Yeshua


Yeshua was a common alternative form of the name in later books of the Hebrew Bible and among Jews of the Second Temple period. The name corresponds to the Greek spelling Iesous, from which, through the Latin Iesus, comes the English spelling Jesus.
The Hebrew spelling Yeshua appears in some later books of the Hebrew Bible. Once for Joshua the son of Nun, and 28 times for Joshua the High Priest and other priests called Jeshua – although these same priests are also given the spelling Joshua in 11 further instances in the books of Haggai and Zechariah. It differs from the usual Hebrew Bible spelling of Joshua, found 218 times in the Hebrew Bible, in the absence of the consonant he and placement of the semivowel vav ו after, not before, the consonant shin. It also differs from the Hebrew spelling Yeshu which is found in Ben Yehuda's dictionary and used in most secular contexts in Modern Hebrew to refer to Jesus of Nazareth, although the Hebrew spelling Yeshua is generally used in translations of the New Testament into Hebrew and used by Hebrew-speaking Christians in Israel. The name Yeshua is also used in Israelite Hebrew historical texts to refer to other Joshuas recorded in Greek texts such as Jesus ben Ananias and Jesus ben Sira.
In English, the name Yeshua is extensively used by followers of Messianic Judaism, whereas East Syriac Christian denominations use the name Isho in order to preserve the Aramaic name of Jesus. The 2004 film The Passion of the Christ, which was made in Aramaic, used Yeshua as the name of Jesus and is the most well known western Christian work to have done so.

Etymology

Yeshua in Hebrew is a verbal derivative from "to rescue", "to deliver". Among the Jews of the Second Temple Period, the Biblical Aramaic/Hebrew name Yeshua‘ was common: the Hebrew Bible mentions several individuals with this name – while also using their full name Joshua. This name is a feature of biblical books written in the post-Exilic period and was found in the Dead Sea Scrolls, though Haggai and Zechariah prefer the spelling Joshua. Strong's Concordance connects the name Yeshua`, in the English form Jeshua, with the verb "to deliver". It is often translated as "He saves," to conform with : "She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins".
The name "Yeshua" is a late form of the Biblical Hebrew name Yehoshua, and spelled with a waw in the second syllable. The Late Biblical Hebrew spellings for earlier names often contracted the theophoric element Yeho- to Yo-. Thus Yehochanan contracted to Yochanan.
The name ישוע occurs in the Hebrew of the Old Testament at verses Ezra 2:2, 2:6, 2:36, 2:40, 3:2, 3:8, 3:9, 3:10, 3:18, 4:3, 8:33; Nehemiah 3:19, 7:7, 7:11, 7:39, 7:43, 8:7, 8:17, 9:4, 9:5, 11:26, 12:1, 12:7, 12:8, 12:10, 12:24, 12:26; 1 Chronicles 24:11; and 2 Chronicles 31:15, and also in Aramaic at Ezra 5:2. In Nehemiah 8:17 this name refers to Joshua son of Nun, the successor of Moses, as leader of the Israelites. Note that in earlier English, Yeshua was generally transcribed identically to "Jesus" in English.
The name Yehoshua has the form of a compound of "Yeho-" and "shua": Yeho- is another form of Yahu, a theophoric element standing for the name of God יהוה, and shua‘ is a noun meaning "a cry for help", "a saving cry", that is to say, a shout given when in need of rescue.
Another explanation for the name Yehoshua is that it comes from the root yod-shin-‘ayin, meaning "to deliver, save, or rescue". According to the Book of Numbers verse 13:16, the name of Joshua, the son of Nun was originally Hoshea`, and the name "Yehoshua`" is usually spelled the same but with a yod added at the beginning. "Hoshea`" certainly comes from the root, "yasha", yod-shin-`ayin, and not from the word Shúaʻ
In the 1st century, Philo of Alexandria, in a Greek exposition, offered this understanding of Moses’s reason for the name change of the biblical hero Jehoshua/Joshua son of Nun from Hoshea to Yehoshua in commemoration of his salvation: "And Ιησους refers to salvation of the Lord" .
Similarly, the Septuagint renders Ben Sira as saying : "Ιησους the son of Naue who according to his name became great unto salvation/deliverance of his chosen ones" . However, Ben Sira originally wrote in Hebrew in the 2nd century BC, and the only extant Hebrew manuscript for this passage has "in his days", not "according to his name",
and thus does not comment on the name Yehoshua as connoting "deliverance": "Yehoshua Ben Nun, who was formed to be in his days a great deliverer for his chosen ones".
The name Yeshua is a shortened version of the name Yehoshua or Joshua and is the literal Hebrew word for Salvation.

Archaeological evidence

's Lexicon of Jewish Names in Late Antiquity includes for "Joshua" 85 examples of Hebrew Yeshua, 15 of Yehoshua, and 48 examples of Iesous in Greek inscriptions," with only one Greek variant as Iesoua. One ossuary of the around twenty known with the name Yeshua, Rahmani No.9, discovered by Ezra Sukenik in 1931, has "Yeshu... Yeshua ben Yosef." The "Yeshu..." may have been scratched out. Two Jewish magical incantation bowls have been discovered both bearing variant spellings of Yeshua.
Apart from the "Yeshu... Yeshua ben Yosef" ossuary, the only other known evidence for the existence of a Yeshu form prior to the material related to Jesus in the Talmud, is a graffito which Joachim Jeremias identified in Bethesda in 1966, but which is now filled in.

Pronunciation

In Yeshua, the Hebrew letter Yod י is vocalized with the Hebrew vowel tsere rather than with a shva or segol . The final letter Ayin ע is , sometimes transcribed " ` ". The final represents the "patach genuvah", indicating that the consonant `ayin is pronounced after the a vowel, and the word's stress is moved to the middle syllable.
Thus it is pronounced in Modern Hebrew.
The Hebrew name of Jesus of Nazareth is probably pronounced 'Yeshua', although this is uncertain and depends on the reconstruction of several ancient Hebrew dialects. Talshir suggests, even though Galileans tended to keep the traditional spelling for 'Yehoshua' יהושוע with the letter Vav for, they still pronounced the name similarly to the Judeans, as 'Yeshua', who tended to spell the name phonetically as ישוע, perhaps reducing the name thus: > >, with the palatizing before the.
Qimron describes the general linguistic environment of Hebrew dialects by the time of the Dead Sea Scrolls. The articulation of the weakened significantly. Thus Hebrew pronunciations became less stable when two successive vowels were no longer separated by a consonant. The speakers optionally either reduced the two vowels to a single vowel or oppositely expanded them to emphasize each vowel separately, sometimes forming a furtive glide in between, or. For example, the Dead Sea Scrolls spell the Hebrew word ראוי variously, recording both pronunciations: reduced ראו and expanded ראואי.
The Hebrew name 'Yehoshua' generally reduced to 'Yeshua', but an expanded 'Yehoshua' is possible, especially in Galilee whose traditional orthography possibly reflects this.

Original name for Jesus

The English name Jesus derives from the Late Latin name Iesus, which transliterates the Koine Greek name Ἰησοῦς Iēsoûs.
In the Septuagint and other Greek-language Jewish texts, such as the writings of Josephus and Philo of Alexandria, Ἰησοῦς Iēsoûs is the standard Koine Greek form used to translate both of the Hebrew names: Yehoshua and Yeshua. Greek Ἰησοῦς or Iēsoûs is also used to represent the name of Joshua son of Nun in the New Testament passages Acts 7:45 and Hebrews 4:8.
During the second Temple period, Yeshua first became a known form of the name Yehoshua. All occurrences of Yeshua in the Hebrew Bible are in I Chron. 24:11, II Chron. 31:15, Ezra, and Nehemiah where it is transliterated into English as Jeshua. Two of these men are mentioned in other books of the Hebrew Bible where they are instead called Yehoshua .
The earlier form Yehoshua did not disappear, however, and remained in use as well. In the post-exilic books, Joshua the son of Nun is called both Yeshua bin-Nun and Yehoshua. The short form Yeshua was used for Jesus ben Sirach in Hebrew fragments of the Wisdom of Sirach. The earlier form Yehoshua saw revived usage from the Hasmonean period onwards, although the name Yeshua is still found in letters from the time of the Bar Kokhba Revolt.
In the documentary The Lost Tomb of Jesus, archeologist Amos Kloner stated that the name Yeshua was then a popular form of the name Yehoshua and was "one of the common names in the time of the Second Temple."
In discussing whether it was remarkable to find a tomb with the name of Jesus, he pointed out that the name had been found 71 times in burial caves from that time period.
Thus, both the full form Yehoshua and the abbreviated form Yeshua were in use during the Gospel period – and in relation to the same person, as in the Hebrew Bible references to Yehoshua/Yeshua son of Nun, and Yehoshua/Yeshua the high priest in the days of Ezra. An argument in favor of the Hebrew reduced form Yeshua, as opposed to Yehoshua, is the West Syriac dialect in which the pronunciation is Yeshu`.

East Syriac Ishoʕ

and Classical Syriac render the pronunciation of the same letters as ܝܫܘܥ yeshuuʕ and ܝܫܘܥ ishoʕ . The Aramaic Bibles and the Peshitta Syriac preserve these same spellings. Current scholarly consensus posits that the NT texts were translated from the Greek, but this theory is not supported directly at least by the name for Jesus, which is not a simple transliteration of the Greek form as would otherwise be expected, as Greek did not have an "sh" sound, and substituted ; and likewise lacked and therefore omitted the final ‘ayin sound. Moreover, Eusebius reports that Papius reports that Jesus's disciple Matthew wrote a gospel "in the Hebrew language". The Aramaic of the Peshitta does not distinguish between Joshua and Jesus, and the Lexicon of William Jennings gives the same form ܝܫܘܥ for both names. The Hebrew final letter ayin is equivalent to final ܥ in Classical Syriac and East Syriac and West Syriac. It can be argued that the Aramaic speakers who used this name had a continual connection to the Aramaic-speakers in communities founded by the apostles and other students of Jesus, thus independently preserved his historical name Yeshuuʕ and the Eastern dialectical Ishoʕ. Those churches following the East Syriac Rite still preserve the name Ishoʕ.

Yeshua, Yehoshua, and Yeshu in the Talmud

In the Talmud, only one reference is made to the spelling Yeshua, in verbatim quotation from the Hebrew Bible regarding Jeshua son of Jozadak. The Talmud does refer to several people named Yehoshua from before and after Jesus. In references to Jesus in the Talmud, however, where the name occurs, it is rendered Yeshu, which is a name reserved in Aramaic and Hebrew literature from the early medieval period until today, solely for Jesus of Nazareth, not for other Joshuas. Some scholars, such as Maier, regard the two named "Yeshu" texts in the Talmud to be later amendments, and not original.

Rabbinical commentary on the difference Yeshu/Yeshua

In general rabbinical sources use Yeshu, and this is the form to which some named references to Jesus in the Talmud as Yeshu occur in some manuscripts of the Babylonian Talmud, though some scholars, such as Maier have argued that the presence of the name Yeshu in these texts is a late interpolation. Some of the Hebrew sources referencing Yeshu include the Toledot Yeshu, Sefer Nestor ha-Komer, Jacob ben Reuben's Milhamoth ha-Shem, Sefer Nizzahon Yashan, Sefer Joseph Hamekane, the works of Ibn Shaprut, Moses ha-Kohen de Tordesillas, and Hasdai Crescas.
The name Yeshu is unknown in archeological sources and inscriptions, except for one ossuary found in Israel which has an inscription where someone has started to write first Yeshu.. and then written Yeshua bar Yehosef beneath it. There are 24 other ossuaries to various Yeshuas and Yehoshuas. None of the others have Yeshu. All other "Joshuas" in the Talmud, rabbinical writings, modern Hebrew, are always Yeshua or Yehoshua. There are no undisputed examples of any Aramaic or Hebrew text where Yeshu refers to anyone else than Jesus.
Some of rabbinical sources comment on the reasons for the missing ayin from Yeshu, as opposed to the Hebrew Bible Yeshua and Yehoshuah. Leon Modena argues that it was Jesus himself who made his disciples remove the ayin, and that therefore they cannot now restore it. A tradition states that the shortening to Yeshu relates to the Y-SH-U of the yimach shemo "may his name be obliterated." Against this David Flusser suggested that the name Yeshu itself was "in no way abusive," but "almost certainly" a Galilean dialect form of Yeshua. But E.Y. Kutscher showed that the `ayin was still pronounced in Galilee, refuting a thesis by Paul Kahle.