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Χριστιανος

Updated: 2013.09.27

Khris•ti•an•os; Christian. (Also spelled in Hebrew and (No•tzᵊr•im; confinement or containment guards or keepers—guards or keepers who keep something in, plural); the singular noun is , also spelled , (no•tzeir), meaning a "sentry," and the sing. adj. is (no•tzᵊr•i), from (nâ•tzar; to guard as a sentry). These are also the Hebrew terms—used among Jews—for "Christian(s)." Contrast this term against neitzër and its cognate, Nᵊtzâr•im.

In Biblical times, this verb root contrasted with its synonym (shâ•mar; see comparison and contrast of these two synonyms in the Neitzër glossary entry). No•tzeir and its cognates have been reserved for "Christian."

The term (No•tzᵊr•im) refers to the gentile Hellenist Pauline proto-Christian groups, and subsequent gentile Christians, cursed in the Bi•rᵊk•at ha-Min•im; all of whom are distinguished from legitimate Judaism (i.e., recognized by the Beit-Din ha-Jâ•dol) by the sine qua non of having assimilated (apostatized) into selective observance of Tor•âh, i.e., at least partial rejection of Tor•âh (including Tor•âh she-bᵊ•al peh). Thus, No•tzᵊr•im are diametrically antithetical to the Nᵊtzâr•im.

Notice that, in Hebrew, though pronounced differently and deriving from an entirely unrelated root, the non-vowelized spelling of No•tzᵊr•im can be spelled, without vowels, identically to Nᵊtzâr•im as . This identical spelling enabled the (Nᵊtzâr•im) and other Pharisee Jews (just as today, only Pharisee Jews and their proselytes prayed in "synagogues") to recite, undetected by the Church, the written Bi•rᵊk•at ha-Min•im against their antithesis—the (No•tzᵊr•im, cf. min•im. One may observe in, for example, the Alcalay Hebrew-English Dictionary, that (No•tzᵊr•i; a Christian) is different from (Nâ•tzᵊr•ât•i; Nazarethan, person from the city of Nâ•tzᵊr•at). Contradicting the Διαθηκη Καινη (NT) Greek transliterations (see Nᵊtzâr•im), there is no evidence that Nᵊtzâr•im (offshoots) were ever called "Nâ•tzᵊr•ât•im" (Nazarethans).

Despite the NT claim that Jesus was called a "Nazarene" because he was from "Nazareth"—this was clearly a similarity dependent upon the Hellenist Greek confusion – or concealment – in the NT, already long divorced from the Hebrew, in order to be associated with "Nazareth" instead of the prophecy of Yᵊsha•yâhu 11:1.

Up through the 4th century C.E. there is no instance where No•tzᵊr•im (or Nᵊtzâr•im either) were called Nâ•tzᵊr•ât•im.

Christians were Greek-speaking Hellenists. After 135 C.E., they were predominated by gentiles with no knowledge of Hebrew. For them, both Hebrew terms were alien. They referred to themselves by the Greek term for "messianic": Χριστιανος. To them, appeared related (or identical) to (Nᵊtzâr•im), particularly since, whenever Jews wanted the Church confused, they could spell them identically and one could then tell only by context. However, the two terms derive from completely different stems and are unrelated except, perhaps, that "offshoots" from the root of an olive tree somewhat resemble sentry-guards around the mother tree.

The only instance in the Bible of is found in Yi•rᵊmᵊyâhu 4.16:

"Remind the goy•im, Behold, make it heard concerning Yᵊru•shâ•layim: are coming from a distant land; and they will give upon the cities of Yᵊhud•âh their voice."

Written ca. B.C.E. 600, Christians wouldn't exist for more than 7 centuries (viz., 135 C.E.). Yi•rᵊmᵊyâhu used this term in the ancient sense of prison guards or sentries, from .

We can learn how Jews understood this term by how they translated it into Aramaic and Greek (although the latter reflects significant Hellenization).

Targum Yonatan, believed to be first written in the 1st century C.E. but revised to reflect the 3rd-4th century C.E., renders as .

LXX renders with a more Diaspora oriented and Hellenist-sensitive (politically-correct) συστροφαι—a squirming, teeming, wriggling aggregate.

The Jewish reaction to post-135 C.E. Christianity, requiring a term to distinguish the Hellenist goy•im from the earlier Jews, found a convenient play on words from the original Nᵊtzâr•im to the Hellenist goy•im No•tzᵊr•im, reflecting the connotations of Targum Yonatan in Yi•rᵊmᵊyâhu 4.16—"predacious grape harvesters," i.e., "missionaries harvesting souls of the Jewish Vine."

It should also be noted that no historical-political reason for this reaction existed until sometime between 135 C.E. and Constantine (333 C.E.). Prior to 135 C.E., the enmity was with the Roman Hellenist occupiers of Israel.

The No•tzᵊr•im had developed a completely Hellenistic and Romanized self-identification as the true Χριστιανος as opposed to Nᵊtzâr•im and other Jews—whom the No•tzᵊr•im viewed as sons of Sâ•tân remaining under the law of sin and death and enemies of the Church.

Persecuted under the containment guards of the Church, the so•phᵊr•im (scribes) encrypted a warning in the Tor•âh selection for the intermediate Shab•ât of Khag ha-Matz•ot by enlarging two letters, the first to call attention to a word and then the next to call attention to the associated meaning.

The first letter of Shᵊm•ot 34.7 is the in the word (no•tzeir; warning sentry [relative to khësëd])!!! The next enlarged letter, calling attention to the hidden meaning, is (ending v. 13) the (rësh) in the word (a•kheir; another-different) in the phrase "You shall not prostrate ourselves (lᵊ-Eil a•kheir; to an Eil [Who is] another-different)."

That the encrypted warning is found in the pâ•râsh•âh during the year that is closest to the anniversary of the crucifixion is also a clear indication to the reader that Shᵊm•ot 34.7 stipulates that --, not a man or man-god, is the (No•tzeir) and we "shall not prostrate ourselves to an Eil [Who is] another-different."

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