Yohanes 18:5
Konteks18:5 They replied, 1 “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) 2
Yohanes 18:7
Konteks18:7 Then Jesus 3 asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.”
Yohanes 19:19
Konteks19:19 Pilate also had a notice 4 written and fastened to the cross, 5 which read: 6 “Jesus the Nazarene, the king of the Jews.”
Matius 2:23
Konteks2:23 He came to a town called Nazareth 7 and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus 8 would be called a Nazarene. 9
Matius 21:11
Konteks21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth 10 in Galilee.”
Markus 14:67
Konteks14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.”
Lukas 2:4
Konteks2:4 So 11 Joseph also went up from the town of Nazareth 12 in Galilee to Judea, to the city 13 of David called Bethlehem, 14 because he was of the house 15 and family line 16 of David.
Kisah Para Rasul 2:22
Konteks2:22 “Men of Israel, 17 listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, 18 wonders, and miraculous signs 19 that God performed among you through him, just as you yourselves know –
Kisah Para Rasul 3:6
Konteks3:6 But Peter said, “I have no silver or gold, 20 but what I do have I give you. In the name 21 of Jesus Christ 22 the Nazarene, stand up and 23 walk!”
Kisah Para Rasul 10:38
Konteks10:38 with respect to Jesus from Nazareth, 24 that 25 God anointed him with the Holy Spirit and with power. He 26 went around doing good and healing all who were oppressed by the devil, 27 because God was with him. 28
Kisah Para Rasul 22:8
Konteks22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’
Kisah Para Rasul 26:9
Konteks26:9 Of course, 29 I myself was convinced 30 that it was necessary to do many things hostile to the name of Jesus the Nazarene.
[18:5] 1 tn Grk “They answered.”
[18:5] sn The author does not state precisely who from the group of soldiers and temple police replied to Jesus at this point. It may have been the commander of the Roman soldiers, although his presence is not explicitly mentioned until 18:12. It may also have been one of the officers of the chief priests. To the answer given, “Jesus the Nazarene,” Jesus replies “I am [he].”
[18:5] 2 sn This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet (18:6).
[18:7] 3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:19] 4 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] 5 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] 6 tn Grk “Now it was written.”
[2:23] 7 sn Nazareth was a very small village in the region of Galilee (Galilee lay north of Samaria and Judea). The town was located about 15 mi (25 km) west of the southern edge of the Sea of Galilee. According to Luke 1:26, Mary was living in Nazareth when the birth of Jesus was announced to her.
[2:23] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:23] 8 tn There is no expressed subject of the third person singular verb here; the pronoun “he” is implied. Instead of this pronoun the referent “Jesus” has been supplied in the text to clarify to whom this statement refers.
[2:23] 9 tn The Greek could be indirect discourse (as in the text), or direct discourse (“he will be called a Nazarene”). Judging by the difficulty of finding OT quotations (as implied in the plural “prophets”) to match the wording here, it appears that the author was using a current expression of scorn that conceptually (but not verbally) found its roots in the OT.
[21:11] 10 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:4] 11 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:4] 12 sn On Nazareth see Luke 1:26.
[2:4] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:4] 13 tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.
[2:4] 14 sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.
[2:4] map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:4] 15 sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.
[2:4] 16 tn Or “family,” “lineage.”
[2:22] 17 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] 18 tn Or “miraculous deeds.”
[2:22] 19 tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.
[3:6] 20 tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”
[3:6] 21 sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).
[3:6] 22 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:6] 23 tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few
[10:38] 24 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] 25 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] 26 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] 27 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.
[26:9] 29 tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”
[26:9] 30 tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”
