Matius 21:11

21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth ¹  in Galilee.”

Lukas 7:16

7:16 Fear ²  seized them all, and they began to glorify ³  God, saying, “A great prophet ⁴  has appeared ⁵  among us!” and “God has come to help ⁶  his people!”

Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ⁷  he said to himself, “If this man were a prophet, ⁸  he would know who and what kind of woman ⁹  this is who is touching him, that she is a sinner.”

Yohanes 7:40-41

Differing Opinions About Jesus

7:40 When they heard these words, some of the crowd ¹⁰  began to say, “This really ¹¹  is the Prophet!” ¹²  7:41 Others said, “This is the Christ!” ¹³  But still others said, “No, ¹⁴  for the Christ doesn’t come from Galilee, does he? ¹⁵ 

Kisah Para Rasul 2:22

2:22 “Men of Israel, ¹⁶  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ¹⁷  wonders, and miraculous signs ¹⁸  that God performed among you through him, just as you yourselves know –

[21:11]  ¹ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[7:16]  ² tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ³ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ⁴ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ⁵ tn Grk “arisen.”

[7:16]  ⁶ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[7:39]  ⁷ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ⁸ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ⁹ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[7:40]  ¹⁰ tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).

[7:40]  ¹¹ tn Or “truly.”

[7:40]  ¹² sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[7:41]  ¹³ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:41]  sn See the note on Christ in 1:20.

[7:41]  ¹⁴ tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.

[7:41]  ¹⁵ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does he?”).

[2:22]  ¹⁶ 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]  ¹⁷ tn Or “miraculous deeds.”

[2:22]  ¹⁸ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.