Nazarenes in the Tanakh.

[John D. Brey]

One of the great breakthroughs in modern Christian theology is the concept of "dispensationalism." Dispensationalilsm delineates and separates the nation of Israel (as a unique entity in the Tanakh), from the so-called "Church" that develops post-first century CE. In dispensational theology, there's no mixing of Israel and the Church; they're unique spiritual entities with separate identities, foundations, and trajectories. In dispensational theology, the Church isn't a replacement for Israel. Israel is Israel and the Church is the Church; though they both share a direct familial relationship with Abraham and with the writings of the Tanakh. Dispensational theology never reads Christianity or the Church into the Tanakh. For dispensational exegesis, there's no Christian in the Tanakh, no Church in the Tanakh, such that all the commentary of old that confuses Christianity with Israel throughout the Tanakh is anachronistic to dispensational thought.

Though for dispensational thought there's no Christianity or Christian in the Tanakh, there are, nevertheless, types, and allusions to, the possibility of the arrival of a new kind of covenant adopted as the prophesy of the Church. Strict dispensationalists like Col. R.B. Thieme, Jr., and his mentor Louis Sperry Chafer (Founder and President of Dallas Theological Seminary), go so far as to imply that there's not even a direct prophesy of the Church or Christianity in the Tanakh. For them, there are prophesies of the Christ of the "Old Testament," i.e., the Jewish messiah, even perhaps prophesies about him Israel doesn't grasp as of yet, but according to Col. Thieme there's not one single prophesy in the Tanakh that relates directly to the Church, and Christianity.

Despite the value and usefulness of dispensational theology, particularly as it functions to separate Christian doctrine from the tenets of Judaism (leaving Judaism to itself for the most part), nevertheless, even once the Church is thoroughly separated from Judaism and the nation of Israel (expunging Christians from the Tanakh), serious antinomies remain concerning the separation from the nation of Israel (and thus Judaism) that results in Christianity (the Church)? Though Jesus of Nazareth ("Jesus the Nazarene" in the Talmud) is the crux of the issue from whence the separation is affected, neither Christian theology (to include dispensational theology), nor Judaism, thoroughly, doctrinally (or theologically), delineate the seeds that exist in the Tanakh through which the two branches of theological prejudice eventually sprout.



John

 

[IndigoChild5559]

@ John D. Brey
Nazarenes aka Nozrim (which are different than Nazarites) are never mentioned in the Tanakh. They did not exist until after Jesus' day.

 

[John D. Brey]

@ John D. Brey
Nazarenes aka Nozrim (which are different than Nazarites) are never mentioned in the Tanakh. They did not exist until after Jesus' day.

. . . If that's true, this will be the shortest thread I've ever started. What'd Col. Jessup say in, A Few Good Men: "Don't I look like the arse"?




John

 

[John D. Brey]

@ John D. Brey
Nazarenes aka Nozrim (which are different than Nazarites) are never mentioned in the Tanakh. They did not exist until after Jesus' day.

ᴵᴵ נצר to convert to Christianity.​

— Pi. - נִצֵּר he converted to Christianity.​

— Hith. - הִתְנַצֵּר was converted to Christianity. [Denominated from נָצְרִי.] Derivatives: נִצּוּר, הִתְנַצְּרוּת.​

​

נֵֽצֶר m.n. sprout, shoot. [Related to Aram. נִצְרָא (= sprout, shoot), Arab. naḍura (= was bright, grew green).]​

​

נִצְרָה f.n. NH safety catch, safety latch. [From נצר ᴵ.] For the ending see first suff. ◌ָה.]​

​

נַצְרוּת f.n. NH Christianity. [Formed from נָצְרִי with suff. ◌וּת.]​

​

נָצְרִי adj. PBH (also, incorrectly, נוֹצְרִי) 1 of Nazareth, Nazarene. 2 Christian. [From נָצְרַת (= Nazareth), residence of Jesus. For the ending see suff. ◌ִי.] Derivative: נַצְרוּת.​

​

Klein Dictionary.​

Klein Dictionary shows that new Hebrew, and post-biblical Hebrew, for the most part consign the consonants nun-tsaddi-reish (נצר) to terms related to Christianity. Nazar (נצר) means a "shoot," which either grows out of the root of a trunk or branch coppiced to the ground, or else the "shoot" (nazar נצר) is grafted onto a pre-existing root.

All the ways of the Lord are mercy and truth according to the Nazarenes נצרי that are his covenant and his testimonies. For this thy name Lord pardon mine iniquity for it, thy name, is great.​

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Psalm 25:10-11.​

Read rightly, David is implying that the great name of the Lord of mercy and truth is related to Nazar נצר, and is transferred to his sons the Nazarenes, of which David is himself a part, such that he asks that, since the Lord is the "Branch" (Nazar נצר) of mercy and truth, then pardon iniquity. Similarly, in the passage of scripture most likely in the cross-hairs of David's mind when he writes Psalms 25:10-11---i.e., Exodus chapter 34 ---Moses asks to know the ways of the Lord, to which the Lord responds that he will reveal his Name (the moniker for his ways) to Moses:

The Lord God . . . abundant in mercy and truth: Branch [נצר] of mercy for thousands, lifted up [נשא] for iniquity, transgression, and sin.​

​

Exodus 34:6-7.​

The colon, and the word "Branch" after it, is a mean punch in the gut for the Jewish exegete such that he doesn't translate faithfully. And for good reason. Nowhere but in verse 7 of Exodus 34, are the consonants nun-tsaddi-reish (נצר) translated "keeping." The translation here is a hapax, a one time occurance in the entire Tanakh. Hapaxes are important. They shine a bright light on the singular translation of a word since It's either a mistranslation, or if not, it's singular occurance (say like the word נחשתן --"Nehushtan"---in 2 Kings 18:4) means the word is extremely important and is revealing something otherwise hidden in the text.

Here, Exodus 34:6-7, we can know that the source of the hapax, the singular time these consonants (נצר) are translated "keeping," is a a mistranslation. We can know this since the synagogue scroll demands the translator's inclusion of the colon before the word "Nazar" since on the sacred scroll the first letter of "Nazar" is a majuscule. The first letter of the name "Nazar" is, get this, capitalized. Which is extremely significant since biblical Hebrew doesn't typically capitalize names, or words (there are something like seventeen majuscules throughout the entire Tanakh). And yet, since as is clear in the context of Exodus chapter 34, the writer is literally writing the name of the God of mercy and truth, amazingly, miraculously, the first letter of "Nazar" is capitalized, signifying that "Nazar" is part and parcel of the consonants used to name the God of mercy and forgiveness: he's the "Branch" of mercy lifted up for the forgiveness of the sins of the multitude. And it almost seems like we've heard something like this somewhere before.



John

 

[IndigoChild5559]

nm

 

[John D. Brey]

Here, Exodus 34:6-7, we can know that the source of the hapax, the singular time these consonants (נצר) are translated "keeping," is a a mistranslation. We can know this since the synagogue scroll demands the translator's inclusion of the colon before the word "Nazar" since on the sacred scroll the first letter of "Nazar" is a majuscule. The first letter of the name "Nazar" is, get this, capitalized. Which is extremely significant since biblical Hebrew doesn't typically capitalize names, or words (there are something like seventeen majuscules throughout the entire Tanakh). And yet, since as is clear in the context of Exodus chapter 34, the writer is literally writing the name of the God of mercy and truth, amazingly, miraculously, the first letter of "Nazar" is capitalized, signifying that "Nazar" is part and parcel of the consonants used to name the God of mercy and forgiveness: he's the "Branch" of mercy lifted up for the forgiveness of the sins of the multitude. And it almost seems like we've heard something like this somewhere before.

The discomfort Exodus 34:6-7 creates for Jewish exegetes can be measured by the fact that there are at least two separate interpretive hapaxes in one verse: verse 7 of Exodus 34. And the nature of the two hapaxes are extremely telling since the words "branch" נצר, and "lifted up" נשא must be nailed down with word nowhere else used to interpret them in order to make the verse serve a traditional Jewish understanding.

The word "branch" (nazar נצר), is interpreted "keeping," here and only here, throughout the entire Tanakh, while the word for "lifted up" (nasa נשא), is interpreted "forgiving," here and only here, throughout the entire Tanakh.

Exodus 34:6-7 is unquestionably speaking of the forgiveness for sin and transgressions. That much is clear. Which is why the Jewish exegete can't conscience a "Branch" (nazar נצר) being "lifted up" (nasa נשא) as the means through which the sins and transgressions are forgiven. Furthermore, as noted by Rabbi Samson R. Hirsch, the verse is related to Moses' direct request that God show the nature of his name and person if Moses is to lead Israel to the holy land. The word "Nazar" is capitalized (a rare Hebrew majuscule) as though its the name of or part of the name of the God of mercy and truth.

Picturing the presence of God, his name and person, as being directly associated with a Branch of mercy lifted up for the sins and transgressions of the multitude simply won't do if you're a Jew. So although this important verse ---Exodus 34:6-7 ---literally says what the Jewish exgete doesn't want it to say, it says it clear as day, such that two interpretive hapaxes must function to nail down a Jewish meaning from a Hebrew text that threatens to shine a light on the utterly un-Jewish meaning that a more faithful exegesis would be forced to read out of the sacred text.

But it gets worse when Zechariah's messianic conceptual-chiasmus is brought to bear. In Zechariah 6:12, the prophet connects the name of Messiah, i.e., "Branch," with the place of his upbringing, and association. In Zechariah 6:12, this salvific Branch will "branch" from his place. In Zechariah's conceptual-chiasmus he connects the messianic-personage named "Branch" to a place named "branch," implying a chiastic relationship between the name of the place, and the name of the one the place is both named after, and which gives the person his name. The biblically literate will immediately think of a fellow named Jesus of Nazareth, or Jesus the Nazar-ene. A Jewish firstborn raised in Nazareth, is "lifted up" נשא on a "branch" נצר allegedly to forgive the sins and transgressions of the multitude. Worse, he claimed to be the person and direct presence of the Lord such that it's not hard to see why there are at least two hapaxes in a verse that claims God's response to Moses' request to know the person and nature of God says, in literal Hebrew, without resorting to profligate word changes, that a Branch of mercy will be lifted up for the sins and transgressions of the multitude.

Exactly what Moses saw is not made known to us, but we do have here a record of the words, the "Names" by which the vision he beheld was explained to him, and of these we can try to attain some understanding.​

​

The Hirsch Chumash, Exodus 34:7.​

John

 

[Yokefellow]

The word "branch" (nazar נצר), is interpreted "keeping," here and only here, throughout the entire Tanakh, while the word for "lifted up" (nasa נשא), is interpreted "forgiving," here and only here, throughout the entire Tanakh.

I found something interesting...

Exodus 19:4
"Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself."

Bare:
Strong's Hebrew 5375: nasa or nasah
Definition: to lift, carry, take

Strong's Hebrew: 5375. נָשָׂא (nasa or nasah) -- To lift, carry, bear, take, forgive

Eagle's:
Strong's Hebrew 5404: nesher
Definition: an eagle

Strong's Hebrew: 5404. נָ֫שֶׁר (nesher) -- Eagle

And then there is this...

Nasharim or Nasareans comes from the word for Eagle (Nashar and rooted in the word, Nasa – to Ascend; Strongs #’s H5404, H5376), from Exodus 19:4 “You have seen what I did to the Egyptians, and how I bore you as if on wings of Eagles (Nasharim) and brought you to Myself.” And Isaiah 40:31, “But those who wait for Yahueh will renew their strength. They will mount up with wings like Eagles (Nasharim). They will run, and not be weary. They will walk, and not faint.”

The Netsar, Netsarim, and Fruit - The Netsarim #

Welcome to Netsarim.comThe Netsar, Netsarim, Fruit 4 Yahuéh hath sworn and will not reverse it, 'Thou art a priest after the order of Melchizekek'. 5 Yahuéh upon thy right-hand shall smash kings in the day of His wrath." Yeshu is an abbreviated form of the Hebrew form written as, Yeshúa or...

netsarim.com

A reference I found...

Notes on New Testament Literature and Ecclesiastical History

www.google.com

And of course...

 

[Yokefellow]

Here is some more brainstorming...

If we compare the wings of the Cherubim on the Ark of the Covenant with Cell Biology, we find that wings are representative of Nucleobases...

There is something about wings, precious stones and divers colors that have to do with a 'Covering'...

Ezekiel 28:13
"Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created."

Our Covering of DNA was corrupted by the Serpent (the Father the Devil)...

Ezekiel 28:14
"Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire."

The 'Holy Mountain of God' represents the Male Generative Principle. 'Stones of Fire' could be Nucleobases or perhaps Lucifer/Phosphorus.

Parable of the Two Eagles...

Ezekiel 17:3
"And say, Thus saith the Lord GOD; A great eagle with great wings, longwinged, full of feathers, which had divers colours, came unto Lebanon, and took the highest branch of the cedar"

Are the Two Eagles (King of Babylon/Pharaoh Hophra) representative of the corrupt DNA/Cherubim on the Ark and the Mitochondrial DNA Candlestick that we are born unto?

There is the theme of Restoration with the Tender One...

Ezekiel 17:22
"Thus saith the Lord GOD; I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon an high mountain and eminent"

The 'High Mountain' again represents the Male Generative Principle. All of this is related to wings, seeds, branches, etc.

There is a Gene-Splicing theme in all of this. That is why I call it 'God Eugenics'.

Some relevant commentary...

Study Guide for Ezekiel 17 by David Guzik

David Guzik :: Study Guide for Ezekiel 17

www.blueletterbible.org

 

[John D. Brey]

I found something interesting...

Exodus 19:4
"Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself."

Bare:
Strong's Hebrew 5375: nasa or nasah
Definition: to lift, carry, take

Strong's Hebrew: 5375. נָשָׂא (nasa or nasah) -- To lift, carry, bear, take, forgive

Eagle's:
Strong's Hebrew 5404: nesher
Definition: an eagle

Strong's Hebrew: 5404. נָ֫שֶׁר (nesher) -- Eagle

And then there is this...

Nasharim or Nasareans comes from the word for Eagle (Nashar and rooted in the word, Nasa – to Ascend; Strongs #’s H5404, H5376), from Exodus 19:4 “You have seen what I did to the Egyptians, and how I bore you as if on wings of Eagles (Nasharim) and brought you to Myself.” And Isaiah 40:31, “But those who wait for Yahueh will renew their strength. They will mount up with wings like Eagles (Nasharim). They will run, and not be weary. They will walk, and not faint.”

The Netsar, Netsarim, and Fruit - The Netsarim #

Welcome to Netsarim.comThe Netsar, Netsarim, Fruit 4 Yahuéh hath sworn and will not reverse it, 'Thou art a priest after the order of Melchizekek'. 5 Yahuéh upon thy right-hand shall smash kings in the day of His wrath." Yeshu is an abbreviated form of the Hebrew form written as, Yeshúa or...

netsarim.com

A reference I found...
View attachment 85096

Notes on New Testament Literature and Ecclesiastical History

www.google.com

And of course...

There's a couple interesting things related to the word for "eagle" (נשר) and the word for "branch" (נצר).

The letters on either side of the letter in the middle, i.e., nun-reish (נר) spell "lamp." The shin ש is both a pictogram of a "bush" as well as representing both "fire" and in some cases "falsehood," such that the word for "eagle" (which is probably more correctly "vulture") is a pictogram of the "burning bush" (the shin ש ) in the middle of a word for "lamp." On the other hand, the word for "branch" (נצר) pictures the removal of the "burning bush" the divine vulture, the winged serpent, the shin, the "falsehood," so that the Tsaddik צ , the righteous one of God, will be seen in the lamp prepared for him by God before the katabole of the world (Psalms 132:17); the Branch, can be seen in his naked glory (Isa. 52:10) having formerly been hidden by the outer skene of the false fore skene that's the burning bush, and the outer skene of Moses' rod/Branch, after it's fitted with a fitting bronzed "burning" seraphim ---- a flying serpent/vulture.

The thing that initially caught Moses' eye was the fact that the burning bush couldn't scald or incinerate the Branch of the Lord hidden beneath it. Likewise, not only could Moses' rod/Branch withstand the burning bronze nailed to it, but the divine vulture who swallows all the dead, had no power over Moses's rod, nor those who looked up at it so that they themselves could thumb their noses at death, after-which they fancied themselves, after that nearly fatal fiasco, "Nazar-enes": those who looked toward the lifted נשא Branch in order to secure their everlasting get out of death free card.




John

 

[Yokefellow]

Nice.

Psalms 119:105 נ (NUN).
"Thy word is a lamp unto my feet, and a light unto my path."

 

[John D. Brey]

Nice.

Psalms 119:105 נ (NUN).
"Thy word is a lamp unto my feet, and a light unto my path."

Touche.

You show how message #9 is pretty cool since I implied that the eagle/vulture נשר is related to the righteous Branch of the Lord נצר, as the burning-bush is related to him. Which is to say Nehushtan (Moses' rod, embellished with a bronze eagle/vulture, in the guise of a flying-serpent) is a portable symbol of the burning-bush that can't incinerate the Branch of the Lord though it can make him suffer no small amount for his desire to save one and all.

If you take the Branch נצר and place a burning-bush ש right over the righteous Tsaddik צ you get נשר which is the outer skene, the fore skene, of the burning-bush, before it's circumcised and removed from the Branch for circumspect eyes.

Ergo your bringing up the the acrostics of Psalms 119 is cool. The first verse in Nun (119:105) speaks of a lamp to light the righteous one's path (the ner tamid נר on either side of the righteous Branch צ). If you go to the Tsaddi (119:37), the first verse speaks of the righteous Lord, and the first word is "Tsaddik" צדוק (represented by the letter tsaddi צ). Then go to Reish (119:53) and we read of the suffering of the Lord. Finally, Shin (119:161), the principalities and powers of the air, the rulers, persecute the Tsaddik.

John