16<\/strong>. Joshua has not been hitherto mentioned in P . Exo 17:9<\/span>; Exo 17:13<\/span>; Exo 24:13<\/span>; Exo 32:17<\/span>; Exo 33:11<\/span>, Num 11:28<\/span> are all J E . Hoshea<\/em>, as the name of the son of Nun, is found only in Num 13:8<\/em><\/span> and Deu 32:44<\/span> (in the latter probably a textual error for ‘Joshua’). ‘Since, according to P , the name of Yahweh [Jehovah] was not revealed until after Joshua’s birth (Exo 6:3<\/span>), a name containing Yeho = Yahweh could not have been given him at birth. P therefore attributes the name to Moses’ (Gray).<\/p>\n Oshea, Hoshea, or Hosea, the name also of the last king of Israel and the first minor prophet, means deliverance or and by the hand of him who bore the title of Gods salvation. Jehoshua was contracted (compare Neh 8:17<\/span>) into Jeshua.<\/P> <\/p>\n Verse 16<\/span>. And Moses called Oshea Jehoshua.<\/B><\/I>] Oshea, Heb. should be written Hoshea<\/I>: the word signifies saved<\/I>, or a saviour<\/I>, or salvation<\/I>; but , he shall save<\/I>, or the salvation of<\/I> God<\/I>; a letter<\/I>, says Calmet, of the incommunicable name of God, being added to his former name. This was not the first time in which he had the name Joshua<\/I>; see Ex 17:9<\/span>, and the note there. Some suppose he had this change of name in consequence of his victory over Amalek; see Ex 17:13-14<\/span>.<\/P> <\/p>\n Oshea<\/B> notes a desire of salvation, signifying, Save, we pray thee<\/I>, but Jehoshua<\/I>, or Joshua<\/I>, includes a promise of salvation, that he should save, or that God by his hands should save the people. So this was a prophecy of his succession to Moses in the government, and of the success of his arms. <\/P> <\/p>\n 16. Oshea<\/B>that is, “adesire of salvation.” Jehoshua, by prefixing the name of God,means “divinely appointed,” “head of salvation,””Saviour,” the same as Jesus [Mt1:21<\/span>, Margin<\/I>].<\/P><\/p>\n These [are] the names of the men which Moses sent to spy out the land<\/strong>,…. Which is observed after the catalogue is given of them,<\/p>\n Nu 13:4<\/span>; and this is repeated that their names may be taken notice of, which stand on record to the disgrace of the greater number of them, and to the honour of two only, Joshua and Caleb; and on the former the following remark is made;<\/p>\n and Moses called Oshea the son of Nun, Jehoshua<\/strong>; whether it was at this time that Moses gave him this name is not certain; if it was, then he is called so before by anticipation, for he is several times called so before this, and even the first time we hear of him, Ex 17:9<\/span>; wherefore Chaskuni reads it, Moses had called; but Jarchi thinks it was now given him, and that Moses prayed for him , “Jah” or “Jehovah” save thee from the counsel of the spies: the name is the same with Jesus, as appears from Heb 4:8<\/span>; and a type he was of Christ the Saviour, whose name is so called, because he saves his people from their sins, Mt 1:21<\/span>; and brings them to heaven, as Joshua was the instrument of saving the Israelites and bringing them into the land of Canaan.<\/p>\n (16) And Moses called Oshea . . . <\/strong>It is not distinctly stated that the change of name took place at this time. It may have taken place at an earlier period, and have been confirmed on the present occasion, as in the case of Israel <\/em>(Gen. 32:28<\/span>; Gen. 35:10<\/span>), and of Bethel <\/em>(Gen. 28:19<\/span>; Gen. 35:15<\/span>). On the other hand, it is quite possible that the name may have been proleptically adopted in Exo. 17:9<\/span>; Exo. 17:13<\/span>; Exo. 24:13<\/span>; Exo. 32:17<\/span>; Exo. 33:11<\/span>, and Num. 11:28<\/span>. The original name Hoshea <\/em>means help, <\/em>or salvation. <\/em>The name Joshua, <\/em>or Jehoshua, <\/em>means Jehovah is help, <\/em>or salvation. 16<\/strong>. <\/strong> Oshea <\/strong> Hebrew, help, <\/em> is changed into Jehoshua or Joshua, Hebrew, Jehovah-help. <\/em> See Introduction to Joshua, page 7. It was an occasional custom for Hebrews to change their names if, at any point in their lives, there was a radical change of character or a marked transition from obscurity to distinction. Gen 17:5<\/span>; Gen 32:28<\/span>. It is to be noted that the exact time when Moses made this change is not indicated here. The change may have been previously made, while attention is called to it here. He is called Joshua in Exo 17:9<\/span>; Exo 17:13<\/span>; Exo 24:13<\/span>; Exo 32:17<\/span>; Exo 33:11<\/span>; Num 11:28<\/span>.<\/p>\n Num 13:16<\/span><\/em><\/strong>. <\/strong>Moses called OsheaJehoshua<\/em><\/strong><\/strong> Upon what occasion Moses gave him this name, is uncertain; but we find him called Joshua, Exo 17:9<\/span> when he went to fight with the Amalekites. The exchange of a person’s name was a mark of honour, as appears from Gen 17:5<\/span>; Gen 17:15<\/span> and Gen 32:28<\/span>. Moses, therefore, by changing the name of the son of Nun from Oshea <\/em>(which signifies save thou<\/em>) to Joshua, <\/em>(which signifies he shall save<\/em>) designed to foreshew that it was with reason his parents had given him that name, since he was truly to be the Saviour and deliverer of his people. Joshua <\/em>is of the same import with Jesus; <\/em>and so it is translated by the LXX, Act 7:45<\/span>. <\/span>Heb 4:8<\/span>. Being appointed to save the people, and bring them into possession of the promised land, he was a proper type, says Bishop Kidder, of the Messiah, the Saviour of the world. If the name of each of these rulers whom Moses chose conveyed an expressive meaning, one might believe that their opinion had some foundation, who pretend, that Moses chose Joshua because his name conveyed such a fortunate omen. The heathens were always remarkably careful not to employ in their most important affairs, those whose names might be construed into any sinister or unfortunate omen. See Cicero, de Deor. Nat. lib. 1: &c. Orat. pro P. Quintio. <\/p>\n Num 13:16 These [are] the names of the men which Moses sent to spy out the land. And Moses called Oshea the son of Nun Jehoshua.<\/p>\n Ver. 16. And Moses called Oshea the son of Nun Jehoshua.<\/strong> ] His name was now changed from Save us O God, to God shall save us.<\/em> Under the law which brings us, as it were, into a wilderness, we may desire, wish, and pray that there were a Saviour: but under the gospel, we are sure of salvation, and that our Jehoshua hath bound himself “to fulfil all righteousness” for us.<\/p>\n names. Levi not named. No inheritance in the land. <\/p>\n Jehoshua. Name occurs over 250 times; see the first, Exo 17:9. Sometimes Jeshua (Neh 8:17). Greek, Jesus (Mat 1:21. Act 7:45. Heb 4:8). In Deu 32:44 called Hoshea again: Hoshea = saviour, or salvation. Je, prefixed = he by whom Jehovah will save. <\/p>\n Jehoshua <\/p>\n i.e. Saviour, or Deliverer. <\/p>\n Oshea: Hos 1:1, Rom 9:25 <\/p>\n Jehoshua: Num 13:8, Num 14:6, Num 14:30, Exo 17:9, Mat 1:21-23, Act 7:45, Heb 4:8, Jesus <\/p>\n Reciprocal: Gen 17:5 – but thy name Gen 32:28 – Thy name Gen 42:9 – Ye are spies Gen 48:20 – and he set Num 27:18 – Take thee Num 34:17 – Joshua Deu 1:38 – Joshua Deu 32:44 – Hoshea Jos 1:1 – Joshua Jos 14:7 – sent me 1Ch 7:27 – Non Hos 13:1 – exalted<\/p>\n Num 13:16. Jehoshua Oshea denotes a desire of salvation, signifying, Save, we pray thee; but Jehoshua, or Joshua, includes a promise of salvation, He will save. So this was a prophecy of his succession to Moses in the government, and of the success of his arms. Joshua is the same name with Jesus, of whom Joshua was a type. He was the Saviour of Gods people from the powers of Canaan, Christ from the powers of hell.<\/p>\n 13:16 These [are] the names of the {c} men whom Moses sent to spy out the land. And Moses called Oshea the son of Nun Jehoshua.<\/p>\n (c) Which in number were twelve according to the twelve tribes.<\/p>\n These [are] the names of the men which Moses sent to spy out the land. And Moses called Oshea the son of Nun Joshua. 16. Joshua has not been hitherto mentioned in P . Exo 17:9; Exo 17:13; Exo 24:13; Exo 32:17; Exo 33:11, Num 11:28 are all J E . Hoshea, as the name … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 13:16”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4100","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4100","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4100"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4100\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4100"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4100"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4100"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"