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a salvation as the Jews ask for on the great HOSANNA-day, (c) the seventh day of the feast of tabernacles, even [omni-moda falus] “ all man“ ner of salvation;" which cannot be worthily conceived but by them, who happily through faith enjoy it.
למענך אלהינו הישע נא : למענך בוראנו הושע נא : למענך גואלנו הושע נא : למענך דורשנו הושע נא :
re) They use this prayer, cited by Schindler,
: “ For THINE own sake, o our God, [HEB. plural] SAVI
us, we beseech THEL,” * For THINE own sake, Thou CREATOR of us, SAVE us,
we beseech THEE." « For THINE own sake, Thou REDEIMER of us, SAVE us,
we beseech THEE. « For THINE own sake, Thou * SEARCHER of us, SAVI us,
we beseech THEE.
A truly grand HOSANNA, being none other than an earneft imploration to the HOLY TRINITY in Unity, and then to edcb PERSON; though the Jews do not, any more than many amongst us, attend to the purport of their prayers : God having wonderfully provided that their objections against HIS PER 80. NALITY should be so many accusations of their own prayers.
* 1 C. xxviii. 9. 2 Cor. ii. 10.
С НА Р.
son of None
CHA P. IV. This interpretation confirmed by the accounts of the
considered: his connection with the high-prieft ELEAZAR the name given and known to make him a type and a standard whereby to discern The MESSIAH, on his coming - how he was and is so; and why diftinguished as the son of Nun.
AVING seen that the name JeHOSHUA
is a compound, as Gell (a) calls it, “ a most “ artificial, a divine compound,” and muft, from the usage of the tongue, fignify “ THE “ LORD,” or “ ESSENCE, THE SAVIOR,” I might here rest the proof : but, as it will be found of such importance to settle it beyond all reasonable dispute, I shall proceed to enquire, whether we have not, as usual, a confirmation of this interpretation in the accounts given us of the two illustrious persons, who alone had the honour to bear it before CHRIST.
The account first to be considered is that of the son of Nun. We find him “ present in
" Ex. (a) In his Essay towards an amendment of the last English translation of the BIBLE p. 465, 478, he compounds it of (711) Jenovan, which we find Jen called (See p. 68, 69.) and says, it fignifies “ THE LORD THE Savior.'
" Ex. xvii. 9. even when Moses seemed to “ be their leader ; but not openly, nor public“ ly carrying himself as their ruler,” (says St. Ambrose, vol. I. p. 1148) “ For he waited 'till « Moses had fulfilled his time, which being “ accomplished, Jesus sueceeded as then rais« ed to be their leader." When he had difcomfited Amalek, &e.
« Jehovah said unto 6 Moses, write this, &c. and rehearse it in the
ears of Jeos HųA". And Moses built an ahtar or place of facrifice, and called the name of it (HEB. co-united to it the NAME] Jehovah (Nissi] MY BANNER, . So that what was to be rehearsed IN JEHOSHUA's ears was Jehoyat is My BANNER, spread over and united to the bearer (as the name to the altar) which was promised to be set up in THE MESSIAH, for the nations If. xi, 10, 1xviii. 12, and which the BELOVED calls this DIVINE person (who it will be proved was with him) when he says in the Name of our God we will set up the BANNERS, Pf. xxviii, 5. But Jeh is Jehovah; this NAME Jenayah therefore He was with JEHOSHUA to be thiş Banner, and this was to be rehearsed to strengthen his faith in His being so.
These words, Ex, xxiii, 21, Behold I send (an or) THE ANGEL before thee, &c. My or THE NAME OF ME is in HIM, are understood by the Jews ultimately to belong to THE MESSIAH, R. Meneham, or Nachman says, " this
ct was the ANGEL the REDEEMER, in Gen. 66 xlviii. 16. the same as Michael, the prince ct who stOOD FOŘ the people. Dan. X. 1. « whom they make the Head of the synagogue.” * In whom,” says Ramban, (a) is the GREAT « NAME God.” For in Jeh, JeHoVaH IS THE ROCK EVERLASTING or OF AGES, If. xxvi. And the SAME faid, “ I am [EL] THE GOD
of BETH-EL (i. 8. The house of God, &c.") adding, “ it is the manner of the KING TO « dwell in his house" - And « the SS calleth 66 HIM ANGEL, because the world is governed 6 by this perfon. But some affirm it to relate; in an inferiór fense, to Je HOSHUA. In which view the NAME, who is filed [JeH] THE ESSENCE PS. Ixviii. 4. (the former part of this title) is faid to have been in him.
If we fee him the lowly minister of (Moses) the (typic) DELIVÈ RER, with whom He ROSE UP (Ez. xxiv. 13.) and ASCENDED into the mount, the (figure of CHRIST's mounted up or exalted human nature) in a cloud, and into GLORY, V. 16. and for whose COMING AGAIN they were to wait, as we for that of the true hets, i. 9, 10, 11. I Thef. i. 10,—if we perceive him in the form of a fervant (W NOR) an exposed youth (which the Jews say the ANGEL
fa) In the Babylonijh Talmud in Sanhedrin, p. 48, 'Words Skiewing the Jews To lately acknowledged a Personality, however they now err in their own conceslions, cited by Hoornbeck, Witzius's Judæus Chriftianizans, et al.
MaTATRON was to become), we find him also under this name making the tour of the land, Num. xiii. 8, 16, 17, in conjunction with the typic (CaLeB] PERFECT-HEARTED ONE; then rending their clothes, v. 6. (as CHRIST the veil of Aesh) interceding with the people to Still their murmurings, though amidst reproach, and at the peril of being stoned, (as the true JEsus, Job. viii. 59.) v. 14. saying, Rebel not ye, &c. neither fear, Jehovah is with us, who Moses says,
• V. 42, 43, was not with the rest. So distinguished was he in that generation, and more fo in the next, when there was not a man of the former who died not, save those two, 6. xxvi. 6. who lived, as CHRIST did, after the death of our old-man.
In c. xxvii. when Moses was about to die for sin on the mount, and said, in the spirit of JESUS, Mat. ix. 36, Let Jehovah set, or prophetically, Jehovah, The God of the Spirits of all flesh will fet a person over the congregation, which
may Go out before them, and which may GO IN before them; and which may LEAD them out, and which may BRING them in; that the congregation of JeHevah be not as sheep, which have no sHEPHERD, v. 17, we read, (may the Jews hear and bow to CHRIST here named as succesor to Moses in figure) Jehovah said unto [Moses] THE DELIVERER, v. 18, take into or for the use of thee [78 AT] the substance