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hardly would have done, if there had been none who had advanced it, or embraced it. Nay, fome of the fathers have alfo interpreted it as derived from the GREEK. Cyril (a) of JERUSALEM fays [καλείται εκ της σωτηριαδος ιασεως IASEOS, &c. "JESUS is called from a faluta

ry healing," deducing it as the learned Mills obferves on this paffage, from the verb [ar JAOMAI] to heal" or "cure" and in another place (b) he adds, "it is in GREEK the

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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 :" Eufebius (c) concurs with him, faying, "HE was called "JESUS, on account of his coming to us for "the fake of [aσews IASEOS] healing and cu

ring the fouls of men." Epiphanius (d) alfo calls him [TEUTHY THERAPEUTEN] the Healer. as if he had understood it to have been derived from [code] Iafasthai or [moa] Iefafthai, and for which [egameUW] THERAPEUO to heal is a fynonymous word in the New Teftament. But what little ground there is to build fuch an opinion upon will foon appear, if it only be remembered that, though it be conceded the evangelift wrote his gospel in

(a) Illuminat. X. p. 100. Arat, Evangelic, Lib. IV.

GREEK,

(b) Sect. 6. (c) Demon (d) Hares, 29. Sect. 4.

GREEK, yet this was not then the vulgar language of the JEWS at Nazareth; nor that in which the ANGEL fpoke to JOSEPH, who was a JEW. For if it had been GREEK, there had not been fuch explanation of the reason of the name fubjoined. As the accounts of the reasons of the impofition of a name in the Old Teftament are f worded, as to fhew that it by confifting of the word or words contained in such accounts is a proper memorial of the character or actions, &c. defcribed or foretold; fo in this account of the evangelift we fhould, at leaft, have found the very word made ufe of, to denote what the perfon fhould do, who bears this name.

It

would have run thus, thou shalt call HIS name JESUS; for HE [ageTal IASETAI] fhall heal, &c. as NOAH had his name because he was to [NoаHм] comfort them, &c. Whereas there is no word in the account, to which the name, fuppofing it to be fo derived, has a reference. The verb, to which it can alone be in this cafe thought to relate, is [owσEL SOSEI] He fhall fave; a word, which might be a reason why HE should have been called [ENTHP SOTER,] "a SAVIOR," but contains none why he should be named JESUS, as if from [aopas IAOMAI,] "to heal." But the truth is there is no fuch word formed from [ IAOMAI] to heat.

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heal. (a) On both which accounts Justin Martyr, in his apology to the emperor Antoninus Pius, p. 148, of old afferted, that "the GREEK word or name is not from [doμar]IAOMAI " to heal;" as St. Chryfoftom did in his fecond 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 feeming contradiction to themselves affirm it to be of a different original; S. Cyril (b) fays "JESUS is in HEBREW

[ENTHP] SOTER, "the SAVIOR," from "[TO OWCEIV, SOZEIN] to fave, but in GREEK "the Healer," and then adds, what has been cited above," because HE is the physician, &c." Eufebius gives us the derivation of it as an HɛBREW name, and interprets it as fuch, as will by-and-by be fhewn. 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

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others

(a) The nouns are [2015 Iafis,] an healing; [IT Ion. 'InTnp IETER for lates]" a phyfician" or "healer:" [Ἰασίας Iasios ;] [Ἰασίων IASION,] and [Ιάσων JASON,] one about to heal," [Sanaturus, Robertfon] the names of men, Iasa Iaso] "the goddess of [idosos] "healing" ['Inïns JEIUS,] a title of Apollo, the heathen "god of light and medicine; which is "the healer," from laouar" to heal" fays Robertson.

(b) Illuminat. X, p, 100, and fest, 6,

others might do, but only, as Grotius has obferved, did after the example of Philo search out for fome GREEK word, anfwering in found to the HEBREW and conveying Tome like fense, to exprefs it by. A circumftance they might be the fooner led to by the ufage of the HEBREW, [y Jeso] "to fave", for the restoration of bodily health, PS, vi. 4.—cvii. 19, 20. as well as of the GREEK (ow(w) sozo “to fave," for the woman's being made whole, Mar. V. 2, 3, 4. c. x. 52. Luk. viii. 48. Acts iv. 10. (from which the word for fhall fave in St. Matthew's account of the ANGEL's words comes ;) and by the ufage of {aquaι IAOMAI] "to heal", and of the noun [as] IASIS, healing, in Mat. viii. 13.-xix. 28, &c. Alts iv. 22. as a fynonymous word with this; plainly in ver. 10. where the healing of the impotent man is expreffed by [σrowsaι SESOSTAI] has been "SAVED" or MADE WHOLE." Hence toq perhaps Epiphanius above mentioned might have been led to interpret it [egaTUTED THERAPEUTEN,]" the Healer," as the participle [Θεραπευόμενον ΤHERAPEUOMENON] is ured for the man as HEALED, ver. 14, who it is faid [σowsal SESOSTAI] was MADE WHOLE; as the verb is used alfo in Acts v. 16. Mat. viii. 8, where the centurion uses [anal IATHESETAI] he shall be healed, and ver. 16, for CHRIST's healing, c. xv. 30.-xvii. 18.

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Further

Further, this name is the very fame we meet with in the verfion of the 70, fo 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 gofpel; and which they uniformly fubftitute for a name in another language. The author 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 Acts of the apostles, vii. 45. and of the epifle to the Hebrews, iv. 8. do the fame, (tho' Tyndal's old translation in 1525, for diftinction fake, has in both places JosUE;) after whose example, in fucceeding ages, the authors of the Latin interpretations of the 70 and of the Syriac tranflation use the word JESUS conftantly for a name in another tongue. Therefore it is not, it cannot be originally GREEK.

Afk we then what language it is? The two authors before cited, Cyril and Eufebius confefs it to be HEBREW; Juftin Martyr and St. Chryfoftom do the fame, affirming in the place already mentioned" It is not a GREEK but an HEBREW "name, which in the GREEK language fig"nifies (NTHP SOTER)" the SAVIOR." Jerom (a) witneffes that it is a name for an HEBREW word. Tertullian, before him, had ad

vanced

(a) Tom. V. p. 28. and Tom. IX. p. 64. in Symb, Ruffini, published alfo with St, Cyprian's works,

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