John 7:52
in John 7“Aren’t you also from Galilee?” they replied. “Look into it, and you will see that no prophet comes out of Galilee.”
BSB
The same verse in ASV and KJV ▾
ASV
They answered and said unto him, Art thou also of Galilee? Search, and see that out of Galilee ariseth no prophet.
KJV
They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.
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This verse in John 7
Commentary
17 notes on this verseArt thou also of Galilee? - They knew very well that he was not; but they spoke this by way of reproach. As if they had said, thou art no better than he is, as thou takest his part. Many of the Galileans had believed on him, Which the Jews considered to be a reproach. Art thou his disciple, as the Galileans are? Search, and look - Examine the Scriptures, search the public registers, and thou wilt see that out of Galilee there ariseth no prophet.
The record, by era
The Church Fathers5 voices
(Tract. xxxiii. 2) i. e. led away by a Galilean. Our Lord was called a Galilean, because His parents were of the town of Nazareth; I mean by parents, Mary. (Tract. xxxiii. 2.) No prophet indeed ariseth out of Galilee, but the Lord of prophets arose thence.
They answered, from the prejudice of their heart, what they had answered to those officers, "Art thou also a Galilean?" That is, one seduced as it were by the Galilean. For the Lord was said to be a Galilean, because His parents were from the city of Nazareth. I have said "His parents" in regard to Mary, not as regards the seed of man; for on earth He sought but a mother, He had already a Father on high. For His nativity on both sides was marvellous: divine without mother, human without father. What, then, said those would-be doctors of the law to Nicodemus? "Search the Scriptures, and see that out of Galilee ariseth no prophet." Yet the Lord of the prophets arose thence.
Being therefore perplexed, because they had said, "None of the rulers hath believed on him," they addressed him, neither vehemently, nor yet with forbearance. For tell me, after he had said, "The Law judgeth no man," how doth it follow that they should say, "Art thou also of Galilee?" When they ought to have shown that they had not sent to summon Him without judgment, or that it was not fitting to allow Him speech, they take the reply rather in a rough and angry manner. "Search, and look: for out of Galilee hath arisen no prophet." Why, what had the man said? that Christ was a prophet? No; he said, that He ought not to be slain unjudged; but they replied insolently, and as to one who knew nothing of the Scriptures; as though one had said, "Go, learn," for this is the meaning of, "Search, and look."
A commentator
Cyril of AlexandriaCommentary on the Gospel of John, Book 5 · Written before 444.
proposed
Being a Jew (it says) and home-born, why dost thou feign to have no knowledge of the Galileans, and art strangely co-ignorant of our matters with those who are absolutely ignorant? and being most conversant with the most sacred Scriptures, and versed in tho appointments of the Law, whence knewest thou not (he says) that it is not possible to look for a Prophet out of the Galilaeans? This then is the aim of the Pharisees' words.
Nicodemus, either out of weakness or fear of the doctors, did not reply to them when they wanted to diminish the words and works of Christ by mentioning Galilee.
11 more voices on this verse
The Medieval Church4 voices
"They answered and said," because they were incorrigible; and although they could not find fault with the word, they find fault with Nicodemus as though deceived, namely that he himself believed in Christ. Therefore they say: "Are you also a Galilean?" That is, do you …
We see the opposition of the rulers to Nicodemus when he says, They answered and said to him. First, they think that he has been seduced; and secondly, that he does not know the law. As to the first, they say: Are you too a …
They knew the place where He had resided, but never thought of enquiring where He was born; and therefore they not only denied that He was the Messiah, but even that He was a prophet.
When Nicodemus quite reasonably rebuked the Pharisees for their unlawful directive, they, vexed, spoke to him with rudeness and even savagery: "Are you also from Galilee?" But how is this a response to Nicodemus's remark? He said that one should not condemn a person without …
The Puritans and the Awakening3 voices
They knew Jonah arose out of Gethhepher; and Nahum from another village in Galilee. Yea, and Thisbe, the town of Elijah, the Tishbite, was in Galilee also. They might likewise have known that Jesus was not born in Galilee, but at Bethlehem, even from the public register there, and from the genealogies of the family of David.
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. 13 Howbeit no man spake openly of him for fear of the Jews. The reason given why Christ spent more of his time in Galilee than in Judea (
quarantine:debris (2026-07-29) — unbalanced-parens
They answered and said unto him,....
The Nineteenth Century4 voices
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
These verses show us, for one thing, how useless is knowledge in religion, if it is not accompanied by grace in the heart. We are told that some of our Lord's hearers knew clearly where Christ was to be born. They referred to Scripture, like men familiar with its contents. "Has not the Scripture said that Christ comes of the seed of David, and out of the town of Bethlehem, where David was?" And yet the eyes of their understanding were not enlightened. Their own Messiah stood before them, and they neither received, nor believed, nor obeyed Him.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
But rage is blind, and deep prejudice distorts all facts. Yet it looks as if they were afraid of losing Nicodemus, when they take the trouble to reason the point at all. It was just because he had "searched," as they advised him, that he went the length even that he did.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
These verses show us, for one thing, how useless is knowledge in religion, if it is not accompanied by grace in the heart. We are told that some of our Lord's hearers knew clearly where Christ was to be born. They referred to Scripture, like men familiar with its contents. "Has not the Scripture said that Christ comes of the seed of David, and out of the town of Bethlehem, where David was?" And yet the eyes of their understanding were not enlightened. Their own Messiah stood before them, and they neither received, nor believed, nor obeyed Him. A certain degree of religious knowledge, beyond doubt, is of vast importance. Ignorance is certainly not the mother of true devotion, and helps nobody toward heaven. An "unknown God" can never be the object of a reasonable worship. Happy indeed would it be for Christians if they all knew the Scriptures as well as the Jews seem to have done, when our Lord was on earth! But while we value religious knowledge, we must take care that we do not overvalue it. We must not think it enough to know the facts and doctrines of our faith, unless our hearts and lives are thoroughly influenced by what we know. The very devils know the creed intellectually, and "believe and tremble," but remain devils still. (James 2:19.) It is quite possible to be familiar with the letter of Scripture, and to be able to quote texts appropriately, and reason about the theory of Christianity, and yet to remain dead in trespasses and sins. Like many of the generation to which our Lord preached, we may know the Bible well, and yet remain faithless and unconverted. Heart-knowledge, we must always remember, is the one thing needful. It is something which schools and universities cannot confer. It is the gift of God.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Art thou also of Galilee? - Here is another expression of contempt. To be a Galilean was a term of the highest reproach. They knew well that he was not of Galilee, but they meant to ask whether he also had become a follower of the despised Galilean. Ridicule is not argument, and there is no demonstration in a gibe; but, unhappily, this is the only weapon which the proud and haughty often use in opposing religion. Ariseth no prophet - That is, there is no prediction that any prophet should come out of Galilee, and especially no prophet that was to attend or precede the Messiah. Compare Joh 1:46. They assumed, therefore, that Jesus could not be the Christ.
How the passage was read
On John 7:1-53On John 7:1-53
The water ceremony He interrupted
“The Feast of Booths” is Tabernacles, in Hebrew Sukkot: the autumn week when Israel lived (and Jewish families still eat) in leafy shelters remembering the wilderness. In Temple times each morning of the feast a priest carried water in gold from the pool of Siloam up to the altar and poured it out, praying for the year's rain, while the crowds sang: the Mishnah calls it the Rejoicing at the Place of the Water-Drawing, and the Talmud says whoever never saw it “has never seen rejoicing in his life” (Sukkah 51a).
That is the scene on “the last day of the feast, the great day,” when Jesus stood and cried out, “If anyone thirsts, let him come to me and drink”: a claim staged inside the feast's own ceremony, at the moment all Jerusalem was thinking about water from God.
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Sources: Mishnah Sukkah 4:9 (the water-drawing rite) · Sukkah 51a (“has never seen rejoicing”)
The words behind it
21 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ἀπεκρίθησαν | apekrithesan | They answered | G611 → | 231 times |
| καὶ | kai | and | G2532 → | 9120 times |
| εἶπαν | eipan | they said | G2036 → | 925 times |
| αὐτῷ· | auto | to him; | G846 → | 5565 times |
| μὴ | me | Surely not | G3361 → | 1066 times |
| καὶ | kai | also | G2532 → | 9120 times |
| σὺ | su | you yourself | G4771 → | 2973 times |
| ἐκ | ek | from | G1537 → | 911 times |
| τῆς | tes | <the> | G3588 → | 19766 times |
| Γαλιλαίας | galilaias | Galilee | G1056 → | 61 times |
| εἶ; | ei | are? | G1510 → | 2333 times |
| ἐραύνησον | erauneson | do search | G2045 → | |
| καὶ | kai | and | G2532 → | 9120 times |
| ἴδε | ide | do see | G1492 → | 374 times |
| ὅτι | hoti | that | G3754 → | 1292 times |
| ἐκ | ek | out of | G1537 → | 911 times |
| τῆς | tes | <the> | G3588 → | 19766 times |
| Γαλιλαίας | galilaias | Galilee | G1056 → | 61 times |
| προφήτης | prophetes | a prophet | G4396 → | 144 times |
| οὐκ | ouk | not | G3756 → | 1664 times |
| ἐγείρεται.¶ | egeiretai | is raised. | G1453 → | 142 times |
ἀπεκρίθησανThey answered
apekrithesanG611 →231 times
καὶand
kaiG2532 →9120 times
εἶπανthey said
eipanG2036 →925 times
αὐτῷ·to him;
autoG846 →5565 times
μὴSurely not
meG3361 →1066 times
καὶalso
kaiG2532 →9120 times
σὺyou yourself
suG4771 →2973 times
ἐκfrom
ekG1537 →911 times
τῆς<the>
tesG3588 →19766 times
ΓαλιλαίαςGalilee
galilaiasG1056 →61 times
εἶ;are?
eiG1510 →2333 times
ἐραύνησονdo search
eraunesonG2045 →
καὶand
kaiG2532 →9120 times
ἴδεdo see
ideG1492 →374 times
ὅτιthat
hotiG3754 →1292 times
ἐκout of
ekG1537 →911 times
τῆς<the>
tesG3588 →19766 times
ΓαλιλαίαςGalilee
galilaiasG1056 →61 times
προφήτηςa prophet
prophetesG4396 →144 times
οὐκnot
oukG3756 →1664 times
ἐγείρεται.¶is raised.
egeiretaiG1453 →142 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
John 1:46“Can anything good come from Nazareth?” Nathanael asked. “Come and see,” said Philip.
it leads to
- John 7:41–42
Others declared, “This is the Christ.” But still others asked, “How can the Christ come from Galilee?
- John 4:29
“Come, see a man who told me everything I ever did. Could this be the Christ?”
- 1 Thessalonians 5:21
but test all things. Hold fast to what is good.
- John 7:41–42
Through
1 Kings 22:24Then Zedekiah son of Chenaanah went up, struck Micaiah in the face, and demanded, “Which way did the Spirit of the LORD go when He departed from me to speak with you?”
it leads to
- Acts 23:2
At this, the high priest Ananias ordered those standing near Paul to strike him on the mouth.
- Micah 5:1
Now, O daughter of troops, mobilize your troops; for a siege is laid against us! With a rod they will strike the cheek of the judge of Israel.
- Lamentations 3:30
Let him offer his cheek to the one who would strike him; let him be filled with reproach.
- Acts 23:2
Through
John 7:41Others declared, “This is the Christ.” But still others asked, “How can the Christ come from Galilee?
it leads to
Where this verse is studied
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About John

This page draws on 16 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Alcuin of York, Catena Aurea by Aquinas; Augustine of Hippo, Catena Aurea by Aquinas; Augustine of Hippo, Tractates on John 33; Bonaventure, Commentary on John, Chapter 7; Cyril of Alexandria, Commentary on the Gospel of John, Book 5; J.C. Ryle, Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on the Gospel of John 52; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Theodore of Mopsuestia, COMMENTARY ON JOHN 3.7.52; Theophylact of Ohrid, Commentary on John and Thomas Aquinas, Commentary on John.
