An Exegetical Analysis of John 7:8: The Problem of Jesus’ Apparent Contradiction
This exegetical study of An Exegetical Analysis of John 7:8: The Problem of Jesus’ Apparent Contradiction is based on a b-greek discussion from May 6, 1999. The initial query highlights a perplexing issue in John 7:8, presenting two distinct English translations that convey different meanings regarding Jesus’s intention to attend the feast. One translation suggests, “Go ye up unto this feast; I go not up yet unto this feast,” while another states, “Go up to the feast yourselves; I do not go up to this feast because My time has not yet fully come.” The inquirer notes that the NA27 text appears to support “I do not go,” prompting a request for clarification.
The core exegetical problem in John 7:8 revolves around the apparent discrepancy between Jesus’s initial statement to his brothers, declaring he would not go up to the feast, and the subsequent narrative where he does go up, albeit privately (John 7:10). This creates a theological and textual tension: did Jesus contradict himself, or is there a nuance in his statement, possibly related to timing or the manner of ascent, that resolves the apparent paradox? Textual variants, particularly the inclusion or exclusion of οὔπω (yet), play a significant role in how this passage is understood and translated.
ὑμεῖς ἀνάβητε εἰς τὴν ἑορτήν· ἐγὼ οὐκ ἀναβαίνω εἰς τὴν ἑορτὴν ταύτην, ὅτι ὁ ἐμὸς καιρὸς οὔπω πεπλήρωται. (Nestle 1904)
Key differences with SBLGNT (2010):
- There are no significant differences in the main Greek text for John 7:8 between the Nestle 1904 edition and the SBLGNT 2010. Both editions present the same reading, including the crucial adverb οὔπω (yet).
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)
Textual Criticism (NA28): The NA28 critical edition retains the reading οὔπω (yet) in John 7:8, following the overwhelming witness of early and significant manuscripts such as Codex Sinaiticus (א), Vaticanus (B), Ephraemi Rescriptus (C), Laudianus (L), Washingtonianus (W), and the Majority Text. However, a notable textual variant exists in some Western manuscripts, including Codex Bezae (D) and various Old Latin and Old Syriac traditions, which omit οὔπω. If οὔπω were omitted, Jesus’s statement would read as a definitive “I am not going up to this feast,” creating a direct contradiction with John 7:10, where he does go. This omission is generally regarded by textual critics as a scribal attempt to resolve the perceived theological difficulty or paradox, by making Jesus’s initial statement an absolute refusal, thus intensifying the apparent discrepancy or implying deception. The inclusion of οὔπω (“not yet”) provides a clear temporal qualification, allowing for a change in Jesus’s timing or manner of going, thus harmonizing the verse with his subsequent actions.
Lexical Notes:
- ἀνάβητε (from ἀναβαίνω): BDAG defines ἀναβαίνω as “to go up, ascend.” In this context, it refers to ascending to Jerusalem for a religious festival, which was a common pilgrimage. KITTEL (Theological Dictionary of the New Testament) highlights the cultic significance of this ascent, often associated with a journey to a holy place or event, such as the Feast of Tabernacles mentioned in this chapter. The imperative mood here (ἀνάβητε) directly commands the brothers to go.
- ἑορτήν (from ἑορτή): BDAG translates ἑορτή as “a feast, festival.” KITTEL elaborates on the importance of Jewish feasts like the Feast of Tabernacles (Sukkot), which were divinely ordained celebrations central to Israelite identity and worship, involving pilgrimages and specific rituals. Jesus’s decision regarding participation in such a feast carries significant theological weight.
- καιρός: BDAG defines καιρός as “a fixed or specified time, time, season,” often implying an opportune, critical, or divinely appointed moment. KITTEL distinguishes καιρός from χρόνος (chronological time), emphasizing its qualitative nature. In the Johannine corpus, “my time” (ὁ ἐμὸς καιρὸς) frequently refers to the specific, divinely ordained moment for Jesus’s public manifestation, his passion, and his glorification, underscoring his obedience to the Father’s will and divine providence.
- πεπλήρωται (from πληρόω): BDAG explains πληρόω as “to fill, fulfill, bring to completion.” The perfect passive indicative form πεπλήρωται signifies a completed action with ongoing results: “has been fulfilled,” “has come to completion,” or “has fully arrived.” Applied to “my time,” it indicates that the divinely appointed moment for Jesus to act in a particular public manner has not yet fully materialized or been brought to its intended fulfillment.
Translation Variants with Grammatical & Rhetorical Analysis
The grammatical structure of John 7:8 presents a clear contrast. The first clause, ὑμεῖς ἀνάβητε εἰς τὴν ἑορτήν, is a second person plural imperative, “You yourselves go up to the feast.” The emphatic pronoun ὑμεῖς (“you yourselves”) serves to distinguish the brothers’ actions from Jesus’s, setting up the subsequent contrast. The second clause, ἐγὼ οὐκ ἀναβαίνω εἰς τὴν ἑορτὴν ταύτην, is a first person singular present indicative negated, “I am not going up to this feast.” The present tense, combined with negation, can denote a firm resolve about a future action or a refusal in the immediate present. The inclusion of ταύτην (“this”) specifies the feast in question. Crucially, the causal clause ὅτι ὁ ἐμὸς καιρὸς οὔπω πεπλήρωται provides the reason for Jesus’s statement: “because my time has not *yet* been fulfilled.” The adverb οὔπω (“not yet”) is pivotal, indicating a temporal deferral rather than an absolute refusal.
Rhetorically, the verse employs juxtaposition and a subtle form of irony or ambiguity. The direct contrast between “you go” and “I am not going” highlights Jesus’s distinct approach and timing. His statement is not an outright deception but a nuanced declaration that his ascent will not occur in the same manner or at the same time as his brothers’. The brothers, focused on immediate and public participation, fail to grasp the deeper theological significance of Jesus’s “time” (καιρός), which refers to a divinely appointed moment for his revelatory actions, culminating in his passion and glorification. By going up “not publicly but in private” (John 7:10), Jesus demonstrates the true meaning of his initial statement: he was not going up *with them*, *at that moment*, or *in that public manner*. This reading preserves Jesus’s truthfulness and underscores his submission to the Father’s divine timetable.
Conclusions and Translation Suggestions
The consistent presence of οὔπω (“not yet”) in the most reliable Greek manuscripts is fundamental to resolving the apparent contradiction in John 7:8. This adverb transforms Jesus’s statement from an absolute refusal to a temporal deferral, indicating that he would not go up *at that particular moment* or *in the same public manner* as his brothers. This interpretation harmonizes the verse with John 7:10, where Jesus subsequently goes to the feast “not publicly but in private.” The theological implication is significant: Jesus acts according to a divine timetable (καιρός), not according to human expectations or expediency, reinforcing his sovereignty and obedience to the Father’s will. The perceived contradiction largely disappears when the full weight of the textual evidence and the nuanced meaning of οὔπω are taken into account.
- “You go up to the feast. I am not yet going up to this feast, because my time has not yet fully come.”
This translation emphasizes the temporal aspect of “not yet” in both instances, making Jesus’s eventual ascent consistent with his initial statement. - “You yourselves go up to the feast. I am not ascending to this feast at this time, for my appointed time has not yet arrived.”
This version highlights the emphatic “yourselves” and uses “at this time” to clarify the deferral, linking “my appointed time” to the deeper significance of καιρός. - “You go up to the feast. As for me, I am not going to this feast, for my moment has not yet been fulfilled.”
This option maintains the personal distinction (“As for me”) and uses “my moment” for καιρός to convey a specific, opportune point in time, aligning with the sense of divine timing.