The Name of Jesus
Fr. Thomas Hopko · March 18, 2009
The Angel told the Theotokos, "You will call his name Jesus, for he will save his people from their sins." Fr. Thomas Hopko explores the significance of this name, as well as its origins.
We have in the Gospels two narratives about the infancy of Christ, the birth of Christ, and even the events before the birth of Christ. The birth of Christ is found in the Gospel of St. Matthew and in the Gospel according to St. Luke. It is not in Mark and it is not in the Gospel according to St. John.
The essential elements of the birth of Christ, are the same in Matthew and Luke, of course. We have Mary, conceived of the Holy Spirit, great with child, her legal husband being Joseph, Mary and Joseph going to Bethlehem, the city of David in Ephratha, to give birth in Bethlehem as was prophesied by Micah the Prophet. We have the star and the cave and the animals, and we have the newborn child being taken by his mother Mary and Joseph to Nazareth, to live in Galilee, to be raised in Nazareth. As it says in Matthew’s Gospel that it was prophesied, “He will be called a Nazarene.” Although we have to say, and we’ll talk about this again in the future, that it’s hard to find. In fact, we could not find, I could not find anywhere in the Old Testament, where you have a prophesy about his being called a Nazarene. But there is a meaning to that prophesy and that text which we will speak about in the future at some point.
But what we see is this basic story, but they are very, very different. In Matthew, which is the Christian Torah, it’s the Aramaic/Hebrew Gospel. It’s written to show that Jesus is Abraham’s seed, that he is the son of David, that he fulfills the Prophets, and that he is the new Moses, that he is the Savior, who fulfills the law of Moses, who exegetes it, who is the one about whom the Law was proclaimed. And so the Matthew Gospel, it’s actually centered in Judah, and it concerns primarily Joseph. It’s the interaction with Joseph.
In Luke’s Gospel, Mary is the main character in the birth story, the narrative story. The Annunciation takes place in Nazareth, in Galilee, and it’s Mary who is the focus of attention and then who goes down from Nazareth into Bethlehem with Joseph in order to give birth in the city of Bethlehem. In Matthew’s Gospel you have the narration about the wise men coming from the East to show that Abraham’s prophesy is fulfilled, that the nations and all the kings of the nations, the wise men, the astrologers, would bow down before the king of Israel and would worship the God of Israel, the God of Abraham, Isaac, and Jacob. By the way, the three are magi; they are wise men; they are learned astrologers. They only become kings, the three kings, later in Christian history; in the Scripture they’re not kings.
But in Matthew you don’t have the shepherds, you don’t have the angels, which you have in Luke. And in Luke’s Gospel, you also have events in the infancy of Christ: his circumcision on the eighth day and his presentation to the Temple on the 40th day in order to fulfill all righteousness. Then in Luke’s Gospel it says how Jesus went back with Mary and Joseph to live in Nazareth and that he was raised in subjection to his parents and that the Spirit of God was upon him. Then it’s in Luke’s Gospel and in Luke’s Gospel only that you have the one event of Jesus’ childhood when, at the age of twelve, he is found in the Temple when they go down for the Passover service and he stays in the Temple and is in disputation and dialogue with the teachers in the Temple. Then, of course, both Matthew and Luke ... and Mark and John, all four Gospels, have the baptism of Jesus by John in the Jordan.
In the Gospel according to St. Matthew, where the center is on Joseph, and in Judah, the Annunciation of the birth of Christ actually comes to Joseph, and he is already in Judea, in Matthew’s Gospel. This is how it is told in Matthew’s Gospel, that you have the genealogy of Jesus Christ, the son of David, the son of Abraham, and then immediately following the genealogy you have the birth of Christ [which] took place in this way: his mother is betrothed to Joseph, before they come together, she’s found to be with child of the Holy Spirit, and her husband, Joseph, being a just man, is going to put her away privately, divorce her for being pregnant and he is not the father, but then the Lord appears to Joseph in a dream. And he says, “Joseph,” and he calls him, “son of David, do not fear to take Mary, your wife, for that which is conceived in her is of the Holy Spirit, and she will bear a son.” And then it is to Joseph that the angel says, “And you shall call his name Jesus.”
So God, through his messenger, the angelos, the angel, tells Joseph in Matthew’s Gospel, “You shall call his name Jesus,” and he tells why: “because he will save his people from their sins.” He will save his people from their sins. And then all of this, it says, took place to fulfill what the Prophet had foretold—Isaiah—The Virgin shall conceive, bear a son. His name shall be called Emmanuel, which, translated, means “God with us.”
Now in Matthew, because of the nature of Matthew’s Gospel, you have these prophesies referred to all the time. When Bethlehem is named, Micah’s invoked: “O you Bethlehem, land of Judah, by no means least among the rulers of Judah, for [from] you shall come a ruler who shall govern my people Israel.” And then when Herod is wanting to destroy all the children, to kill this king of the Jews that would grow up and challenge his authority, you have reference to Jeremiah: “A voice was heard in Ramah, wailing, loud lamentation, Rachel weeping for her children.” And then when they go to Nazareth, you have the reference “He shall be called a Nazarene.” And also when John the Baptist appears, you have Isaiah mentioned again: “The voice of one crying in the wilderness, ‘Prepare the way of the Lord. Make his paths straight.’ ”
And then, after this reference to Isaiah, it says, “When Joseph woke from sleep, after the Lord spoke to him through the angel in the dream, he did as the angel of the Lord commanded him. He took his wife and knew her not until she had borne a son.” And then it says again, “And he called his name Jesus.” So in Matthew’s Gospel, it is Joseph, twice, who is told that the name will be Jesus. “You shall call his name Jesus” and then when the baby is born, it says, “And he called his name Jesus.”
In the Gospel according to St. Luke, it is these words about the naming of the child Jesus [that] are not told to Joseph; they are told to Mary. At the Annunciation, the Angel Gabriel comes to the Virgin, betrothed to a man whose name was Joseph. Again it insists, “of the house of David,” just like in Matthew. And the Virgin’s name was Mary. Then you have this “Hail!” or “Rejoice! O highly favored one, full of grace. The Lord is with you.” Mary is troubled at the greeting of the angel; she wonders what the greeting might be. And the angel says to her, “Don’t be afraid, Mary. You have found favor with God, and behold, you will conceive in your womb and you will have a son.” And then you have these words: “And you shall call his name Jesus.”
So the angel says to Mary in Luke’s Gospel, “You shall call his name Jesus.” And then it even continues: “He will be great. He will be called the son of the Most High. The Lord God will give to him the throne of his father David. He will reign over the house of Jacob forever. And of his kingdom, there shall be no end.” And it’s that line that makes its way into the Nicene Creed: “and of his kingdom, there will be no end.”
In Luke’s Gospel, Mary asks the angel, “How shall this be? I have not known a man. I have no husband,” she says, but it means she has not had intercourse with any man. The angel says to her, “The Holy Spirit will come upon you. The power of the Most High will overshadow you. Therefore the child to be born will be called holy, the Son of God.” And then he says to her, “For with God nothing shall be impossible,” even like Elizabeth being pregnant in her old age with John the Baptist: “With God nothing shall be impossible.”
Then in Luke’s Gospel, you have—only in Luke’s Gospel—the statement that Jesus is, after being born, circumcised on the eighth day according to the Law. So it says in Luke’s Gospel, “At the end of eight days, when he was circumcised, he was called Jesus”: the name given by the angel, before he was conceived in the womb. So the actual “calling his name Jesus” in Luke’s Gospel is connected with the Lord’s circumcision on the eighth day after his birth.
But what we want to see now is: why is he named Jesus? Why did God command Joseph in Matthew and Mary in Luke to call the son, the baby boy to be born, Jesus? Well, the answer actually is given already in Matthew, when the angel speaks to Joseph and he tells Joseph that “you shall call his name Jesus,” and in Matthew it’s important that Joseph names him, because, according to Mosaic Law—and that’s what Matthew is really interested in; Matthew is interested in the law of Moses, and there’s always this connection in Matthew to Moses…
That’s even why, by the way, in Matthew’s Gospel, the baby Jesus has to be taken into Egypt and then brought back out of Egypt, because Moses came out of Egypt, so the New Moses, the one who fulfills the Law, also must be brought out of Egypt, and you have that prophesy: “Out of Egypt have I called my son.” Now, God called the Israelite people out of Egypt, and in the Psalter, Israel is called “God’s son”—“Israel, my firstborn son, the one to whom I give everything”—and that whole of Israel is fulfilled [in], and in some sense reduced to, that one person, Mary’s child, Jesus, the Son of God, begotten of the Father before all ages.
But why “Jesus”? And here it’s already there in Matthew: “She shall bear a son. You shall call his name Jesus.” Why? “Because he will save his people from their sins.” Because the word “Jesus” means “savior.” It means “victor.” It means “healer.” It means “conqueror.” It means “salvation.” It means even “Yah”: God saves, like Yahweh, God saves. And in [the] Hebrew language, “Jesus” is “Joshua” or “Yeshua” or “Yoshua.” And in fact, there’s “o” and “e” used in the Old Testament for that particular name.
Now that name is rather common. It’s not… In the Old Testament, it’s used, for example in the genealogy of Jesus in St. Luke’s Gospel, one of the forebears of Jesus, one of the ancestors in the genealogy is named Joshua. Actually, in the King James, it’s translated Joses, but in the Greek it’s Iēsous. Here’s the point: “Iēsous,” where we get the English “Jesus,” from the Greek Iēsous and [in] Slavonic it’s Iisus. In Hebrew it’s “Joshua,” it’s “Yeshua.” And “Joshua,” as a word, means “God saves.” God as salvation. God’s victory. That’s what the very word means.
We have to know that in the Bible, the name is a very important thing. The name. In the Bible, names are sacred. Names are given to show what a being is. For example, in the book of Genesis, Adam is commanded by God to name the animals in order to tell what they were, to reveal their being. In fact, in Genesis, Adam even names Eve. He calls her “life, the mother of the living.” So the naming is very important. And you’re not supposed to ridicule a name. You’re not supposed to make fun of a name. You’re not supposed to desecrate a name. You’re supposed to keep a name holy, and, of course, in the first instance, the name of God himself.
In the first pages of the Holy Scripture, in the Bible until Moses, God is called “God—Elohim.” He’s also called “El Shaddai,” the most high God, or in Greek, “Epouranios Theos,” the super-heavenly Theos, the El Shaddai Elohim, the most high God. But then, when Moses encounters God and God encounters Moses in the bush that was burning but not consumed, Moses asks him his name, because you must know the name. And that’s where God tells Moses that he will declare to him his name, but he cannot reveal his face to him, although Moses does end up speaking to God “face-to-face, as a man speaks to his friend,” but the glory passes by, and Moses hides himself in the rock on the mountain.
And in the burning bush, God says that his name is “I am who I am” or “I will be who I will be” or “I [will] cause to be what I will cause to be” or “I do what I do.” That’s what the word in Hebrew means. And the Hebrew word is Yahweh. Sometimes it was pronounced in English, “Jehovah,” like the Jehovah’s Witnesses. But most scholars think it should be pronounced “Yahweh,” and that’s the name. “Yah” was even a Midian name for God, where Moses was, before he was sent back into Egypt, when he had this vision of God in the burning bush.
After Moses, God is known as Yahweh. [He is] called “Yahweh Elohim”—”Adonai Elohim, Adonai Elihenu”: the Lord is God, the Lord, he is one. That is what we find in the Mosaic Law, but that term “Adonai,” which means “Lord”—in Greek it’s “Kyrios”—is what the person said when it was written in the Scripture [as] “Yahweh.” Because the name of God was considered to be so holy, and you have to keep the name of God holy, and it says in the Letter to the Hebrews that the high priest only pronounced this name once a year. He went into the holy of holies and whispered the holy Name of God.
The normal Jew, the normal priest [or] rabbi would never say that word. We say it now. I’ve just said it a few times rather casually, but it shouldn’t be that way. It wasn’t that way in the ancient days. So when it was written, those four Hebrew letters—YHWH—and you provide the vowels and then you get “Yahweh,” the reader said “Lord, Adonai.” And so “Adonai” or “Kyrios” or “Lord” became the proper name for God. When you said that name, you knew you were saying the Name that God gave to Moses.
So the Name and what that Name is is incredibly important. You can’t say how important it is to name the Name, to know the Name, because when you know something or someone’s name, it means you really know them. In a sense, it means you’ve even got them. You have some kind of power in relation to a person when you know the name. So God gives us this name, but it’s so holy that we dare not say it.
So the Name is very, very holy. Jesus is named Jesus. “And you will call his name Jesus.” That’s what you find in Matthew. That’s what you find in Luke. “And you will call his name Jesus.” Because “Joshua”—“Yeshua,” “Iēsous” in Greek, “Jesus” in English—that means “the Savior, the Victor, the Conqueror, the Healer.” It means salvation. It means, even, “God saves, Yah saves.” “God saves” is the name that you have.
Very important in this naming of Jesus Jesus, Joshua, is that it leads the person who knows the Holy Scripture immediately to think of the most famous Joshua in the Old Testament, and that would be Joshua, the son of Nun, or, as in the Greek Old Testament, Iēsous the hios, the son of Navē: Joshua, the son of Nun. So if you read the Old Testament in Greek, it says “Jesus, the son of Nun.” This Joshua is extremely important, and it seems to be that in the prefiguration, the typology of the Old Covenant, Jesus—Mary’s child, the Son of God, incarnate of the Virgin, begotten of the Father—is given this name, not only because it means “savior” or “victor,” but because it also hearkens back to Joshua in Numbers and Joshua in Deuteronomy and Joshua in, of course, the book of Joshua, in the Holy Scripture.
Why is that so important? It’s very important, because Joshua succeeds Moses. And Moses and Aaron die in the desert. They do not cross the Jordan. They do not inherit the land. They do not live in the land that God promised them, even in the land that he promised to Abraham from the beginning, that they would inhabit, that God would give to them as a sheer gift, destroying the Canaanites and giving this land to his people. And these Canaanites were idolaters, and all the wars in the Bible, by the way, they’re wars not just between people; they’re wars between gods. So the people of Israel’s battles with all those people in Canaan, all those names and tribes, they’re battles between Yahweh, Elohim, the true God, the Lord God, and the false gods, the idol gods, the Canaanite idol gods.
In the Bible, in the book of Numbers already, and in Deuteronomy, you have God telling Moses that none of the men who were brought out of Egypt will cross the Jordan and enter the promised land. None of them will experience the land flowing with milk and honey. None of them will inherit the land that was promised. Why not? Because they were sinful. Because they were not faithful. Because they did not trust God. And that even included Moses and Aaron. At Meribah in Kadesh, God says to Moses that “you did not trust me,” that “you were questioning me,” that “you were not fervently attached to me.”
And there even was that instance where Moses disobeyed God, when God told him to slay all the people and Moses didn’t do it. God said, “Listen. Do what I tell you. If these Canaanite idolaters grow up, the Law is going to be broken. The one true God is not going to be worshiped. I brought you out of Egypt, and I called you my people, and I made you my people, a chosen people, a peculiar people, a people of kings and priests to the Lord. And you have to be faithful to me.”
So because of the infidelity of the people, including Moses and Aaron, the Lord, according to the Old Covenant, does not let them enter the promised land. They do not cross the Jordan river. In the end of Deuteronomy, it tells how Moses goes on the high mountain of Nebo, and he looks and he sees the promised land, but he is not allowed to enter. He does not enter, because he disobeyed the voice of God. In the end of Deuteronomy, it even says that when God does lead his people through the Jordan, by the leadership of Joshua—that’s Jesus, Iēsous—the successor of Moses, when he leads them through, even afterwards, they’re not going to be faithful.
In fact, in the end of Deuteronomy, he has Moses sing a canticle of penitence. Moses sings this penitential song at the end of Deuteronomy about how the fact that the people who are led by God and loved by God and brought into the promised land by God, who inherit the land, that they don’t walk in his ways. God sets before them life and death, blessing and curse, and they still choose the curse! They still forsake God who made them, and scoffed at the rock of his salvation, they say. It says in Moses’ song, they “were unmindful of the rock that begot you. You forgot the God who gave you birth.” So God says, “I will hide my face from you.” And God will spurn them.
Even after they enter into the land, they break faith with God. And here, it’s very interesting to note that this Canticle of Moses, in Orthodox liturgy, it’s Canticle Two. It’s called number two. Number one is the song of Mariam and Moses when they are freed from Egypt. Number two is the penitential canon; then number three is Hannah’s song; four is Habbakuk’s song; then you have Isaiah’s song; then you have Jonah’s song. So this Canticle Two, the penitential one, it’s only used in Orthodox liturgy during Great Lent. It’s not sung. And that’s why people who know Orthodox liturgy know that if you go to church at any time outside of Great Lent, the odes of the canon are number one and then number three, four, five, six, seven, eight, and nine. You have no number two, because it’s Moses’ penitential song about the sinfulness of the people.
But what we want to see now is that it’s Joshua and Caleb who cross Jordan. And they cross Jordan just the way that Moses and the people crossed the Red Sea. The waters are parted. They walk as if [on] dry land. They carry the Ark of the Covenant now with the [tablets] of the Law in it. They sing the hymn when they go through the waters, in the book of Numbers, which becomes the Paschal Psalm 68, that’s sung in the Christian Church, Orthodox Church, on Holy Pascha:
Let God arise. Let his enemies be scattered. Let those who hate him flee from before his face. As smoke vanishes, so shall they vanish. As wax melts before the fire, so the sinners, the idolaters, will perish before the face of God. The righteous will rejoice.
So they carry the Ark of [the] Covenant into battle, through the Jordan stream. And then you have those psalms about “the sea saw and fled; Jordan was driven back. What ails you, O Jordan, that you flee when the Ark of the Covenant is brought through in the hands of Jesus?”—Joshua, the savior, the one who saves the people, the victor, who destroys the enemies of God and enters into Canaan and takes the land.
You have the passage of Jordan, and that’s why Jesus Christ, Jesus of Nazareth, Mary’s child, will be baptized in the Jordan. We’ll mention this again. He’ll enter into that same Jordan water. That is why, when Joshua goes through with the people, they put the twelve stones in the water, to stand for and signify the twelve tribes of Israel who were brought out of Egypt, and now their children are entering into the promised land, led by Jesus, by Joshua. That’s why there’s twelve Apostles. That’s why Jesus has twelve Apostles. They are the twelve stones of the New Covenant Church.
Then you have Joshua, and he goes through the waters and enters. The land is searched out and he is helped by Rahab who is a prostitute, whose signal is a red string. And the Holy Fathers see in that also a prefiguration, a typology, an allegory, because the prostitute is the quintessential sinner, and God’s ultimate victory in Jesus of Nazareth is to save the people from their sins. That red string symbolizes the blood of Christ by which the sins will be forgiven. And then Joshua goes in, and we all know the story of Jericho. They go around seven times. They blow the trumpets. The sun stands still. It’s a mighty act of God, to destroy the idolaters and to take the land.
Here, in Orthodox liturgy again, there’s a very nice point, a nice poetic usage, where it says, when the Joshua, the Jesus of the Old Covenant, took Jericho, the idolatrous city, and it came tumbling down, the sun stood still, and then the Orthodox Christian liturgy says, “But when the Sun of righteousness was born on earth”—Mary’s child, Jesus—then the earth stood still.” The earth stood still. Everything was still when he was born. Then, of course, when he is crucified, that very sun hides its rays before the face of the Crucifixion of the Sun of righteousness on the Planet Earth in human form and flesh.
So Joshua takes the land. He goes in. The people take the land, but they still sin, and the whole rest of the Bible, the whole Old Testament, is about how they continue to sin, how they forgot the God who saved them, not only who brought them out of Egypt with Moses, but who led them into the promised land by Jesus, Joshua. And by the way, it’s interesting that, after Jesus of Nazareth, our Savior, Mary’s child, very few people are named Jesus. There are no Jesuses in the New Testament.
There were other Jesuses around the end of the Old Covenant. For example, Sirach also has that name, of Joshua, Jesus, victor, who wrote. But it’s interesting that the name Jesus falls out of use. It’s not used by Christians because of Jesus Christ the Lord himself. It’s such a holy name. St. Paul says:
It’s the name above every name. At the name of Jesus, every knee will bow, on heaven and on earth and under the earth, and all the nations will sing glory to him and glory to God his Father who begot him when he was born on earth of Mary. For he is God’s real, true, only Son.
So Christians usually don’t name… The only Christian peoples whom I know of who still use the name Jesus are the Hispanic people. You find Hispanic men with the name Jesús. I know a baseball player, for example, Jesús Alou. So you have Jesús used, but you don’t find that, certainly among the traditionally orthodox people, there would be nobody named Jesus. And then apparently among the Jews it kind of fell out of use aftewards because of Jesus of Nazareth also, that the name was a blasphemous name.
However, interestingly enough, the name Joshua [continues] to be used. People are still named Josh. They’re named Joshua. Christians name their children Joshua. Some Christians do. Probably the same Christians who name their children Joshua don’t even know or don’t even realize that that is Jesus. That’s simply the Hebrew word for Jesus. So if you name a person Joshua, they’re actually named what Jesus’ name was, and probably—not probably: certainly—what he was called by Mary and by his brothers and sisters, his relatives, by his legal father, Joseph, he was called Yeshua or Joshua. It’s only the Greek-speakers who call him Iēsous or Jesus.
But in any case, Jesus is the name of Mary’s child, given by God, because he is the Savior, and we are supposed to contemplate him—I think it’s very clear—in the light of the story of Moses and Joshua and the crossing of the Jordan and their entering into the promised land. And I would suggest to all of you who listen to the radio: Read Numbers. Read Deuteronomy, especially the end. Read the whole book of Joshua. And then you will understand, biblically, why Mary’s child, the Son, the Savior, is given this name. Because he is the real Savior. The Joshua of old is a prefiguration, a typos, of him who is to come.
But that Joshua of old is a typos, is a figure, is an image, a pattern, exactly because Moses and the Law can’t save. That’s one of the points that all of the Holy Fathers make. Certainly John Chrysostom would make this point, following St. Paul. The Law can’t save you. Moses can’t save you. Moses himself, great as he was, the one who spoke to God face-to-face, who was there at the mercy-seat, who was in the Tabernacle, speaking with God, receiving the commandments, leading the people. He does not cross Jordan. He does not enter the promised land, the land of the living. He dies. He’s buried in Goshen. He doesn’t make it across, and that point is flaunted in the Old Covenant Scriptures.
And by the way, there’s many old covenants. There was a covenant with Abraham. There was a covenant with Noah before Abraham. There’s a covenant with Moses after Abraham. And then you have the final, renewed, ultimate covenant in the blood of Jesus himself. So in some sense it’s not improper to say “Old Covenant, New Covenant.” It’s probably more accurate, certainly more accurate to say “the old covenants,” and the renewed covenants that are finally fulfilled in the final, last Covenant in the blood of Jesus, his broken body and spilled blood.
But when you realize that Moses doesn’t enter, then you realize that the Law doesn’t enter, that the Law can’t save. God gives the Law, but nobody keeps it, not even Moses and Aaron. They themselves fall before God when it comes to the Law. Now the Law is holy, just, and good, and if a person could and would keep it, they would never die! That’s clearly a biblical teaching, and that’s why Jesus of Nazareth himself, the Son of God, cannot die, because in his humanity, the New Joshua, the New Jesus, keeps the Law perfectly, totally. And therefore he enters into the real land of the living, the real promised land, which is the kingdom of heaven, the kingdom of God, the kingdom that will fill heaven and earth and all of creation at the end of the ages when Jesus of Nazareth comes in glory as the risen and glorified Christ, and every knee on earth will bow before him and before his name.
And there is no other name, as St. Paul says, as it says in the Book of Peter, no other name, in heaven and on earth, by which men can be saved than this name, and that name is the name Jesus. And that is even the origin of the Jesus Prayer. Christians pray the name of Jesus. They pray in his name. They say, “Lord Jesus, have mercy. Lord Jesus Christ, Son of God, have mercy on me, a sinner.” So to pronounce that name, that holy name, it has a power, a power in and of itself when it is connected with faith, faith in Jesus of Nazareth as the Messiah, the Son of God, the Savior.
And that is the basic Christian Creed: Iēsous Christos Hios Theou Sōtēr—Jesus the Christ, the Son of God, Sōtēr, the Savior. Because “Jesus” means “savior.” It means sōtēria; it means salvation. And in [the] Hebrew language, salvation and victory and conquering and winning and triumphing, they are all the same word. And that’s what Joshua does. It’s not what Moses does; it’s what Joshua does, the successor of Moses. And Moses laid his hands upon Joshua. God appointed Joshua to succeed Moses, and it says very clearly in Scripture that Moses himself laid his hands upon Joshua, to be the savior of the people into the land of Canaan, and to complete the promise of God made to Abraham, before Moses.
So this is the reason why the Savior of the world, the one who triumphs, the victorious king of whose kingdom there will be no end, the seed of Abraham, that is why when he is born of the Virgin as God’s Son, the angel tells Joseph in Matthew’s Gospel and the angel tells Mary in Luke’s Gospel: “And you will call his name Yeshua, Iēsous, Jesus. That is why he is given that name. And that is the Name above every name.
And at the name of Jesus, every knee will bow, in heaven and on earth and under the earth, and all the nations and all creation will call him Lord and Savior and Victor, to the glory of God the Father, in the ultimate victory.
So this is the name of Jesus. And we will see why this Jesus is confessed as the Messiah, Yeshua Messiah, Iēsous Christos, Jesus the Christ.