].

[168] Bezæ, or Cantabrig.: Univ. libr., Cambridge: fifth cent.: publ. by Kipling, 1793: Gospels, Acts, and some Epp. def.

[169] Vercellensis of the old ‘Itala,’ or Latin Version before Jerome’s, probably made in Africa, in the second century: the Gospels.

[170] Veronensis, do.

[171] Colbertinus, do.

[172] Cod. Basilianus (not the B. Vaticanus): Revelation: in the Vatican: edited by Tisch., who assigns it to the beginning of the eighth century.

[173] Bezæ, or Cantabrig.: Univ. libr., Cambridge: fifth cent.: publ. by Kipling, 1793: Gospels, Acts, and some Epp. def.

[174] Borgiana: Veletri: part of John: fourth or fifth cent.: publ. by Georgi, 1789.

[175] Vercellensis of the old ‘Itala,’ or Latin Version before Jerome’s, probably made in Africa, in the second century: the Gospels.

[176] Veronensis, do.

[177] Colbertinus, do.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh 7:12 . Among the masses ( ἐν τοῖς ὄχλοις ) there was γογγυσμὸς πολύς regarding Him; not “murmuring,” as R.V [59] , but rather “whispering,” suppressed discussion in low tones, in corners, and among friends; “halblaute Mittheilung entgegengesetzter Ansichten” (Holtzmann), “viel im Volke über ihn herumgeredet” (Weizsäcker). Specimens of this talk are given: οἱ μὲν … ὄχλον . “Some said, He is a good man,” ἀγαθός , pure in motive and seeking to do good. “But others said, No: but He misleads the multitude” (Mat 27:63 , Luk 23:5 ), that is, seeks to ingratiate Himself with the people to serve His own ends. Οὐδεὶς … Ἰουδαίων . “No one, however, talked openly about Him, for fear of the Jews.” Until the Jews, the authorities, gave their decision, neither party dared to utter its opinion openly.

[59] Revised Version.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

much murmuring--buzzing.

among the people--the multitudes; the natural expression of a Jewish writer, indicating without design the crowded state of Jerusalem at this festival [WEBSTER and WILKINSON].

a good man . . . Nay . . . deceiveth the people--the two opposite views of His claims, that they were honest, and that they were an imposture.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. Some said, He is a good man] The multitude were divided in their opinions concerning him: those who knew him best said, He is a good man. Those who spoke according to the character given him by the priests, c., said, Nay but he deceiveth the people. Those who spoke evil of him spoke out, because they had the rulers on their side; but those who spoke good of him were obliged to do it in private, because they feared these rulers. Calumny and slander are among the privileged orders; they stalk abroad with their thousand brazen mouths, and blast the reputation of the followers of God. Benevolence and candour are only on sufferance; and a whisper in secret is the most they are permitted to give in behalf of Christ and his followers, whose laws and maxims condemn a vicious world, and goad it to revenge.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

12. And there was much murmuring. He means that, wherever men were collected in crowds, as usually happens in large assemblies, they held secret conversations about Christ. The diversity of opinion, which is here related, proves that it is not a new evil, that men should differ in their opinions about Christ, even in the very bosom of the Church. And as we do not hesitate to receive Christ, who was formerly condemned by the greater part of his own nation, so we ought to be armed with the same kind of shield, that the dissensions which we see daily may not disturb us. Again, we may perceive how great is the rashness of men in the things of God. In a matter of no importance, they would not have taken so great liberty, but when the question relates to the Son of God and to his most holy doctrine, they immediately hasten to give judgment respecting it. So much the greater moderation ought we to maintain, that we may not thoughtlessly condemn our life with the eternal truth of God. And if the world holds us for impostors, let us remember that these are the marks and brands of Christ, provided that we show, at the same time, that we are faithful. This passage shows likewise that in a great multitude, even when the whole body is in a state of confusion, there are always some who think aright; but those few persons, whose minds are well regulated, are swallowed up by the multitude of those whose understandings are bewildered.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(12) And there was much murmuring among the people.—The original word for “people” is here, and here only in St. John, in the plural, and is best rendered by multitudes. It refers to the throngs of people assembled during the various parts of the ritual of the feast, and, perhaps, specially on the one hand to the Galilean multitude, some of whom had been present at the last great work recorded in this Gospel, and some of whom had been present at other works, and influenced by other teaching of Jesus and the Apostles; and on the other hand, to the Judæan multitude, who had been prevented from accepting Him in the same degree by the stronger influence of the hierarchy. Among these multitudes there arose, as before among the Jews and among the disciples (Joh_6:41; Joh_6:61), a murmuring; but the subject of this discussion is not His teaching, but His character. Their practical test-question was, Is He a good man, or a deceiver? (Comp. Mat_27:63.) Some would think of deeds and words which established His goodness beyond all doubt; but if He is a good man, then His claim cannot be false. Others would think of deceivers, who had led away the multitude before (comp. Notes on Act_5:36-37), and that He was one of them.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. murmuring] Talking in an under tone, not necessarily complaining: see on Joh_6:41; Joh_6:61. Here some are for, and some against Him. ‘Among the people’ should rather be among the multitudes; the word is plural, and this is the only place in the Gospel where the plural is used: the singular (He leadeth the multitude astray) is common.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Howbeit, no man spoke openly of him,.... So loud as to be overheard, at least by many, but in a secret and whispering way; or did not speak with freedom, or all their mind, what they really thought of him, nor with courage and boldness:

for fear the Jews; for fear of being mobbed by them, or up and prosecuted, or turned out of the synagogue; for a law was made, that whoever confessed him, should be so used; and this deterred persons from expressing the true sentiments of their minds about him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

12 And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people.

Ver. 12. For some said] All men were not of a mind concerning Christ. Sooner shall the fingers of their hands be all of a length, than men will be all of a judgment in matters of religion. Nullum bellum citius exardescit, nullum deflagrat tardius quam theologicum, ut sacramentarium. (Bucholcer.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Murmuring - Contention, disputing.

He deceiveth the people - That is, he is deluding them, or drawing them away by pretending to be the Messiah.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

It was the people that held the favourable opinion of Christ, whilst on the contrary, the Scribes and Pharisees speak ill of him, saying, he seduceth not us, but he seduceth the multitude. (St. John Chrysostom, hom. xlviii. in Joan.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Our Saviour’s constant attendance at these public festivals, did not only create an expectation of his being there amongst his enemies, who therefore sought him there, that they might destroy him; but amongst the generality of the people, who had very different opinions about him. Some having heard his doctrine, and hearing nothing from him but what was good and spiritual, tending to show them the way of holiness, and the true path way to eternal life and happiness, concluded that he was a good man; others said he was a mere impostor, one that deceived and cheated the more ignorant common people.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. The people—Among these masses there are of course all shades of opinion. The friends of Jesus would consist of Galileans and scattered inhabitants of Judea, who from the time of John’s and Jesus’s baptisms in the Jordanic region had never forgotten their faith. As the fierce inquiries after Jesus by the Jews are heard, a murmur passes through the crowd. Favorable but feeble assertions are heard that he is a good man; to which the charge of being a popular deceiver is retorted. The friends of Jesus are in a timid minority; and even if they were in a majority the organized force is in the hands of the Jews. A quiet doubtless ensued as the conclusion arose, perhaps from the report of his brothers, that he was not to be present at the feast. Things are in this condition for the first three days of the feast, when an unexpected event takes place.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And there was much murmuring among the multitudes concerning him. This vivid dramatic touch lifts a veil, and we see the eager excitement of those who fancied themselves duped, or who were at least disappointed by his non-appearance. Some said one thing, and some another. One group was loud in his praises, and another suspicious either of his orthodoxy or his patriotism, or both. Some said, He is a good man; i.e. one who was unselfish, kind, true, beneficent, and honest in his intentions, and one personally trustworthy. But others said or, were saying; i.e. the murmur, the head shaking, of others was a flat denial of his agayothvNay; but (on the other hand) he leadeth the multitude astray. The "multitude" in this clause is probably the vulgar crowd, and the contemptuous reference to them may be the language of the Jerusalem populace rather than the provincial caravans. The multitude would escape from the Pharisaic leading strings, should they embrace his views either concerning the sabbath or the expected Messiah.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

There was much murmuring among the multitude - Much whispering; many private debates with each other, among those who were come from distant parts.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

fear

This refers to the unpleasant feeling a person has when there is a threat of harm to himself or others.

the Jews

The word "Jews" is a synecdoche for the leaders of the Jews who opposed Jesus. AT: "the Jewish leaders" (See: Synecdoche)

he leads the crowds astray

Here "leads ... astray" is a metaphor for persuading someone to believe something that is not true. AT: "he deceives the people" (See: Metaphor)

translationWords

good

astray

fear

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

12. γογγυσμός. Muttering; see on Joh 6:41. Some are for and some are against Him.

ἐν τοῖς ὄχλοις. Perhaps, in the bands of pilgrims. Here only does S. John use ὄχλοι; ὄχλος is frequent, and is read here in אD.

πλανᾷ. Leadeth astray.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

12.] οἱ ὄχλ. (the different groups of which ὁ ὄχλος was composed) would include the Galilæan disciples, and those who had been baptized by the disciples in Judæa,—whose view ἀγαθός ἐστιν would represent,—as expressed mildly in protest against His enemies.

πλανᾷ τὸν ὄχλον, possibly in reference to the feeding of and then the discourse to the multitude, which had given so much offence.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

12. καὶ γογγυσμὸς περὶ αὐτοῦ ἦν πολὺς ἐν τοῖς ὄχλοις. The order of the words is uncertain, but the variants are of no consequence. For γογγυσμός, the murmuring of a crowd, not necessarily hostile, see on 6:61, and cf. v. 32. The plural of οἱ ὄχλοι occurs only here in Jn. The reference is to the different groups of people that were gathered in the city, the Galilæan visitors among them. אD have ἐν τῷ ὄχλῳ, but the plural is probably right.

As might have been expected, the gossip of the crowds was partly favourable, partly hostile. Some said ἀγαθός ἐστιν (cf. vv. 40, 43). This was an adjective of which He had deprecated the application to Himself, as really saying too little (Mar 10:18). Others said πλανᾷ τὸν ὄχλον, “He leads the people astray,” probably with allusion to His healing on the Sabbath day at the previous Passover season, and His claim to Divine prerogatives (5:18); cf. v. 47.

For τὸν ὄχλον, the Leicester cursive 69 has τοὺς ὄχλους, an eccentric reading which would hardly call for notice were it not that the Vulgate, in common with the O.L. ef, has turbas. This is one of the instances in which Jerome has been supposed to have used Greek manuscripts no longer extant.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Murmuring. See on 6 41.

The people [τοις οχλοις] . See on 1 19.

Said [ελεγον] . Imperfect : were saying.

Deceiveth [πλανα] . Rev., better, leadeth astray. See on Mr 12:24; Jude 1:13.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.