Acts 26:9

26:9 Of course, ¹  I myself was convinced ²  that it was necessary to do many things hostile to the name of Jesus the Nazarene.

Acts 22:8

22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’

Acts 24:5

24:5 For we have found ³  this man to be a troublemaker, ⁴  one who stirs up riots ⁵  among all the Jews throughout the world, and a ringleader ⁶  of the sect of the Nazarenes. ⁷ 

Acts 2:22

2:22 “Men of Israel, ⁸  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ⁹  wonders, and miraculous signs ¹⁰  that God performed among you through him, just as you yourselves know –

Acts 3:6

3:6 But Peter said, “I have no silver or gold, ¹¹  but what I do have I give you. In the name ¹²  of Jesus Christ ¹³  the Nazarene, stand up and ¹⁴  walk!”

Acts 6:14

6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ¹⁵  that Moses handed down to us.”

Acts 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 ¹⁶  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.

[26:9]  ¹ 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]  ² 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.”

[24:5]  ³ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ⁴ tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  ⁵ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  ⁶ tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  ⁷ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[2:22]  ⁵ 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]  ⁶ tn Or “miraculous deeds.”

[2:22]  ⁷ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[3:6]  ⁷ 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]  ⁸ 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]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ¹⁰ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[6:14]  ⁹ tn Or “practices.”

[4:10]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”