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with Joshua. Which being at the first' imposition in the full extent of pronunciation Jehoshuah, in process of time contracted to Jeshuah, by the omission of the last letter (strange and difficult to other languages), and the addition of the Greek termination, became Jesus.

Wherefore it will be necessary, for the proper interpretation of Jesus, to look back upon the first that bare that name, who was the son of Nun, of the tribe of Ephraim, the successor of Moses, and so named by him, as it is written, Num. xiii. 16. and Moses called Oshea, the son of Nun, Jehoshua. His first name, then, imposed at his circumcision, was Oshea, or Hoseah, the same with the name of the son of Azaziah, 2 Kings xvii. ruler of Ephraim, of the son of Elah, king of Israel, of the son of Beeri, the prophet: and the interpretation of this first name Hoseah is Saviour. Now we must not imagine this 70 to be3 no mutation, neither must we look upon it as a total*

1 Chron. xxvii. 20.

1.

Hos. i. 1.

1 First yw as generally in the books of Moses, in Joshua, Judges, Samuel, the Kings, yea, even in Haggai and Zechariah: then contracted into y, as in the 1 Chron. xxiv. 11. 2 Chron. xxxi. 15, and constantly in Ezra and Nehemiah. Next the last letter y was but lightly pronounced, as appears by the Greek translation, 1 Chron. vii. 27, where yw is rendered in the Roman and Alexandrian copies 'Ingové, in the Aldus and Complutensian editions' Iwoné, and by Eusebius [Dem. Evang. Iv. 17.], who expresseth it truer than those copies, 'Iwσové. At last y was totally left out both in the pronunciation and the writing and the whole name of Joshua con

ישו tracted to

2 Osee in lingua nostra Salvatorem sonat, quod nomen habuit etiam Josue filius Nun, antequam ei a Deo vocabulum mutaretur.' S. Hier. in Osee, cap. i. v. 1. [Vol. vi. p. 1 в.] et Lib. i. adv. Jovinianum, [§ 21. Vol. II. p. 270 A.] I read indeed of other interpretations among the Greeks, no good expositors of the Hebrew names: as in an ancient MS. of the LXX. Translation of the Prophets, now in the library of Cardinal Barberini, at the beginning of Hoseah, 'noné,

λυπούμενος, and again, Ωσηέ, σεσωστ μένος ἢ συσκιάζων. (Of which the first and last are far from the original: and the middle agreeable with the root, not with the conjugation, as being deduced from yw not in Niphal, but in Hiphil.) And in another MS. of the Prophets in the King's Library at St James's, Ωσηέ, σκιάζων, ἢ φύλαξ, and again, Ωσηέ, ἑρμ. σωζόμενος, which is the interpretation inserted into Hesychius; in whom for 'Nońp we must read 'noné and so I suppose Salmasius intended it, though the Holland edition hath made his emendation 'Ωσκέ.

3 As the Samaritan Pentateuch makes it the same name, which he was first named, and which he had afterwards; as if Moses had only called Oshea, Oshea.

4 So Justin Martyr speaks of Hoseal as μετονομασθέντος τῷ Ἰησοῦ ὀνόματι. [ὁ ἐν τῷ ὀνόματι τούτῳ ἐπονο paodels 'Inooûs. Dialog. c. 75, p. 300.] And comparing it with that alteration of Jacob's name: τὸ ἐπώνυμον Ἰακὼβ τῷ Ἰσραὴλ ἐπικληθέντι ἐδόθη, καὶ τῷ Αὐσῇ ὄνομα Ἰησοῦς ἐπεκλήθη· [c. 106, p. 334.] where, to pass by his mistake in supposing him first named Israel, and after called Jacob, he makes the

alteration, but observe it as a change not trivial or inconsiderable1. And being Hoseah was a name afterwards used by some, and Jehoshua, as distinct, by others, it will necessarily follow, there was some difference between these two names; and it will be fit to inquire what was the addition, and in what the force of the alteration doth consist.

2

First, therefore, we observe that all the original letters in the name Hoseah are preserved in that of Joshua; from whence it is evident, that this alteration was not made by a verbal mutation, as when Jacob was called Israel, nor by any literal change, as when Sarai was named Sarah, nor yet by diminution or mutilation; but by addition, as when Abram was called Abraham. Secondly, it must be confessed that there is but one literal addition, and that of that letter which is most frequent in the Hebrew names: but being thus solemnly added by Moses, upon so remarkable an occasion as

alteration of Hoseah to Joshua equal to that of Jacob to Israel. [Dial. cum Tryph. p. 300. 334. 338. 340.] The reason whereof was the Greek version of the name, who for Hoseah translated it Αὐτῆς· ἐπωνόμασε Μωυσῆς τὸν Αὐσῆ υἱὸν Ναυή, Ἰησοῦν. Numb. xiii. 16. 'Dum Moysi successor destinaretur Auses filius Nave, transfertur certe de pristino nomine, et incipit vocari Jesus.' Tertull. adv. Jud. c. 9. et adv. Marcion. 1. iii. c. 16. 'Igitur Moyses his administratis, Ausem quendam nomine præponens populo, qui eos revocaret ad patriam terram.' Clem. Rom. Recogn. 1. i. § 38. 'Qui cum primum Auses vocaretur, Moses futura præsentiens jussit eum Jesum vocari.' Lactan. de Vera Sap. [Div. Inst.] 1. iv. c. 17. O πρότερον γοῦν (Μωυσῆς) τὸν αὐτοῦ διάδοχον τῇ τοῦ Ἰησοῦ κεχρημένον προσηγορίᾳ, ὀνόματι δὲ ἑτέρῳ τῷ Αὐσῇ, ὅπερ οἱ γεννήσαντες αὐτῷ τέθεινται, καλούμενον, Ἰησοῦν αὐτὸς ἀναγορεύει, Euseb. Eccl. Hist. 1. i. c. 3. Thus was the Hoseah something disguised by Auses, and was farther estranged yet by those which frequently called him Navons, as Euseb. Demonstr. Evang. 1. v. c. 17. thrice.

1 This Justin Martyr charges upon

the Jews as neglected by them, and affirms the reason why they received not Jesus for the Christ, was their not observing the alteration of Hoseah into Josua or Jesus: Αὐτὴν καλούμε νον—Ἰησοῦν Μωυσῆς ἐκάλεσε· τοῦτο σὺ οὐ ζητεῖς δι ̓ ἣν αἰτίαν ἐποίησεν, οὐκ ἀπορεῖς, οὐδὲ φιλοπευστεῖς τοιγαροῦν λέληθέ σε ὁ Χριστός, καὶ ἀναγιγνώσκων où avvins. Dial. cum Tryph. [c. 113. p. 340.] And whereas they spake much of the change made in the names of Abram and Sarai, which were but of a letter, they took no notice of this total alteration of the name ; so he : Διὰ τί μὲν ἓν ἄλφα πρώτῷ προσετέθη τῷ ̓Αβραὰμ ὀνόματι θεολογεῖς, καὶ διὰ τί ἐν ῥῶ τῷ Σάῤῥας ὀνόματι ὁμοίως κομπολογεῖς· διὰ τί δὲ τὸ πατρόθεν ὄνομα τῷ Αὐσῇ τῷ υἱῷ Ναυῆ ὅλον μετωνόμασται τῷ Ἰησοῦ, οὐ ζητεῖς. ibid. Where, to pass by the vulgar mistake of the Greeks, who generally deliver the addition of a in the name of Abraham, and p in the name of Sarah, when the first was an addition of π, the second a change of into, he would make that of Hoseah into Jesus a far more considerable alteration than that of Abraham, or of Sarah.

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the viewing of the land of Canaan was, and that unto a name already known, and after used; it cannot be thought to give any less than a present1 designation of his person to be a Saviour of the people, and future certainty of salvation, included in his name unto the Israelites by his means. Thirdly, though the number of the letters be augmented actually but to one, yet it is not improbable that another may be virtually added, and in the signification understood. For being the first letter of Hoseah will not endure a duplication, and if the same letter were to be added, one of them must be absorpt; it is possible another of the same might be by Moses intended, and one of them suppressed. If then unto the name Hoseah we join one of the titles of God, which is Jah, there will result from both, by the custom of that Hebrew tongue, Jehoshuah, and so not only the instrumental, but also the

1 For it may well be thought that ⚫is added to make the name y the same with the third person of the future in Hiphil, yw. For although

the characteristical letter of the conjugation Hiphil be excluded in the future tense, and so the regular word be yw frequently in use; yet sometimes it is expressed, as it is used, 1 Sam. xvii. 47. nna) anna x5

And all the assembly shall .יהושיע יהוה

know that the Lord saveth (or will save) not with sword and spear: and Psal.

I amas brought דלותי ולי יהושיע .6 .cxvi

low, and he helped me. And although there be another in the future than in the name, yet being it is also found sometimes with the lesser Chiric, and so without the latter, or without any Chiric at all, as frequently with the addition of 1, yw, there is no reason, but yw, the name of the son of Nun, may be of the same force, as consisting of the same letters with the third person of the future in Hiphil. Again, being added to the future, as formative thereof, stands in the place of (for the avoiding of confusion with, conjunctive), which is nothing else than the abbreviation of x, we may well assign at least this emphasis to the mutation which Moses made: that whereas before there was nothing but salvation barely in his name, now there

is no less than he shall save, in which the Nor is a peculiar designation of the person, and the shall or tense a certainty of the futurition. Thus will the design of Moses appear to be nothing else but a prediction or confirmation of that which was not before, but by way of desire or omination; and this only by changing the imperative into the future, yw serva, the expectation of the people, into y servabit, the ratification of Moses.

2 So did the ancients understand it: to the Greeks Jesus is owτýpov Ocov, to the Latins, Salvator Dei. So Eusebius Demonst. Evang. 1. iv. ad finem. [e. 17.] Ἐπεὶ δὴ σωτήριον Θεοῦ εἰς τὴν Ἑλλάδα φωνὴν τὸ τοῦ Ἰησοῦ μεταληφθὲν ὄνομα σημαίνει. Ἰσουὰ μὲν γὰρ παρ' Εβραίοις σωτηρία, υἱὸς δὲ Ναυῆ παρὰ τοῖς αὐτοῖς Ἰωσουὲ ὀνομάξεται· Ἰωσουὲ δέ ἐστιν Ιαὼ σωτηρία, τοῦτ ̓ ἔστι, Θεοῦ σωτήριον. Where nothing can be more certain than that 'Ia is taken for the name of God, and 'Iaw owrnpia, together, the salvation of God. And yet Theophylact has strangely mistaken it, Matt. i. 1. [Vol. 1. p. 4 A.] Tò 'Inσoûs ὄνομα οὐχ Ελληνικόν ἐστιν, ἀλλ' Εβραϊ κόν, ἑρμηνεύεται δὲ σωτήρ, Ἰαὼ γὰρ ἡ σωτηρία παρ' ̔Εβραίοις λέγεται which words seem plainly to signify that Jesus is interpreted Saviour, be

71

original cause of the Jews' deliverance will be found expressed in one word: as if Moses had said, 'This is the person by whom God will save his people from their enemies.'

Now being we have thus declared that Jesus is the same name with Josuah, being the name of Josuah was first imposed by divine designation, as a certain prediction of the fulfilling to the Israelites, by the person which bare the name, all which was signified by the name; being Jesus was likewise named by a more immediate imposition from heaven, even by the ministration of an angel: it followeth, that we believe he was infallibly designed by God to perform unto the sons of men whatsoever is implied in his nomination. As therefore in Hoseah there was expressed salvation, in Josuah at least was added the designation of that single person to save, with certainty of preservation, and probably even the name of God, by whose appointment and power he was made a Saviour; so shall we find the same in Jesus. In the first salutation, the angel Gabriel told the blessed Virgin, she should conceive in Luke 1. 31. her womb, and bring forth a son, and should call his name Jesus. In the dream of Joseph the angel of the Lord informed him not only of the nomination, but of the interpretation or etymology1; thou shalt call his name Jesus; for he shall Matt. 1. 21. save his people from their sins. cause 'Iaú in the Hebrew tongue signifieth salvation. I confess the words may be strained to the same sense with those of Eusebius, but not without some force, and contrary to what he seemeth to intend. Especially considering those which followed him in the same mistake, as Moschopulus περὶ σχεδῶν. [p. 7.] Ἰησοῦς ἀπὸ τοῦ Ἰαὼ γίνεται, ὃ δηλοῖ παρ' ̔Εβραίοις τὴν σωτηρίαν. Whereas Ἰαώ in Eusebius is certainly no other than , and 'Irová than yw, and so 'Iwσové contracted of 'Iaw 'Ioová, the salvation of God. Nor is this only the opinion of Eusebius, but of St Hierom, a man much better acquainted with the Hebrew language; who on the first chapter of Hoseah, shewing that Josuah had first the same name with that of the Prophet, saith: Non enim (ut male in Græcis codicibus legitur et Latinis) Ause dictus est, quod nihil

In which words is clearly

omnino intelligitur, sed Osee, id est,
Salvator: et additum est ejus nomini
Dominus, ut Salvator Domini dicere-
tur.' [Comment. in Osee, i. 1. Vol. vi.
p. 1 c.] What then was it but

the Dominus added to his name?
For as in the name of Esaias, St Hie-
rom acknowledgeth the addition of the
name of God: 'Interpretatur autem
Isaias, Salvator [Salvatus] Domini:"
[Comment. in Is. i. 1. Vol. Iv. p. 9 D.]
in the same manner did he conceive
it in the name of Josuah, only with
this difference, that in the one it be-
gins, in the other concludes the

name.

1'Jesus Hebræo sermone Salvator dicitur. Etymologiam ergo nominis ejus Evangelista signavit, dicens, Vocabis nomen ejus Jesum, quia ipse salvum faciet populum suum.' S. Hier. [Comment. in Matt. i. 21. Vol. vii. p. 13 B.]

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expressed the designation of the person He, and the futurition of salvation certain by him, He shall save. Beside, that other addition of the name of God, propounded in Josuah as probable, appeareth here in some degree above probability, and that for two reasons. First, Because it is not barely said that He, but, as the original raiseth it, He himself shall save'. Josuah saved Israel not by his own power, not of himself, but God by him; neither saved he his own people, but the people of God whereas Jesus himself, by his own power, the power of God, shall save his own people, the people of God. Well therefore may we understand the interpretation of his name to be God the Saviour. Secondly, Immediately upon the prediction of the name of Jesus, and the interpretation given by the Matt. i. 22, 23. angel, the evangelist expressly observeth, All this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Several ways have been invented to shew the fulfilling of that prophecy, notwithstanding our Saviour was not called Emmanuel; but none can certainly appear more proper, than that the sense of Emmanuel should be comprehended in the name of Jesus: and what else is God with us, than God our Saviour? Well therefore hath the evangelist conjoined the prophet and the angel, asserting Christ was therefore named Jesus, because it was foretold he should be called Emmanuel, the angelical God the Saviour being in the highest propriety the prophetical God with us.

However, the constant Scripture interpretation of this name is Saviour. So said the angel of the Lord to the amazed Luke ii. 11. shepherds, Unto you is born this day in the city of David a Saviour, which is Christ the Lord. So St Paul to the Jews Acts xiii. 23. and Gentile proselytes at Antioch, Of this man's seed hath God, according to his promise, raised unto Israel a Saviour, 72 Jesus. Which explication of this sacred name was not more new or strange unto the world, than was the name itself so often used before. For the ancient Grecians usually gave it at first as a title to their gods, whom after any remarkable ἐμφιλοχωρεῖν. Andreas Cretensis Orat. 6 in Circumc. p. 917.

1 Autós, ipse.

* Βλέπεις ισαρίθμους εὐαγγελιστοῦ καὶ προφήτου ῥήσεις; μεθερμηνευόμενον γὰρ τὸ μεθ ̓ ἡμῶν ὁ Θεός, ὅ ἐστι σωτηρία λαοῦ, τὸ μετὰ δούλων δεσπότην

3 Jupiter, the chief of them, was most usually worshipped under this title. Euripides makes Amphitryo

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