A commentary on the prophecy of Hosea by Edward Pococke.

V. 11. And Ephraim is as an heifer that is taught, and loveth to tread out the corn, but I passed over upon her fair neck: I will make Ephraim to ride: Judah shall plow, and Jacob shall break his clods.

And Epraim is as an heifer that it taught, and loveth to tread out the corn, &c] It is u∣sually here by expositors taken notice of what S. Jerom saith by way of apology, for what he shall say concerning these words, if it be rather found only probable than manifestly true, Locus iste, imo omnia quae hoc capitulum se∣quuntur magnis obscuritatibus involuta sunt, &c. This place, yea all that follows this chapter, is wrapt up in great obscurity. He might well have put this note sooner, at least before the preceding ver. This obscurity as to the present verse is rather increased than cleared up, by the different rendrings and expositions that are given of it. Between which that we may the better judge, and discern which is most probable, it will be convenient in the first place to look into the signification of such of the words, singly, as they took their ground from in so doing, or differ about. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And Ephraim is an heifer that is taught. And] so ours retaining the most usual signification of the conjunctive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ve, whereas others render nam for, autem but, quidem, surely, or the like; and o 1.1 others quite omit it as having no great influence on the meaning. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 eglah, an heifer, that is as an heifer as ours well supply the comparative particle, which both in the Hebrew and any translations in which it is not expressed, the sense requires to be understood. p 1.2 That is taught 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 melummadah. That the word doth so signify is no doubt, and in the same sense is it taken by those that render it q 1.3 assue∣ta accustomed. So Piscator looking on them as indifferently taken and making to one pur∣pose, edocta sive assueta, taught or accustomed, to wit, ad agricolationem, to husbandry, as in the note in the Tigurin version. R. Salomon, and after him Lyra, saith, that according to the Hebrew it signifies properly stimulata, goaded, or pricked with the goad, as if the sense were, that she though pricked with the goad yet would not leave her place of treading out the corn, nor be brought under to plow. That so the word may signify from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a goad, I question not, but certainly the former signi∣fication is as, or more, proper and plain; and therefore I know not who else takes the latter. But it being taken in the former is by others looked on as signifying not so much that is taught, as which is docile or apt to be taught. So Grotius, vitula docilis a docile heifer, i. e. visa est mihi bene edoceri posse, which seemed to me apt to be taught, and loveth to tread out the corn. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ohabti ladush, loving to tread, &c.

Of the notion of the first of these words, viz. that it hath the signification of, loving, there is no question made, but as to the form of it there is; the most take it to be for, (or the same with) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ohebet, a Participle in the Feminine gender with the letter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i, ad∣ded in the end. Of which form though less frequent and irregular, yet other examples are given, as r 1.4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 oyabti, hating or being an enemy, Micah 7.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stollen Gen. 31. for genubat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meleati, full, for meleat, Isai. 1.21. &c. That this is so here to be looked on is by divers Jews affirmed in ex∣press words, viz. that the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yod is s 1.5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yetirah redundant, or t 1.6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad∣dititious. Or, as others in Arabic to the same purpose express it v 1.7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and as so the Syriac omits it, rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which loveth, and the MS. Arabic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 she loved. In the Chaldee also is no regard of it, and as so 'tis manifest the LXX. and the author of the Vulgar Latin looked on it, while in their translations they take no no∣tice of it as having any influence on the sense, however they took the word in which it is, either as a participle, or as a Noun governed of the preceding word with which they joyn it, or otherwise, rendring it by an Infinitive mood, taught to love. But some more mo∣dern look upon it not as redundant, but as ha∣ving signal influence on the meaning, though in different wayes. Grotius taking it as it may seem, for a sign of the first person of the Verb, (though the other Vowels will not then regularly agree to it) renders it Dili∣gebam, I did love, viz. what follows in the next word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by which he thinks signi∣fyed, ruris proventum qui est in tritura. Lud. de Dieu looking on it as an affixe of the first person and the word to which it is affixed as a participle, as the others did, Ephraim vitula edocta, amat me, Ephraim being as an heifer that is taught, loveth me, viz. for that end which is in the next word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 la∣dush, to tread, expressed, viz. that by her I should do it, or use her for that end. But our translatours follow that way which the Jews and most others, as we said, do, and we may well follow them in it.

The next word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ladush, expressing ac∣cording to ours and those many others, what Ephraim is said to love, is by ours, and most of them rendred, To tread out the corn. That that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth properly and usually sig∣nify the getting, or beating, out of corn by treading, according to the use of those places, where, as in our countrey it is done by w 1.8 threshing, they did it by leading beasts, especially heisers or oxen, which drew after them dented iron wheels, or planks having sharp flints driven in∣to them, over the corn made up in sheaves and laid in order in a floor, that so the corn might be troden or forced out by the hoofs of the oxen, and the straw broken as into chaff by those wheels or flints, and both laid up in their repositories for the use of men and cattle, there is no question. We may well suppose the word to signify more generally trampling or treading upon, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dasa, in Arabic and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dosh in Syr. yet it is more peculiarly used in the Scripture for the treading out of corn in that manner which we have said, so frequent∣ly that there can be no doubt of it; and there∣fore by the most here so translated, and in other places by the LXX. to that purpose; yet here is it by them, according to what is read in some copies, rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Latin version thereof renders contentionem, contention: which makes x 1.9 some to conjecture that they did not read as we now do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ladush, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ladun, from the Theme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dun, which may signify as to judge, so also con••endere, litigare, to contend and wrangle. In other copies it is read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which they understand victory. These the printed Arab. follows, rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sheloveth victory, and so doth Cyril also and Theophylact take it and and accordingly ex∣pound it, and this might as well as the other suggest a various reading; and that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ladun, also, as that word in its properest signi∣fication denoteth judging, which imports pow∣er and superiority. But I think neither of them necessarily requires any such thing, but the word dush, as it signifies treading out corn, may figuratively be rendred by either; the stirring and moving the corn well enough answering to the former of contention, and the latter of having power over being elsewhere expressed by treading on or threshing, as Micah 4.13. &c. There is no need therefore of doubting of the reading of the word, and I think it will be best with most to take it in its plain meaning, as it denotes that service which heifers were put to by them, of treading forth the corn, though the whole expression be figurative.

Of this service, we may observe that it is the last of those to which in respect of the harvest the heifer is put: so that it may give us to look back on those which go before, as plowing, harrowing, carrying in the corn, which are before to be performed by her, and so may be included with it. It is likewise usually observed that of all the work which the heifer

underwent among them, this was both the easiest, and most beneficial, and so even de∣sireable to her, in regard that in the perfor∣mance of it she had, among the Jews, all a∣long liberty of feeding her self to the full, ac∣cording to that priviledge indulged to her by God in the Law, commanding, Thou shalt not muzzle the ox when he treadeth out the corn, Deut. 25.4. by which means it came to pass that the oxen or heifers were not worn out by that labour as by others, but through their free feeding grew fat and frolike, which ma∣ny think alluded to Jer. 50.11. Ye are grown fat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sicut vitula triturans, as Schindler renders it, as an heifer that treadeth out the corn, though others whom ours there follow, render it, as the heifer at grass, as if it were from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deshe grass. But R. Tan∣chum looks on that as y 1.10 an errour, and Kim∣chi also in his roots seems to z 1.11 prefer the other, though both there, and in his Commentary he mentions both.

The next words are (according to our tran∣slation) but I passed over upon her fair neck (or literally, as in the margin, the beauty of her neck. They are in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abar properly sig∣nifies to pass over, there is no doubt; but what the meaning of the phrase, that he pas∣se•• over on their fair neck, is, it is not so easie to determin. S. Jerom here (as likewise on Amos 5.7.) notes that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abar to pass over, when spoken of God, denotes b 1.12 evil or punishment. But there are examples to the contrary where it notes passing by or over, i. e. not punishing, or not taking notice of to punish, but couniving at, as Amos 7.8. and Micah 7.18. These different significations of it, some reconcile, by saying that when it is construed c 1.13 with the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be it denotes evil, when with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 al, otherwise. But then the rule of S. Jerom will not hold in this place, that it should necessarily import evil, it having the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 al after it. But however those observations will hold, the word seems to be of a d 1.14 middle signification indifferently appliable to good or evil, and is here by some taken to denote the one, by others the other. And though divers by his passing over upon her fair neck, do agree in this, That they understand his e 1.15 causing his yoke to pass (or come upon) their neck, his putting his yoke thereon, as for instance, the Geneva English Bibles explains the word by them rendred, I * 1.16 will pass by her fair neck, by I will lay my yoke upon her fair neck, which is agreeable to the MS. Arabic version, which renders the Text it self 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And I passed with my yoke over the goodness of her neck) yet do they then differ, f 1.17 some taking it for an ex∣pression of severity, as if he had used means, or now threatned, to tame them, and bring them under by force; g 1.18 others for an expres∣sion of clemency, as if he had so put on his yoke, or had, or would put on them such a gentle yoke which should not be grievous to them, which might rather be termed a passing over than a hard binding or pressing of them. h 1.19 Others by passing over, &c. seem to under∣stand, not having as yet put her to any hard∣ship, nor used any means to break or tame her, but left her to her self. The LXX. by a general term render it, I will come upon the fairness of her neck. Bochartus will have his saying that he passed over her neck, to be an Hypallage (or taking the words as inverted) as much as to say that her fair neck passed under his rod (according to that expression Levit. 27.32.) i. e. Ego pro mea agnovi & in armen∣to meo recepi, I acknowledged her for mine, and so received (or reckoned) her in my herd. But I suppose without any such figure or in∣version of the words the same meaning almost that he would have will be had, by taking the Verb in a little other notion, by which it is here by some taken, viz. for consideravi, as Vatabulus very well, I think, explains it, I took notice of, or considered the fairness of her neck. This notion of the word, I suppose may be well confirmed by the use of the same Theme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abara, in the Arabic tongue, wherein as it signifies, as in the Hebrew, to pass over, so also it doth to i 1.20 weigh, or consider, to prove, or examine, to take due notice of. So that I think the words might well be rendred, I considered her fair neck, which may include his taking notice of, and his handling of, it, to bring it to be tractable, and make her gentle and willing to take on the yoke, as an husband∣man for such ends gently stroking and pas∣sing his hand upon the neck of a young fro∣lick heifer, but now to be tamed, and brought willingly to take on the yoke.

The next words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ar∣cib Ephraim, by ours as several k 1.21 others rendred, I will make Ephraim to ride, or in the Preter tense l 1.22 equitare feci, I have made to ride, a 1.23

no doubt the words may be properly and li∣terally so rendred. The root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Racab sig∣nifying to ride, this Conjugation, viz. Hiphil, of which the word is the Future tense will re∣gularly signify, to cause or make to ride; yet is it by others taking it in that notion, rendred simply as in the first Conjugation m 1.24 Equitabo, I will ride, or to the same purpose usurus es∣sem ad equitandum, I meant to use for riding on, or as Grotius Vectus sum Ephraimo, I rode on Ephraim. Yet is not the word restrained only to the proper and particular notion of riding, but in something different senses used, and so by others here rendred. The LXX. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ascendam, I will get up upon. Some copies have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imponam, I will put upon. Jerom renders it, supponam, o 1.25 as if he read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The printed Arabic which usually follows them, using the same word which is in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arcabo Ephraim, as likewise the MS. Arabic in this place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 leaves it doubtful, the word in that language being of like use and latitude as it is in the Hebrew. The Vul∣gar Latin, ascendam super Ephraim, I will ascend upon Ephraim, the Tigurin version Fe∣ci gestare Ephraim, I made Ephraim to bear, Pagnin, Imponam ergo ipsi Ephraim jugum, I will therefore put upon Ephraim, viz. a yoke, as he supplies. That the word hath that more general notion of putting a thing on another, appears by the use of it, 2 Kin. 13.16. where the Prophet Elisha saith to king Joash 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Harceb yadeca al hakkesheth which ours well translate, Put thine hand upon the bow, and it follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vayarceb ya∣do, and he put his hand upon it, for the Inter∣lineary translation, Equitare fac manum tuam super arcum, & equitare fecit manum suam, Make thine hand to ride upon the bow, as ours also in the margin, and he made his hand to ride, is manifestly uncouth, too literal, and too much restraining the signification of the Verb. And this sense is agreeable to what Abuwalid and R. Tanchum note as to the signification of it in this place, that it denotes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a putting on of an yoke on the head of a pair of plowing heifers, that so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aracib, may sig∣nifie, I will (or did) put the yoke upon, or har∣ness Ephraim, although both of them would, I think, without necessary reason, have it to be used for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yarcib, in the third person, and so to be rendred, Ephraim did put on the yoke. These significations are by interpreters here given to this word, to omit others, as of conjunction, insertion, or insition and the like, which may be also given it, as not much per∣taining to our present purpose.

The next words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yacha∣rosh Yehudah, Judah shall plow, or as p 1.26 others Aret, let (or saying, q 1.27 Let Judah plow, or as others, Arabat, did plow, not standing on the promiscuous use of the tenses, if the sense re∣quire, though the form be Future. A known and proper signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 charash, is to plow, as of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Haratha in Arabic, and is therefore here given to it, as by the Jewish expositors, the and MS. Arab. so by the Vulgar Latin, and generally other more modern interpreters either in Latin or other languages. But among the notions attribut∣ed to the word is that also of silence, as it hath likewise in Syriac viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be si∣lent (Psal. 39.2.) and in Arabic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be mute or dumb. And to that do the LXX. here have respect, though with alte∣ration of the form and Syntaxe or constru∣ction, rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will be silent of Judah, as in the Latin it is rendred reticebo Judam. And the same notion the prin∣ted Arabic respects 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which as it is printed sounds, Asceto Jehuda, silere fa∣ciam Judah, I will make Judah silent; but why they should in this place take to this no∣tion, though to the root of the word agreeable, the other being so much more convenient, I know not.

Much the like shall we have to observe con∣cerning the next word which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yesa∣ded lo, Jacob, in our translation, and others, Jacob shall break his clods. The Vulgar hath, Confringet sibi sulcos Jacob, Jacob shall break the furrows to himself, the Interlineary Agri∣colabit sibi; s 1.28 others, Occet ei Jacob, Let Ja∣cob break the clods to him, t 1.29 others, Confringe∣bat ei glebas, did break the clods to him. It be∣ing a known and usual signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sadad, to break the clods, when after plowing, the husbandman goeth over the ground again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to break the clods, as v 1.30 Kimchi explains it, and make it even that it may be fit to be sown, or as R. Tan∣chum w 1.31 here explains it, to make trenches with the plow in the ground, that the water may sink 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deep into it, which is a sort of plowing also. They both agree in this that what is described is a part of the husbandmans labour when he soweth a field.

n 1.32 r 1.33

But the LXX. give a far different notion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Latin (or S. Je∣rom) translates, Roborabitur sibi Jacob, Jacob shall be strengthened to himself. That the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sadad might have this signification also, seems confirmed, as Schindler notes, in that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shadda in Arabic hath it, though in the one language the word be with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sin or s, in the other with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shin or sh, as if they were but one and the same letter: as the Syriac translator also seems to have taken them to be, while he also differently renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and judah shall tread out (puttting treading out corn for plowing) and Jacob shall spoil, tritu∣rabit Judah, & Jacob diripiet, That the word might have either of those significations I shall not so much question, as for what reason they should give them here to it, neither of them seeming so well to agree to the scope of this place as the other forementioned. In inqui∣ring thus into the meaning of the words the Chaldee paraphrast by reason of the liberty he takes to himself of giving at large his mea∣ning without keeping close to the letter, af∣fords us not much help. In some expressions he seems to go almost contrary to what o∣thers think the words to import, as when by what is said, I passed over upon her fair neck, which some, as we have seen, think to denote the putting on of the yoke, or as x 1.34 others ra∣ther the saddle, he seems to express by, I took away the hard yoke from their necks. And how in the other expressions he hath no great regard to the literal signification of the words, the reader may judge by taking his paraphrase of the whole verse, which thus runs, The con∣gregation of Israel is like to an heifer which they teach to plow, but she learneth not, loving to go on after her own will, and I freed them from the bondage of Egypt, I took away the hard yoke from their neck, I placed the house of Israel in the strength of the land of the Amorites, which were subdued before them, as for the house of Ju∣dah, I gave them to inherit the possession which I confirmed by oath to their father Jacob.

Who is here meant by Jacob, that shall harrow or break the clods, may be some que∣stion, inasmuch as Ephraim and Judah before expresly named, seem to comprehend all who can be called Jacob. R. D. Kimchi looks on it as a name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that comprehends all Israel, by Ephraim and Judah seeming to un∣derstand the kings of those two kingdoms af∣ter their separation, and by Jacob all the peo∣ple under both. x 1.35 Others by it, take to be meant such of the people who, though not of Judah, joyned themselves to it, y 1.36 or Judah it self, z 1.37 others the ten tribes, amongst which Ephra∣im, as the kingly tribe, was chief. But it will not need nicely to stand on this; it will be sufficient to understand that by the expres∣sion of all these names, all Israel, the whole twelve tribes are shewed to be concerned in what is said hath been done, or shall be done. Neither as to the Pronoun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lo by ours ren∣dred his, (literally to him,) will it concern to be solicitous whether it be best rendred a 1.38 Ei, to him, as if Jacob were to break the clods, i. e. b 1.39 af∣ther Ephraim, as some will, or after Judah as c 1.40 others, or sibi, to himself, which will be as it were redundant, and have no great in∣fluence on the meaning, only to denote that work to belong to him, and as so is by d 1.41 some omitted in the translating, it being sufficient to understand that among, or between, them were, or shall be, performed what is here set forth under these terms of husbandry, preparatory to the other which follows in the next verse of sowing and reaping.

Thus much I thought convenient tospeak of the words singly and their literal significa∣tion, though they be here figuratively taken, that we might discover the grounds of those different expositions which interpreters in giving the meaning of them as applyed to what they take by them to be figured out, give us. Extremely differing they are between themselves; some thinking them spoken of good, some of evil to Israel, yet every one thinking the words most to savour them, and best appliable to their meaning. e 1.42 Some by Gods passing over her fair neck, understand∣ing his indulging to them prosperity and ease, do by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will make, (or f 1.43 I made) Israel to ride, understand his exaltation to the digni∣ty of a kingdom, and that greater than g 1.44 that of Judah, so that while he did, as it were ride in princely state, Judah and the rest of the people did but as it were plow, and harrow, perform inferior offices, or live in low condi∣tion, h 1.45 often prevailed upon by Ephraim. O∣thers on the contrary by those words which concern Ephraim, understand Gods threat∣ning to tame them, and that i 1.46 he will ride them, or k 1.47 cause them to ride or to be ridden l 1.48 by the Assyrian, whom he will cause to ascend them and to be hastily carryed away in∣to Assyria, far off from their own place: and in this way Piscator observes riding, or caus∣ing them to ride to denote harder dealing with them, than that with Judah and Jacob, which is said shall plow, harrow, or break clods, sicut minus molestatur bos cum arat & occat,

quam equus cum equitatur praesertim à ses∣sore rigido, saith he, As an ox is put to less trou∣ble when he plows or harrows, than a horse when he is ridden especially by an hard rider. According to these, those words concerning Judah and Jacob denote also such evils as they should suf∣fer; and that, reamining in their own coun∣trey (as Calvin will) or being carryed away captive to Babylon, which captivity yet was a less punishment than that of Israel, seing they had hope and a promise of being resto∣red from it, which Ephraim had not from theirs, as Piscator notes. m 1.49 Others look not on those words as a threat to, or punishment of Judah, but to import that Judah, and those of Jacob that joyned themselves to them, being warned by what befell Ephraim for their idolatry, should more diligently fall to their work in serving God. These and the like wayes take the Latin expositors.

Amongst the Jewish R. Salomon thus ex∣pounds the words, And I passed over upon her fair neck, i. e. I bring upon them kings that shall take away their strength, if ye will that I shall make Ephraim to ride upon the nations, let Judah plow and Jacob shall break the clods, i. e. he shall inherit their land and their wealth. Abar∣binel sums up the result of what expositors usually give for the meaning to this purpose,

Ephraim is an heifer that is taught, &c. from the dayes of her youth God taught her to plow, by plowing being meant good works, and she loved to tread out the corn, as much as to say that she loved to tread out corn and to eat of the good which God should give her without working; And I passed over the fair∣ness of her neck, viz. did not make heavy her yoke, for a yoke maketh the neck lean and ill favoured, therefore I said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arcib Ephraim, I will put on Ephraim the the yoke of the kingdom; and so Judah shall plow (or plowed) because he alwayes plow∣ed in the commandments, for he was not taught as heifers are, and if the king of E∣phraim, and the king of Judah should plow with well pleasing to God (plowing being the accustoming the people to their work) then should Jacob which is the whole people break the clods to him.

But seeming not to like this he gives us an exposition which he thought better of, viz.

That because Ephra∣im worshipped calves, taught to serve them, therefore he saith, Ephraim is a calf (or an heifer) that is taught, as much as to say, taught to worship calves, as if himself were a fair calf. Yet did he not learn of the heifers to plow as heifers do, but alwayes loved to tread out the corn in a place where he might eat and grow fat, and would not be brought un∣der to plowing: and I seeing Ephraim fit to receive the yoke of the enemies according to his works, which is that which he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And I passed over the goodliness of her neck, i. e. handled her neck, which was good, or fit, for the yoke, and therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arcib, Wil. I cause, (or I cau∣sed) Ephraim to be ridden by the nations which ga∣thered (or shall gather) themselves together against him, as above he said, which should ride upon him, and bring him under in captivity, and when this shall be to Ephraim then shall Judah plow, and return by repentance, and shall serve the Lord in due manner, and not only the tribe of Judah but all the rest of the tribes which shall be joyned with him; which is what he saith, Jacob shall break the clods to him, that is Judah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall harrow, as it were, or make conformable the sons of Ja∣cob which are with him, and cause them to take away the offence of their iniquity, and return with intire repentance, when they behold the captivity of the tribes, and the destruction of Samaria, for so was it in the dayes of Hezekiah and Josiah, his sons son also, that Judah and those that adhered to them changed their wayes and turned unto the Lord.

This is his exposition which he prefers before such others as he met with, and with him there be o 1.50 among the Latin exposi∣tors who much agree.

Abuwalid and R. Tanchum taking yet a different way, look upon these words to de∣denote 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That they united together, help one another in doing evil things and rebellion, which is set forth under the similitude of plowing, as if Ephraim put on the yoke and Judah plowed, and the rest of Israel made trenches in the ground by plowing, as if here were a farther declara∣tion of what they were in the foregoing verse taxed for, viz. Their binding ehemselves in their two furrows. That they may make good this meaning, they say that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arcib in the first person, is used for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yarcib, in the third, in which perhaps they make to bold.

If we should embrace the Greek or Syriac reading, they would put us on other wayes of exposition. But I shall not insist on them, neither shall I farther examine the forementio∣ned expositions, to enquire which of them may seem rightest, and so to be preferred be∣fore the rest, as indeed not looking on any of as satisfactory. There is another way plain∣er and easier, and I think more agreeable to the expressions, as likewise having better con∣nexion with the preceding and following n 1.51

words which I should choose to follow, seeing no reason to doubt of the truth thereof. In these words therefore we take by God to be set forth under expressions describing how an husband-man useth to deal with such heif∣ers as he seeth fit to be set on work to bring them to it, and fit them for it, Gods deal∣ing with Ephraim or all Israel (understanding here by that name in the first place all of them, as it is elsewhere used, and the express na∣ming of Judah and Jacob afterwards seems to require that they be included, though on∣ly Ephraim to whom the prophet then chiefly spake, be named) when he saw fit to frame them into a people to himself, to be under his government, and imployed in his service, and under terms of ordinary husbandry and such works as those heifers are usually put to, such service and such works as he required that people to be employed and occupied in. Taking the words to sound thus, That E∣phraim was a docile heifer fit and not un∣willing to be imployed, I (saith the Lord) took notice of, and gently handled and laid hold on her fair neck, I harnessed (or said I will har∣ness) or put the yoke on Ephraim, Judah shall (or did) plow, or saying, Let Judah, or Judah shall plow, and Jacob (the rest of the tribes) break the clods, or harrow. By his saying that Ephraim was taught, may be understood that he taught and made him docile, by his gently handling his fair neck, that he put them in good plight, and with loving kindness allured them to his service, and by his putting on his yoke on his neck, the giving to them his law, and by his setting Judah to plow, and Jacob to break the clods, his giving them his several precepts and ordinances which he comman∣ded them to make their study to meditate in and acquaint themselves with, and to set them∣selves to the performance of them, that so they might, as in the next words follows, sow to themselves in righteousness.

That Aben Ezra took this to be the meaning it seems manifest, while he saith that what is here said is spoken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 figuratively of the law, and expounds the words Ephraim is an heifer that is taught, by I taught him from the beginning to bear the yoke of my commandments. To which purpose Kim∣chi also expounds those and other also of the words agreeably to our meaning, as that plow∣ing with sowing denotes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the doing of works, and by his passing over her fair neck, parabolically (or figuratively) that he did not make heavy to them the yoke of his commands: although he give also a different exposition of some of the words, accommoda∣ting them to the kingdom set up amonst them by Jeroboam, and to such works as the kings of Judah and Israel ought to have called upon the people to do, and they according∣ly would, or ought to, have done, and so pre∣pared their hearts to receive the command∣ments, much according to what we saw sum∣med up by Abarbinel.

That way which we take do also among Christians p 1.52 some, as to the greatest part, fol∣low, and according to that will be a manifest connexion of this verse, both with the preced∣ing and following: with the preceding, in which God threatned to send on them heavy judgements and punishments, as q 1.53 clearing Gods justice in so doing, by shewing how he had dealt with them, what he had done for them, and how he had put them in such a con∣dition as that better things, even ready and chearful obedience to him, ought to have been expected from them, and not such great wickedness and rebellion as was found in them. They could not for their miscarryings and evil doings pretend either ignorance or inhability, want of means, or directions, or admonitions. For God setting his love on them, had taught them from the beginning, and they seemed docile and willing to be im∣ployed in his service, service profitable to them, as treading the corn is to the heifer. He had blessed them and prospered them and used all fair means to make them tractable and obedient to him, he had given them his law to direct them, and therein, precepts and commandments to imploy themselves all of them in, by walking wherein they might have been acceptable to him, and enjoyed the con∣tinuance of his favour. If after all this they rebel against him, and forsake him to follow idols, and commit like abominations, it must needs be out of mere wilfulness; r 1.54 not that they did not, or might not, but that they would not, know and do better: and what are they but like to a s 1.55 backsliding heifer, which after the husband-man hath well fed her that she may be fat and able to labour, and by gentle means made tractable, and then put on her an easie yoke, and then set her to work in plowing and harrowing, shall grow refracto∣ry and endeavour to shake off the yoke, leap out of the furrows in which she should go, draw back or aside and refuse to go in them, or do the work that she is set about; what u∣sage such a heifer may for such perverseness (though a bruit beast, and void of better un∣derstanding) deserve and expect from her master, and so much more Israel, that should understand better, from God, may easily be judged. Ill every one will confess them to deserve, and not marvell if they be roughly

and severely dealt with; so that, as we said, there is in this regard a manifest connexion between these, so understood, and the pre∣ceding words; the connexion of them also with the following is evident, the 12. v. be∣ing a farther prosecution of the same argument, declaring what God having so dealt with them, and put them in the way of his service, required of them, and what profit it would be to them to do as he required, with a repeated exhor∣tation to them so to do, and a reason why they should therefore so do: and the 13. v. shew∣ing that they did clean contrary to what they ought; all still clearing Gods justice in denoun∣cing his heavy judgements against them.

Notes

• o 1.1

  As LXX. Vulg. Lat. Syr. printed Arab.
• p 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Syriac 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 both Arab. docta Vulg. edocta Jun. Trem. &c.
• q 1.3

  Pag. Tig. Merc. Capito.
• r 1.4

  Buxt. Gram. Amam. Drus. de Dieu.
• s 1.5

  R. Salomo.
• t 1.6

  Kimchi. Abarb.
• v 1.7

  MS. Arab.
• w 1.8

  By which therefore this word is elsew. ere by ours rendred, as Micah 4.13.
• x 1.9

  Trem. Cappel.
• y 1.10

  And so doth Bochartus.
• z 1.11

  As he notes R. Jonah also to do.
• b 1.12

  Jerom interprets it here plagas ac adversa, and on Amos poenam.
• c 1.13

  See Schindl. Drus. on Amos 7.8. Tarn.
• d 1.14

  See Beza on Mat. 26.39. of the word transire.
• e 1.15

  Grot. transire feci jugum.
• * 1.16

  Though the Verb be of the Preter tense, yet it may be so taken as a Future if the sense requires, so Merc. will have it taken.
• f 1.17

  Jerom. Calv. Merc. Drus. Pisc. &c.
• g 1.18

  Munst. Trem.
• h 1.19

  Drus. Tarnov. and see Pare. Riv.
• i 1.20

  See Kamus. as a man doth in looking on a book, or try∣ing, discerning and proving gold or money.
• k 1.21

  Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pag.
• l 1.22

  Munst. Trem. Cap.
• a 1.23

  In 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.24

  Pisc. Cast. L. de Dieu, which differences though as to the notion easily reconciled, yet as applyed to make up the meaning, are much distant.
• o 1.25

  Ribera.
• p 1.26

  Capito.
• q 1.27

  Grot.
• s 1.28

  Capito Grot.
• t 1.29

  Tig.
• v 1.30

  In Radd. and in this place.
• w 1.31

  And so likewise in his Dictionary Morshed.
• n 1.32

  Cyril. Theoph. Kirch. conc.
• r 1.33

  Tig.
• x 1.34

  Halls paraphrase.
• x 1.35

  Halls paraphrase.
• y 1.36

  Ribera, è Gloss. Zanchi.
• z 1.37

  L. de Dieu, and see Rivet.
• a 1.38

  Tig. Capito, and see Pare.
• b 1.39

  See Rivet and Tarn.
• c 1.40

  L. de Dieu.
• d 1.41

  Jun. Trem. Araturus Judah, occaturus Jaeob.
• e 1.42

  Rivet.
• f 1.43

  Futurum pro-Praeterito. Rivet.
• g 1.44

  Munst. Riv.
• h 1.45

  Riv. and Pare.
• i 1.46

  Sa. Menoch Pisc.
• k 1.47

  Calv. Zanch.
• l 1.48

  Lyra. Tarnov.
• m 1.49

  Ribera, Menoch.
• o 1.50

  See Chr. à Castro.
• n 1.51

  Non nominauio sed promissio, Zanch. which Rivet likes not.
• p 1.52

  Grot. Bren.
• q 1.53

  Dane.
• r 1.54

  Quoniam non ignoratione peccaverunt. Trem. v. 12.
• s 1.55

  See c. 4. and 16. and the note there, why Israel is compared to an heifer.