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Joh_7:10. Ὡς δὲ ἀνέβ .] Aor. pluperfect; Winer, p. 258 [E. T. p. 343].
ὡς ἐν κρυπτῷ ] He went not openly ( φανερῶς ; comp. Xen. Anab. v. 4. 33: ἐμφανῶς , instead of which ἐν ὄχλῳ follows), but so to speak secretly (incognito), not in the company of a caravan of pilgrims, or in any other way with outward observation, but so that His journey to that feast is represented as made in secrecy, and consequently quite differently from His last entry at the feast of the Passover. On ὡς , comp. Bernhardy, p. 279; Ellendt, Lex. Soph. II. p. 1004. Otherwise in Joh_1:14 (against B. Crusius). The context does not intimate whether Jesus took a different road (through Samaria, for instance, as Hengstenberg with Wieseler, according to Luk_9:51 ff., supposes), De Wette, Krabbe, and early writers, but shows only that He was without any companions (except His disciples, Joh_9:2). Baur (also Hilgenfeld) finds in οὐ φαν ., ἀλλʼ ὡς ἐν κρυπτῷ , something Docetic, or at least (N. T. Theol. p. 367) bordering upon Gnosticism (besides Joh_8:59, Joh_10:39, Joh_6:16), which it is easy enough to find anywhere if such texts are supposed to be indications. See, on the contrary, Brückner.
This journey finally takes Jesus away from Galilee (i.e. until after His death), and thus far it is parallel with that in Mat_19:1, but only that far. In other respects it occurs in quite a different historical connection, and is undertaken with a different object (the Passover). The journey, again mentioned in Luk_9:51 ff., is in other respects quite different. The assumption that Jesus returned to Galilee between the feast of Tabernacles and the feast of the Dedication (Ammon, Lange; see on Joh_10:22), is the result of a forced attempt at harmonizing, which exceeds its limits in every attempt which it makes to reconcile the Johannean and the synoptic accounts of the last journey from Galilee to Judaea. Comp. also Ewald, Gesch. Chr. p. 491, ed. 3.