The synthesis of a variety of Judaic sources demonstrates that '''Notzrim'''  (נוצרים), refers to the elagabalite "בני ישראל דברים אשר לא כן על י**ה א**יהם" (Sons of Israel were polygamous royalist Israelite Minim who did things secretly which were not right against trampled the L**D their GTorah-for-d) as described in 2 Kings 17:9 also mentioned in 2 Kings 18. The singular form is '''Notzri'''. They call themselves '''Nāṣorāyi'''. Pliny the Elder calling them '''Nazerini''' indicates<ref>Pliny the Elder, ''Natural Histories'' Book V, recopying reports drafted by Marcus Agrippa on the orders of Emperor Octavian Augustus Caesar.</ref> that they lived not far from Apamea, in Syria in a city called Bambyx, Hierapolis or Mabog. Epiphanius called them '''Nasaraeans''' in Panarion 1:18. Not much is known about the Notzrim before the 1st century BCE when Qehal while venerating the [[Pliny the ElderBaetylus]] mentioned a people called the "''Nazerini''" on Sundays. Their politics caused much strife in Israel for 30 years after their ring-leader Ben Stada was executed in 56CE for spreading Gnosticism among his ''[[Natural History (Pliny)|Historia Naturalis]]'' (Book V,22).<ref>Plinii naturalis historia: Libri I-VII ed. Francesco Della Corte - 1984 "Nunc interiora dicantur. Coele habet Apameam Marsya amne divisam a Nazerinorum tetrarchia, Bambycen quae alio nomine ... In Cele si trova Apamea, divisa dalla tetrarchia dei Nazerini dal fiume Marsia, Bambice, che con altro nome..Karaite supporters in Beit Shammai."</ref>

This people has no connection to either Tertullus' description Although Notzrim came out of Paul, nor to the later 4th Century Royalists who followed the Sions ([[NazarenesNetzarim]]<ref>Ray Pritz ''Nazarene Jewish Christianity: from ) of the end House of the New TestamentDavid, in their purest form they still survive only as Mandaeans (Gnostics). The singular form is ''' 1988 p17 Notzri''Pliny's Nazerini - While treating the name of the sect, we may deal here with a short notice by Pliny the Elder which has caused some confusion among scholars. In Aramaic they call themselves '''Nāṣorāyi'''.... Can Pliny's Nazerini be early Christians? The answer depends very much on the identification of his sourcesThey divide into two sects, and on this basis the answer must be an unequivocal No. It is generally acknowledged that Pliny drew heavily on official records original Antimomians (who are not vegetarians) and most likely on those drawn up for Augustus by Marcus Agrippa their Noahized "Nomians" (d. 12 BCwho are vegetarians)who are called Nasara in Arabic and who each have their own Imam.Noahized Gnostics are considered to be the closest in affection to genuine [[31Messianic Noahides] Jones has shown that this survey was accomplished between 30 and 20 BC [32] Any connection between the Nazerini and the Nazareni must, therefore, be ruled out, and we must not attempt to line this up who are nevertheless warned against establishing any alliance with Epiphanius' Nazoraioithem. [33]" </ref>

===Mandaeans==={{main|Mandaeans}}Bernard Duborg According to the Teliya, in 86CE the Sanhedrin and Herod Agrippa II decided that it would be best if the Notzrim would fall under [[Apollyon]] so ordered [[Hakham Elijah]] (1987[[Rav Shimeon HaKalpus]]) dates Pliny's source between 30 and 20 BCE and, accounting for to fulfil Devarim 32:21 by organising the lapse of time required for the installation [[Ishmaelim]] in Syria of such a sect born in way as to make the Notzrim jealous and thereby attract them away from Israel/Judea, suggests the presence 's Qehal to be subsumed into Noahide Judaism instead of a Nasoraean current around 50 BCE. allowing them to Dubourg connects Plinyinvoke HaShem's ''Nazerini'' with early Christianswrath by letting them continue to identify as Jews.<ref>BThe good intention of the Jews has been much maligned by the enemies of traditional Judaism. Dubourg As a result, L'Invention de Jesusdespite its correct application, Gallimard Paris 1987the word Notzrim soon came to be synonymous with Christians. Nevertheless, II, p. 157.</ref> This identifies them with although Notzrim came out of the Jewish traditions about Rav Joshua ben Perachiya's student Royalists who turned to followed the worship Sions ([[Netzarim]]) of the Baetylus with the Elagabalites among whom he established House of David, they originally had no connection to either Tertullus' description of Paul, nor to the later 4th Century [[MandaeansNazoraioi]] .  =Sources=Although Devarim 32:21 is understood to be a prophecy concerning the rise and fall of Jordan according to the KuzariNotzrim, they are not mentioned at that time.==8thC.BC=='''Notzrim''' are first named concerning the raid of Samaria during the reign of King Hoshea (759-714BC) in 2 Kings 17:9 being::בני ישראל דברים אשר לא כן על י**ה א**יהם:Sons of Israel who did things secretly which were not right against the L*RD G*d. The tower of these warlocks is also mentioned in 2 Kings 18.

[[John This is probably the Baptist]] made great efforts earliest (albeit oblique) reference to correct Hathe now very well known but so-Notzricalled "Great Secret" of Gnosticism whereby Gnostics exchange Israel's Elagabalite Baptists liberator for the Serpent of the Tree of Knowledge of Good and became very popular with them but in the end his message was corruptedEvil.

The Mandaeans ==7thC.BC==Notzrim frequently claim identification with the Scions (Netzarim) of Iraq use the term "[[Nasorean]]" House of Jesse and the watchmen of Mount Ephraim in their history, the [[Haran Gawaitha]], to describe their origins Samaria mentioned in, and migration from JerusalemJeremiah 31: "And sixty thousand Nasoreans abandoned 16 during the Sign reign of the Seven and entered the Median Hills, a place where we were free from domination by all other races."...<ref>Karen LKing Josiah (648-609BC). King ''What is Gnosticism?'' 2005 Page 140</ref>

Theories on ==1stC.BC==Not much is known about the origins of Notzrim before the Mandaeans have varied widely. During 1st century BCE when King Yanneus Alexander is also mentioned in connection with the 19th Century [[Wilhelm Bousset]], [[Richard August Reitzenstein|Richard Reitzenstein]] and [[Rudolf Bultmann]] argued that spread of Notzrut under the Mandaeans were pre-Christian, as a parallel doctrine of two students of Bultmann's theory that Gnosticism predated the Gospel Antigonus of John.<ref>Edwin M. Yamauchi Gnostic ethics Sokko called Sadduc and Mandaean origins 2004 - Page 8 "C. The Age Boethus who founded the sect of the Mandaean Sect Against the claims of Reitzenstein Sadducees and Bultmann that the Mandaeans dated Boethusians to which Alexander forcibly converted the pre-Christian period"</ref> Hans Lietzmann (1930) countered with the argument remnant of Edom. At that all extant texts could be explained by time, Judah ben Tabbai is hinted at as a 7th Century exposure student of Joshua ben Perachia who went to, Egypt and conversion brought back students who began to, an oriental form of Christianity, taking on such Christian rituals as a Sunday Sabbathworship the Baetylus.

===Alawaites===Pritz, following Dussaud, connects [[Plinythe Elder]] mentioned a people called the "'''s 1st century BCE Gnostic Nazerini, to the 9th century CE Gnostic '''" in his ''[[NusairiNatural History (Pliny)|Historia Naturalis]]s'' (Book V,22).<ref>Plinii naturalis historia: Libri I-VII ed. Francesco Della Corte - 1984 "Nunc interiora dicantur. Coele habet Apameam Marsya amne divisam a Nazerinorum tetrarchia, Bambycen quae alio nomine ... In Cele si trova Apamea, divisa dalla tetrarchia dei Nazerini dal fiume Marsia, Bambice, che con altro nome..."</ref> He indicates<ref>Pliny the Elder, ''Natural Histories'' Book V, recopying reports drafted by Marcus Agrippa on the orders of Emperor Octavian Augustus Caesar.</ref> that they lived not far from Apamea, in Syria in a city called Bambyx, Hierapolis or Mabog.{{citation needed|date=June 2011}}

===Modern Hebrew usage===Thanks to the infestation of Ray Pritz (''Nazarene Jewish Christianity with : from the followers end of a Notzri called Yeshu HaNotzri, the words Notzri & Notzrim have become the [[modern Hebrew]] standard term for "Christian" and "Christians".<ref>"Christian adj. n. נוצרי " (''NotzriNew Testament''1988 p17) writes::''The Oxford English-Hebrew DictionaryPliny'' (9780198601722) 1999 p.69; ''The New Bantams Nazerini -Megiddo Hebrew & English Dictionary''While treating the name of the sect, Drwe may deal here with a short notice by Pliny the Elder which has caused some confusion among scholars. . Sivan Reuven, Dr. Edward A. Levenston, 2009 p.50; [[Ben Yehuda]]Can Pliny's Hebrew DictionaryNazerini be early Christians? The answer depends very much on the identification of his sources, 1940 reprint, pand on this basis the answer must be an unequivocal No.450</ref> Hence, Notzrim It is an alternative term, used to translate the [[Greek generally acknowledged that Pliny drew heavily on official records and most likely on those drawn up for Augustus by Marcus Agrippa (languaged. 12 BC)|Greek.[31]Jones has shown that this survey was accomplished between 30 and 20 BC [32] ''Christianoi'' in many [[Bible translations into Hebrew|translations of Any connection between the Nazerini and the New Testament into Hebrew]]Nazareni must, therefore, be ruled out, and distinguished from we must not attempt to line this up with Epiphanius'''Meshiykhiyyim''' "Messianics" (משיחיים)Nazoraioi.<ref>United Bible Societies Hebrew New Testament, 1997 printing, based on the [[BFBS33]] New Testament of [[Franz Delitzsch]]: Acts 11:26, Acts 26:28, 1 Peter 4:16.</ref>"

In [[Modern Hebrew]], the word "Notzrim" (נוצרים) is the standard modern word for [[Christians]], but ''Meshiykhiyyim'Epiphanius called them ' (''Nasaraeans'משיחיים'') is used by many Christians of themselves, as in the BFBS New Testament of [[Franz Delitzsch]]; Panarion 1 Peter 4:16 "Yet if any suffer as ha-Meshiykhiyyim ('''משיחיים'''), let them not be ashamed, but let them glorify God in that name."<ref>BFBS [http://www18.iclnet.org/pub/resources/text/ipb-e/nthebrew/1peter.pdf Delitszch translation 1 Peter pdf]</ref><ref>example: The Christian Church, Jaffa Tel-Aviv website article in Hebrew יהודים משיחיים - יהודים או נוצרים? </ref> In the Hebrew New Testament [[Tertullus]]' use of "Nazarenes" (Acts 24:5) is translated '''"Notzrim"''', and "Jesus of Nazareth" is translated "Yeshu ha Notzri".<ref>United Bible Societies Hebrew New Testament, 1997 printing, based on the [[BFBS]] New Testament of [[Franz Delitzsch]]: Acts 24:5</ref>

==Semitic traditionTalmud==Finally they Notzrim are granted a few mentions in various Baraitas and in manuscripts of the [[Babylonian Talmud]] which are not found in the [[Jerusalem Talmud]].<ref>Yaakov Y. Teppler, Susan Weingarten ''Birkat haMinim: Jews and Christians in conflict in the ancient world'' 2007 p48 "Only in a few places is the term notzrim mentioned, and they too are on the pages of the Babylonian Talmud. The only clear mention is as follows: The rabbis said: the people of the watch used to pray for their brothers' offering to be ..."</ref>

Although Notzrim are not mentioned in older printed editions of the Talmud allegedly due to Christian censorship of Jewish presses.,<ref>Yaakov Y. Teppler,Susan Weingarten Birkat haMinim: Jews and Christians in conflict in the ancient world p48</ref> Notzrim they are clearly mentioned in Avodah Zarah 6a, Ta'anit 27b, and may be implied in other texts such as Gittin 57a.<ref>Graham Stanton, Guy G. Stroumsa ''Tolerance and intolerance in early Judaism and Christianity'' 1998 p256 "According to Pritz, Notzrim as such are explicitly mentioned only in [[Avodah Zarah]] 6a, [[Ta'anit]] 27b, and [[Gittin]] 57a. 36 The text is from Herford, Christianity in Talmud and Midrash, 171-2. 37 Herford, followed by Pritz, thinks the term in these two passages probably refers to catholic Christians."</ref>* The renowned anti-semite [[Robert Travers Herford ]] interpreted [[Avodah Zarah]] ("foreign worship") 6a.8: as against Notzrim when he said "The Notzri day, according to the words of R. Ishmael, is forbidden for ever"<ref>Christianity in Talmud and Midrash - Page 171 R. Travers Herford - 2007 "For R Tahlipha bar Abdimi said that Shemuel said: ' The Notzri day, according to the words of R. Ishmael, is forbidden for ever.' (59) b. Taan. 27b.— On the eve of Sabbath they did not fast, out of respect to the Sabbath " </ref> while in fact it says "נוצרים לדברי רבי ישמעאל לעולם אסור" which refers to trading on Sunday.

An additional possible reference in the Tosefta where the text may have originally read ''Notzrim'' ("Christians") rather than ''Mitzrim'' ("Egyptians")<ref>Yaakov Y. Teppler, Susan Weingarten Birkat haMinim: Jews and Christians in conflict in the ancient world 2007 p49 "The second is a little more problematic: "They said: He went to hear him from Kfar Sakhnia of the Egyptians [Mitzrim] to the west."'"* This should probably read Kfar Sakhnia of notzrim,' " as Kfar Sakhnia (or Sakhnin) is the arena for ..."</ref> is "They said: He went to hear him from Kfar Sakhnia<ref>Frankfurter judaistische Beiträge: 27 Gesellschaft zur Forderung Judaistischer Studien in Frankfurt am Main - 2000 "Kfar Sakhnia (or Sekhania) has been identified by some scholars with [[Sukhnin]] in Galilee."</ref> of the Egyptians [Mitzrim] to the west." where medical aid from a certain Jacob, or James, is avoided.<ref>Jeffrey L. Rubenstein Rabbinic stories 2002 p170 "The identity of Yeshu's disciple Yaakov [=Jacob] of Kefar Sarnma or Kefar Sakhnia (A, H) is unknown. The first Toseftan anecdote takes the extreme position that it is better to die than to solicit medical help from a Christian (AC)."</ref>

There are no [[Tannaitic]] references to "Notzrim" and few from the [[Amoraic]] period.<ref>Wilson: "Related strangers Jews and Christians, 70-170 C.E." 1981 p366 "There are no tannaitic references and few from the amoraic period. The one clear reference (b.Ta'an.27b) could refer to Christians in general, but might mean only "Jewish Christians". The fullest discussion is in Kimelman.</ref> References by [[Tannaim]] (70-200 CE) and [[Amoraim]] (230-500 CE) to "[[Minim]]" are much more common, leading some, such as the renowned antisemite [[R. Travers Herford]] (1903), to conclude that Minim in Talmud and Midrash generally refers to Jewish Christians.<ref>Herford ''Christianity in Talmud and Midrash'', 1903 p379 "The theory that the Minim are intended to designate Jewish Christians I regard as having been now conclusively proved. This may be otherwise expressed by saying that wherever the Talmud or the Midrash mentions Minim, the authors of the statement intend to refer to Jewish Christians"</ref>

The references to Notzrim in the Babylonian Talmud are related to the meaning and person of people called [[Yeshu Ha Notzri]] in the Talmud and [[Tosefta]].<ref>Yaakov Y. Teppler,Susan Weingarten Birkat haMinim: Jews and Christians in conflict in the ancient world p48</ref> This includes passages The references using the term ''notzri'' are restricted to the Babylon Talmud<ref>Graham Stanton, Guy G. Stroumsa ''Tolerance and intolerance in early Judaism and Christianity 1998 p256 "35 All these are from the Babylonian Talmud (Gemara): Sanhedrin 107b (twice), 103a, 43a (four times); Sola 47a;"</ref> <ref>Joshua Efrón ''Studies on the Hasmonean period'' p156</ref> and include passages such as Sanhedrin 107b which states "Yeshu haNotzri practiced magic and led Israel astray" though scholars . Scholars such as Bock (2002) consider the historicity of the event described is questionable.<ref>Darrell L. Bock Studying the historical Jesus: a guide to sources and methods 2002 p230 Sanhedrin 107b, makes a similar claim, though it alludes to an event whose authenticity is questionable: One day he [R. Joshua] ... And a Master [another major rabbi] has said, “Yeshu haNotzri practiced magic and led Israel astray . ...</ref><ref>Primary source: [publication details needed since this text has been edited] Sanhedrin 107b: What of R. Joshua b. Perahjah? — When King [[Jannaeus|Jannai]] (104-78 B.C.) slew our Rabbis, R. Joshua b. Perahjah (with his student Yeshu) fled to Alexandria of Egypt. On the resumption of peace, [[Simeon b. Shetach ]] sent to him: 'From me, the holy city, to thee, Alexandria of Egypt (my sister). My husband (the Rabbis) dwelleth within thee and I am desolate.' He arose, went, and found himself in a certain inn, where great honour was shewn him. 'How beautiful is this Acsania!' (can mean inn or female innkeeper) Thereupon (Yeshu) observed, 'Rabbi, her eyes are narrow.' 'Wretch,' he rebuked him, 'dost thou thus engage thyself.' He sounded four hundred trumpets and excommunicated him. He came before him many times pleading, 'Receive me!' But he would pay no heed to him. One day he was reciting the Shema', when Yeshu came before him. He intended to receive him and made a sign to him. He thinking that it was to repel him, went, put up a brick, and worshipped it. 'Repent,' said he to him. He replied, 'I have thus learned from thee: He who sins and causes others to sin is not afforded the means of repentance.' And a Master has said, 'Yeshu the Notzri practised magic and led Israel astray.' </ref> The Jerusalem Talmud does not use the tem Yeshu to refer to some of the same stories given in the Bavli but contains other references to Yeshu such as "Yeshu ben Pantera,."<ref>Yaakov Y. Teppler,Susan Weingarten ''Birkat haMinim: Jews and Christians in conflict in the ancient world'' p48</ref> while  ===Mandaeans==={{main|Mandaeans}}Bernard Duborg (1987) dates Pliny's source between 30 and 20 BCE and, accounting for the lapse of time required for the references using installation in Syria of a sect born in Israel/Judea, suggests the term presence of a Nasoraean current around 50 BCE. Dubourg connects Pliny's ''notzriNazerini'' are restricted to the Babylon Talmudwith early Christians.<ref>Graham StantonB. Dubourg, L'Invention de Jesus, Gallimard Paris 1987, II, Guy Gp. 157.</ref> This identifies them with the Jewish traditions about Rav Joshua ben Perachiya's student who turned to the worship of the Baetylus with the Elagabalites among whom he established the [[Mandaeans]] of Jordan according to the Kuzari. Stroumsa  [[John the Baptist]] made great efforts to correct Ha-Notzri's Elagabalite Baptists and became very popular with them but in the end his message was corrupted. They say that he was taught by Adam Kadmon (Qadmayya)'Tolerance s Essence (the Son of the Man who is in Heaven) i.e. the tripartite Uthra (Archangel) of the Notzrim consisting of Abel (Hibil), Seth (Šitil) and intolerance Enosh (Anuš). The Mandaeans of Iraq use the term "[[Nasorean]]" in their history, the [[Haran Gawaitha]], to describe their origins in early Judaism , and Christianity 1998 p256 migration from Jerusalem: "35 All these are And sixty thousand Nasoreans abandoned the Sign of the Seven and entered the Median Hills, a place where we were free from domination by all other races."...<ref>Karen L. King ''What is Gnosticism?'' 2005 Page 140</ref> Theories on the origins of the Mandaeans have varied widely. During the 19th Century [[Wilhelm Bousset]], [[Richard August Reitzenstein|Richard Reitzenstein]] and [[Rudolf Bultmann]] argued that the Mandaeans were pre-Christian, as a parallel of Bultmann's theory that Gnosticism predated the Gospel of John.<ref>Edwin M. Yamauchi Gnostic ethics and Mandaean origins 2004 - Page 8 "C. The Age of the Mandaean Sect Against the claims of Reitzenstein and Bultmann that the Babylonian Talmud Mandaeans dated to the pre-Christian period"</ref> Hans Lietzmann (Gemara): Sanhedrin 107b (twice1930)countered with the argument that all extant texts could be explained by a 7th Century exposure to, and conversion to, an oriental form of Christianity, taking on such Christian rituals as a Sunday Sabbath. Scholars of Mandaeans considered them to be of pre-Christian origin, however no evidence for this is found prior to the second century.<ref>Etudes mithriaques 1978 p545 Jacques Duchesne-Guillemin "The conviction of the leading Mandaean scholars — E. S. Drower, 103aKurt Rudolph, 43a Rudolph Macuch — that Mandaeanism had a pre-Christian origin rests largely upon the subjective evaluation of parallels between Mandaean texts and the Gospel of John."</ref> They claim [[John the Baptist]] as a member (four timesand onetime leader)of their sect; Sola 47a;the [[River Jordan]] is a central feature of their doctrine of [[baptism]].<ref>Drower, Introduction, p. xiv</ref> However, in the 1960s, Christian scholars of Mandaeism settled on an early Jerusalem, but not pre-Christian, origin.<ref>King "Many specialists in Mandaean studies still argue for an early Western origin for Mandaeanism, preeminent among them [[Rudolf Macuch]], Lady Drower, Kurt Rudolph, and Lupieri, but they generally reject a pre-Christian date and argue for great circumspection in using Mandaean texts to explain the genesis of New Testament literature.91 "</ref> <ref>Edmondo Lupieri The Mandaeans: the last gnostics 2002</ref> ===''Toledot Yeshu'', "History of Yeshu"==={{main|Toledot Yeshu}}The medieval rabbinical text ''[[Toledoth Yeshu]]'' is a polemical account of the origins of Christianity which connects to the "notzrim" "watchmen" (Jeremiah 31:16) of Samaria. The ''Toledot Yeshu'' identifies the leader of the "notzrim" during the reign of [[Alexander Jannaeus]] as a rebellious student mentioned in the [[Baraitas]] (traditions outside the Mishnah) as "[[Yeshu|Yeshu ha-Notzri]]". Yeshu ha-Notzri is depicted as living ''circa'' 100 BCE.<ref>Joshua Efrón {{cite web|url=http://mama.indstate.edu/users/nizrael/jesusrefutation.html|title=Refuting Missionaries|author=Hayyim ben Yehoshua|accessdate=2008-04-12}}</ref> According to the ''Toledot Yeshu''Studies on the Notzrim flourished during the reign of the [[Hasmonean period'' p156]] queen [[Salome Alexandra|Alexandra Helene Salome]] among [[Hellenized]] supporters of [[Rome]] in [[Judea]].<ref>Goldstein, M. Jesus in the Jewish Tradition, Macmillan 1950 (pp. 148-154 Toledot Y.S.W.)</ref>

===''Toledot Yeshu'', "History of Yeshu"==={{main|Toledot Yeshu}}The medieval rabbinical text ''renowned antisemite [[Toledoth YeshuR. Travers Herford|Robert T. Herford]]'' is a polemical account of the origins of Christianity which connects the "notzrim" "watchmen" (Jeremiah 31:161903) of Samaria. The , to concluded that ''Toledot Yeshuminim'' identifies the leader of the "notzrim" during the reign of [[Alexander Jannaeus]] as a rebellious student mentioned in the Talmud and [[BaraitasMidrash]] (traditions outside the Mishnah) as "generally refers to [[Yeshu|Yeshu ha-NotzriJewish Christians]]".{{Citation needed|date=June 2011}} Yeshu ha-Notzri is depicted as living <ref>Herford ''circaChristianity in Talmud and Midrash'' 100 BCE, 1903 p379 "The theory that the Minim are intended to designate Jewish Christians I regard as having been now conclusively proved.This may be otherwise expressed by saying that wherever the Talmud or the Midrash mentions Minim, the authors of the statement intend to refer to Jewish Christians"</ref>{{cite web|url =http://mama.indstate.edu/users/nizrael/jesusrefutation.html|title=Refuting Missionaries|authorAlawaites=Hayyim ben Yehoshua|accessdate=2008-04-12}}</ref> According Pritz, following Dussaud, connects Pliny's 1st century BCE Gnostic Nazerini, to the ''Toledot Yeshu'' the Notzrim flourished during the reign of the 9th century CE Gnostic [[HasmoneanNusairi]] queen [[Salome Alexandras.{{citation needed|Alexandra Helene Salome]] among [[Hellenized]] supporters of [[Rome]] in [[Judea]].<ref>Goldstein, M. Jesus in the Jewish Tradition, Macmillan 1950 (pp. 148-154 Toledot Y.S.W.)</ref>date=June 2011}}

===Medieval usage===

==Possible relation to other groupsModern Hebrew usage==Thanks to the infestation of Christianity with the followers of a Notzri called Yeshu HaNotzri, the words Notzri & Notzrim frequently claim identification with have become the [[modern Hebrew]] standard term for "Christian" and "Christians".<ref>"Christian adj. n. נוצרי " (''Notzri'') ''The Oxford English-Hebrew Dictionary'' (9780198601722) 1999 p.69; ''The New Bantam-Megiddo Hebrew & English Dictionary'', Dr. Sivan Reuven, Dr. Edward A. Levenston, 2009 p.50; [[Ben Yehuda]]'s Hebrew Dictionary, 1940 reprint, p.450</ref> Hence, Notzrim is an alternative term, used to translate the Scions [[Greek (Netzarimlanguage) |Greek]] ''Christianoi'' in many [[Bible translations into Hebrew|translations of the House New Testament into Hebrew]], and distinguished from '''Meshiykhiyyim''' "Messianics" (משיחיים).<ref>United Bible Societies Hebrew New Testament, 1997 printing, based on the [[BFBS]] New Testament of Jesse[[Franz Delitzsch]]: Acts 11:26, Acts 26:28, 1 Peter 4:16.</ref> In [[Modern Hebrew]], the watchmen word "Notzrim" (נוצרים) is the standard modern word for [[Christians]], but ''Meshiykhiyyim'' ('''משיחיים'') is used by many Christians of Mount Ephraim themselves, as in Samaria (Jeremiah 31the BFBS New Testament of [[Franz Delitzsch]]; 1 Peter 4:16"Yet if any suffer as ha-Meshiykhiyyim ('''משיחיים''') called Nasara , let them not be ashamed, but let them glorify God in that name."<ref>BFBS [http://www.iclnet.org/pub/resources/text/ipb-e/nthebrew/1peter.pdf Delitszch translation 1 Peter pdf]</ref><ref>example: The Christian Church, Jaffa Tel-Aviv website article in ArabicHebrew יהודים משיחיים - יהודים או נוצרים? </ref> In the Hebrew New Testament [[Tertullus]]' use of "Nazarenes" (Acts 24:5) is translated '''"Notzrim"''', and "Jesus of Nazareth" is translated "Yeshu ha Notzri".<ref>United Bible Societies Hebrew New Testament, 1997 printing, based on the [[BFBS]] New Testament of [[Franz Delitzsch]]: Acts 24:5</ref> 

* [[Ebionites]]* [[Jewish Christians]]* [[KabbalistsDositheus]]