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vanced in his book against the Marcionites, 0. III. p. 406. that " it is a name amongst the Jews," in his book against the Valentinians, p. 257. Cyprian also treats it as such in his book against the Jews, p. 402, 405, 406 ; as do Ignatius in the epiflles ascribed to him, p. 96, 177. Barnabas's epiflle 238. Ambrof. tom. I. p. 1147 and 1861. Bafil in his 25th Oration, tom. I. p. 589. &c. the writers in the Romish church; Mafius ; Cornelius a Lapide, Beza on Mat. i. 2. and Heb. iv. 8. Grotius, on the same passage, asserts the same; as does Drufius against those that deny it, in his notes on Sulpitius Severus's history, b. I. p. 102. Pafor affirms it to be derived from (vvu) Jeso, to save ; Schotanus in his Manual, and Leusden and Mercer on Pagninus under this word, Avenarius, Cocceius, Buxtorf, and Robertson in his Hebrew and Greek Thesaurus, and Littleton, (a) and other Dictionary-writers under the word call it a HEBREW name : particularly Leigh in his Critica Sacra on the New Testament says, “ It is a HEBREW word, “ which the GREEKS had from the HEBREW, “ and other languages from them ;” and again, “ It is pure Hebrew, only pronounced after “ the manner of the Greeks." Broughton, p. 87, 18, 19, 197, &c. and Bishop Andrews

give

(a)." Others," says he, under the word Jesus, “ derive it " from the Greek Idou.al ino quel “to heal,” (perperam]

wrongly, but with a good sense.”

gives the same account of its original. Dr. Hammond's sentiments about it are not declared in his comment, nor Whitby's in his, unless we understand him in his very short note on the word EMMANUEL thinking with Phila about it, who undoubtedly ufed the GREEK, JESUS, for a HEBREW name. But Hoornbeck, Limborch and many others, both foreigners and of our own nation, agree with the fathers, whose testimonies will presently appear more strong concerning the original deduction of this name from the HEBREW. Nor is such a general concurrence herein to be wondered at, when we confider, that as its usage in the version of the 70 for another name in the holy books they translated proves it not to be originally GREEK, fo does it prove that it is, what these books originally are, HEBREW ; and that the apostles muft have understood it to be such, when they call by it the name of the person, who was known to be an Hebrew, and to have had a HEBREW name. Add to this, that, as it was viewed in this light by the fathers in their arguments against the Jews, and used by the 70 and an apostle for an HEBREW word in GREEK characters, fo Philo, after the time of CHRIST, uses this very name in like manner for a word confessedly HEBREW, as we shall fee, and interprets it as such; which he would never have done, if it had not been as clear

the

che hate was HEBREW, as it was that the pero, Jan was such. But, to put this beyond all disputes we read of CHRIST's saying in HEËRET, AA *xvi. 14, “to Saúl, I am Jesus, &c." Indeed the Jews readily acknowledge this; as a truth they would as much wonder at a man's denial of, as we do at their imbelief of the Person’s divine miffon. Whenee it is forne call him [vimi Jesuo] THE SÄVlor; however they dispute Him to be in fact what they own the name Jignifies (ci). Heirce, though the Jews at livign non called our LORD SAAVÉ, (b) others again call Him [***] Jsu, altering the word. But a very angry (c) writer of theirs, speaking of the imposition of this name, as recorded by the évangelist

, gives us the HEERĖw he thought it to stand for. So that there can be no doubt but that this name, though exprefled in like Greek letters with the usual termination [s]; is HEBREW, and therefore fitly given in conF

junction (a) In their prayer against idolaters and CÁRISTIANS, beginning with [1.jpg] OLINU, &c. which has thefe words, (that they leave a blank for in their printed books) “ Who

bowing themselves do honor to what is vain and nought, and do adore #1M [My La Jesvo) that is not a facir."

(b) This word the reader doubtless fees comes very neår tó our English word, SAVE.; for this, as well as fafe and safety: comes not from the Latin " Jalvur(which with falvário and the Englis salvation and falve is derived from 01. u salve to draw of or deliver or let free, as the learned Mr. Parkhurst obferves) but from the Greek [raw] sao, the old root of WSW

“ to fave" and fo mediátély from [uv xo jove, or else, which I think as likely, diréetly from it..

roll The author of Toldosh Jesú,

and ஏலரய

junction with the GREEK name, CHRIST, to Him, who was an HEBREW as well as the God of the HEBREWS, and was about to join the two people, the Jews or HEBREWS and the Gentiles or GREEKS in one body, according to the Ss, as here both languages, in His joint title, Jesus CHRIST,

The next step then is to enquire what HEBREW name the Greek stands for. That it was a most excellent and divine naine which was to be in KING MESSIAH, the ANGEL that was to come suddenly to the temple of his body, is clear from Ex. xxxii. 34. Pf. lxxii. 17. Ixxxix. 25. xci. 9. Zec, xii., 8. Mal. iii. 1. even THE NAME Jehovah Ps, xxiii. 1. that was wont, as promised, to dwell (in the symbol of His presence, which the Jews hence called SHECHINH or INDWELLING GLORY, referred to Gen., ill. 24.) in the typic fojourning tabernacle in the wilderness, (which went into captivity, i S. iv. II. and was brought up again by [DAVID] THE BELOVED,) and also afterwards in the raised or built up glorious temple 2 S. vi. 2. the GREAT, the WONDERFUL, the HOLY NAME, PJ. xcix. 3. cii. 15. whom all the world was to worship, fing of and praise, Ixvi. 3. - the FEARFUL and GLORIOUS NAME, the LORD their God, Deut. xxviii. 58. And this the Jews muft confess. For they understand the ANGEL in Ex. xxiii. 20. I. lxiii. 9. of the MESSIAH.

But

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But of this ANGEL it is said, MY NAME (a) (is) IN HIM. Therefore it was to be in the MESSIAH. Now that such NAME was in the true tabernacle, the body of our LORD, while fojourning in the world and tabernacling among j2 us, (according to Ex. xxix. 45. Lev. xvi. compared with John i. 14.) and in the true temple, his body, when raised up a like glorious body, Phil. iii. 21, and given to Him as the NAME above every name, c. ii. is affirmed of Him in the New Testament, after evident proofs of His greatness, wonderfulness, and holiness, and may serve to thew the Jews what He is proposed to be, whom they refuse. The GREEK word must therefore stand for some very excellent Hebrew name, which should have this bigb distinction. Nor need we be long in sufpense about it. For that the word does not stand for, and is not compounded, as Osiander fancied, of ['JOD) for Jehovah, and [v*** Aish] man, to import Him to be God-man wants little proof. There is no such Hebrew word, nor an instance of this method of compo

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fition.

(a) Which they allow to be a distinct PERSON, though one with Jehovah, saying.“ Before the world was the blessed God " only, and His NAME,” R. Eliezer in Capitulis: and we have a proof they make this the same with God in these words, [190 8171 817 i9w]. His Name is He, (the very Es. SENCE) and He His Name, which R. Eliezer c. 3 calls « the Name of the MESSIAH, one of the seven things there were before the world,

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