John 7:1-25 Translation

 After this Jesus was walking in Galilee, for he did not desire to walk in Judea, because the Jews desired to kill him. 
1 Μετὰ ταῦτα περιεπάτει ὁ Ἰησοῦς ἐν τῇ Γαλιλαίᾳ· οὐ γὰρ ἤθελεν ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι. Some feel this is misplaced and should be following chapter 5 not 6. Robertson thinks this is "conceived". 
And it was near the feast of the Jews the tabernacles.
2 ἦν δὲ ἐγγὺς ἡ ἑορτὴ τῶν Ἰουδαίων ἡ σκηνοπηγία. Pegnumi, pitched. here only and not one word in as indicated by Robertson Heb.8.2 connected to skeno - tent. Tabernacles = pitched tent
Therefore his brothers said to him, depart from here (and go) into Judea, in order that you and your disciples may show your works which you do. 
3 εἶπον οὖν πρὸς αὐτὸν οἱ ἀδελφοὶ αὐτοῦ· μετάβηθι ἐντεῦθεν καὶ ὕπαγε εἰς τὴν Ἰουδαίαν, ἵνα καὶ οἱ μαθηταί σου θεωρήσουσιν τὰ ἔργα σου ἃ ποιεῖς· Half brothers? Are they like step-sisters? Imperative metabaino. Strange wording as many disciples had left him and Jews in Judea wanted to kill him. Hina final clause with future- translated "may" but not subjunctive? And go - variant - Interesting Parallel that Brown draws between Christ 3 temptations in Mt. and Lk. and John 6:15, 31 and 7:3. 
For no one does certain things? in secret  but he desires to be open. If you do these things, show yourself to the world. 1st condition but apodosis throws doubt on prodasis
4 οὐδεὶς γάρ τι ἐν κρυπτῷ ποιεῖ καὶ ζητεῖ αὐτὸς ἐν παρρησίᾳ εἶναι. εἰ ταῦτα ποιεῖς, φανέρωσον σεαυτὸν τῷ κόσμῳ. 
For his brothers did not believe in him. (Seemingly after resurrection when bros. believed, James and Jude important with church.Acts 1 -14 there with 12)
5 οὐδὲ γὰρ οἱ ἀδελφοὶ αὐτοῦ ἐπίστευον εἰς αὐτόν. Sarcastic attitude of brothers may connect elsewhere in Gospels when J.C. turns down mother and brothers.
Jesus said to them, "My time is not yet present, but your time is always.  
6 λέγει αὐτοῖς ὁ Ἰησοῦς· ὁ καιρὸς ὁ ἐμὸς οὔπω πάρεστιν, ὁ δὲ καιρὸς ὁ ὑμέτερος πάντοτέ ἐστιν ἕτοιμος. Kairos instead of chronos or hora in accord with his actions why did he not use hora? Brown claims the salvific moment was not an hour or normal calendar time chronos but predestine moment.  Is this an example of the reluctant Messiah?
The world is not able to hate you, but it hates me, because I witness concerning it that its works are evil.
7 οὐ δύναται ὁ κόσμος μισεῖν ὑμᾶς, ἐμὲ δὲ μισεῖ, ὅτι ἐγὼ μαρτυρῶ περὶ αὐτοῦ ὅτι τὰ ἔργα αὐτοῦ πονηρά ἐστιν. Interesting comment by Robertson, world can not hate itself. 
You go up to the feast. I am not going to this feast, because my time has not fulfilled.  
8 ὑμεῖς ἀνάβητε εἰς τὴν ἑορτήν· ἐγὼ οὐκ ἀναβαίνω εἰς τὴν ἑορτὴν ταύτην, ὅτι ὁ ἐμὸς καιρὸς οὔπω πεπλήρωται.  Anabaino is old word for going up to the feast! Chpt. 2 Jesus tells his mother his hour had not yet come. the use of hora. The reluctant Messiah.
These things he was saying while he remained in Galilee.
9 ταῦτα εἰπὼν αὐτὸς ἔμεινεν ἐν τῇ Γαλιλαίᾳ. 
And so his brothers went up to the feast, then also he went up, not showing but in secret. 
10 ὡς δὲ ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ εἰς τὴν ἑορτήν¹, τότε καὶ αὐτὸς ἀνέβη, οὐ φανερῶς  ἀλλ’ ἐν κρυπτῷ. Copyist inserts [ws] as it were (KJV) According to Brown "to avoid making Jesus appear deceptive. So the copyist lies, to correct to the truth. What lengths. Could Jesus be learning that his bros. may have been right?
Therefore the Jews seeking him in the feast and said, "Where is He?
11 οἱ οὖν Ἰουδαῖοι ἐζήτουν αὐτὸν ἐν τῇ ἑορτῇ καὶ ἔλεγον· ποῦ ἐστιν ἐκεῖνος; Chrysostom interprets "that man" in hostile manner by "the Jews".
And many were murmuring concerning him in the crowd. Those said that he is the truth, Others said, no, he deceives the crowd. 
12 καὶ γογγυσμὸς ἦν περὶ αὐτοῦ πολὺς ἐν τῷ ὄχλῳ· οἱ μὲν ἔλεγον ὅτι ἀγαθός ἐστιν· ἄλλοι ἔλεγον· οὔ, ἀλλὰ πλανᾷ τὸν ὄχλον. May be this rumor Jesus heard and exposed the truth. "the Jews" here seem to be divided and so not agree with Chrysostom's evaluation. howbeit vs. 13 carries "the Jews" with connotation.
No one spoke boldly nevertheless concerning him because the fear of the Jews.
13 οὐδεὶς μέντοι παρρησίᾳ ἐλάλει περὶ αὐτοῦ διὰ τὸν φόβον τῶν Ἰουδαίων. 
Sectional Comment: Much ink is spilled over Jesus' apparent double action. Tell his brothers one thing does another. Brown claims it is John's double meaning and reads a lot into it. Copyist try to make Jesus' remarks and actions line up by redaction. We are all wondering what it meant. Could it mean, my turn, that Jesus simply changed his mind all the way through. He went and publicly spoke?
And now the middle of the feast Jesus went up to the temple and (began to teach) taught.
14 Ἤδη δὲ τῆς ἑορτῆς μεσούσης ἀνέβη Ἰησοῦς εἰς τὸ ἱερὸν καὶ ἐδίδασκεν. Inchoative verb from probably R.  Genitive absolute. aside remark, But the feast already being midway.
Therefore the Jews marveled, saying, "How is this one knows letters having never been taught?"
15 ἐθαύμαζον οὖν οἱ Ἰουδαῖοι λέγοντες· πῶς οὗτος γράμματα οἶδεν μὴ μεμαθηκώς; Knows letters means education (Brown). 
Therefore Jesus answered them and said, "My teaching is not mine but the one who sent me.
16 ἀπεκρίθη οὖν αὐτοῖς Ἰησοῦς καὶ εἶπεν· ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμὴ ἀλλὰ τοῦ πέμψαντός με·
Also he defense of whose teaching it is according to Brown is the real issue. Most rabbis as is true today studied under another rabbi, Paul and Gamliel. So Jesus was establishing his teacher as God. This makes clearer the argument that follows.
If someone desires to do the will of Him, he will know concerning the teaching whether it is from God or I speak from myself.
 17 ἐάν τις θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν, γνώσεται περὶ τῆς διδαχῆς πότερον ἐκ θεοῦ ἐστὶν ἢ ἐγὼ ἀπ’ ἐμαυτοῦ λαλῶ. Great argument by Robertson and Westcott on the accumulation of knowledge of God et al. Westcott simply says " If there is no sympathy there is no knowledge." To know God you have to love Him. Atheists and agnostics don't know because they have not touched God. This fact does not prove the non-existence of God, but simply their own isolation. They are cut off from the infinite. So with these Jews. If anyone wants to do the will of God he will know the teaching. Also 3rd class conditional sentence. 
The one who speaks from himself desires (seeks) his own glory. But the one who desires the glory of the one who sent him, this one is true and unrighteousness is not in him.
18 ὁ ἀφ’ ἑαυτοῦ λαλῶν τὴν δόξαν τὴν ἰδίαν ζητεῖ· ὁ δὲ ζητῶν τὴν δόξαν τοῦ πέμψαντος αὐτόν, οὗτος ἀληθής ἐστιν καὶ ἀδικία ἐν αὐτῷ οὐκ ἔστιν.  Adikia is translated liar in the LXX. Robertson makes a connection to Samuel 
Has not Moses given to you the law? and no one of you do the law. Why do you desire to kill me? 
19 οὐ Μωϋσῆς δέδωκεν ὑμῖν τὸν νόμον; καὶ οὐδεὶς ἐξ ὑμῶν ποιεῖ τὸν νόμον. τί με ζητεῖτε ἀποκτεῖναι;  
The crowd answered, "You have a demon. Who is seeking to kill you?"
20 ἀπεκρίθη ὁ ὄχλος· δαιμόνιον ἔχεις· τίς σε ζητεῖ ἀποκτεῖναι; 
Jesus answered and said to them, I work one work and you all marvel.
21 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς· ἓν ἔργον ἐποίησα καὶ πάντες θαυμάζετε. This is got to be humorous. They are all carrying on about one healing!? The real issue here is the Healing on Sabbath. Also John has dual plot going. This one and the one in the background where Jews are plotting to kill Jesus. 
Because of this Moses has given to you the circumcision, not because it is from Moses, but it is from the father, and on the sabbath you circumcise man. 
22  dia touto Mwϋσῆς δέδωκεν. ὑμῖν τὴν περιτομήν, οὐχ ὅτι ἐκ τοῦ Μωϋσέως ἐστίν, ἀλλ’ ἐκ τῶν πατέρων, καὶ ἐν σαββάτῳ περιτέμνετε ἄνθρωπον. 
If a man receives circumcision on the sabbath in order that he may not destroy the law of Moses, you are angry to(with) me that I made a whole man healthy on the Sabbath?
23 εἰ περιτομὴν λαμβάνει ἄνθρωπος ἐν σαββάτῳ ἵνα μὴ λυθῇ ὁ νόμος ὁ Μωϋσέως, ἐμοὶ χολᾶτε ὅτι ὅλον ἄνθρωπον ὑγιῆ ἐποίησα ἐν σαββάτῳ;  Difference made here of traveling b
Judge not according to the face (appearance), but  judge righteous judgment.
24 μὴ κρίνετε κατ’ ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνατε.