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Dive into the fascinating history of Nazareth, a place pivotal to the story of Jesus. Discover archaeological evidence, ancient texts, and historical accounts that provide a rich and detailed picture of this ancient town.

Nazareth, located in Lower Galilee, is known as the city where Jesus spent most of his earthly life, along with his half-siblings. (Lu 2:51, 52; Mt 13:54-56) This is also where Joseph and Mary resided when Gabriel foretold the birth of Jesus. (Lu 1:26, 27; 2:4, 39) After their sojourn in Egypt, they returned to make Nazareth their home once more. (Mt 2:19-23; Lu 2:39)

Nazareth’s Location

The majority of scholars equate Nazareth with today’s En Nasira (Nazerat) in Galilee. Assuming this is accurate, Nazareth was nestled in the low mountains north of the Valley of Jezreel, equidistant from the southernmost point of the Sea of Galilee and the Mediterranean Coast. The city sat in a mountain basin surrounded by hills that rose 120 to 150 meters above it. This region was densely populated with numerous nearby cities and towns. Additionally, it’s estimated that Nazareth was a seven-hour walk from Ptolemais on the Mediterranean Coast, a five-hour walk from Tiberias on the Sea of Galilee, and a three-day journey to Jerusalem.

At one point, the people of Nazareth tried to cast Jesus from “the brow of the mountain upon which their city had been built.” (Lu 4:29) This doesn’t imply that Nazareth sat on the very edge of the mountain, but rather on a mountain with a brow from which they intended to throw Jesus. Some have associated this location with a rocky cliff about 12 meters high, southwest of the city.

Nazareth’s Prominence

The prominence of Nazareth during the first century remains uncertain. The general consensus among commentators is that it was a secluded, seemingly unimportant village. When Nathanael found out that Jesus hailed from Nazareth, he asked, “Can anything good come out of Nazareth?” (John 1:46) This statement is often interpreted as an indication that Nazareth was held in low regard, even by fellow Galileans. (John 21:2) Although Nazareth was close to the area’s trade routes, it was not directly on them. Its absence from the writings of Josephus, who referred to the neighboring Japhia as the largest fortified village in all of Galilee, suggests that Nazareth was overshadowed by its neighbor.

On the other hand, Nathanael might have merely expressed surprise that Philip identified a man from the nearby city of Nazareth as the promised Messiah, given that the Scriptures predicted that he would come from Bethlehem in Judah. (Mic 5:2) The fact that Josephus did not mention many Galilean settlements means that his silence on Nazareth may not be particularly noteworthy. The Bible consistently refers to Nazareth as a “city,” not a village. (Lu 1:26; 2:4, 39) Furthermore, the nearby city of Sepphoris was an important, fortified city with a district court of the Sanhedrin. Regardless of its size or prominence, Nazareth’s proximity to major trade routes and cities meant that its inhabitants would have been well-informed about the era’s social, religious, and political happenings. (Lu 4:23)

People’s Attitude

As Jesus matured, he “increased in wisdom and stature, and in favor with God and men.” (Lu 2:52) The locals knew him and his half siblings, and it was his “custom” to attend the local synagogue every Sabbath. (Mt 13:55, 56; Lu 4:16) When he was around 30, Jesus left Nazareth to be baptized by John. (Mr 1:9; Lu 3:23) A few months later, at the start of his Galilean ministry, Jesus returned to Nazareth and publicly read from Isaiah 61:1, 2 in the synagogue, claiming the prophecy as referring to himself. The locals, lacking faith, tried to kill him, but he evaded them and settled in Capernaum. (Lu 4:16-30; Mt 4:13)

About a year later, Christ paid another visit to Nazareth. (Mt 13:54-58; Mr 6:1-6) Some believe this was the same event recorded in Luke 4:16-30, but the sequencing of events in Matthew, Mark, and Luke suggests otherwise, as does the variation in Jesus’ activities and the outcomes. By this time, Jesus’ renown might have led to a slightly warmer reception. While many were scandalized by the fact that he was a local, there’s no mention of another attempt on his life. He performed some miracles, but their scarcity was due to the people’s lack of faith. (Mt 13:57, 58) After this, Jesus embarked on his third tour of Galilee. (Mr 6:6)

Evidence for a First Century CE Nazareth

There is a debate among scholars about the size and significance of Nazareth in the 1st century AD. Some skeptics question the existence of Nazareth during the time of Jesus, arguing that there are no direct historical references to the town during this period. However, archaeological findings provide the main body of evidence for Nazareth’s existence in the 1st century CE.

‎The altar of the Synagogue Church, in the Nazareth market uphill from the Basilica of the Annunciation. According to a tradition going back to the 6th century C.E., this was the site of the synagogue where Jesus preached until his big confrontation with the Jews of Nazareth. At the end of this confrontation, as described in Luke 4:15–24, Jesus said: “No prophet is accepted in his own country.”

In recent years, archaeologists have unearthed numerous artifacts and structures in the modern Nazareth area, suggesting a small, rural settlement existed there during the early Roman period. These include:

The “House of Jesus”: In 2009, archaeologists excavating in present-day Nazareth announced the discovery of a house dating to the 1st century AD. The house is small and modest, which aligns with what we know of the living conditions in small Jewish settlements of the time.
Nazareth Farmhouse: In 2015, another significant discovery was made: the remains of a 1st-century CE rural farmstead in Nazareth. The farmstead, which included a courtyard house and associated agricultural facilities, was used during the Roman and Byzantine periods.
Tombs and burial sites: Numerous Jewish tombs from the Roman period have been discovered in and around Nazareth. The tombs are of a type characteristic of the 1st century AD, providing further evidence of a Jewish settlement in Nazareth during this period.
Artifacts: Archaeologists have also found many artifacts in the Nazareth region that date back to the 1st century CE. These include pottery shards, stone vessels, and coins.
The Nazareth Inscription: Although its exact provenance is disputed, a Greek inscription known as the Nazareth Inscription bears witness to the existence of a Jewish community that followed Jewish burial customs in Nazareth in the early Roman period.

It’s important to note that Nazareth is not prominently mentioned in non-Christian sources from the 1st century, likely due to its small size and relative insignificance. However, the archaeological evidence supports the existence of a small, rural settlement in the area during the time of Jesus. It’s also worth noting that the New Testament portrayal of Nazareth as a small, somewhat insignificant town (see John 1:46) aligns with what we know of the settlement from archaeological findings.

Secularists Seek Two Tiers of Evidence

New Testament manuscripts that date from the 2nd to 4th century CE are archaeological evidence. Secular historians and archaeologists tend to look at biblical manuscripts as not being archaeological evidence. But if they found secular manuscripts from the same period, they would say they are archaeological evidence.

This issue highlights an important discussion within the fields of archaeology and history: the role of textual evidence in our understanding of the past. Some might argue that ancient texts, including those of the New Testament, cannot be considered “archaeological” evidence in the strictest sense. They might say that archaeology deals with physical artifacts and structures left behind by past cultures and not with the texts those cultures produced.

The Reading Culture of Early Christianity

However, it’s worth noting that the line between archaeology and history is not always clear-cut. Both fields are concerned with understanding the past and often draw upon each other’s findings to inform their interpretations. In this sense, ancient texts, including biblical manuscripts, can be viewed as historical evidence.

Regarding my question about the New Testament, our earliest existing manuscripts date from the 2nd to the 4th centuries CE. These texts, preserved for centuries by Christian communities, provide us with invaluable insights into the beliefs, practices, and historical context of early Christianity.

Now, the argument for considering these manuscripts as archaeological evidence could be made as follows:

Age and Preservation: These manuscripts have survived for two thousand years, which in itself is a testament to the preservation methods of the people of the time. As with any other artifact, they tell us about the materials and technologies available at the time of their creation.
Cultural Artifacts: These texts are a product of the culture and society that created them. They tell us about the language, writing systems, and literary conventions of the time.
Physical Characteristics: The physical aspects of these manuscripts – such as the type of papyrus or vellum used, the ink composition, and the style of handwriting – can all provide useful information about the socio-economic context in which these texts were produced.
Contextual Information: The context in which these manuscripts were found, often alongside other physical artifacts, can tell us a lot about the people who used and preserved these texts. For example, a manuscript found in a wealthy urban dwelling might tell a different story than one found in a rural monastic community.
Content: Finally, the content of these manuscripts can offer insights into the religious beliefs, historical events, and societal structures of the time. While the interpretation of this content is the domain of historians and biblical scholars, it is nonetheless an essential part of the archaeological context.

In conclusion, if we define “archaeological evidence” broadly as any physical remnant of the past that can provide us with information about human history, then New Testament manuscripts, like any other ancient texts, can indeed be considered archaeological evidence. The distinction between “historical” and “archaeological” evidence can often be more a matter of disciplinary boundaries than a reflection of the intrinsic value of the evidence itself.

Historical Fiction Account of Jesus Growing Up In Nazareth

At the outset of the first century CE, in the town of Nazareth, nestled in the low mountains of Galilee, there was a humble carpenter named Joseph. He was a man of integrity and faith, married to Mary, a virtuous woman known for her gentleness and patience. Together, they were raising a family that included their eldest son, Jesus, who was different from other children in ways they couldn’t fully comprehend.

The people of Nazareth were aware of Jesus’ uniqueness, too. It was more than his clear-eyed wisdom, or the quiet authority with which he spoke, or even his inexplicable knowledge of the scriptures. It was something intangible, something sacred that seemed to shimmer around him like heat on a hot day.

As Jesus grew older, his understanding and interpretation of the scriptures began to astound those around him. Unlike other boys his age who were consumed with play and earthly pursuits, Jesus often preferred the quiet sanctity of the synagogue or the solitude of the hills surrounding Nazareth.

His siblings – James, Joseph, Simon, Judas, and their sister – would often watch in awe as Jesus spoke with religious leaders who visited Nazareth. Jesus, still a young boy, questioned and discussed religious principles with the learned adults. The elders marveled at his wisdom, but the siblings couldn’t shake off the feeling that their brother was not entirely of their world.

In the year that Jesus turned twelve, Joseph and Mary planned a trip to Jerusalem to observe the Feast of the Passover, a tradition they observed every year. This year, Jesus was of the age to attend, and his parents were keen to bring him along.

The journey was arduous, but the family traveled with other families from Nazareth, and the camaraderie made the trip bearable. Upon reaching Jerusalem, Jesus was captivated by the holy city. The towering temple, the hustle of the people, and the fervor of religious activity enthralled him.

After the days of the feast were over, Joseph and Mary began their journey back, assuming that Jesus was among the company. It wasn’t until they stopped for the night that they realized Jesus was missing. Panic seized them, and they hurried back to Jerusalem to search for their son.

After three days of frantic searching, they found Jesus in the temple, engrossed in conversation with the teachers of the law. He sat among the scholars, posing questions and providing answers that astounded the learned men. His understanding of the scriptures, his insight into the law, and the maturity of his responses were beyond his years.

When Mary and Joseph approached him, their relief mixed with a sense of awe. Mary chided Jesus gently for causing them worry, but Jesus, looking at her with calm eyes, responded, “Why were you searching for me? Didn’t you know I had to be in my Father’s house?”

His words hung in the air, a gentle reminder of the divine mission he was born to fulfill. Yet, he left the temple with them and returned to Nazareth. As they journeyed home, Mary treasured these events, pondering them in her heart.

Back in Nazareth, life resumed its rhythm. Jesus continued to grow, not just in stature but also in wisdom. He helped Joseph in his carpentry work, showing the same patience and diligence in crafting tables and chairs as he did in unraveling the mysteries of the scriptures.

His interactions with his siblings also changed subtly after the incident in Jerusalem. He became their confidante, their guide, and their protector, offering advice and solace in equal measure. Even though they bickered and played like ordinary siblings, they couldn’t ignore the divine aura that seemed to glow brighter with each passing day.

With every sunset that bathed Nazareth in a soft, warm glow, Jesus matured, his wisdom deepened, and his purpose became clearer. He was the beloved son of Mary and Joseph, a caring brother, a diligent student, and a faithful observer of the law. But he was also Jesus of Nazareth, the one who was destined to become the Light of the World.

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).