An Exegetical Study of John 7:49: Grammatical Agreement and Semantic Nuance
The grammatical construction found in John 7:49 presents an intriguing exegetical challenge, particularly concerning the agreement between the singular collective subject ὁ ὄχλος (ho ochlos, “the crowd”) and its plural predicate adjective ἐπάρατοί (eparatoi, “accursed ones”) coupled with the plural verb εἰσιν (eisin, “they are”). This apparent syntactical discord invites a deeper examination into the principles of Greek grammar, specifically the phenomenon of constructio ad sensum (synesis), where grammatical agreement is determined by the sense or meaning rather than strict formal concordance. This study will explore the textual stability, lexical nuances, and grammatical implications of this verse, ultimately proposing several translation possibilities that capture its full semantic and rhetorical force.
ἀλλὰ ὁ ὄχλος οὗτος ὁ μὴ γινώσκων τὸν νόμον ἐπάρατοί εἰσιν.
– Nestle 1904, John 7:49
Key differences with SBLGNT (2010):
- The SBLGNT (2010) text for John 7:49 is identical to the Nestle 1904 reading, showing no significant textual variants in this particular verse.
Textual Criticism (NA28) and Lexical Notes
The textual tradition of John 7:49 is remarkably stable. The Nestle-Aland 28th edition (NA28) presents the same reading as the Nestle 1904, with no significant variants recorded in the critical apparatus that impact the grammatical phenomenon under investigation. This suggests that the construction, while seemingly irregular to modern linguistic expectations of strict formal agreement, was consistently transmitted and not perceived as needing emendation by ancient scribes.
Lexical analysis sheds further light on the key terms:
- ὄχλος (ochlos): According to BDAG (Bauer, Danker, Arndt, Gingrich, Greek-English Lexicon of the New Testament and Other Early Christian Literature), ὄχλος refers to a “crowd, multitude, throng.” It is a singular noun, but often, especially when referring to people, carries a collective sense, implying individual members within the group. Kittel’s Theological Dictionary of the New Testament (TDNT) further elaborates on its usage, often in contrast to more organized groups, highlighting its sometimes undifferentiated, even contemptuous, connotations when used by authorities like the Pharisees in this context.
- γινώσκων (ginoskōn): The present active participle of γινώσκω, meaning “to know.” In this context, “not knowing the law” implies a lack of understanding or adherence to it, marking them as uneducated or unrighteous in the eyes of the religious elite.
- ἐπάρατος (eparatos): BDAG defines this adjective as “cursed, accursed.” It signifies a state of being subject to divine or authoritative malediction. The plural form ἐπάρατοί (masculine nominative plural) is crucial, as it directly refers to multiple individuals, not the singular “crowd” as an abstract entity.
Translation Variants and Grammatical & Rhetorical Analysis
The core of the exegetical issue in John 7:49 lies in the syntactical choice to use a singular collective noun (ὁ ὄχλος) as the subject, yet employ a plural predicate adjective (ἐπάρατοί) and a plural verb (εἰσιν). This is a classic example of constructio ad sensum or synesis, a common phenomenon in Greek and other languages where the grammatical form aligns with the intended meaning rather than strict formal agreement. Instead of viewing the crowd as a monolithic unit, the speaker (the Pharisees, in this context) perceives and condemns the individual members *within* the crowd.
Grammatically, while a neuter plural subject typically takes a singular verb (a distinct, though related, phenomenon), collective nouns like ὄχλος or λαός (laos, “people”) frequently take plural verbs or predicate adjectives when the emphasis shifts from the collective entity to the individuals comprising it. This is explicitly noted by grammarians such as Smyth (§950) regarding classical Greek, and these principles apply to Koine Greek as well. The plural form ἐπάρατοί forces the reader to consider the multitude of individuals who are “accursed,” rather than a singular “cursed crowd.”
Rhetorically, this choice serves to heighten the condemnation expressed by the Pharisees. By declaring the crowd’s members “accursed,” they are not simply dismissing an undifferentiated mass but rather pronouncing a severe spiritual judgment on each person within it. This rhetorical move underscores their contempt for the common people, whom they perceive as ignorant of the Law and therefore deserving of divine judgment. The shift from singular (the collective “crowd”) to plural (the “accursed” individuals) effectively intensifies the scorn, emphasizing the widespread nature of the perceived spiritual failing.
Conclusions and Translation Suggestions
The grammatical construction in John 7:49 is a deliberate choice, reflecting a semantic shift from the collective “crowd” to the individual members within it. This use of synesis highlights the Pharisees’ disdain and their judgment that the common people are individually “accursed” due to their perceived ignorance of the Law. Any translation must attempt to convey this nuanced shift and the implied intensity of the condemnation.
Here are three translation suggestions, each emphasizing a slightly different aspect of the original Greek:
-
“But this crowd, which does not know the Law—they are accursed!”
This translation attempts to mimic the Greek’s syntactical shift by using a dash and a plural pronoun “they” to explicitly refer to the individuals within the crowd, maintaining the initial singular subject but clarifying the plural predicate. -
“But these people, this crowd that does not know the Law, are accursed!”
By introducing “these people” alongside “this crowd,” this option immediately signals the individual focus, making the plural predicate “are accursed” grammatically congruous in English while retaining the collective nuance. -
“But this mob, ignorant of the Law, stands condemned!”
This rendering uses a more evocative term like “mob” to convey the Pharisees’ contempt, and “stands condemned” captures the active sense of being “accursed” without forcing an awkward singular-plural agreement in English, while still implying individual condemnation.