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 3:6

3:6 But Peter said, “I have no silver or gold, ³  but what I do have I give you. In the name ⁴  of Jesus Christ ⁵  the Nazarene, stand up and ⁶  walk!”

Acts 10:38

10:38 with respect to Jesus from Nazareth, ⁷  that ⁸  God anointed him with the Holy Spirit and with power. He ⁹  went around doing good and healing all who were oppressed by the devil, ¹⁰  because God was with him. ¹¹ 

Acts 6:14

6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ¹²  that Moses handed down to us.”

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 2:22

2:22 “Men of Israel, ¹³  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ¹⁴  wonders, and miraculous signs ¹⁵  that God performed among you through him, just as you yourselves know –

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.”

[3:6]  ³ 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]  ⁴ 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]  ⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ⁶ 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.

[10:38]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  ⁹ sn See Acts 7:9.

[6:14]  ⁷ tn Or “practices.”

[2:22]  ⁹ 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]  ¹⁰ tn Or “miraculous deeds.”

[2:22]  ¹¹ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

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