2:23 Now while Jesus 1 was in Jerusalem 2 at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. 3 2:24 But Jesus would not entrust himself to them, because he knew all people. 4
4:39 Now many Samaritans from that town believed in him because of the report of the woman who testified, 5 “He told me everything I ever did.”
6:14 Now when the people saw the miraculous sign that Jesus 6 performed, they began to say to one another, “This is certainly the Prophet 7 who is to come into the world.” 8 6:15 Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. 9
8:31 Then Jesus said to those Judeans 11 who had believed him, “If you continue to follow my teaching, 12 you are really 13 my disciples 8:32 and you will know the truth, and the truth will set you free.” 14
12:42 Nevertheless, even among the rulers 15 many believed in him, but because of the Pharisees 16 they would not confess Jesus to be the Christ, 17 so that they would not be put out of 18 the synagogue. 19
1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
2 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
3 sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.
4 tn Grk “all.” The word “people” has been supplied for clarity, since the Greek word πάντας (pantas) is masculine plural (thus indicating people rather than things).
5 tn Grk “when she testified.”
6 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
7 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.
8 sn An allusion to Deut 18:15.
9 sn Jesus, knowing that his “hour” had not yet come (and would not, in this fashion) withdrew again up the mountainside alone. The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus’ kingship will become an issue again in the passion narrative of the Fourth Gospel (John 18:33ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus’ explanation of it (John 6:22-71).
10 tn The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.
11 tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).
12 tn Grk “If you continue in my word.”
13 tn Or “truly.”
14 tn Or “the truth will release you.” The translation “set you free” or “release you” (unlike the more traditional “make you free”) conveys more the idea that the hearers were currently in a state of slavery from which they needed to be freed. The following context supports precisely this idea.
15 sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.
16 sn See the note on Pharisees in 1:24.
17 tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”
18 tn Or “be expelled from.”
19 sn Compare John 9:22. See the note on synagogue in 6:59.
20 tn Here δέ (de) has not been translated.
21 sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.
22 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
23 tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.
24 sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.
25 tn Or “he kept close company with.”
26 sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.