Now, many signs speak in favour of the fact that Joshua or Jesus was the name under which the expected Messiah was honoured in certain Jewish sects. In Zech. iii. Joshua, who, according to Ezra iii. 2, led back the Jews into their old homes after the Babylonian captivity, just as the older Joshua brought back the Israelites into Canaan, the promised land of their fathers, was invested as High Priest by the “Angel of the Lord,” and promised the continuance of his priesthood so long as he walked in the ways of the Lord. In Zech. vi. 9–15 the High Priest Joshua is crowned as Messiah and brought into connection with the “branch” under which the glory of God’s kingdom will come to pass. It is true that in this passage under the title of Messiah Zerubbabel, the leader of the Jews of the race of David, was originally understood. In him the prophet thought he could discern that “branch” by which, in accordance with Isaiah xi. 1, the House of David was again to obtain the rule. Since, however, the great hopes set upon Zerubbabel as Messiah were not fulfilled, a correction was made (and this before the Bible was translated into Greek) in the text of the prophet, as follows: The name of Zerubbabel was struck out, the plural changed into the singular, so that Joshua alone was represented as having been crowned, the promises regarding the Messiah accordingly also passing over to him (Stade, “Gesch. des Volkes Israel,” 1888, ii. 126, note. Hühn, “Die messianischen Weissagungen des israel. Volkes,” 1889, 62 et sq.).
Jesus was a name given, as will be still more clearly shown, not only to the High Priest of Zechariah and to the successor of Moses, both of whom were said to have led Israel back into its ancient home, both having a decidedly Messianic character. The name in ancient times also belonged to the Healthbringer and Patron of the Physician – namely, Jasios or Jason, the pupil of Chiron skilled in healing46– who in general shows a remarkable resemblance to the Christian Redeemer. Consider also the significant fact that three times at decisive turning-points in the history of the Israelites a Joshua appears who leads his people into their promised home, into Canaan and Jerusalem, into the Kingdom of God – the “New Jerusalem.” Now, as Epiphanius remarks in his “History of the Heretics,” Jesus bears in the Hebrew language the same meaning as curator, therapeutes – that is, physician and curer. But the Therapeutes and Essenes regarded themselves as physicians, and, above all, physicians of the soul. It is accordingly by no means improbable that they too honoured the God of their sect under this name.47 We, moreover, read in a Parisian magic-papyrus recently found and published by Wessely (line 3119 et sq.): “I exort thee by Jesus the God of the Hebrews.” The words are found in an ostensibly “Hebrew Logos” of that papyrus, the tone of which is quite ancient, moreover shows no trace of Christian influence, and is ascribed by the transcriber to “the Pure,” under which name, according to Dieterich, the Essenes or Therapeutes are to be understood.48 The Jessaes or Jessenes (Jessaioi) named themselves after Jesus, or after “the branch from the root of Jesse.”49 They were closely connected on one side with the Essenes and on the other side with the Jewish sect of the Nazarenes or Nazoraes (Nazoraiori), if they were not absolutely identical. These were, as Epiphanius shows, in existence long before Christ, and had no knowledge of him.50 They were, however, called Nazoraes (Nazarenes (Nazarenos) is only a linguistic variation of it, cf. Essaes and Essenes) because they honoured the Mediator God, the divine “son,” as a protector and guardian (Syrian, Nasaryá; Hebrew, Ha-nôsrî) (cf. “the Protector of Israel,” also the fact that Mithras was honoured as “Protector of the World”). According to Acts xxiv. 5 the first followers of Jesus were also called Nazoraes or Nazarenes. The expressions “Jesus” and “Nazorean” were therefore originally of almost like meaning, and by the addition of “the Nazorean” or “Nazarene” Jesus is not characterised as the man of Nazareth, as the Evangelists represent it, but as the Healer and Deliverer.
Whether there was a place called Nazareth in pre-Christian days must be considered as at least very doubtful. Such a place is not mentioned either in the Old Testament or in the Talmud, which, however, mentions more than sixty Galilean towns; nor, again, by the Jewish historian Josephus, nor in the Apocrypha. Cheyne believes himself justified by this in the conclusion that Nazareth in the New Testament is a pure geographical fiction.51
It is only in the later phases of the tradition that the name appears in the New Testament as a place-name. In the earlier ones the Nazorean (Nazarene) only signifies the follower of a particular sect, or is a surname of Jesus which characterises the significance attached to him in the thoughts of his followers. “The Nazorean” appears here only as an integral part of the whole name of Jesus, as Zeus Xenios, Hermes Psychopompos, Apollo Pythios, &c., &c. It is applied to Jesus only as Guardian of the world, Protector and Deliverer of Men from the power of sin and Dæmons, but without any reference to a quite obscure and entirely unknown village named Nazareth, which is mentioned in documents beyond any dispute, only from the fourth century on (see Eusebius, Jerome, and Epiphanius). Or where else is a sect named after the birthplace of its founder?52 Moreover, even in the Gospels it is not Nazareth but Capernaum which is described as his city; while Nazareth does not play any part at all in the life of Jesus. For the passages Matt. xiii. 53–58 and Mark vi. 1–6, according to which he had no success with his miracles in his “patris” on account of the unbelief of the people, leave the question open whether under the name of “patris” one is to understand his father-city Nazareth or somewhere else. The corresponding passage, Luke iv. 16–31, mentions Nazareth, it is true, in connection with this incident; but it is in discrepancy with the older versions of Matthew and Mark, and it appears otherwise recognisable as a later redaction of the passages in the other Gospels.53
Now the expression nazar or netzer in the sense of twig (sprout) is found not only in the well-known passage Isaiah xi. 1, where the Messiah is described as the “rod from the tree of Jesse” or “the twig from its root.” In fine, was not the twig looked upon as a symbol of the Redeemer in his character of a God of vegetation and life, as was the case in the worship of Mithras, of Men, a god of Asia Minor, of Attis, Apollo,54 &c., and did not this idea also make itself felt in the name of the Nazareans? “He shall be called a Nazarene,”55 accordingly, does not signify that he was to be born in the small village of Nazareth, which probably did not exist in the time of Jesus, but that he is the promised netzer or Zemah, who makes all new, and restores the time when “one loads the other beneath vine and fig-tree,”56 and wonderful increase will appear.57 Again, the possibility is not excluded of the name of the Nazareans having been confused with that of the Nasiraes (Nazirites), those “holy” or “dedicated” ones, who were a survival in Judea from the times when the Israelite tribes were nomads. These sought to express