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JEWS affert it to be compounded of. He indeed adds, what is not true, if we understand it as another interpretation, and not as an explanation of the character [τετο εστι, ΘΕΟΥ ΣΩΤΗPION] that is THE SALVATION (a) OF GOD, the title of our LORD in Luk. ii. 30. and in c. iii. 6. After him ferom (b) on Hos. fays, "OSEE in our language fignifies "the SA"VIOR," "which name JOSHUA also had, "before GOD changed it. For he was not "called AUSE, &c. but OSEE, THE SAVIOR, "and (DOMINUS, the Latin for JAH) THE "LORD, (THE WORD which spake in OSEE, "c. iv. 1.) is added, that he might be called "" THE SAVIOR OF THE LORD." Indeed he, following PHILO, tranfpofes the words and contradicts his affertion in vol. V. p. 28, 63, and 207. and vol. VI. p. 2. The teftimonies of the Cyrils have been already mentioned. And from this notion of it we may collect against Grotius on Mat. i, who would have us read Jason, (c) the integrity of Theophylact's text, wherein he has [IAN ENTHP] IAO, THE LORD THE SA

VIOR

(b) So in Virg. Æn. I. 1. 589, the companions of Eneas call him SALUS, "falvation,' Sin abfumpta Salus, &c. "But if the Salvation is perished, &c." meaning this bero, from whom they looked for it, and whom they fabled to be the Jon of their feigned deity in woman's form.

(b) Vol. V. p. 35.

(c) Indeed Fafon may have come from Joshua or [y] Jeso, as his fory may from perverted traditions of what the SAVIOR was to do.

VIOR, and reclaim this as a further proof the name is a compound. The tranflators of the G. B. were clearly of this opinion, rendering JOSHUA, THE LORD THE SAVIOR, though they interpret JESUS (which they admit to be the fame) only the SAVIOR. Mar. de Calafio fays it is THE LORD THE SAVIOR, or THE SALVATION OF THE LORD, deriving it in like manner. Our Walton too in his account of JOSHUA from the vulgate fays it is [DOMINUS SALVATOR] the LORD the SAVIOR, a compound, as JeнOSHUA, whom he stiles JESUS in Hagg. i. and Zech. iii. giving it the fame interpretation, but adding THE SALVATION OF THE Lord, though he alfo forgetting himself renders JESUS only The SAVIOR. Gruden alfo following him thus interprets JOSHUA. These are fufficient teftimonies, though many more might be cited, to prove JeHOSHUA to be a compound

name.

And they are grounded on the ufage of SS. The evidence produced p. 55 to fhew JeHoNaTHAN, &c. to be different from JONATHAN, &c. becaufe of [JAH] THE LORD annexed, is a proof of this, as is JeHoRaM, rendered by Broughton (p. 340) GOD IS HIGH, and JeHOIAKIM THE LORD (Broughton fays WILL STABLISH, ftrictly) WILL MAKE A RESURRECTION, a name prophetic of comfort in a time of impending captivity; JeHOIaKIN, (GOD,

Broughton

Broughton fays, ftrictly) THE LORD WILL SETTLE OF MACHINATE (things;) JeHUDAH or JUDAH (PRAISE OF GOD, Broughton says,

CONFESSION OF THE DIVINE ESSENCE Mar

ius, ftrictly) THE ESSENCE-CONFESSOR; JeHOSEPH, (GOD WILL ADD fays Broughton, ftrictly) THE LORD MAKING INCREASE, Joh. jii. 30. (a) of whom JosePH was an eminent type, as applied Am. vi. 6. Pf. cv. and many other names. Nor is it any more extraordinary we should find JeH, THE LORD compounded in the beginning, (as it is frequently in the end of names,) than that we fhould meet with the other (b) confeffed title of the MESSIAH [REL] GOD compounded before words in EL-IKIM THE GOD WILL MAKE A RESURRECTION in [yox EL-ISBO Gr. EL-ISABETH] THE GOD WILL MAKE A SATISFACTION, & al.; -after words in [MICHA-EL] THE SMITTEN GOD (If. liii. Mic. v. 1.) — in [GaBRI-EL]

THE

(a) This was the name of the fuppofed father of CHRIST, the last of ISRAEL's line born after the flesh, and by all law king of the Jews, which and [JACOB] THE SUPPLANTER (of the elder brother and the dominion of the law, &c.) and Marthan] THE GIVING ONE and [ELIEZER] GOD WILL BE THE HELPER, and [ELIUD] GOD WILL BE THE GLORY, &c. were titles prophetic of the PERSON and grace then about to be revealed; and thofe of JACOB and JOSEPH in an especial manner introductory to the manifeftation of the true Jesus, as the patriarchs fo called were to that of the typic JESUS or JoSHUA in Ex. xvii. 9. c. xxiv. 13. By which means they be same, as Broughton remarks, "remembrancers of old comfort in "EGYPT."

(b) Ramban in Babylən, Talmud. p. 48.

THE MIGHTY GOD; in [URI-EL] MY LIGHT THE GOD, &c.: which makes the Jews fay (c) "the NAME OF GOD is compounded with "thofe of the ANGELS", according to Ex. ii. 3, 21. For MY NAME IS IN HIM; though they must then own them all to have been typic of the ANGEL of the covenant; otherwise the conclufion is a wrong one, as this one ANGEL only, who is owned to be the MESSIAH, (d) is there mentioned. Further these titles are compounded with the fame word, as in [HaNaNeEL] THE GRACIOUS GOD and [HaNANIAH] THE GRACIOUS ONE THE LORD. So that the ufage of the language fhews JeнOSHUA is a compound.

But there is an instance still more home. We have HosнuА compounded with JaH, THE LORD at the end, in the name of a PRINCE of JUDAH who came up again from the captivity, Neh. xii. 32, and of another in Fer. xlii. 1, called [nyon] HOSHA-IaH, i. e. THE SAVIOR THE LORD, and this by the conceffion of all writers on it. Therefore for the fame reason this is a compound with JаH, THE LORD at the end, we must allow [y] JeнOSHUA (wherein the words are but tranfpofed to be a compound with JeH in the beginning. Because in the formation of

(c) In Schemoth rabba. Sect. 20. on Pf. lxviii. 18, and in Tanchuma, Sect. fol. 34. column 3. .7") aprbw 10U (d) Ramban in Babyl, Talmud, p. 48.

of compounds; where the letter, which ends one of the words, is the fame the other begins with, this letter is dropped in one of them, and the remaining one is made the final letter of the firf word, as well as the initial letter of the last. By which rule when the [] Job in JeH was added to HosHA, it made the name [] Je THE LORD (the (4) H becoming the last letter of the former word Jeн;) and [

HOSHUA] THE SAVIOR, the (4) H becoming alfo the first letter of this latter word. Nor could a name fo compounded ftand otherwife, or be better diftinguifhed from the word in 1 S. xvii. 47, and Pcxvi. 6. Here it may not be arifs to introduce a tradition of the JEWS concerning this Jon; which, however fabulous, ferves to hew their fenfe of its importance. "The book "of Deuteronomy faid, (a) O LORD of the

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univerfe, thou haft recorded thy law in me, &c. Behold, SOLOMON endeavours to ex tirpate Jop from me, (namely, in this text c. xvii. 7. he shall not [J-REBE] multiply wives.). The holy blefled Gob anfwers, SOLOMON and a thaifand like him fhall perifh, but a vivel of thee fall not fail."

C.

And in the Jerufalem Talmud or Doctrinal in the fiction entitled Cohen Gadıl, ful., 25, b. We have this further account, namely, "that (b)

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(4) In Sanbedrim, pag. 20, 3, cited by the industrious Ligbi (b) fuftin Mart: fpeaks of this, p. 340;

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