John 11:19

11:19 so many of the Jewish people of the region ¹  had come to Martha and Mary to console them ²  over the loss of their brother.) ³ 

John 11:31

11:31 Then the people ⁴  who were with Mary ⁵  in the house consoling her saw her ⁶  get up quickly and go out. They followed her, because they thought she was going to the tomb to weep ⁷  there.

John 2:23

Jesus at the Passover Feast

2:23 Now while Jesus ⁸  was in Jerusalem ⁹  at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. ¹⁰ 

John 10:41

10:41 Many ¹¹  came to him and began to say, “John ¹²  performed ¹³  no miraculous sign, but everything John said about this man ¹⁴  was true!”

John 12:9-11

12:9 Now a large crowd of Judeans ¹⁵  learned ¹⁶  that Jesus ¹⁷  was there, and so they came not only because of him ¹⁸  but also to see Lazarus whom he had raised from the dead. 12:10 So the chief priests planned to kill Lazarus too, ¹⁹  12:11 for on account of him many of the Jewish people from Jerusalem ²⁰  were going away and believing in Jesus.

John 12:17-19

12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it. ²¹  12:18 Because they had heard that Jesus ²²  had performed this miraculous sign, the crowd went out to meet him. 12:19 Thus the Pharisees ²³  said to one another, “You see that you can do nothing. Look, the world has run off after him!”

John 12:42

12:42 Nevertheless, even among the rulers ²⁴  many believed in him, but because of the Pharisees ²⁵  they would not confess Jesus to be the Christ, ²⁶  so that they would not be put out of ²⁷  the synagogue. ²⁸ 

[11:19]  ¹ tn Or “many of the Judeans” (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e); Grk “many of the Jews.” Here the phrase refers to the residents of Jerusalem and the surrounding area in general (those who had been friends or relatives of Lazarus or his sisters would mainly be in view) since the Jewish religious authorities (“the chief priests and the Pharisees”) are specifically mentioned as a separate group in John 11:46-47. See also the note on the phrase “the Jewish leaders” in v. 8.

[11:19]  ² tn Or “to comfort them” or “to offer them sympathy.”

[11:19]  ³ tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.

[11:31]  ⁴ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19.

[11:31]  ⁵ tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.

[11:31]  ⁶ tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.

[11:31]  ⁷ tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).

[2:23]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ¹⁰ 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.

[10:41]  ¹¹ tn Grk “And many.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:41]  ¹² sn John refers to John the Baptist.

[10:41]  ¹³ tn Grk “did.”

[10:41]  ¹⁴ tn Grk “this one.”

[12:9]  ¹⁵ tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), 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.) Here the phrase refers to the residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.

[12:9]  ¹⁶ tn Grk “knew.”

[12:9]  ¹⁷ tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.

[12:9]  ¹⁸ tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.

[12:10]  ¹⁹ sn According to John 11:53 the Jewish leadership had already planned to kill Jesus. This plot against Lazarus apparently never got beyond the planning stage, however, since no further mention is made of it by the author.

[12:11]  ²⁰ tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem who had heard about the resurrection of Lazarus and as a result were embracing Jesus as Messiah. See also the note on the phrase “Judeans” in v. 9.

[12:17]  ²¹ tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[12:18]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:19]  ²³ sn See the note on Pharisees in 1:24.

[12:42]  ²⁴ 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.

[12:42]  ²⁵ sn See the note on Pharisees in 1:24.

[12:42]  ²⁶ 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).”

[12:42]  ²⁷ tn Or “be expelled from.”

[12:42]  ²⁸ sn Compare John 9:22. See the note on synagogue in 6:59.