John 18:5

18:5 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 

John 18:7

18:7 Then Jesus ³  asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.”

John 19:19

19:19 Pilate also had a notice ⁴  written and fastened to the cross, ⁵  which read: ⁶  “Jesus the Nazarene, the king of the Jews.”

Matthew 2:23

2:23 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 

Matthew 21:11

21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth ¹⁰  in Galilee.”

Mark 14:67

14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.”

Luke 2:4

2:4 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.

Acts 2:22

2:22 “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 –

Acts 3:6

3:6 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!”

Acts 10:38

10:38 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 

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 26:9

26:9 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]  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]  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]  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]  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]  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]  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 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]  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]  ²⁸ sn See Acts 7:9.

[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.”