Lukas 2:51

2:51 Then ¹  he went down with them and came to Nazareth, ²  and was obedient ³  to them. But ⁴  his mother kept all these things ⁵  in her heart. ⁶ 

Matius 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 

Yohanes 1:45

1:45 Philip found Nathanael ¹⁰  and told him, “We have found the one Moses wrote about in the law, and the prophets also ¹¹  wrote about – Jesus of Nazareth, the son of Joseph.”

Yohanes 19:19

19:19 Pilate also had a notice ¹²  written and fastened to the cross, ¹³  which read: ¹⁴  “Jesus the Nazarene, the king of the Jews.”

Kisah Para Rasul 2:22

2:22 “Men of Israel, ¹⁵  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ¹⁶  wonders, and miraculous signs ¹⁷  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 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 ¹⁸  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.

[2:51]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ² map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ³ tn Or “was submitting.”

[2:51]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ⁵ tn Or “all these words.”

[2:51]  ⁶ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[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.

[1:45]  ¹⁰ sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name.

[1:45]  ¹¹ tn “Also” is not in the Greek text, but is implied.

[19:19]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “Now it was written.”

[2:22]  ¹⁵ 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]  ¹⁶ tn Or “miraculous deeds.”

[2:22]  ¹⁷ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[4:10]  ¹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”