A commentary on the prophecy of Hosea by Edward Pococke.

V. 4. They have spoken words, swea∣ring falsly in making a covenant: thus judgement springeth up as hemlock in the furrows of the field.

They have spoken words, swearing falsly in making a covenant, &c. These words are by g 1.1 some looked upon as spoken by way of irrision of them and their false prophets; but seem otherwise to be a declaration of their folly and ill behaviour, and the ill consequents thereon. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dibberu, they have spoken, S. Jerome (or the vulgar Latin)

altering the tense and person renders loqui∣mini, which the Doway renders, you speak, (as if the Person only, not the Mood or Tense, were altered) but h 1.2 others look on it as the Impe∣rative Mood, speak ye, and so S. Jerome him∣self expounds it, Dicite quid vultis, Speak what ye will, and then for the next words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Debarim aloth shav, (which ours well render, Swearing falsly) puts Verba visionis in utilis, Words of unprofitable vi∣sion, which to reconcile to the Hebrew, (in which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aloth, signifies either to swear, or curse, or Gerundially, in or by swearing, if it be taken as the Infinitive Mood, or else oaths or curses, if as a Nown of the Plural number) Ribera saith to be rendred by Jerome by visionis of vision, well, according to the mean∣ing, though not according to the letter, in re∣gard that the oaths meant, were oaths which their false prophets sware, to confirm and give credit to those false visions which they repor∣ted to them, and the vain promises of good which they made to them, and therefore those visions might be expressed by the name of oaths, or by oaths meant the prophesies by them confirmed, and he thinks it should be read rather visiones inutiles, unprofitable visions, than inutilis visionis, of an unprofitable vision, because in the Hebrew it is in the plural num∣ber.

The LXX. also, in the rendring both these words mentioned, differ from the Hebrew, for instead of, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dibberu, they have spo∣ken, they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 speaking, so referring it, as may seem, and as it is taken by some of the * 1.3 Greek fathers, not to the people but to their king, whom before they spake so contem∣ptuously of, as if he were such a vain person, who did so as is here described, viz. Speak false words, and make vain promises; for to that purpose do they also render the following words (which with us according to the Origi∣nal are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aloth shav caroth berith, Swearing falsly in making a covenant) by this joyned with them, and as joyned to the preceding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Latin tran∣slation renders, Loquens verba occasiones menda∣ces, disponet testamentum; but the printed Ara∣bick (better I think) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Loquitur verbis ratio∣nes mendaces, foedus pangit, i. e. Which speak∣eth in words false pretences, maketh a league. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is k 1.4 observed not only to be used for a Will or Testament, but also for a Pact or Covenant, the same that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and also for a Promise by the LXX. in their version of the old Testament. Ribera that he may re∣concile this of the Greek to that of the vul∣gar Latin, would not have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here in them to be taken in its usual signification of pretences or excuses, (which if it were, then he saith, it would denote the lies of the false prophets, who promised to them prosperity, which gave to them a pretence for continuing in their sins, or whereby to excuse their sins, pretending their doings not to be displeasing to God, seeing by the prophets, happy things were prophesied to them) but rather to signi∣fie predictions, prophesies or visions, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to predict or foretell, except as he saith it should be written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, previsions or prophesies. If either of these were granted, then would there be no occasion for Capellus his facile conjecture, who supposeth the LXX. instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is now read, in the Hebrew and signifieth swearing or oaths, to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Odoth, which would signifie causes. But withal, if we take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in its ordina∣ry signification of pretences or occasions, I do not think that it is necessary to suppose a dif∣ferent reading, in as much as the meaning may be given by that notion, seeing oaths are the utmost pretences or reasons, whereby any man may think to bring over another to be∣lieve what he saith or would have him to give credit to; and the Syriack also whom we doubt not to have read in the Hebrew as we do, ren∣ders it by the same notion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Loquuti sunt verba rationum falsarum, They have spoken words of false causes or reasons, which will be backing their words with false oaths.

What hath been hitherto said makes only to the clearing of the reading, and rendring of the words, and the justifying of our tran∣slation, not giving much of the meaning of them but that, this being premised, we shall with less interruption enquire into: for what difference of rendring is betwixt those who agree as to the reading in the Hebrew, is not of much moment, as we shall see by taking the words in order. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dibberu de∣barim, They have spoken words; what words must be gathered from what follows. Evil words it may be well thought they were, and not only many words, or long confabulations and conferences to no purpose, l 1.5 as some think and will have the chief import of speaking words, to be, as the same expression is m 1.6 used, Isai. 8.10. though no such Epithet be expres∣sed; yet the Chaldee paraphrast takes liberty of adding one, calling them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 words of violence or oppression, viz. as n 1.7 Mer∣cer notes, De vi inferenda & aliis opprimen∣ndis ultro citroque sermones conferunt, They i 1.8

confor among themselves of doing violence and of oppressing others. Yet Calvin takes them for such words as they spake, promising to God repentance, but giving him only empty words, though he saith others understand, bold, inso∣lent words.

Swearing falsly in making a covenant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aloth shav ca∣roth berith, the first word Aloth, ours rend∣ring, swearing, appear to take it in the Infi∣nitive Mood as it hath the force of a Gerund, by which others, as ours, express it as o 1.9 deje∣rando, or p 1.10 jurando, in or by swearing (or as o∣thers) q 1.11 execrando, in using execrations or im∣precations, as the word is used in both signi∣fications, as properly denoting so to swear as to confirm the oath, by an execration or curse of himself if he swear falsly. In which signi∣fication the MS. Arabick seems to take the word rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is in the Law used in the Arab. version in this kind for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so it comes all to the same pass. And that it is to be here so looked on as the Infini∣tive Mood (as the following Verb Caroth is) is by Kimchi said, and then may well enough as to the sense be expressed by the r 1.12 Participle swearing falsly, &c. but R. Tanchum observes that it may be either so taken, or as a Noun of the Plural number, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Alah, the singular; and so would it sound with the o∣ther, They have spoken words, s 1.13 false (or vain) oaths. And as a Noun seems it taken in the forecited Arab. MS. though put in the Singu∣lar number 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They have spoken words of execration and falshood, in making a covenant, as, more lately, Grotius expresseth it by a Noun, and of the Singular number, Loquentur verba ju∣ramenti falsi, cum pangent foedus, They will utter words of an oath falsly, when they shall make a covenant. But all this while, we have no great difference made in the meaning, all taxing them as guilty of perjury or false swearing, or at least vain: (for Shav may be either way rendred.) Neither is there much difference made as to the signification con∣cerning the next words, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caroth berith, in making a covenant, joyned by ours and several others in one clause with the former, by others in a distinct. However, the last word shav, will have influence on them, and therefore the Chaldee adds also to them as necessarily to be understood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 frustra in vain, or de re vana, as Mercer, concerning what is vain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cutting, i. e. making a covenant. Why both in Hebrew and Chaldee, &c. cutting should be used for ma∣king, when spoken of a covenant, is well known, viz, from the ancient custom in ma∣king a league t 1.14 of cutting in two some crea∣ture, v 1.15 to signify that he that broke it should be, or was worthy so to be, cut in pieces.

But now in assigning the matter concern∣ing which they spake words, and sware falsly, or vainly and made a covenant, there is great variety of conjectures; some understanding them of their covenants made w 1.16 with their kings and confirmed by oaths of fealty, which yet they neither did nor meant to observe; x 1.17 some, of those made and by oath confirmed between them and their first king Jeroboam (or others after) whereby they bound them∣selves not to return to Jerusalem and the Temple, and so not to submit any more to the kingdom of the house of David, but to maintain with all their power their new king∣dom, and new idolatrous worship, in which way by, by swearing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shav, will rather be meant swearing vainly and wickedly; in re∣gard it was against God, and their former co∣venant entred into with him, than falsly in re∣spect to their present oaths and covenant which they did contrary to their duty to God, too religiously observe; y 1.18 Some, of their leagues with, and oaths to, forreign kings, either for ma∣king truce or alliance with them, which they observed no longer than they thought to be for advantage to them, as it may seem they dealt, both king and people in their league made with Shalmaneser, 2 King. 17.3, 4. z 1.19 Others, of their professions made to God of turning to him, and renewing and observing their cove∣nant with him, when they neither really in∣tended nor performed it. These and the like conjectures have we from expositors as they pitched on any circumstance in the history of that people in the book of Kings which sug∣gested it to them. What was pointed to, in the expressions used, was no doubt well un∣derstood when the words were spoken by the prophet, but there is no particular circum∣stance mentioned which may direct us to the application of them singly to it, and we may therefore I think, safely understand them in a greater latitude, as taxing them more gene∣rally guilty in more than one kind of swear∣ing vainly or falsly, while they sware by false gods, and bound themselves either to what was needless, or not in their power to do, or unlawful and wicked, or brake such promises as they ratified by oaths, which a 1.20 all will come under 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aloth shav, vain or false swearing, and either of which ways would make them guilty of what is here objected, and have such bad effects, as by most are thought to be in the next words put as con∣sequent oon their being so guilty.

But probably they were guilty in more of them, and so doth Munster, I suppose well, ex∣pound the words in more general terms with∣out bringing them to any one particular fact of theirs, Multa, inquit, dixerunt & promise∣runt, sed nihil praestiterunt, semper mendaces & foedifragi inventi sunt coram Deo & hominibus, necest veritas in o••e eorum, atque ideo in sulcis agrorum ipsorum, &c. i. e. They spake and pro∣mised many things, but performed nothing, they have alwayes been found false and covenant-breakers before God and men, neither is there truth in their mouth, and therefore in the fur∣rows of their fields, &c. And so would there be a fair passage to the following words, which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ʋparach carosh mish∣phat, &c. which are by ours rendred, Thus judgment springeth up as hemlock. The Con∣junction or Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u, which they render by, thus, in its simplest signification denotes, and, and by it is by many rendred, as by the Vulgar Latin, and the Syr. and the MS. Arab. (for the printed Arab. following the LXX. quite omits it) and several b 1.21 modern; but c 1.22 o∣thers as we have seen Munster to do, render it by therefore. To either ours may be redu∣ced; for, thus, being taken for as much as to say, by this means, will agree with the latter, if taken for, in this manner, with the first. Therefore, also may be accommodated to either, as it shall be used either for, by this means, or for, for this cause. The use of the particle in both significations is frequent and well known, yet this little difference I think fit to take notice of, though of no great moment, because it hath if no great influence on the meaning, yet on the connexion between the preceding and following words, which are as we said, judgment springeth up as hemlock, &c. For if we take this latter, viz. therefore, as it signifies, for this cause, then will the follow∣ing be inferred from the former, as an effect of them or consequent on them, if the first, viz. and, or thus, or therefore, i. e. in this man∣ner, or, by this means, as distinct from, for this cause, then will they be as a farther de∣claration of their condition or present beha∣viour. We shall the better judge of the mat∣ter, when we shall have seen the meaning of the following expression; judgement springeth up as hemlock in the furrows of the field.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mishphat, I think all a∣gree in rendring by that which signifies judge∣ment, in that language in which they render it, which is the primary and known significa∣tion of the word, (except Castalio who ren∣ders it by poena, punishment) as taking it for granted that that is the meaning of it here. But then in telling what is here by judgement meant, they do not agree; which will make it convenient to take notice that there are diffe∣rent uses of that word, d 1.23 among which (and for what concerns our present purpose) are, first, That judgement is sometime taken for what men judge, determine, or do, as to things or persons, and according to which they behave themselves, and frame their words, purpo∣ses and actions, their whole carriage, where is place for right or wrong. 2. For that sentence which is passed in any thing in question, and withall the sentence of punishment which is by him that executeth judgment, passed on any that he takes for a delinquent, and the punishment it self, and the execution of it: so the king of Babylon, spake judgement with Zedekiah 2 Kin. 25.6. A necessary requisite in judgement in either way taken, is that it should be just and right, that things may go in good order; they will otherwise be out of frame, and ill con∣sequents necessarily follow.

Now accordingly there be according to these different acceptions of the name of judg∣ment, some that take it in one way, some in another; some look upon it as the peoples judgement, or their behaviour, and that ei∣ther in their behaviour towards God and his worship, or in things one between another, either in their behaviour one towards another, in any matters or dealings between them∣selves, or in cases of judicature: others as Gods judgement, viz. that punishment which he will bring upon them for their wickedness, and accordingly as for either of these it is ta∣ken, must the following words be accommo∣dated to it, viz. that it springeth up as hem∣lock in the furrows of the field; into the signi∣fication of which words also it will be conve∣nient to enquire, before we give the scope of the whole, or may judge of the difference be∣tween expositors concerning it, or the right meaning of our translation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 uparach, thus springeth, or and springeth up. Concern∣ing the signification of the Verb, as that it sig∣nifieth either to spring, to put, or sprout forth, to flourish, to break forth, to extend, spread, and enlarge, or propagate it self, and the like, there is no great question: we shall rather observe that by some it is rendred in the Present tense, as by ours, and e 1.24 others, springeth up, or flou∣risheth; by the Syriack in the Preter tense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & germinavit; hath sprung, by others, and those the most, in the Future as the Lxx. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Vulgar, and so more generally mo∣dern Latin translations germinabit, shall spring up. it is in it self in the form of the Preterper∣fect tense, but by vertue of the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u prefixed to it, hath according to the known

rule of Grammar the signification of the Future given it and stands for it, and then that tense is likewise frequently used to express as well what is present as what is to come. This, though a small matter, it will be convenient to observe, in as much as it hath considerable influence on the meaning to be given to the words.

It follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Carosh, which ours ren∣der as hemlock. The Interlineary Version, as by Arias Montanus interpolated and altered, renders here sicut caput, as an head, whereas Pagnin had put it, sicut venenum, as poyson, much more intelligibly; for what shall we understand by as an head, except something be understood and supplyed, as in the Chal∣dee Paraphrast it is, in which both here and elsewhere is read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the heads of hurtful serpents, which will then agree with venenum poyson, better than simply ca∣put, an head, as denoting some noxious poy∣sonous thing. Known it is that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rosh, doth primarily signifie an head, but as manifest that it is sometimes in the same manner written, used to signify some other thing, as peculiarly, poyson or some hurtful poysonous thing, (which notion whether it be deduced from the first signification, in regard that the serpents poyson is in his head, or his head poysonous, as those that give f 1.25 the ety∣mologie usually-make it out, we need not en∣quire.) So it appears in several places in which it is in such signification used, as Deut. 29.18. a root that beareth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rosh ve∣laanah, where ours render it, gall (and put in the margin, or a poysonful herb) and worm∣wood, and so again c. 32.32. (though there written with the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u) gall, and in the 33. v. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rosh pethanim venome of serpents, and Psal. 68.21. they gave me, rosh gall, for my meat, and Jer. 8.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 me rosh, water of gall, (or as in the margin, poy∣son) as likewise cha. 9.15. and cha. 23.15. in which last place, Montanus likewise substi∣tutes (as here) capitis, head, instead of fellis gall. As also Deut. 29.18. and c. 32.33. though in the other he leave it, and Lam. 3.5. he hath compassed me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rosh, felle, with gall and travel, and v. 19. the wormwood and rosh, the gall, and Amos 6.12. ye have turned judgement 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into gall, (the Inter∣lineary in venenum, into poyson.) In all these places as in the present, it is manifest that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rosh signifies something other than an head, though in some of them Arias Monta∣nus, as we said, give it to no plain sense, nor proper meaning of the words certainly.

And this being generally taken for granted, they who enquire into the signification of words, do according as the scope of the place where it occurrs, and the words which they found joyned with it, suggest to them, give divers significations of it, though for the most part tending to, or derived from one notion, viz. of poyson, and the qualities of noxiousness and bitterness usually ascribed to it, as we may see in their rendring it in this and those other places where it occurrs: some here rendring it by the general name of poy∣son, so the MS. Arab. version g 1.26 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cas∣sommi, and so R. Tanchum saith that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rosh here is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sommo poyson, and so Pagnin and h 1.27 others venenum, Jerome ama∣ritudo bitterness, some i 1.28 fel gall, some k 1.29 ab∣synthium wormwood: I know not whether so appositely, in regard that it is in other pla∣ces joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 laanah, which is thought to signify wormwood, so that it should rather seem a different herb, if it be taken for an herb, which makes them in such pla∣ces to give it another signification, viz. of gall, l 1.30 fel & absynthium. m 1.31 Others therefore rather make it another herb accounted poysonous, viz. cicuta hemlock, although ours, Amos 6.12. render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also, by that. The LXX. so also taking it for an herb, render it by n 1.32 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which Jerome describes at large, for an herb very apt (if it be not carefully pluck∣ed up by the roots) to overrun fields, and to mar them, and make them as if all over∣grown with thorns; according to which no∣tion the Syriac renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which o 1.33 the Latin Translator renders, ut vepretum, as a thicket of brambles or thorns. S. Jerome not knowing, it seems, what proper name to give it in Latin renders it by a more general name of gramen grass, or weeds; p 1.34 some also in general terms render it out of the Hebrew her∣ba venenata, a poysonous herb, a particular design∣ing of which might require a knowledge of the countrey, and what herbs or plants grow in it.

By this variety we see that the significati∣on of the word is not so well fixed as that all agree in it. By the word before it, viz. that it springeth up, and those after it, in or upon, the furrows of the field, it is made probable that it is meant of some plant, q 1.35 herb or grass, and among them r 1.36 none perhaps with more reason than that which is by our Translators put, viz. hemlock. To it, whatever be under∣stood, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mishphat, judgment, the judg∣ment

here spoken of compared as likewise that spoken of in the forecited Amos 6.12. (for there the word is the same, though by ours there rendred gall) is likened and compared. It is here said that it springeth up like that in the furrows of the field, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Al talme sadai, concerning which words also there is variety of Interpretations 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Al talme sadai, in, or as others to one pur∣pose, super, upon, or per, every where in or on, the furrows, or more literally, the ridges; for that so it more s 1.37 peculiarly signifies, appears by its being put as distinct from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which properly denotes the furrows Psal. 65.10. where ours render, thou waterest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Telameha, the ridges thereof, thou settlest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gedudeha the furrows thereof, though here they take it more generally as signi∣fying both the furrow as well as the ridge raised by making thereof, as they do else∣where, as c. 12.11. and Job c. 31.38. and c. 38.10. as it may well comprehend both, except where there is a distinction made. Here is joyned with it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sadai, of the field, which being else where written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sadeh, hath made some to think the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i as it oft serves for an affixe of the first person, so to be here also, that it should be rendred my fields, (as Junius and Tremellius here) and again c. 12.11. (where also ours render only fields) agrorum meorum, as if God called their fields his fields, as be∣fore the Lords land, c. 9.3. But against so doing both Aben Ezra and Kimchi cau∣tion, saying that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sadai, here is no more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sadeh, and indeed there are else where examples of its being so writ∣ten in that simple signification and no more, as Psal. 8.7. and 80.14. The beasts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sadai of the field. And Psal. 96.12 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yaaloz sadai, (where Junius and Tremelli∣us also themselves render, Exultabit ager) Let the field rejoyce. And Lam. 4.9. The fruits 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sadai of the field, though there also they render, of my fields, with several other places. Their so doing, I think, doth but rather make more obscure than explain the place; although what influence they would have it to have, we shall anon see. Mean while we may observe that the pro∣phets using this expression of the furrows of the field, makes some to think that thereby is denoted cultivated fields, and to note that in t 1.38 such, such weeds or herbs are more apt in greater abundance to spring forth and grow up; others do by it rather under∣stand such as are unmanured and ly wast. So the LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 super desertum a∣gri, and the printed Arab. following them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the ground of an untilled field, to which the Syriac agrees with a little other placing of the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a field of untilled land, and to the like purpose the MS. Arabick hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ala atlamissahraa, On the furrows of a field that lieth wast, for so rather I read it, than of the desert as the word otherwise signifies, but I think it not not here very proper. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Talme furrows, joyned with it, requires that it be at least land that hath been plowed; though the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sadai having no epithet ad∣ded to it signify any field as v 1.39 well such as lies wast, as such as is tilled, and perhaps the difference between these may well e∣nough be reconciled by understanding a fal∣low field, which is not at present new plow∣ed and sowed, though it hath been so and is again to be so, in which by its being in the mean while neglected weeds at present spring up, yea, the more because it hath been formerly loosened by plowing, grow in abundance.

That such fields may be looked on as proper places for thorns and weeds to grow in, appears by that allusion to them, Jer. 4.3. Break up your fallow ground, and sow not among thorns, where a heart neglected and not carefully looked after is compared to fallow ground, which is supposed will be overrun with thorns, and unfit for good seed to be cast into; and so such an heart sup∣posed will be so possessed with wickedness, as to be unfit to receive any good, till it be (as it were) broken up by repentance, and cleansed from that rubbish which will choak all good seed that any shall endea∣vour to sow in it. And so those words may well be compared with these in the first way of the meaning given to these, as we shall by and by see. But however the words here used in the comparison, being so pla∣ced in the Hebrew, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Uparach carosh mishpat, Thus springeth up as hemlock judgement in the furrows of the field, as that they seem referred in the con∣struction to judgment, as well as, yea ra∣ther than, to hemlock, seem to import an a∣bundant spreading of that judgement which is so compared; as the naming of hemlock for that which it is said to grow like, doth

withall the noxiousness of it, both toge∣ther shewing that it is ill for quality, it shall be bitter as hemlock, much for quan∣tity, it shall overrun their whole nation, as hemlock, or what is called Rosh, doth fields. The same will be inferred from those tran∣slations which instead of hemlock, have gall or poyson, but with this difference that the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Parach springeth up, can then, only be attributed the Nown Mishpat judgement, which is for the quality of it compared to some such noxious thing, and that in a meta∣phorical sense as by springing and growing is denoted, to extend, or spread abroad, or put forth it self, and not to the thing to which it is compared, v 1.40 because of that it cannot be said, that it springeth or groweth; but then the ad∣ding of, on the furrows of the field, necessarily infers the extent or commoness of it. And in the same manner with them may well be under∣stood the Chaldee paraphrase, which is, Now I will bring upon them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the head of evil serpents, the judgement of (or for) their lies, upon the bounds of their fields, if by it we understand, their fields all over, to the outmost bounds thereof (which perhaps might be limited or set forth by fur∣rows cast up.) Yet doth R. Solomo seem to take his last words in another sense, saying that Jo∣nathan the Parap. expounds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Al talme sadai, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for their wickedness in that they removed the bounds of the fields; (see c. 5.10.) and himself gives ano∣ther, viz. the furrows of the field, because there (or where) they made their altars, as it is said, c. 12.11. Their altars are as heaps in the fur∣rows of the fields, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there shall spring up against them the judgement of (or for) their iniquities. There are also w 1.41 some that seem to take the grievous∣ness of the judgment to be denoted not only from its being compared to some bitter herb, but from this also that is said in the furrows of the field, inasmuch as it is a thing much more grievous or unpleasing to have such grow in a plowed field prepared for the cast∣ing in of good seed, than in an untilled field or lay ground.

Having thus spoken of the words and their meaning singly, we may now easily recollect and summ up what may conduce to make out of them put together, such meanings as they are thought capable of: and those will accor∣ding to what hath been already hinted, be chiefly two, differing one from another as grounded on a double acception of the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mishphat, judgement, as by some ta∣ken for such as was in and among them in re∣spect to their behaviour either towards God, or one another between themselves, or others, that they had to deal with; by others for that which should be on them by way of punish∣ment from God. In the first way the meaning will be, and or thus, or therefore, they taking no care of what they swear and what cove∣nants they make, all their promises to God or men, all their purposes and contrivances, all their dealing one with another, all judgement among them in cases of right and wrong, or whereby x 1.42 magistrates govern those that are under them, or any thing that may come un∣der the name of judgement, are, instead of being good, corrupt, as noysom, as offensive in the sight of God, and hurtful in their effects to men, as hemlock, or any bitter poysonous weeds that grow in the furrows of the field, and withall as common among them as such weeds, which overspread whole fields and fill all the furrows or ridges thereof, so that there was no piety or sincerity, no honesty or ju∣stice at all among them, but on the contrary, wickedness and y 1.43 hypocrisy, fraud and inju∣stice, which produced every where fruit as bit∣ter as hemlock, looking perhaps fair, but be∣ing a mere poyson. These we put together; the name including all, and the inference hold∣ing a like to all, though some may think re∣spect more particularly had to one of these, some to another, and we look on them there∣fore as all taking one way. This way takes R. Solomo in the exposition which he gives, viz. Every covenant which they make one with a∣nother, they transgress, and judgement spring∣eth up as, Rosh, on the furrows of the field, i. e. as Rosh, which springeth up on the furrows of the field, which is a bitter herb, so their judge∣ments spring up (or spread themselves) and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bitternesses (or bitter things) grow up to the poor and needy, according to what he saith in Amos 5.7. Who turn judgement into worm∣wood. Aben Ezra likewise, thus, He speaks comparatively of judgement which is of it self sweet; but is turned into bitter, as it is said, Which turn judgement into wormwood, and it springeth up as Rosh, wormwood (to wit) their judgement which is not right. So R. Tan∣chum saith, that by comparing judgement to poyson, he means 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 oppression, and injustice. The same take also z 1.44 many of the modern Interpreters and Expos••tors, and ours will well be reckoned among them in their rendring, thus judgement springeth up as a hemlock, whether we take the particle thus to import, in this manner, viz. while they swear falsly, &c. or, by this means, viz. by reason that they take no care of their words, oaths, and covenants, there is nothing sacred, nothing justly and honestly done among them, a 1.45 with their tongues they have usea deceit, and

adders poyson is under their lips, their mouth is full of cursing and bitterness, destruction and mi∣sery are in their wayes, The bitterness of hem∣lock in all their doings, the way of peace have they not known. But if that particle, thus, be so understood, viz. as by this means, therefore, or for this cause, it would rather agree and be suitable to another meaning, which as we in∣timated, is given to the words. That mean∣ing is founded on that second acception of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mishphat, not for that judge∣ment which was in, among, or from them, but for that which seemed to be upon them, by way of punishment from God, viz. That there∣fore because they have been so wicked, dealt so fraudulently with God and men, among themselves, and with others, his judgements on them should be severe and bitter, as hem∣lock, yea and general also, seizing suddenly on them all throughout their whole countrey, where they might least expect it, as that bit∣ter herb soon overspreades whole fields pre∣pared for better uses. This way take very ma∣ny both ancient and modern, both Jews and Christians; so the Chaldee Paraphrast in those words of his which we have already seen, ex∣pounding it of such judgements as God would bring upon them. So Jerome, amaritudinis judicium, so Cyril, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sentence of de∣struction; Theophylact, Meum judicium, & calculus noster justus citra ullum obstaculum prodibit, My judgement and just sentence shall go forth without any obstacle. So among them Jews, R. Solomo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The judgement of chastisements and punishments, and Kim. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is a comparative expression of the evils that shall come upon them for a punish∣ment of this which they do, (or in this punishment.)

Among the many modern that so take it, Castalio is so confident of it, that he tran∣slates it by poena punishment, and joining it with the Rosh going before it, fellea poena, punishment like gall, or bitter as gall. And Zanchi brings one translation in which it is ren∣dered with a supply, judicium Dei, the judge∣ment of God, which is the same, as in a note he explains it, with judicium ultionis, the judgement of revenge: and b 1.46 there is who lookes on the words as to imply a description of a particu∣lar act or effect of that punishment, viz. that their fields though already plowed shall not be sowen, but be left for hemlock or the like to grow in it, by the peoples being carried a∣way into captivity; but though this way make a very good sense, and be backed by the authority of so many embracing it, yet are there c 1.47 others, very learned men who up∣on due consideration of both, think that use of the same expression in the forecited Amos, of their turning judgement into Rosh (gall as we read there, or hemlock as here) is a mani∣fest argument, that the former is the more genuine and proper to this place, which seems likewise to have been the opinion of our tran∣slators here: otherwise if they had understood it of judgement of punishment, probably they would have rendred not springeth up, but shall spring up, because that judgement was not yet come upon them; except we make it out by saying that it was already in spring∣ing, or growing up, and should suddenly put forth. But that the authors of the Geneva English, did so think as we say, is manifest by their note on the Text, which they read wholly as our latter doth, which is Thus their integrity and fidelity which they pretended, viz. in making a covenant to be faithful to God, as they note on the preceeding word, was no∣thing but bitterness and grief. Yet if we do take that former, that will give us ne∣cessarily to infer the latter as necessarily consequent on it, bitterness of punishment from God, on the bitterness, or griev∣ousness of their evil doings. This is the root from which necessarily springs the other, it prepares the furrows for that to grow in; d 1.48 Quemadmodum noxiae berbae in agro culto co∣piosius germinant, ita copia suppliciorum germi∣nabit in Israel; qui in agro cordis sui duxit sul∣cos impietatis. Abarbinel seems to leave us in doubt which meaning he takes, whiles he makes it as an acknowledgement from the Isaelites, seeing the calamities that befell them, that the words, the oaths, and the cove∣nant which they made concerning the divisi∣on of the kingdoms, are vain, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They are sprung up as hemlock and wormwood, though he seems rather to un∣derstand it of the calamities than the sins. Cyril adds to this v. the following words in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if the bitter judgement mentioned before were threat∣ned to take hold on their calf as appears by what follows, it should: but the sense is plainer in following the usual division, which places these words in the next verse, which is,

Notes

• g 1.1

  See. Menoch. Tirin. Petr. à Fig.
• h 1.2

  Ribera, Chr. à Castro in his paraphrase, Sa. Menoch.
• * 1.3

  Cyril, Theoph.
• k 1.4

  Steph. Lex.
• l 1.5

  Capito, Zan. Chr. Tarn. Rivet.
• m 1.6

  Mercer, Capito.
• n 1.7

  In his translation of the Chaldee.
• i 1.8

  In Bib. Ploygl.
• o 1.9

  Munst. Tig. Pag.
• p 1.10

  Calv.
• q 1.11

  Tig. in marg. Jun. Trem.
• r 1.12

  As Castalio, falsum jurantes, foedus ferientes.
• s 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• t 1.14

  See Gen. 17.10. and Jer. 34.18.19.
• v 1.15

  Ribera.
• w 1.16

  Grot.
• x 1.17

  Kimchi, Capito, Zanchi, Vat, Drus. Mercer.
• y 1.18

  Pisc. Diodat.
• z 1.19

  Calv.
• a 1.20

  Rivet.
• b 1.21

  Tig. Capito, Jun. Tr. Interl.
• c 1.22

  R. Sal. Kimchi. Pag. Cast. Tarnov.
• d 1.23

  See note on c. 5.1. and 11.
• e 1.24

  So Jun. Trem. Floret.
• f 1.25

  So Kimchi in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 under which head, he puts it, and so R. Tanchum in his Dictionary, though more frequently written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as here, yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deut. 32.33. though in the next v. otherwise
• g 1.26

  Though it be false written in him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.27

  Trem. Drus.
• i 1.28

  See. Calv. and Cast.
• k 1.29

  Munst. Tig. Calv.
• l 1.30

  Munst. Tig. in Deut. 29.18. Lament. 3.19
• m 1.31

  Capito Jun. Trem. Lively.
• n 1.32

  which the Arab renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is a sort of sowre herb.
• o 1.33

  it signifies some such things as tares or herbs wrapped together; the Syriac Lexicons, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• p 1.34

  Zanchi.
• q 1.35

  Capito.
• r 1.36

  Petr. à Fig. Cap.
• s 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The lines of earth which are between two furrows, which the plowman makes, and so Kimchi rad. and Conc. Heb.
• t 1.38

  Riber. Menoch. Chr. à Castr.
• v 1.39

  Kimchi. Rad.
• v 1.40

  Tarnov.
• w 1.41

  Calv.
• x 1.42

  Rivet.
• y 1.43

  See Tarn.
• z 1.44

  Calv. Merc. Rivet. Jun.
• a 1.45

  Rom. 3.13. &c. Psal. 140.3.
• b 1.46

  Pisc.
• c 1.47

  Rivet. and see Mercer. Hutcheson.
• d 1.48

  Menoch.