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iii. 16. vi. 51.) (a) herein following the vulgate and the verfions at the end of the Bishops' Bible. So that we have abundant evidence against the opinion that these names are fimple or uncompounded words. In confequence of which that of JeнOSHUA or JESUS being fuch falls to the ground, as well as its interpretation as fuch, fo inconfiftent with the declaration of the name's being different from OsHea.

(a) Anfwerable to this is [Neт HaNеEL the fame as the GR. NATHANAEL] THE GIVEN INTERPOSING GOD, the name of the captain, the type of CHRIST, Num. ii. 5. who though man is yet in confirmation of HIS DIVINITY, represented, ver. 7, as [ELI-AB] MY INTERPOSING GOD THE FATHER; Job. . 10. as [ELIZUR] THE GOD THE ROCK; ver. 12, as [SHeLUMIEL] THE RETRIBUTING GOD; ver. 14, as [ELIASOPH] THE GOD THE GATHERER; ver. 18, as [ELI-SHAMA] THE GOD THE HEARKENING ONE; ver. 20, as [GaмaL-TEL] THE RECOMPENSING GGD; ver. 22, as [ABI-DAN] THE FATHER THE AVENGER; ver. 25, as [AHI-EZER] THE UNITED HELPER, &c.

CHAP.

CHAP. IV.

The name JeнOSHUA proved to be a compound word from the teftimonies of Jews and CHRISTIAN writers, and by the ufage of the language:the words it is compofed of, and their important meaning fhewn; how diftinguished from the name OSHA, and perfective of the character expreffed by it, as implied in Numb. 13, 17;— not a new interpretation, but known to Philo, and in the church in the time of Eufebius and Jerom; and received by the JEWS, and by CHRISTIANS to this day.

H

AVING feen that we are not to regard

JeHosHuА as a fingle or uncompounded word, nor to feek the full meaning in it as fuch, it remains that the name must be a compound.

And though it appears many have rendered it only THE SAVIOR, yet truth thus fupported by SS, however neglected through fome omiffion or precipitate compliance with received opinion, is to, and actually should weigh with the unprejudiced mind more than ten thoufand names. Not that it is eligible, for a man's peace, to be fingle in a fentiment, or that I would be thought to be fo in the subject be

fore us. For we have the authority of very eminent perfons, JEWS as well as CHRISTIANS in the primitive and latter ages to witness its being a compound, even those who have tranflated it as one word; and, befides this, the confeffed ufuage of the language.

First, we have the authority of the Jews. Philo fays, (a) "MOSES alfo changes the name "[EHE' OSEE or] OSHеA into [IHOTN] "JESUS, (his word for JOSHUA) tranforming "the quality into a habit : For OSEE is inter"preted what fort of one he was," (namely a SAVIOR OF SALVATION) " but JESUS [ENTH"PIA KYPIOT SOTERIA KURIOU] THE SAL"VATION OF THE LORD, the name of the "moft excellent habit, &c." In which paffage, however he errs, 1, in tranfpofing the words, 2dly, in rendering it as ISAIAH, THE SAVIOR THE LORD; and 3dly, in not allegorizing but difguifing the fenfe, he notwithstanding gives us the words he judged it compounded of, [KURIOS] THE LORD (GR. for IеH) and [SOTERIA,] SALVATION (Gr. for you) OSEE, OSHEA, OSHUA or Hosea. The JEW who inftructed Jerom looked on it alfo in this light, as we fhall fee. And if the author of Toldoth

JESUS

(a) De nomin. mutatione, p. 825.

(b) A treatise printed in Wagenfeil's Telaignea fatanæ, and wrote in the 12th century before R, Lipman's Nizzechon.

JESUS forced to acknowledge him, when speaking of his birth, &c. to be called [y] JeHOSHUA, the writer of Nizzechon vetus tells us p. 165 it is a compound, and argues from it as such, saying," if the adversary" (the CHRISTIAN) urges Is. vii. 14, “ Behold a virgin shall "bring forth a fon and thou shalt call His name "EMMANU-EL (i. e. GOD WITH US), and is "pleased to say that here he [JESUS] is called "[EL] GOD; you must answer, if this was "good reasoning I can find out gods for you "according to the names. Such is the name "SaMU-EL, &c. for the monks themselves interpret SaMU-EL in their tongue, THE << NAME OF HIM GOD, &c. of which kind

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very many names are found in SS. If the "adverfary goes on to except, but the very "name itself, by which He was distinguished, "demonftrates this, for JESUS in HEBREW "fignifies THE SAVIOR" (an allowed proof that SAVIOR and GoD are convertible terms) 66 you must answer, it never was, nor does the "genius of the language admit that a word with

out an [y] AIN" (for fome I have shewn have written it without, contrary to the 70 and their own conceffions, and then argue as if therefore it had none) "fhould ever be de"rived from the root of [y MUSIO] THE "SAVIOR" a title we have seen this person rereal himself by: though knowing the fallacy

of the argument he fays) "add also that we "may for the like reafon fay it of [y] Je"HOSHUA, which" (to fhew they understood [on] OSHEA to be the fame name as Musio, he afferts)" is [y

"THE SAVIOR."

Jeн MUSIO] THE LORD

Now, not to dwell on the abfurdity of their fuppofing we may conclude · all, whofe names have the name of GoD compounded with them, to be Gods, instead of gathering from their bearing these as types, that all alike fhewed HE would be (EMMANUEL) GOD WITH US, it is evident the Jews and monks did then view JeHos HuА as a compound, which had the name of GoD in it, and palpably convict themselves of a most unjust error in writing it (w) Isu, JeHOSHUA is thus allowedly the HEBREW for the GREEK (IHEOTE) JESUS.

(הושע ) when

Secondly, CHRISTIAN writers represent the naine as a compound. Eufebius, refuting his other verfion, exprefly tells us [ΙΩΣΟΥΕ δε εστιν ΙΑΩ ENTHPIA] (a) JOSHUA is JAO THE SALVATION: where he, ift, by JAO refers to (JAH) the LORD, writing it as Macrobius did JAO, whom he calls the fupreme GOD, or taking in the [1] U, or oo in the name, are ended with this: 2dly, by [SoTERIA] THE SALVATION he refers to Hos HUA; the words the

as fome names

JEWS

(a) Demonftr, Evang. L. iv, ç. 17, p. 199, 200, Edit, CaLon. 1688.

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