4. In proper names, the conception of ' saving ' occurs twice in the Gospels, namely, in the name Jesus, and in the exclama- tion Hosanna. A reflexion upon the meaninp; of the name Joshua is found also in Sir 46i, and in Philo, who explains it
by irurv.p.x xup.ou (de Mut. Nom. 21). The meaning of Mt 121 jg not that Jesus will bear this name symbolically in illustration of the fact that ' Jehovah is salvation,' but rather that in Him Jehovah saves, or even, He is Jehovah who saves ; for thus only can we satisfactorily exjalain the joining together of the two statements, ' Thou shalt call his name Jesus,' and ' for it is he that shall save his people from their sins.' It has been held that in the cry 'Hosanna,' raised by the people at Jesus' entrance into Jerusalem, and by the children in the Temple (Mt 219- 15 ||), the original idea of ' saving ' inherent in this word as an appeal to God to bestow salvation (Ps 11825 ' Save now, we beseech thee, Jehovah'), was no longer felt by the Evangelists, and the word meant with them simply a general shout of applause to the Messianic King, equivalent to ' Vivat' or the German ' Hocli.' Dalman (Die Worte Jesu, i. 180), who takes this view, couples with it the inference that the writer of the First Gospel was not a Hebraist, consequently not the Apostle Matthew, because no Hebraist could have thus misinterpreted a familiar form. He finds the same misunderstanding in Mk. Both Evangelists, according to him, make the people use the shout in the sense which it bore to the early Church, ignorant of the Hebrew meaning. Dalman therefore assumes that what the people actually exclaimed was the simple 'Hosanna,' and that both 'to the Son of David ' and ' in the highest ' are unhistorical em- bellishments dependent on the Greek misinterpretation of the word. Zahn, on the other hand (Com. on Matthew, in loco), takes the view that to the common people of Jesus' time already the old meaning of the Hebrew form may have become obliter- ated, so that they already used it as a shout of applause for Jesus, in which case the Evangelists would be accurate in their report of the occurrence. But Zahn does not explain what meaning, on this view, the people could have attached to the words iv To'i; u-^ia-Toi;, which in a shout addressed to Jesus \\ould remain meaningless. In view of this, onl.y two explanations seem possible. Either we may adhere to the older opinion that oia-a-tva. is consciously addressed to God, 'save now,' and that Tu u'lu Aoii/EiS introduces Jesus as the object of the salvation invoked from God (yc'in, as Dalman himself observes, being sometimes construed with ':' of the object — Ps 72^ 1166), and that £v ToJV u-^ia-roi; designates heaven as the place from which God is called upon to bless the Son of David. That for the ex- pression of the latter idea ll ii:pi(rTav would have been absolutely necessary can hardly be maintained. Or we may make a dis- tinction between the two hosannas, assuming that the former is addressed to the Son of David, the latter to God, and both not as invocations, but as ascriptions of praise. This is suggested by Lk.'s version (1938), which resolves the iia-xwa. iv to;V u^ia-roi; into the paraphrase h ovp«,\itu iip-r,^Yi, xa.) So'|« \v u^i^icToii. This would be a modification of Zahn's \iew, preferable because it does not leave the h C-^'itrm; unexplained.
5. To the foregoing may be added a rapid survey of the usage of aui^ecp and awrripia in the remainder of the NT. 'Salvation' in connexion with heal- ing, but at the same time projected into the specific religious sphere, reappears in Ac 4^- ^" 14*. That the idea in the Apostolic teaching largely revolves around the contrast between life and death, is made abundantly plain by the following passages : Ac 315 530 1346.47^ Ro 116.] 7^ 1 Co 55, 2 Co 215- 1« 71", Ph 32», 2 Ti HO, Tit 3^, He 5^ Ja S^^- 20, 1 P 320. 21. Where the saving act is referred to a definite point of time, this is most frequently the eschatological future (Ro 13", 1 Co Z"^ b\ Ph ps, 1 Th 5^, 2Th 2'3, He V* 21" 928, Ja S^", 1 P l"- a- 1" 418). Instances where salvation is made a matter of the past or present are Eph 2^- ^, 1 Ti 2\ 2 Ti P, Tit 3^, Ja P' (?), 1 P 3-\ Jude ^1. In many connexions, how- ever, it is not possible to determine whether the usage is eschatological or not (Ro P" 10\ 2 Co 7^", Eph P^ He 2^ Ja 2'*^). For this peculiar indeter- mination of the idea the following passages are of interest : Ac 2*\ 1 Co P** IS^, 2 Co 2>\ in all of which the present participle crw^ofievoi, ' those who are being saved,' is found (cf. wdth the past parti- ciple a-eawa-fM^voi, ' those who have been and are saved,' Eph 2^). The negative aspect of the de- liverance is on the whole not more prominent than the positive : Ac 2*" (from this crooked generation, i.e. from the judgment which will befall it), Ro 5* (from the eschatological wrath of God), Ja 5'-" (from death), Jude -* (from the fire) ; and, on the other hand, Ac IS*«-*'' (eternal life), 2 Co 2^^ (unto life), Ph 3-" (Saviour through the resurrection). Tit 3^ (palingenesia). He 1'* (inherit salvation), 2^ (so great a salvation), 5^ (eternal salvation), 1 P !*• ^ (inheritance=salvation). Rev 12^*' (salvation parallel with power and Kingdom), 19^ (salvation parallel with glory and power). In 2 Ti P" the negative