1844, Major Sir William Cornwallis Harris, The Highlands of Æthiopia III, Appendix № 2: “Senkesar, or Synaxaria. The Calendar of the Æthiopic Christian Church”, the seventh month: ‘Magábit — March’, « Fasts and Festivals of Julian. March 26. / Æthiop. March xxx. », page 422:
Gabriel, the Archangel. // Simeon, the Nasiræan // Jacob, a martyr. // Johannes.
His followers went through his career and found in every insignificant circumstance a higher Messianic meaning; even the fact that he was not born in Bethlehem, but in Nazareth, was declared to be the fulfilment of a prophecy: “That he may be called a Nazarene (Nasiræan?)” And so his followers were convinced that Jesus the Nazarene was the Christ (Messiah).
1986, Dr John F. Healey (translator), Klaus Beyer (author), The Aramaic Language, Its Distribution and Subdivisions, Göttingen: Vandenhoeck & Ruprecht, →ISBN, “Old Aramaic”: ‘Old Western Aramaic’: « The End of Hebrew as a Colloquial », page 42, footnote 52 (begun on page 40):
Two Hebrew ossuary inscriptions from Jerusalem (37 B. C.–70 A. D.) belong to Aramaic-speakers, as their Aramaic names show: … מרתא בת, “Martha (“the lady”) daughter of …” (Frey 1311); מרתא אמנו, “Martha our mother” (J. T. Milik, “Dominus Flevit” [→ 339], 98) and three Aramaic ossuaries give only the religious title in Hebrew, “the Nasiraean”, “the scribe” (→ 345), as a letter of Simon bar Kosiba gives his title הנסי על ישראל, “the prince over Israel” (→ 351).
