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hardly would have done, if there had been none who had advanced it, or embraced it. Nay, some of the fathers have also interpreted it as derived from the GREEK. Cyril(a) of JERUSALEM fays [καλειται εκ της σωτηριαδος ιασεως Iaseos, &c. " Jesus is called from a faluta
ry healing,” deducing it as the learned Mills observes on this paffage, from the verb [losomas JAOMAI] “ to heal” or “cure”: and in another place (b) he adds, “ it is in Greek the
healing one, because He is the physician of “ fouls and bodies, and the curer of fpi* rits, of the blind fenfualifts, the enlightener “ of minds, the healer of the lame and the “ leader of finners to repentance :” Eusebius (c) concurs with him, saying, 66 He was called “ Jesus, on account of his coming to us for " the sake of [100EWS IASEos] healing and cuFc ring the souls of men.” Epiphanius (d) also calls him [38&TEUTNV THERAPEUTEN] the Healer, as if he had understood it to have been derived from [146 do bar] Iasasthai or [inoasta] lesasthai, and for which [9ep ameuw] THERAPevo to heal is a synonymous word in the New Teftament. But what little ground there is to build such an opinion upon will soon appear, if it only be remembered that, though it be conceded the evangelist wrote his gospel in
GREEK, (a) Illuminat. X. p. 100,
(b) Sc27. 6.
(c) Demona Arari Evangelic. Lib. IV. (d) Hæres, 29. Sect. 4.
GREEK, yet this was not then the vulgar lan-
word made use of, to denote what the person should do, who bears this name. It would have run thus, thou shalt call his name JESUS; for He [.620STAI IASETAI] shall heal, &c. as Noah had his name because he was to [ons NoahM] comfort them, &c. Whereas there is no word in the account, to which the name, supposing it to be so derived, has a refe
The verb, to which it can alone be in this case thought to relate, is cowou sosel] He fall fave; a word, which might be a reason why He Mould have been called [ENTHP SOTER,]
a SAVIOR,” but contains none why he should be named Jesus, as if from [1.cop.. TAOMAI,] u to heal.” But the truth is there is no such word formed from [lcoject IAOMAI] E 2
heal. (a) On both which accounts Juftin Martyr, in his apology to the emperor Antoninus Pius, p. 148, of old asserted, that “ the Greek word or name is not from [doual) IAOMAI “ to heal ;” as St. Chryfoftom did in his second homily on St. Matthew, that “ it is not a GREEK
name,” and as Grotius and others have after them. Nay, the very authors who have been cited as countenancers of its derivation from the GREEK, do in seeming contradi&tion to themselves affirm it to be of a different original; S. Cyril (6) fays " Jesus is in Hebrew “ (EQTHP] SOTER, “the SAVIOR," from « [TOOMSELV, SOzEIN] to save, but in GREEK " the Healer,” and then adds, what has been cited above, “ because He is the physician, &c." Eusebius gives us the derivation of it as an HeBR E W name, and interprets it as such, as will by-and-by be shewn. Whence it is evident, that when they faid it was, or derived it from the Greek, they meant not to exclude its extraction from the HEBREW, whatever fome
(a) The nouns are [12045, Talis,] an healing ; [latup Ion. 'Intnp ILTER for iam ess] “ a physician” or “ healer :" ['Ivoios 'lasios ;] ['Ivoiwv Yasion,] and ['Idown JASON,] “ one about to heal,” [Sanaturus, Robert fon] the names of men, ('lasa Iaso] “ the goddess of [icoses] “ healing ;”. ['lñïns Jerus,] a title of Apollo, the heathen “ god of light and medicine ; which is “ the healer," from icoueue “to heal" says Robertson.
(b) Illuminai. X, p. 100, and feel, 6.
others might do, but only, as Grotius has obferved, did after the example of Philo search out for some Greek word, answering in found to the HEBREW and conveying Tome like sense, to express it by. A circumstance they might be the fooner led to by the usage of the HEBREW, [* Jeso] “ to save”, for the restoration of bodily health, Ps, vi. 4. -cvii. 19, 20. as well as of the GREEK (W(w) sozo “to Lave," for the woman's being made whole, Mar. V. 2, 3, 4. c. X. 52. Luk. viii. 48. Aets iv. 10. (from which the word for fall save in St. Matthew's account of the ANGEL's words comes ;) and by the usage of icojud. IAOMAI) " to heal”, and of the noun  IASIS, healing, in Mat. viii. 13. — xix. 28, &c. Ang iv. 22. as a fynonymous word with this ; plainly in ver. 10. where the healing of the impotent man is expressed by [reowHI SESOSTAI) has been 66 SAVED” or MADE WHOLE.' perhaps Epiphanius above mentioned might have been led to interpret it [OegaTEUTEY THERAPEUTEN,] « the Healer,” as the participle Ospatevouerer THERAPEUOMENON) is used for the man as HEALED, ver. 14,
who it is said [osowsal SESOSTAI) was MADE WHOLE ; as the verb is used also in Aets v. 16. Mat. viii. 8, where the centurion uses [iconostal IATHESETAI) be shall be healed, and ver. 16, for CHRIST's healing, 6. xv. 30. - xvii. 18.
Further, this name is the very same we meet with in the verfion of the 70, so much prized by the Jews, and made about three hundred years before the delivery of the name by the ANGEL, and more before the recording of it by St. Matthew in his gospel ; and which they uniformly subftitute for a name in another language. The autbor of the apocryphal book of Ecclefiafticus, c. xlvi. i. uses it also in like manner; and, what to CHRISTIANS is another argument, the authors of the Axts of the apostles, vii. 45. and of the epiftle to the Hebrews, iv. 8. do the fame, (tho' Tyndals old tranllation in 1525, for distinction sake, has in both places JOSUE;) after whose example, in succeeding ages, the authors of the Latin interpretations of the 70 and of the Syriac translation use the word Jesus conftantly for a name in another tongue. Therefore it is not, it cannot be originally Greek.
Ask we then what language it is? The two authors before cited, Cyril and Eufebius confess it to be HEBREW ; Justin Martyr and St. ChrySortom do the same, affirming in the place already mentioned “ It is not a GREEK but an HEBREW “ name, which in the Greek language fig“ nifies (ENTHP SOTER) " the SAVIOR.” Jerom (a) witnesses that it is a name for an HEBREW word. Tertullian, before him, had ad
(a) Tom. V. p. 28. and Tom. IX. p. 64. in Symb. Ruffini, published also with St, Cyprian's works,