Matius 2:23

2:23 He came to a town called Nazareth ¹  and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus ²  would be called a Nazarene. ³ 

Matius 21:11

21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth ⁴  in Galilee.”

Matius 26:71

26:71 When ⁵  he went out to the gateway, another slave girl ⁶  saw him and said to the people there, “This man was with Jesus the Nazarene.”

Lukas 4:16

Rejection at Nazareth

4:16 Now ⁷  Jesus ⁸  came to Nazareth, ⁹  where he had been brought up, and went into the synagogue ¹⁰  on the Sabbath day, as was his custom. ¹¹  He ¹²  stood up to read, ¹³ 

Lukas 18:36-37

18:36 When he heard a crowd going by, he asked what was going on. 18:37 They ¹⁴  told him, “Jesus the Nazarene is passing by.”

Yohanes 1:46

1:46 Nathanael ¹⁵  replied, ¹⁶  “Can anything good come out of Nazareth?” ¹⁷  Philip replied, ¹⁸  “Come and see.”

Yohanes 7:41

7:41 Others said, “This is the Christ!” ¹⁹  But still others said, “No, ²⁰  for the Christ doesn’t come from Galilee, does he? ²¹ 

Yohanes 7:52

7:52 They replied, ²²  “You aren’t from Galilee too, are you? ²³  Investigate carefully and you will see that no prophet ²⁴  comes from Galilee!”

Yohanes 19:19

19:19 Pilate also had a notice ²⁵  written and fastened to the cross, ²⁶  which read: ²⁷  “Jesus the Nazarene, the king of the Jews.”

Kisah Para Rasul 6:14

6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ²⁸  that Moses handed down to us.”

[2:23]  ¹ 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]  ² 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]  ³ 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]  ⁴ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[26:71]  ⁵ tn Here δέ (de) has not been translated.

[26:71]  ⁶ tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).

[4:16]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ⁹ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:16]  ¹⁰ sn See the note on synagogues in 4:15.

[4:16]  ¹¹ tn Grk “according to his custom.”

[4:16]  ¹² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ¹³ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[18:37]  ¹⁴ tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.

[1:46]  ¹⁵ tn Grk “And Nathanael.”

[1:46]  ¹⁶ tn Grk “said to him.”

[1:46]  ¹⁷ sn Can anything good come out of Nazareth? may be a local proverb expressing jealousy among the towns.

[1:46]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:46]  ¹⁸ tn Grk “And Philip said to him.”

[7:41]  ¹⁹ 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]  ²⁰ tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.

[7:41]  ²¹ 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?”).

[7:52]  ²² tn Grk “They answered and said to him.”

[7:52]  ²³ 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 “are you?”).

[7:52]  ²⁴ tc At least one early and important ms (Ì^66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.

[7:52]  tn This claim by the leaders presents some difficulty, because Jonah had been from Gath Hepher, in Galilee (2 Kgs 14:25). Also the Babylonian Talmud later stated, “There was not a tribe in Israel from which there did not come prophets” (b. Sukkah 27b). Two explanations are possible: (1) In the heat of anger the members of the Sanhedrin overlooked the facts (this is perhaps the easiest explanation). (2) This anarthrous noun is to be understood as a reference to the prophet of Deut 18:15 (note the reading of Ì⁶⁶ which is articular), by this time an eschatological figure in popular belief. This would produce in the text of John’s Gospel a high sense of irony indeed, since the religious authorities by their insistence that “the Prophet” could not come from Galilee displayed their true ignorance of where Jesus came from on two levels at once (Bethlehem, his birthplace, the fulfillment of Mic 5:2, but also heaven, from which he was sent by the Father). The author does not even bother to refute the false attestation of Jesus’ place of birth as Galilee (presumably Christians knew all too well where Jesus came from).

[19:19]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Grk “Now it was written.”

[6:14]  ²⁸ tn Or “practices.”

[6:14]  sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.