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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 charakter [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 Jerom (b) on Hos. says, “ Osee in our language signifies “ 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, transposes the words and contradicts his affertion in vol. V. p. 28, 63, and 207. and vol. VI. p. 2. The testimonies 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 Jafon, (c) the integrity of Theophyla&t's text, wherein he has [1AN ENTHP] IAO, THE LORD THE SA


b) So in Virg. Æn. 1. 1. $$9, the companions of Aneas call him SALUS, " salvation,' Sin absumpta 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 son of their feigned deity in woman's form.

(b) Vol. V. p: 35.

ro) Indeed Jafon may have come from Joshua or [w] Jeso, as his Hory 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 translators 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 same) only the SAVIOR. Mar. de Calafio says 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 says it is [DOMINUS SALVATOR] the LORD the SAVIOR, a compound, as JeHOSHUA, whom he stiles Jesus in Hagg. i. and Zech. iii. giving it the same interpretation, but adding THE SALVATION OF The Lord, though he also forgetting himself renders Jesus only The SAVIOR. Cruden also 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 usage of SS. The evidence produced p. 55 to Thew JehonaTHAN, &c. to be different from Jonathan, &c. because 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 says WILL STABLISH, ftri&tly) WILL MAKE A RESURRECTiON, a name prophetic of comfort in a time of impending captivity; JehOIaKIN, (God,


Broughton says, strictly) THE LORD WILL SETTLE or MACHINATE (things;) JeHUDAH or JuDaH (PRAISE OF GOD, Broughton says, CONFESSION OF THE DIVINE ESSENCE Marius, strictly) THE ESSENCE-CONFESSOR ; JeHOSEPH, (GOD WILL ADD says Broughton, Itrictly) The LORD MAKING INCREASE, Joh. ui. 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 Jer, the LORD compounded in the beginning, (as it is frequently in the end of names,) than that we should meet with the other (b) confessed title of the MESSIAH [58 EL] God compounded before words in EL-IOKIM THE GOD WILL MAKE A RESURRECTION in (yaw" 5* EL-I5B0 Gr. El-Isabeth] THE GOD WILL MAKE A SATISFACTION, & al.; - after words in (Micha-el] THE SMITTEN GOD (IJ. liii. Mic. v. 1.) — in (Gabri-EL)


(a) This was the name of the supposed 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 Mat. than] THE GIVING ONE and [ELIEZER ] GOD WILL BE THE HELPER, and [ELIUD] GOD WILL BE THE GLORY, &c. were titles propbetic of the PERSON and grace then about to be revealed ; and those of JACOB and JOSEPH in an especial manner introductory to the manifestation of the true Jesus, as the patriarchs so called were to that of the typic Jesus or JoShuA in Ex. xvii. 9. c. xxiv. 13. By which means they besame, as Broughton remarks, “remembrancers of old comfort in - EGYPT,"

(b) Ramban in Babylon. Talmud. p. 48.

THE MIGHTY GOD; in [URI-E] MY LIGHT THEGOD, &c.: which makes the Jews say (c) " the NAME OF God is compounded with " those 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 conclusion 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 same word, as in [Hananee L} THE GRACIOUS God and [Hananiah] THE GRACIOUS ONE THE LORD. So that the usage of the language fhews Jehoshua is a compound.

But there is an instance still more home. We have Hoshua compounded with Jah, THE LORD at the end, in the name of a PRINCE ot Judah who came up again from the captivity, Neb. xii. 32, and of another in Jer. xlii. I, called (ywn] HOSH A-lah, i. e. THE SAVIOR THE LORD, and this by the conceffion of all writers

Therefore for the same reason this is a compound with Jan, THE LORD at the end, we must allow [2017] JeHOSHUA (wherein the words are but transposed to be a compound with Jeh in the beginning. Because in the formation


on it.

(c) In Schemoth rabba. Seet. 20. on PS. Ixviii. 18, and in Tanchuma, Sect. Suawn fol. 34. column 3e di apabwigo

(d) Ramban in Babyl. Talmud. p. 48.

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of compounds; where the letter, which ends me of the words, is the same the other begins with, this letter is dropped in one of them, and the remaining one is made the final letter of the for word, as well as the initial letter of the last. By which rule when the [1] Job in Jch was added to HosHua, it made the naine [n] Jen THE LORD (the (-1). H becoming the last letter of the former word Jen;) and (ivu Hoshua) The Savior, the (4) 1 becoming also the first letter of this läuter word. Nor could a namc fo compounded stand otherwise, or be better distinguished from the word in 1 S. xvii. 47, and Pji cxvi. 6. Here it may not be amiss to intro duce a tradition of the Jews concerning this ['] Jod; which, however fabulous, ferves to thew their sense of its importance. The book -i of Deuteronomy said, (a) o Lord of the “ universe, thou haft recorded thy law in me, “ &c. Behold, SOLOMON endeavours to ex

tirpate Jod from me, (namely, in this texi " c. xvii. 7. be fhall not [nom J-RÉBE) multiply wives.) The holy blessed Goo answers, • SOLOMON and a thousand like him fhall pe-, “ rifh, but a voivel of thee fall not fail. And in the Jerusalern Talmud of Doctrinal in the fiction entitled Cohen Gadı!, fol., 26, k. we have this further account, namely," that (by

6 [] JOD;

ray In Sarbedrim, pag. 20, 3; cited by the industrious Liabir Soros (b) fulfin Mari: speaks of this, p. 340,

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