τεξεται 5088 5695 V-FDI-3S δε 1161 CONJ υιον 5207 N-ASM και 2532 CONJ καλεσεις 2564 5692 V-FAI-2S το 3588 T-ASN ονομα 3686 N-ASN αυτου 846 P-GSM ιησουν 2424 N-ASM αυτος 846 P-NSM γαρ 1063 CONJ σωσει 4982 5692 V-FAI-3S τον 3588 T-ASM λαον 2992 N-ASM αυτου 846 P-GSM απο 575 PREP των 3588 T-GPF αμαρτιων 266 N-GPF αυτων 846 P-GPM
Vincent's NT Word Studies
21. Shalt call. Thus committing the office of a father to Joseph. The naming of the unborn Messiah would accord with popular notions. The Rabbis had a saying concerning the six whose names were given before their birth: "Isaac, Ishmael, Moses, Solomon, Josiah, and the name of the Messiah, whom may the Holy One, blessed by His name, bring quickly in our days."Jesus (Ihsoun). The Greek form of a Hebrew name, which had been born by two illustrious individuals in former periods of the Jewish history - Joshua, the successor of Moses, and Jeshua, the high-priest, who with Zerubbabel took so active a part in the re-establishment of the civil and religious polity of the Jews on their return from Babylon. Its original and full form is Jehoshua, becoming by contraction Joshua or Jeshua. Joshua, the son of Nun, the successor of Moses, was originally name Hoshea (saving), which was altered by Moses into Jehoshua (Jehovah (our) Salvation) (Num. xiii. 16). The meaning of the name, therefore, finds expression in the title Savior, applied to our Lord (Luke i. 47, ii. 11; John iv. 42).
Joshua, the son of Nun, is a type of Christ in his office of captain and deliverer of his people, in the military aspect of his saving work (Apoc. xix. 11-16). As God's revelation to Moses was in the character of a law-giver, his revelation to Joshua was in that of the Lord of Hosts (Josh. v. 13, 14). Under Joshua the enemies of Israel were conquered, and the people established in the Promised Land. So Jesus leads his people in the fight with sin and temptation. He is the leader of the faith which overcomes the world (Heb. xii. 2). Following him, we enter into rest.
The priestly office of Jesus is foreshadowed in the high-priest Jeshua, who appears in the vision of Zechariah (ch. 3; compare Ezra ii. 2) in court before God, under accusation of Satan, and clad in filthy garments. Jeshua stands not only for himself, but as the representative of sinning and suffering Israel. Satan is defeated. The Lord rebukes him, and declares that he will redeem and restore this erring people; and in token thereof he commands that the accused priest be clad in clean robes and crowned with the priestly mitre.
Thus in this priestly Jeshua we have a type of our "Great High-Priest, touched with the feeling of our infirmities, and in all points tempted and tried like as we are;" confronting Satan in the wilderness; trying conclusions with him upon the victims of his malice - the sick, the sinful, and the demon-ridden. His royal robes are left behind. He counts not "equality with God a thing to be grasped at," but "empties himself," taking the "form of a servant," humbling himself and becoming "obedient even unto death" (Philip. ii. 6, 7, Rev.). He assumes the stained garments of our humanity. He who "knew no sin" is "made to be sin on our behalf, that we might become the righteousness of God in him" (2 Corinthians v. 21). He is at once priest and victim. He pleads for sinful man before God's throne. He will redeem him. He will rebuke the malice and cast down the power of Satan. He will behold him "as lightning fall from heaven" (Luke x. 18). He will raise and save and purify men of weak natures, rebellious wills, and furious passions - cowardly braggarts and deniers like Peter, persecutors like Saul of Tarsus, charred brands - and make them witnesses of his grace and preachers of his love and power. His kingdom shall be a kingdom of priests, and the song of his redeemed church shall be, "unto him that loveth us, and loosed us from our sins by his own blood, and made us to be a kingdom, to be priests unto his God and Father; to him be the glory and the dominion forever and ever. Amen" (Apoc. i. 5, 6, in Rev.).
It is no mere fancy which sees a suggestion and a foreshadowing of the prophetic work of Jesus in the economy of salvation, in a third name closely akin to the former. Hoshea, which we know in our English Bible as Hosea, was the original name of Joshua (compare Rom. ix. 25, Rev.) and means saving. He is, in a peculiar sense, the prophet of grace and salvation, placing his hope in God's personal coming as the refuge and strength of humanity; in the purification of human life by its contact with the divine. The great truth which he has to teach is the love of Jehovah to Israel as expressed in the relation of husband, an idea which pervades his prophecy, and which is generated by his own sad domestic experience. He foreshadows Jesus in his pointed warnings against sin, his repeated offers of divine mercy, and his patient, forbearing love, as manifested in his dealing with an unfaithful and dissolute wife, whose soul he succeeded in rescuing from sin and death (Hos. i-iii). So long as he lived, he was one continual, living prophecy of the tenderness of God toward sinners; a picture of God's live for us when alien from him, and with nothing in us to love. The faithfulness of the prophetic teacher thus blends in Hosea, as in our Lord, with the compassion and sympathy and sacrifice of the priest.
He (autov). Emphatic; and so rightly in Rev., "For it is He that shall save his people."
Their sins (amartiwn). Akin to aJmartanw, to miss a mark; as a warrior who throws his spear and fails to strike his adversary, or as a traveler who missed his way. 2 In this word, therefore, one of a large group which represent sin under different phases, sin is conceived as a failing and missing the true end and scope of our lives, which is God.
Robertson's NT Word Studies
1:21 {Thou shalt call his name Jesus} (kalesies to onoma autou iesoun). The rabbis named six whose names were given before birth: "Isaac, Ishmael, Moses, Solomon, Josiah, and the name of the Messiah, whom may the Holy One, blessed be His name, bring in our day." The angel puts it up to Joseph as the putative father to name the child. "Jesus is the same as Joshua, a contraction of Jehoshuah (#Nu 13:16; 1Ch 7:27), signifying in Hebrew, 'Jehovah is helper,' or 'Help of Jehovah'" (Broadus). So Jesus is the Greek form of Joshua (#Heb 4:8). He is another Joshua to lead the true people of God into the Promised Land. The name itself was common enough as Josephus shows. Jehovah is Salvation as seen in Joshua for the Hebrews and in Jesus for all believers. "The meaning of the name, therefore, finds expression in the title _Savior_ applied to our Lord (#Lu 1:47; 2:11; Joh 4:42)" (Vincent). He will save (swsei) his people from their sins and so be their Savior (swter). He will be prophet, priest, and king, but "Savior" sums it all up in one word. The explanation is carried out in the promise, "for he is the one who (autos) will save (swsei with a play on the name Jesus) his people from their sins." Paul will later explain that by the covenant people, the children of promise, God means the spiritual Israel, all who believe whether Jews or Gentiles. this wonderful word touches the very heart of the mission and message of the Messiah. Jesus himself will show that the kingdom of heaven includes all those and only those who have the reign of God in their hearts and lives. {From their sins} (apo twn hamartiwn autwn). Both sins of omission and of commission. The substantive (hamartia) is from the verb (hamartanein) and means missing the mark as with an arrow. How often the best of us fall short and fail to score. Jesus will save us away from (apo) as well as out of (ex) our sins. They will be cast into oblivion and he will cover them up out of sight.
