Kisah Para Rasul 2:22

2:22 “Men of Israel, ¹  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ²  wonders, and miraculous signs ³  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ⁴  that God has made this Jesus whom you crucified ⁵  both Lord ⁶  and Christ.” ⁷ 

Kisah Para Rasul 4:10

4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ⁸  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ⁹  that ¹⁰  God anointed him with the Holy Spirit and with power. He ¹¹  went around doing good and healing all who were oppressed by the devil, ¹²  because God was with him. ¹³ 

Yohanes 19:19

19:19 Pilate also had a notice ¹⁴  written and fastened to the cross, ¹⁵  which read: ¹⁶  “Jesus the Nazarene, the king of the Jews.”

[2:22]  ¹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ² tn Or “miraculous deeds.”

[2:22]  ³ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[2:36]  ⁴ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁵ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁶ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁷ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[4:10]  ⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:38]  ⁹ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ¹⁰ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ¹¹ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ¹² tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ¹³ sn See Acts 7:9.

[19:19]  ¹⁴ tn Or “an inscription.”

[19:19]  sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[19:19]  ¹⁵ tn Grk “Pilate also wrote a notice and placed it on the cross.” The two verbs should be read as causatives, since it is highly unlikely that the Roman governor would perform either of these actions himself. He ordered them to be done.

[19:19]  sn John says simply that the notice was fastened to the cross. Luke 23:38 says the inscription was placed “over him” (Jesus), and Matt 27:37 that it was placed over Jesus’ head. On the basis of Matthew’s statement Jesus’ cross is usually depicted as the crux immissa, the cross which has the crossbeam set below the top of the upright beam. The other commonly used type of cross was the crux commissa, which had the crossbeam atop the upright beam. But Matthew’s statement is not conclusive, since with the crux commissa the body would have sagged downward enough to allow the placard to be placed above Jesus’ head. The placard with Pilate’s inscription is mentioned in all the gospels, but for John it was certainly ironic. Jesus really was the King of the Jews, although he was a king rejected by his own people (cf. 1:11). Pilate’s own motivation for placing the title over Jesus is considerably more obscure. He may have meant this as a final mockery of Jesus himself, but Pilate’s earlier mockery of Jesus seemed to be motivated by a desire to gain pity from the Jewish authorities in order to have him released. More likely Pilate saw this as a subtle way of getting back at the Jewish authorities who had pressured him into the execution of one he considered to be an innocent man.

[19:19]  ¹⁶ tn Grk “Now it was written.”