(3) He teaches us to see more them tee sec, for the natural became in His hands a translucent veil through which the spiritual povu^ed its light and inspiration into the hearts of men. Here art once more became handmaid to religion ; and the beauty of nature became a vehicle for the higher beauty of holiness and truth The same artistic gift is seen in the beautiful, vivid, and balanced /or//* in which He clothed His imagery and parabolic teaching. His language is wonderfully clear and jjictorial and apt : the mould into which He runs His illustra- tions is in keeping with the simplicity and beauty of its content. There is the happiest marriage of word and fact, type and antitype, in His teaching. This reveals the ^Master both of material and of ex- pression. The earthly forms in wliich the In- carnate Word enshrined His message have caught something of His own Eternal quality and beauty, and will stand for ever as unique and unforgettable as the truth tliey embody. ' The words that I speak unto you, they are spirit, and they are life' (.In 6^3).
LiTERATiRE.— Mozlev, Univ. Sermons, 122 ; Shairp, Stud, in Poetni and PhUos. 310; Expositor, m. ii. [1885] 224; F. W. Robertson, Human Race, 163 ; J. Caird, Univ. Ser. 300 ; S. J. Andrews, Man and the liuMrnation, 105 ; W. G. Elmslie, Memoir and Ser. 240; D. W. Forrest, Authority of Christ (1906), 143. E. GRIFFITH-JOXES.
NATURES, TWO.— See DivixiTY of Christ, and IXCARXATIOX, vol. i. pp. 481, 812 f.
NAZARENE.— 1. Infroditctory. — 'Xazarene' is a descrijjtive term applied in the Gospels and Acts to Jesus and His followers. The epithet is also regularly applied in the Talmud to Jesus (y't". "-)fi3n Srmh. AZa, IOTA ; Sota, •^la) and His disciples (cn^ijn Taau. 2~tb). As usually understood, ' Naza- rene' in the first place meant 'of [the town of] Nazai-eth,' and indeed this explicitly appears in some passages in the Gospels (c.rj. ^Ik P ' Je.sus came from Nazareth of Galilee,' Lk 2^ etc.) ; but, according to Chej-ne, the name Nazareth in its original significance was the designation not of a town Imt of a district, and ' Nazarene ' is primarily eqiiivalent to 'Galihean' (see, further, below, and art. Nazareth).
Sometimes a descriptive clause with a-ro followed by the jilace-name appears: e.ij. Mt 21ii 'This is Jesus the prophet from Nazareth of Galilee ' (« iTo N'ajasitf rf,; rx?j>.a.ici.;) ; ef. Ac
10^ ('Irff"OyV rOV OCTO N«^dC^:'f').
2. The ti'-n Gr. equlralents of 'Nazarene.' — In the Greek Test, two words correspond to ' Naza- rene,' \iz. 1sa^apT)v6i and Xafwpatos. In WH's text
the former occurs in Mk 1-^ 10^' 14''" 16«, also in Lk 4^ (where it may be dependent on the Markan source).* In Mt., Jn., Acts (and perhaps originally in Lk. ), 'Sa^wpalos is exclusivelj" used. Probably 'Sa^apr)v6s was emplojed in the earliest source, ana this was given up later for yaguipaios.
Naja^ics is derived from Xaja^a, like 'Slityca./.r,yr, from Ma^- SirXa. The foniis 'SxXa.pa., Xaja;=r, 'Sa.ZapiU imply Heb. forms n"ji;j, ri'isr.t The Talmudic form "ns'u may be derived from n"isi (or its masc.) with change of a to 6 (6). See Dalman, Gram. d. Jiid.-Pal. Aram.- p. 152 n. The same scholar thinks NaC*/sa7o,- implies a Heb. form 'tis: (connected with a by-form of the place-name n^ii'j), op. cit. p. 178, n. 2. Does Sutuialoi ( = "lisj) represent the dialectical form current in -Judaea (cf. esp. Jn 19'a, Ac 245)? This is possible. For a different view, see below.
The exact relation borne by these two forms to one another, as well as the significance to be attached to this relationship, raise a difficult pro- blem. The points involved come to a head in Mt 2^, where it is stated that the child Jesus was brought to Nazareth that ' it might be fulfilled which was spoken by the prophets, that he should be called a Nazarene' (yafupaios). Of the various explanations of this jjassage that have been pro- posed the most important are : (1) those that connect it with the Hebrew word nezer ('branch,' ' sprout ") in the Messianic passage. Is IV. (2) The interesting %-iew of Hitzig that Xafcjporos (Ac 24^) was suggested by m-;: in the (unpointed) text of Is 49'' regarded as = trwfo^e^oi (• tho^e who are being saved') in contradistinction to dwoWvfxei'oi (1 Co ji8. 21 'tiiem that are perishing'). Later the word mu: was taken to be a singular to correspond with the parallel ^:;• ('servant'), and applied to Jesus (with a plaj- ui)on the place-name Nazareth). This is very ingenious, but hardly convincing. It would )ie better to suppose that the (unpointed) nii-: of the passage was read 'T!>'j, the Heb. form implied, as Dalman thinks, by 'Sa^copalos, and applied bj- Jewish-Christian exegesis to Jesus. i (3) Cheyne§ doubts whether Nazareth was ' originallj- the name of a town (or Nillage) at all.' The earlier and more correct form of the word is iSaznra, implying a Heb. form n^J (or .t;^:, also desiderated by the Talmudic '"i?i:) : and this again is a by-form of the | same word which enters into the second element of the name Genne-'irir (Gennesaret ). This Nazara is really a name of Galilee, and Xafa)paios = Galil;ean. The word of the ' prophets ' referred to in Mt 2^ becomes, on this view, Is 9^^- (' the land of Zebulun, and the land of Naphtali . . . Galilee of the Gen- tiles') rather than Is IP.