Jump to a verse
John 7:10-24, King James Version
Italic words were supplied in the English translation for clarity.
John 7:10-24
Jesus Teaches at the Festival and Calls for Right Judgment
He goes up privately, then teaches, and demands judgment by justice
When his brothers have gone, he also goes up to the feast, not openly but as it were in secret. The Jews seek him and say, 'Where is he?' There is much murmuring: some say he is a good man; others say he deceives the people. No one speaks openly for fear of the Jews, meaning fear of the authorities managing this festival conflict.
About the midst of the feast he teaches in the temple. Jews marvel that he knows letters, having never learned. Jesus says the teaching is not his but his that sent him. If anyone wills to do God's will, that person shall know whether the teaching is of God. He who speaks of himself seeks his own glory; he who seeks the glory of the one who sent him is true. Did not Moses give you the law, and yet none of you keepeth the law? Why do you go about to kill him? The people say he has a devil. He answers the Sabbath charge by comparing circumcision on the eighth day with making a man every whit whole on the sabbath. 'Judge not according to the appearance, but judge righteous judgment.'
The law argument is Jewish moral seriousness, not Jewish failure as a people
Jesus argues from Moses, circumcision, and Sabbath inside Israel's festival. The charge that they do not keep the law targets his accusers in this dispute. It does not teach that Jews reject Moses. The demon accusation is hostile rhetoric, not a clinical diagnosis.
How this should shape us
Judge actions by life-giving justice and consistent reasoning, not by status, rumor, or ethnic stereotype. Do not use this festival argument to say Jews lack moral seriousness, and do not turn a demon charge into stigma against mental illness.
Teach it back
Explain John 7:10-24 in your own words. Include its place in John's movement, the decisive claim or action, one sourced uncertainty, and one use the passage does not authorize.
Your explanation stays in this browser. It is not sent or saved.
Go deeper
The explanation above is meant to stand on its own. Open these notes only if you want language, history, disagreements, or source locations.
Research trail and exact locationsThe source record behind this section
Supports: Exact KJV wording, paragraph flags, supplied-word markup, and coverage.
John 7:10-24, pinned eng-kjv2006 USFM corpus
Supports: Greek wording, sentence relations, and critical-text reading checked independently of the KJV.
Faithlife SBLGNT official repository, data/sblgnt/text/John.txt, 7:10-24
Supports: Greek forms, morphology, and lexical ranges; context controls sense.
STEP Bible Data official repository, TAGNT John data, rows for 7:10-24
Supports: Verse-level syntax, older-English clarification, material variants, background, and alternatives.
NET Bible John PDF, John 7:10-24 and attached translator, study, and textual notes
Supports: Current historical-critical synthesis, narrative movement, Jewish context, signs, Christology, Spirit, Passion, and resurrection.
Enter the Bible John course, Outline, Theological Themes, and Book of Signs materials; applied to 7:10-24
Supports: Literary, historical, theological, gender-aware, sacramental, and reader-oriented interpretation.
Yale Bible Study, Gospel of John course, Blind Man and Festival Controversies study guide; applied to 7:10-24
Supports: Complete confessional evangelical interpretation, represented as a strong traditioned view rather than consensus.
Köstenberger, “John,” commentary heading covering John 7:10-24
Supports: Historically specific Jewish referents, varied responses, Jewish identity, Roman agency, reception danger, and anti-violence safeguards.
Anderson, “Anti-Semitism and Religious Violence,” full PDF, especially terminology and Ioudaioi pp. 1–22, historical models pp. 23–46, Passion and reception pp. 47–65, safeguards and appendices pp. 66–77; applied to 7:10-24
Sources for This Section
These records identify the source, the claim it supports, and the exact location used. A source remains evidence to evaluate; it does not replace the biblical text.
Biblical text
King James (Authorized) Version — eng-kjv2006
eBible.org and CrossWire Bible Society
USFM archive eng-kjv2006_usfm.zip; source files dated 2026-08-19; downloaded 2026-08-24; archive SHA-256 aec1b3b26c622fd3d963d2bbac963016b9513246ffbfa20da00bb100372ea007; normalized corpus SHA-256 09aef51d90488aa7b9722b3fd9a93f4b25f6bf2064c5fd798fb39673c300ddf2.
Supports: Exact KJV wording, paragraph flags, supplied-word markup, and coverage.
Exact location: John 7:10-24, pinned eng-kjv2006 USFM corpus
Open source ↗Greek textual evidence
The Greek New Testament: SBL Edition
Michael W. Holmes, editor; Society of Biblical Literature and Logos
Society of Biblical Literature and Logos Bible Software, 2010
Supports: Greek wording, sentence relations, and critical-text reading checked independently of the KJV.
Exact location: Faithlife SBLGNT official repository, data/sblgnt/text/John.txt, 7:10-24
Open the John Greek text file ↗Lexical and grammatical evidence
STEP Bible Data
Tyndale House Cambridge
Tyndale House Cambridge, repository snapshot verified 2026
Supports: Greek forms, morphology, and lexical ranges; context controls sense.
Exact location: STEP Bible Data official repository, TAGNT John data, rows for 7:10-24
Open source ↗Translation and textual notes
NET Bible — John with translators' and textual notes
Biblical Studies Press
Biblical Studies Press, 2005–2026 online edition
Supports: Verse-level syntax, older-English clarification, material variants, background, and alternatives.
Exact location: NET Bible John PDF, John 7:10-24 and attached translator, study, and textual notes
Open the official NET John PDF ↗modern scholarly book introduction
John course: summary, outline, background, introductory issues, theological themes, and Bible in the world
Craig R. Koester; revised by Karoline M. Lewis
Enter the Bible, Luther Seminary, 2024 revision; current course inspected 2026
Supports: Current historical-critical synthesis, narrative movement, Jewish context, signs, Christology, Spirit, Passion, and resurrection.
Exact location: Enter the Bible John course, Outline, Theological Themes, and Book of Signs materials; applied to 7:10-24
Open the Enter the Bible John course ↗modern scholarly narrative and theological course
The Gospel of John: course introduction and twelve study guides
Harold W. Attridge and Michal Beth Dinkler
Yale Bible Study, Yale Divinity School, Current online edition inspected 2026
Supports: Literary, historical, theological, gender-aware, sacramental, and reader-oriented interpretation.
Exact location: Yale Bible Study, Gospel of John course, Blind Man and Festival Controversies study guide; applied to 7:10-24
Open the Yale Gospel of John course ↗modern open confessional commentary
John
Andreas J. Köstenberger
The Gospel Coalition Bible Commentary, Current online edition inspected 2026
Supports: Complete confessional evangelical interpretation, represented as a strong traditioned view rather than consensus.
Exact location: Köstenberger, “John,” commentary heading covering John 7:10-24
Open Köstenberger's John commentary ↗modern scholarly ethical and historical study
Anti-Semitism and Religious Violence as Flawed Interpretations of the Gospel of John
Paul N. Anderson
Bible and Interpretation; expanded from John and Judaism, SBL Resources for Biblical Study 87, 2017
Supports: Historically specific Jewish referents, varied responses, Jewish identity, Roman agency, reception danger, and anti-violence safeguards.
Exact location: Anderson, “Anti-Semitism and Religious Violence,” full PDF, especially terminology and Ioudaioi pp. 1–22, historical models pp. 23–46, Passion and reception pp. 47–65, safeguards and appendices pp. 66–77; applied to 7:10-24
Open Anderson's full study ↗