A commentary on the prophecy of Hosea by Edward Pococke.

v. 2. So I bought her to me for fifteen pie∣ces of silver, and for an homer of barley, and an half-homer of bar∣ley.

In the former verse the Prophet declares a command from God to him for doing what we have seen described, with a declaration of what he was to represent in so doing; now doth he tell us what he represented himself to have done in obedience to that command, af∣ter which also follows a declaration of what was signified by his doing it.

So, i. e. in obedience to what the Lord said unto me, I bought her to me. Her, i. e. the wo∣man before spoken of. I bought; in the same sense of the word do, as d 1.1 most of the He∣brew Expositors, so most Translations agree, except perhaps the old vulgar Latin, which hath, Fodi eam, (which the Doway Transla∣tors render) I digged her unto me, though in the Margin they put, bought. That the word doth signifie to dig, there is no question; nor more, that it signifies likewise, to buy; but that Translator choosing to render it by the notion of digging, hath put some, who follow and defend him, to inquire after some reasons why he should choose to render it by that word. And e 1.2 some think it so meant as if they therein took an allusion to be had to a vine∣yard,

and the pains and cost that the owner is at in cultivating it, and reducing it to good: but this seems very far fetched. f 1.3 Others look upon it as an allusion had to that digging or boring through the ear of a servant, (man or maid,) of which mention is made g 1.4 Exod. 21.6. by which means that servant was obli∣ged to serve his master for ever: but this seeming to others not clear neither, h 1.5 they think it a better way to say, that plainly by digging they meant buying; and i 1.6 some give a rule (which may be observed for reconciling the Latin to the Hebrew in some other places) that whereas an Hebrew word hath two or more different significations, that which doth not so well agree to the place which is inter∣preted, is sometimes taken; but then to be understood according to the latitude of the Hebrew word, in that sense which is most proper for the place, and in stead of the other, though it would not elsewhere so signifie; so it being done here by them, there is in this no quarrel against ours and the like Translations. The Greek of the Septuagint here hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I hired her to my self, and so the printed Arabic following them; whereas an∣other Arabic Translation, done out of He∣brew, hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Athbattoha li, I made her firm to me. This rendring is so near in sense to that of, I bought her, as buying and hiring for a price are, (both signifying the getting of a thing into their own right or pos∣session by a price,) that one would scarce make any question about it; yet doth a k 1.7 learned man hence take occasion to affirm, that the Septuagint did read otherwise than is now read in the Original Hebrew, to wit, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veeccereha, and I bought her, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veeshcereha, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shacar, which signifies hire. But we have no reason to comply with him in it, as, for the reason already given from the nearness of the sense of one of those words with the other in such a case as that here mentioned, so also, because we cannot doubt but the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Carah, did as well signifie to hire for a price, as to sell, it being a very usual and known signification in the Arabic language, which is of great affinity with the Hebrew, of the same root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cara, which hath in it the signification as of dig∣ging, as in the Hebrew it hath, so also of hiring for a price. But if the word be so taken for bu••ing, there seems to lie from it an obje∣ction against the exposition which we follow; in taking, by the woman here spoken of, to be meant such a one as the Prophet had be∣fore married or espoused to himself, and she had under him committed adultery. For what need had there been of new buying her that was his own? and he might by right of the former dowry given to or for her, have still challeng'd dominion over her, having not put her away by bill of divorce. l 1.8 But to this the answer will be casie; that indeed, supposing the matter really acted as it is here described, he had not lost his right to her, although she had played false with him, and forsaken him, and on her part dissolved the marriage-knot, and might by force have called her back: but he out of the kindness that he still bare to her that had shewed such unkindness to him, dealt with her as is here said, and that he might perswade her to a better mind, and to bring her to such a condition as that she might be fit, (as at present she was not, and therefore he would for a time abstain from her,) to be again received by him, and live with him, al∣lotted her such a portion to live on in an ho∣nest, though not such a luxurious manner as she before did, till upon her repentance and amendment he should again admit her; which admittance of his would be as a new espous∣ing or a new marriage of her, who for her part had forferted and lost that right and title, which by vertue of her former espousal she had in him. And this is agreeable to what is by God said, c. 2.14 and 19. that he would allure her, and speak comfortably to her, and would anew betroth her, who having for∣merly been his wife, was through her whore∣dome and adulteries now become not his wife, v. 2. So that we shall not need farther to look to what this buying or hiring her with such a price, had respect; whether to such a coemption, as m 1.9 some will, whereby of old among some people, man and wife were said to buy one another, (which I know not whe∣ther in this Prophets time it was known to the Jews) or to the known custom among the Jews, of giving dowries for their wife, as n 1.10 o∣thers. For the price which he is here said to buy her with, seems not as a dowry, where∣by he should first purchase her for a wife; but such a portion, as though, through the power he had over her, he might for her ill deserts have quite put her away for ever, or (if he had been so minded) have by rigor taken her, and shut her close up, and used all severity and hard∣ship toward her, he did notwithstanding allow her, to maintain her, not in luxury but in a competent manner, so as she could not but be sensible at once both of his displeasure in cutting her so short, and of his great kindness in allowing her so much who deserved no∣thing, till upon her bethinking herself, for which he allowed her a good time, he should

again receive her to the full priviledges of a wife; which reception might (as we said) be well looked on as a new marriage, and his allowance to her as a buying of her; though not so much a purchasing to himself a right in her, as a buying or hiring her to be honest, and fit to be received again by him, and not cause him quite to abandon and disclaim that his right in her, as she had on her part forfeited that right which she had in him, and could not have pleaded any, had not he by great and extraordinary kindness been plea∣sed still to own her, and look after her for good, even in his shewing of his displeasure for her ill doings. And this being considered, there will be nothing in the use of the word buying, which may cross our understanding of the woman described, for such a one as had been formerly his wife, but becoming an adulteress was thus again bought from her self and her lewdness, or hired with a price to be honest; in which kind dealing and love to her, yet he may appear to have used his power over her; for it is not mentioned, that she was willing to consent to it, but he gave her that allowance, and required her to do as follows in the next verse: but we have before that, in this verse, mentioned the price wherewith he so bought her, or the portion of maintenance that he allowed her, which is said to be fifteen pieces of Silver, and an Ho∣mer and half Homer of barley, or Lethec, (as in the margin.) The pieces of Silver are un∣derstood by divers to be Shekels; the word be∣ing indefinitely put seems to denote the or∣dinary coin then among them, whether (as most probable) Shekels, or otherwise: so do they usually understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mat. 26.15. which literally answers to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ceseph here; and if those thirty pieces there, were the value of four pounds ten shillings, as is o 1.11 observed, then will this Silver here amount but to fourty five shillings. As for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Homer, which is also called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cor, 1 Kings 4.22. and so rendred here by the ancient La∣tin, Corus, p 1.12 the Jews say of it, that it con∣tained thirty Seahs, and a Lethec fifteen Seahs; so that a Lethec was half an Homer, as it is by ours rendred, and that thirty Seahs are ten E∣phas, (the name of a measure often met with in the Scripture) every three Seahs making an Ephah, and a Seah 144 Egges, and so an Ephah the measure of 432 Egges. q 1.13 Others giving the measure of it by weight, say it con∣tained the weight of seventy two thousand Drachmes, that is, five hundred common Ro∣tals, and so consequently a Lethec thirty six thousand Drachmes, or two hundred and fifty Rotals, and that an Homer is the greatest measure they have, as an r 1.14 Egge the least.

If there be any thing dubious in their ac∣count, or difficulty in bringing the Hebrew measures to ours, it is not that which need much disturb us, being to look on the allow∣ance here made as sufficient, according to the custom of those times, to her spoken of, for that purpose which he would effect on her.

Now as to the number of these pieces of Silver, and the measures here assign'd, toge∣ther with the matter or nature of the grain by those measures given, such strange Allegorical or Mystical expositions are by Interpreters, both Jews and Christians brought, and those so many and so different, that to recite but some of them will be tedious, and to insist far∣ther on them certainly to little purpose, and nothing at all to the meaning of the words or scope of the place. s 1.15 It cannot be that they should all have hit the right, or be all true or apposite, and very probable that none of them have so. The Chaldee Paraphrast takes the words as spoken by God, and understands by the fifteen pieces of Silver the fifteenth day of Nisan, in which he redeemed them by his word, i. e. brought them out of Egypt, thus rendring the whole verse; And I redeemed them by my word on the fifteenth day of Nisan, and gave silver in weight for the redemption of their souls, and commanded that they should offer before me the wave-sheaf of the fruit of barley: which words of his, because I find not the Jews to make any clear sense of, I shall not adventure on it. They bring others as unin∣telligible, while t 1.16 they would discover to us, agreeable to the Chaldee, from the number of the pieces of Silver and of the Seahs, which an Homer and a Lethec do contain, the fifteenth of Nisan, in which the children of Israel came out of Egypt; and of fourty five days, which they spent in going to Mount Sinai where they received the Law; and that by barley, which is food for beasts, is intimated that great part of the people that came out of Egypt, till they received the Law, were as Horse and Mule which have no understanding, but that after they received the Law their eyes were opened, and the spirit of understanding rested on them; v 1.17 or that it should have in it an allusion to the w 1.18 valuations set on persons by vertue of a vow; x 1.19 or that by the fifteen pieces should be meant the righteousness of Abraham, Isaac, and Jacob, and the twelve Tribes, and the same by fifteen Ephas con∣tained in the Homer and the Lethec; or as y 1.20 others, that the Homer and Lethec, making fifteen Ephas, intimate Moses, Aaron, and

Miriam, and the twelve Princes (of the Tribes) that went out of Egypt; or as z 1.21 another, that the Parable concerns Judah, and the fif∣teen pieces of Silver denote the fifteen Kings of Judah, of which Rehoboam was the first, and the Homer and Lethec the High Priests, which were in the Kingdom of Judah in Jeru∣salem. Or as others, a 1.22 that by fifteen pieces is meant fifteen Prophets, who prophesied of the Jews redemption yet to come from cap∣tivity, viz. David, Isaiah, Jeremiah, Ezekiel, Hosea, Joel, Amos, Obadiah, Micah, Habbakuk, Zephaniah, Daniel, Haggai, Zachariah, Mala∣chi (for though Balaam also prophesied of the same, yet he is not to be reckoned with them, seeing he was not of the children of Israel,) and that these are called Cesaphim, pieces of Silver, or Silverlings, is from the import of that word which signifies desireable, and the de∣sires of Israel are to or on them, and their good Promises and Prophecies. And as for the Homer and half Homer of barley, which they would rather have to be rendred accor∣ding to another notion of the word, an heap and half heap, or great measure, that it should point to the many curses in the Law denoun∣ced, of which are half so many in one place mentioned as in another, as Lev. 26. forty nine curses, Deut. 27 &c. ninety eight; and that in the name of barley, should be an allusion to another signification of a neighbouring root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Saar, which signifies a tempest, because those curses were as a destructive tempest to Israel; by considering which curses in the Law denounced, and the good Promises in those fifteen Promises, they learn to acknow∣ledg both God's Justice, and Providence, and Mercy, and are armed with patience for en∣during the afflictions of their long captivity, and hope for deliverance out of them; or that by them is declared the number of years which the afflictions of the Jews should last from Jehu's time untill the excepted time of their deliverance to come.

These and the like mystical Expositions of these words have we from the Jews, in which to trace them, would be to wander with them in a wilderness wherein is no way. If the meaning of any of them be asked, I know not what to say, but that I suppose they them∣selves knew not what they meant. They seem to have set their fancies on work, which lead them on till they knew not where they were, and then they fixed on any thing that had the number of fifteen upon it, and any thing that they could imagine to contain the same num∣ber or measure howsoever made up, with an Homer and Lethec, or any way agree with the name or nature of Barley, thought that to be the thing meant by the Prophet. Abar∣binel confesseth of what is said by others, that there is in them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 much weakness and straitness, or straining; and per∣haps would not deny the same of what him∣self brings of his own in that kind, seeing he confesseth, that he did for that cause onely bring such allegorical Expositions, because all other Expositors before him had so done; and, it seems, not liking of what they brought, would himself try what he could do. We may justly wonder at these; but how shall we then but wonder more to find Christians of great learning and note, no less extrava∣gant in their expounding these words, and finding out mysteries in them? St. Jerom, and b 1.23 some others, much agree with the Jews in telling us of the fifteenth of Nisan, and of their coming to Sinai after forty five days, and the five shekels apiece for the firstborn, and the like. c 1.24 Others find out the five books of Mo∣ses, and the ten Commandements in the num∣ber Fifteen, and in the Homer and half, the Law and the Gospel. d 1.25 Others, all that dow∣ry (as it were) which God gave to the Syna∣gogue when he espoused her in Egypt, and the Silver that they took from the Egyptians, and the necessary supply of sustenance (denoted by Barley) which he gave them in the wilderness, and all the blessings spiritual and temporal which he bestowed on them. Arias Montanus plainly translates Abarbinel, though without naming him, and seems of the same opinion; and others say things as little or less intelligi∣ble, and all far from the purpose as will appear, if they be applied to the words to which they will be found no more to agree, than any thing on which such numbers or measures may be any way fastned, the disconvenience of them all will easily appear by considering such things as must be heeded to, however what is here said be looked on, either as a thing actually done, as some will, or repre∣sented onely in a Prophetical Vision, or as a Parabolical Type, which opinion we rather choose to follow, of which there is after given (v. 4.) the explication and application. They disturb and confound the series and scope of the words or narration: first, in that whereas the Prophet speaks as of himself, that he ac∣cording to a command received from God, bought, with the price set down, such a woman, of such, and on such, conditions, they by a change of the person make God to speak as in his own person, that he bought her, and he said unto her thus and thus. Secondly, in that whereas here is a Type or similitude set down, to which that which follows v 4. &c. is to be applied, as the thing resembled by it, they anticipate that application, and make it void as to that purpose, by making the similitude

it self to be a narration in aenigmatical terms, of other things by which that is not at all re∣sembled, nor can have any coherence with, except as a thing which should also be done afterwards, whereas it is ushered in by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci, for; to shew that what is after said shall be done by God, is that, for declaring which this before is commanded to be done, or re∣presented as done, by the Prophet, and that there is no other meaning in it then what refers to that. Thirdly, in that they make these words to be a narration of things long since past, whereas they are spoken as of things which the Prophet represents himself, as then, at that present, to have done, and to capitu∣late with that woman for the future, thereby to e 1.26 signifie not what God had formerly done, but what he would after do to Israel. In these respects, some or all of them, will the former recited Expositions be found peccant, and in summe confer nothing for understanding the meaning or scope of the words; nor are they such as may satisfie any mans mind, (as by f 1.27 some is observed,) nor can the mentioning of them be of any other use to us than to look on them as so many false ways, that we may if we meet with them, beware that we run not astray in them, but look after some plainer and righter.

It is by a Learned g 1.28 Expositor said, that in this number of pieces of Silver, and measures of barley, there is some mystery couched, but what it is, is uncertain. But I know not why we should think there is any farther my∣stery hidden in them, than what is after ex∣plained in the application of the things by this signe signified, to it, viz. the condition that Israel should be brought to the like condition of a woman so dealt with. If it be therefore asked, why the price or allowance that the Prophet saith himself to have given to her, is said to be fifteen pieces of Silver, and such measures of barley; I think it may be suffi∣cient to answer, that seeing some price was to be assigned, why not this as well as another? If any other had been named, it would have been obnoxious to the same question, why that rather than another? Farther, h 1.29 it may possibly have respect to a custom then known, of giving so much on such an occasion. Again, it may be very apposite to the case supposed, viz. that this woman, which had before in her plenty indulged to lewdness and luxury, should by her loving friend or husband, not willing to put her clean away, but to reduce her to a better understanding and better beha∣viour, that so she might be fit afterwards to be received again to his favour, have such a portion or pittance allowed her, by which she might live soberly and honestly, though not so luxuri∣ously and want only as before, and so (as we have before said) perceive his love to her in allowing her so much, and his displeasure at her former doings, by his so fa•• straitning and abridging her; and so bethink her self of her former folly, and learn for the future to behave her self better and more obediently to him, and fear any more to offend him. This will more appear by a view of the conditions which, on making her this allowance, he re∣quires on her part, and promiseth on his own. But before we proceed to that, we may by the way observe, that instead of Lethec, or a half Homer of barley, the Seventy put in their Greek Translation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Nebel of wine, which why they so did, I find i 1.30 some to won∣der, but none adventure to give a reason; so the printed Arabic likewise following them. It must be likewise heeded, that whereas here for an Homer they put 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it be not mista∣ken for an Omer, which they elsewhere ex∣press by the same name, and is a far different little measure, and is written in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Omer, whereas this is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chomer. Drusius his conjecture is not amiss, who thinks this at first was written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ch, however by the fault of the Scribes it be now otherwise. This being observed, to pro∣ceed.

Notes

• d 1.1

  Aben Ezragainsays, and takes it otherwise, and not to be from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Carah, but from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to acknowledg; but R. Tanch. saith he is out in it.
• e 1.2

  See Jerom. and Pet. à Fig.
• f 1.3

  Oecolam p. Ar. Mont.
• g 1.4

  Deut. 15.17.
• h 1.5

  Sa.
• i 1.6

  Riber. & Sanct.
• k 1.7

  Lud. Capell. Crit. sacr. p. 276.
• l 1.8

  See Riber. Rivet and Tarnov.
• m 1.9

  See Riber. and Grot.
• n 1.10

  Vat.
• o 1.11

  See D^r Hammond.
• p 1.12

  Maimon. Jad. tr. Eracin. c. 4. & R. Joseph. Ben Akkanin. M S.
• q 1.13

  Abu Walid and R. Tan∣chum.
• r 1.14

  See insworb on Gen. 18.6. and in him on Exod. 30.20. are out of Alphesi reckon'd up several mea∣sures, reduc••d to Eggs, according to what Ben Akkanin hath.
• s 1.15

  Chr. à Castro.
• t 1.16

  Kimchi.
• v 1.17

  Id. & Sol. Jarchi from R. Hai.
• w 1.18

  Lev, 22.9. &c.
• x 1.19

  Kimchi.
• y 1.20

  R. Saadia in Kimchi.
• z 1.21

  Aben Ezra.
• a 1.22

  Aba••binel.
• b 1.23

  Lyra.
• c 1.24

  See in Chr. à Castro.
• d 1.25

  Vat.
• e 1.26

  See Ribera. Chr. à Castro, and Corn. à Lapide.
• f 1.27

  Chr. à Castro. Rivet.
• g 1.28

  Sanctius.
• h 1.29

  Munster and Chr. ••. Castro.
• i 1.30

  Corn. à Lapide.