Nazareth

Nazareth ( נָצְרַת‎ ) is mentioned 29 times in the New Testament in its various forms. It is primarily mentioned as a geographical location, specifically as the hometown of Jesus. Most of these references are in the Gospels and the Acts of the Apostles, where Nazareth is associated with Jesus's early life and his identity as "Jesus of Nazareth," which is mentioned 17 times in the New Testament.

• Matthew: 5 times

• Mark: 1 time

• Luke: 6 times

• John: 2 times

• Acts: 15 times

In Mark 1:9, Jesus is identified as being from Nazareth during His baptism:

"In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan." – Mark 1:9

One time in the New Testament in the book of Acts, Christians are called Nazarenes.

"We have found this man to be a troublemaker, stirring up riots among the Jews all over the world. He is a ringleader of the Nazarene sect." – Acts 24:5

In Luke 1:26-27, Nazareth is first mentioned in connection with the Annunciation, where the angel Gabriel is sent to Mary:

"In the sixth month, the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David. And the virgin's name was Mary." – Luke 1:26-27

Then, in Luke 2:39-40, after the birth of Jesus and his presentation in the Temple, Mary and Joseph return to Nazareth:

"And when they had performed everything according to the law of the Lord, they returned into Galilee, to their own town of Nazareth. And the child grew and became strong, filled with wisdom. And the favor of God was upon him." – Luke 2:39-40

Despite the contradictory narrative of the birth of Jesus in Matthew, it states in Matthew 2:23 that after the return from Egypt, Joseph, Mary, and Jesus settled in Nazareth and was to fulfill a prophecy, according to the author of Matthew.

"And he went and lived in a city called Nazareth, so that what was spoken by the prophets might be fulfilled: 'He shall be called a Nazarene.'" – Matthew 2:23

Fake Prophecy

The problem with this claim is that there is no direct verse in the Old Testament that says the Messiah would be called a “Nazarene.” Some scholars suggest that Matthew might be referring to a general theme or concept found in the prophets rather than a specific quote. Others argue that “Nazarene” might be a play on the Hebrew word for “branch” (nezer), which appears in prophecies like Isaiah 11:1. However, there is no explicit Old Testament verse that states the Messiah would be called a Nazarene.

Nazareth before Christianity

Interestingly, the town of Nazareth is not mentioned anywhere in the Old Testament. In fact, the earliest mention of Nazareth found in non-scriptural references is a citation by Sextus Julius Africanus dated about 221 CE. The first non-Christian reference to Nazareth is an inscription on a marble fragment from a synagogue found in Caesarea Maritima in 1962. This fragment gives the town's name in Hebrew as נצרת (n-ṣ-r-t). The inscription dates to c. 300 CE and chronicles the assignment of priests that took place at some time after the Bar Kokhba revolt, 132–35 CE.

Nazarite Vow

The Nazarite ( נָזִיר ) Vow is a special vow of dedication to God found in the Old Testament, particularly in Numbers 6:1-21. This vow was taken by individuals who sought to set themselves apart for a period of time (or, in some cases, for life) to live in a state of holiness and devotion. Those under the Nazirite Vow had to follow specific requirements: they could not consume any products derived from grapes, including wine or vinegar; they were to avoid cutting their hair during the vow; and they had to avoid contact with dead bodies, even of close family members, to remain ritually pure.

At the conclusion of the vow, the individual would undergo a purification ritual, which involved offering sacrifices and shaving their head, with the shaved hair being placed on the altar as a sign of the vow’s completion. Notable figures in the Bible who took or were associated with the Nazirite Vow include Samson, whose uncut hair was a symbol of his strength and dedication, Samuel, and John the Baptist. The Nazirite Vow reflects a deep commitment to God, emphasizing self-denial, purity, and dedication as expressions of one’s spiritual devotion.

Birth of Mary (Proto-Gospel of James)

The Protoevangelium of James, also known as the Infancy Gospel of James, is an early Christian text dating back to around the mid-2nd century. It is not part of the canonical New Testament but holds historical and religious significance, especially in Eastern and Orthodox Christian traditions.

The text provides an expanded narrative on the birth and early life of the Virgin Mary, her parents, and the events leading up to the birth of Jesus. In this text, Mary's parents, Joachim and Anna, are depicted as a devout but childless couple who deeply desire a child. They pray earnestly, and their prayers are eventually answered when an angel appears to Anna, announcing that she will conceive a child.

In response to this miraculous news, Anna makes a vow, which can be seen as a form of the Nazirite Vow, dedicating her child to God. She promises that her child will be brought up in the temple, live a life of purity, and be devoted entirely to God’s service. According to the Protoevangelium, Mary’s birth is thus celebrated as a miraculous event, and she is raised in the temple, following a life of holiness and dedication from a very young age. This narrative portrays Mary as set apart for God’s purposes from her earliest moments, reflecting themes of purity, devotion, and divine purpose similar to those found in the Nazirite tradition.

Birth of Mary (Quran)

The birth of Mary parallels the Infancy Gospel of James. In Sura 3, The Amramites (Ãli-‘Imrãn), the Quran recounts the story of her birth, beginning with her mother, who had longed for a child, prays fervently to God, dedicating her hoped-for child to His service. When she conceives, she makes a vow (nadhartu / نَذَرْتُ ) to consecrate the child to God, expecting the child to be a boy who would serve in the temple.

[3:35] The wife of Amram said, "My Lord, I have dedicated (the baby) in my belly to You, totally, so accept from me. You are Hearer, Omniscient."

إِذْ قَالَتِ ٱمْرَأَتُ عِمْرَٰنَ رَبِّ إِنِّى نَذَرْتُ لَكَ مَا فِى بَطْنِى مُحَرَّرًا فَتَقَبَّلْ مِنِّىٓ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ

However, upon giving birth, she is surprised to find that the child is a girl. She names her Mary and prays for God’s protection over her and her descendants from evil.

[3:36] When she gave birth to her, she said, "My Lord, I have given birth to a girl"—GOD was fully aware of what she bore—"The male is not the same as the female. I have named her Mary and I invoke Your protection for her and her descendants from the rejected devil."

فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّى وَضَعْتُهَآ أُنثَىٰ وَٱللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ ٱلذَّكَرُ كَٱلْأُنثَىٰ وَإِنِّى سَمَّيْتُهَا مَرْيَمَ وَإِنِّىٓ أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ ٱلشَّيْطَـٰنِ ٱلرَّجِيمِ

Despite the initial surprise, God accepts Mary as a blessed child, granting her a special status. The Quran emphasizes that she grows up under God’s watchful care, and Prophet Zechariah (Zakariya) becomes her guardian. Mary is described as being given sustenance and blessings beyond what is usual, further highlighting her unique role in God’s plan.

[3:37] Her Lord accepted her a gracious acceptance, and brought her up a gracious upbringing, under the guardianship of Zachariah. Whenever Zachariah entered her sanctuary he found provisions with her. He would ask, "Mary, where did you get this from?" She would say, "It is from GOD. GOD provides for whomever He chooses, without limits."

فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنۢبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا ٱلْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا قَالَ يَـٰمَرْيَمُ أَنَّىٰ لَكِ هَـٰذَا قَالَتْ هُوَ مِنْ عِندِ ٱللَّهِ إِنَّ ٱللَّهَ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ

After this, Zachariah implores God for a good son and is given news of John.

[3:38] That is when Zachariah implored his Lord: "My Lord, grant me such a good child; You are the Hearer of the prayers." [3:39] The angels called him when he was praying in the sanctuary: "GOD gives you good news of John; a believer in the word of GOD, honorable, moral, and a righteous prophet."

هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُۥ قَالَ رَبِّ هَبْ لِى مِن لَّدُنكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ ٱلدُّعَآءِ فَنَادَتْهُ ٱلْمَلَـٰٓئِكَةُ وَهُوَ قَآئِمٌ يُصَلِّى فِى ٱلْمِحْرَابِ أَنَّ ٱللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًۢا بِكَلِمَةٍ مِّنَ ٱللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِّنَ ٱلصَّـٰلِحِينَ

Arabic: Nasara (Christian)

The term for Christian in the Quran is "al-naṣārā" ( ٱلنَّصَـٰرَىٰ ).

[2:62] Surely, those who believe, those who are Jewish, the Christians, and the converts; anyone who (1) believes in GOD, and (2) believes in the Last Day, and (3) leads a righteous life, will receive their recompense from their Lord. They have nothing to fear, nor will they grieve.

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَادُوا۟ وَٱلنَّصَـٰرَىٰ وَٱلصَّـٰبِـِٔينَ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَعَمِلَ صَـٰلِحًا فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

This term comes from the root "nun-saad-ra" ( ن ص ر ) and comes from the same root as the word for Nazareth ( النَّاصِرَة‎ ), as well as the words for help, aid, and support. Additionally, we see this expression twice as being associated with the followers of Jesus in the Quran.

[3:52] When Jesus sensed their disbelief, he said, "Who are my supporters towards GOD?" The disciples said, "We are GOD's supporters; we believe in GOD, and bear witness that we are submitters.

فَلَمَّآ أَحَسَّ عِيسَىٰ مِنْهُمُ ٱلْكُفْرَ قَالَ مَنْ أَنصَارِىٓ إِلَى ٱللَّهِ قَالَ ٱلْحَوَارِيُّونَ نَحْنُ أَنصَارُ ٱللَّهِ ءَامَنَّا بِٱللَّهِ وَٱشْهَدْ بِأَنَّا مُسْلِمُونَ

7	man	مَنْ	"Who (are)
8	anṣārī	أَنصَارِىٓ	my helpers / supporters
9	ilā	إِلَى	for
10	l-lahi	ٱللَّهِ	God."
11	qāla	قَالَ	[He] said
12	l-ḥawāriyūna	ٱلْحَوَارِيُّونَ	the disciples
13	naḥnu	نَحْنُ	"We (are)
14	anṣāru	أَنصَارُ	helpers
15	l-lahi	ٱللَّهِ	(of) God,

[61:14] O you who believe, be GOD's supporters, like the disciples of Jesus, son of Mary. When he said to them, "Who are my supporters towards GOD," they said, "We are GOD's supporters." Thus, a group from the Children of Israel believed, and another group disbelieved. We helped those who believed against their enemy, until they won.

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوٓا۟ أَنصَارَ ٱللَّهِ كَمَا قَالَ عِيسَى ٱبْنُ مَرْيَمَ لِلْحَوَارِيِّـۧنَ مَنْ أَنصَارِىٓ إِلَى ٱللَّهِ قَالَ ٱلْحَوَارِيُّونَ نَحْنُ أَنصَارُ ٱللَّهِ فَـَٔامَنَت طَّآئِفَةٌ مِّنۢ بَنِىٓ إِسْرَٰٓءِيلَ وَكَفَرَت طَّآئِفَةٌ فَأَيَّدْنَا ٱلَّذِينَ ءَامَنُوا۟ عَلَىٰ عَدُوِّهِمْ فَأَصْبَحُوا۟ ظَـٰهِرِينَ

1	yāayyuhā	يَـٰٓأَيُّهَا	O
2	alladhīna	ٱلَّذِينَ	those who
3	āmanū	ءَامَنُوا۟	[they] believed!
4	kūnū	كُونُوٓا۟	Be [you all]
5	anṣāra	أَنصَارَ	helpers / supporters
6	l-lahi	ٱللَّهِ	(of) God
7	kamā	كَمَا	like what
8	qāla	قَالَ	[he] said
9	ʿīsā	عِيسَى	Jesus,
10	ub'nu	ٱبْنُ	son (of)
11	maryama	مَرْيَمَ	Mary,
12	lil'ḥawāriyyīna	لِلْحَوَارِيِّـۧنَ	to the disciples,
13	man	مَنْ	"Who (are)
14	anṣārī	أَنصَارِىٓ	my helpers / supporters
15	ilā	إِلَى	towards
16	l-lahi	ٱللَّهِ	God?"
17	qāla	قَالَ	[He] said
18	l-ḥawāriyūna	ٱلْحَوَارِيُّونَ	the disciples,
19	naḥnu	نَحْنُ	"We (are)
20	anṣāru	أَنصَارُ	helpers / supporters
21	l-lahi	ٱللَّهِ	(of) God."