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f: 948; 1161, and 196, affirming " JOSHUA 64 had both His power and name;" and p. 11473 Eusebius and Chryfoftom both do the same, and others of the fathers. Broughton says, p. 17, Hosea doth Moses 'call Jesus, 197, p. 18, HosHeAJoshua or Jesus; and p. 351, he calls the high-pries JehOSHUA Jesus; Calvin, Beza on Heb. iv. 8. says " JOSHUA was proposed “ under the very name.” Drufius in his notes on Sulp. Severus's history says, “ it is very clear “ what yet many deny, that Jesus and Jo
SHUA are one and the same name” only in different characters. Petavius and Spanheim in Dub. Evangel. 637, and Leigh say, “ it comes « from the HEB. JeHOSHUA ;" no wonder therefore Bishop Andrews should thus speak; “ The name of Jesus, others had it beside and « before Him (CHRIST]; Jesus the worthie; “ the son of Nun - Jesus the high-priest, “ the fon of JoseDek, &c. they had it.” Serim. on Phil. ii. and on Luk. ii. ic: The lexicon or dictionary writers, Avenarius, Robertson, Merrer, Pafor, Marius de Calafio, Littleton, Ainfworth, &c. do the same; Hoornbeck and many writers against the Jews - Grotius does it in the strongest terms on Mat.i. 21; For speaking of the name Joshua as written Jesus by the 70, he says, “ of which the writers of the * New Testament have not made the least change, " not at all differencing this proper name of
patrons of this opinion say, “ Jeshua stands “ for JeHosHUA,” which the authors of the Syriac verfion might understand to be the case ; fo that we have their authority for saying Jesus is a substitute for it, when it is granted to be fo for this reputed abbreviation of it. - But I was willing to fhew we have the fairest grounds for considering the name Jesus, not by this roundabout way, but direéily, as the immediate subNitute for the HEBREW (vwn'] JeHOSHUA.
CHA P. III.
The occasion on which the name JeHOSHUA was
given considered; the meaning of the former name OsHea traced; and the necessity of this having a different one thence fewn : — the interpretations assigned JehOSHUA or Jesus by Eusebius, Cyril of JERUSALEM, &c. reviewed, and their deficiency proved, with the cause of the misinterpretations.
NHE GREEK name Jesus being proved to
be used for the HEBREW JEHOSHUA it follows that whatsoever was the meaning of the one must be the true interpretation of the other; and saying, Thou shalt call His name Jesus, is saying thou shalt call His name Jehoshua. Let us enquire then into the meaning of JehoSHUA.
This name first occurs in Ex. xvii. 9, where we read, Amalek came and fought with ISRAEL in RePHIDIM, in the third month after their going out of the land of Egypt, c. xix. 1. and we find it previously given him in the wilderness of Paran, whence he was sent to search the land, xisi, 26. But it was not the name he was first called by; for after the words These are the names of the men, &c. it follows, And Moses called the name of OsHeА the fon of Nun, JeHOSHUA,
or CAUSER OF SALVA
Num. xiii. 16. OsHea then was his firje name, and it was changed into this, when he was about to be exalted above his fellows. This therefore is a different name from OsHeA, and of course must have a different meaning, in order to its being a new name, otherwise a difference in sound can hardly be deemed a reason for the change and this particular record of it.
Now the name (yun] OsHea or Hosea is allowedly the Hiphil form of [vir Jeso] “ to “ save," and fo signifies, as Robertson, Avenarias, Buxtorf, Mercer, Broughton, &c. say, 66 THE SAVIOR” TION, 66 from most certain and unavoidable
danger,” according to Schindler and others; so as to be " in a safe and secure state after « misery,” as Cocceius interprets it, according to Pf. xxii. 6. I will set him (at reft yu Jeso) in safety, i. e. him against whom men have swelled. An interpretation there is the strongest ground for. Because this and the importance of the character which he had will appear from a view of the usage of the word in SS. Saul in his oath acknowledges, under a participle of this verb, Jehovah liveth, who is [vno MUSIO] THE SAVIOR or CAUSER OF SALVATION unto IsRael, S. xiv. 39. when in their trouble, wherein they, like Peter, muft otherwise have funk. Accordingly the verb is used to denote the great typic deliverance and redemption of them
from out of the hands of the EGYPTIANS, Ex. xiv. 30, who had so afflicted, and then so pressed them as to make them cry out, and would otherwise have effected their ruin -- from out of the hands of oppressors, or enemies, before whom they could no longer Band, Jud. ii. 14, 16. &c.; remarkably in Pf. ciii. 4. from the grave (in the Psalter, destruction) as in Pf. cvii. 20. Hence to give us an idea of the great salvation, JehoVAH, who trode the wine-press (of wrath] alone, till He was red in His apparel, IS. Ixiii. calls Himself under the word used by SAUL, the (yuD MUSIO] SAVIOR of them, ver. 3. as well as GOD [5* AL SUO MUSIOM) their SAVIOR (which the Jews understand of the Messias) who had done great things for them in Egypt, (the type of the afflicting as well as afflicted flesh,) though FORGOTTEN, as now He is by them and others, after all His greater works for them in the world, Pf. cvi. 21. Hence too this DIVINE PERSON (who created the true JACOB, i.e. the SUPPLANTER, the buman nature, which JACOB was a figure of, in IJ. xliii. I. and WAS WITH HIM) here declares, to the confusion of the deniers of the GOD-HEAD of the Messiah, ver. 1. I, I (am) Jehovah, and befides me there is not a [vain MUSIO] SAVIOUR, or EFFECTER of SALVATION. Yet that there might be no undue conclusion (a)
drawn (a) For such a one has been made, though He was an equi