A commentary on the prophecy of Hosea by Edward Pococke.

v. 2. By swearing, and lying, and killing, and stealing, and committing adulte∣ry, they break out, and bloud toucheth bloud.

These words may be well understood as they sound, and according to the meaning which at first hearing they suggest; yet because some of them have, by some, other meanings put upon them, it may not be amiss to take a little farther notice of them.

By swearing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aloh: the Chaldee ren∣ders it, they swear falsly; whom some of the Jewish Expositors, as also of Christians, fol∣low, as to the sense, (viz. to denote perjury, or false swearing,) though in their form of ex∣pressing the Verb, which is of the Infinitive mood, as the following also, they differ; some expressing it by w 1.1 the present tense, x 1.2 others by the Infinitive mood it self, as ha∣ving the import of that tense, or a Noun, y 1.3 others by the Gerund (as ours,) all to the same purpose. The Greek, taking it in the sense of a Noun, renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cursing, im∣precation, as likewise the Syriac and Printed Arabick; z 1.4 a Manuscript Arabick also seems to take it in the same notion, for swearing with heavy imprecations, and the Latin renders like∣wise maledictum, evil speaking, or cursing; which a 1.5 some that follow that Version ex∣pound, swearing with execrations, and wish∣ing evil to themselves if they swear falsly, others for cursing of others, and speaking evil of them. The being guilty in any of these kinds were sufficient to make God have a contro∣versie with them, and where men give them∣selves liberty in any of them, they will easily on any occasion transgress in the other; and so the particular naming of either, according to any of the Translations mentioned, would be a sufficient accusation against them, and shew no truth, according to what is before objected, nor any true knowledge or right ac∣knowledgment of God to be in them. Yet in as much as the Hebrew word in the Original seems to be of a comprehensive nature, and to include all needless oaths, by which God's name is taken in vain, all false oaths, all exe∣crations, curses, imprecations, and like evil speakings, and to signifie to swear in general, (as likewise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ala, in the Arabick its neigh∣bour language,) I think our Translators do best in not restraining it to any particular of these kinds, but rendring it in that more ge∣neral word which comprehends all, to wit, by swearing.

There be b 1.6 some of the Jews who take ano∣ther way of expounding it, as if by it were meant, they did that in their idolatrous wor∣ship, which made them obnoxious to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Alah, or curse of the law, such curses as were therein denounced against Idolaters, and other sinners. But though the word do signifie, to curse, yet that it signifies to come under a curse, or make ones self obnoxious to it, I know not what proof can be brought. The word swear∣ing seems here to give it its just latitude, nei∣ther restraining it to one kind of offence in that kind, nor applying it to any sins that are without its kind, and signification, and so rendred, it seems properly joyned with that other sin, of which they are next accused, (as commonly they go together) which is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vecachesh, and lying.

This they who so understand the foregoing words, as we said, of making themselves ob∣noxious to the curse which God hath pronoun∣ced, by making to themselves Idols or Ima∣ges, which he had under penalty of a curse forbidden, do here render c 1.7 by denying, and supply as understood, God; expounding it, d 1.8 and deny God, whom they have received or avouched to be their God. The word doth indeed, as is by many examples manifest, signifie to deny, but more generally, to lie, as it is by ours and e 1.9 others rendred, which will comprehend all denying what is true, or affir∣ming what is false in matters concerning God or men, all falseness in speaking or dealing, lying before, to, or against, God or men, and in any thing speaking or doing falsly, fraudu∣lently, or otherwise than right, as in matter of promise, witnessing, bargains, pledges, or any other like kind; all which are contrary to truth, which is by God required to be in men, and is said before not to have been in the land, or them, the inhabitants thereof; all which are great sins, and cause God to have a controversie with men, though one degree

be more hainous than another.

Other hainous sins likewise, contrary to that mercy and piety which should have been, but were not in them, and to a due know∣ledge of God, and the committing of which shews men not rightly to know him, or take heed to him, as it is (vers. 10.) laid to their charge, are killing, and stealing, and committing adultery; sins well known by their names, and too much by the practice of them in all ages: they may be taken in that latitude as to com∣prehend all of like nature, or concurring with them; all f 1.10 injuries which by men are done to other men in their persons, which come under the name of killing; or in their goods and estates, which come under stealing; or in the honour of their family, by defiling their bed, or nearest relations, which come under committing adultery. By these sins, with the former, it will be easie to see that most, or all, of God's commandements are violated; and by these he saith, they did break out, viz. they transgressed all bounds, (by these, I say, for it seems to refer to all named, and not onely to the last immediately preceding,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Paratsu, they break out, or have broken out. This word is sometimes (as by several exam∣ples in both kinds appears) used transitively, as to break down, or through a thing, any fence or obstacle; sometimes intransitively, as to break over, to overflow, as water got without the banks, or to be spread abroad, or multiplied and increased, and accordingly is by different in∣terpreters here differently taken. They that take it transitively, understand here, and sup∣ply something as governed of it, as g 1.11 legem, the law, or h 1.12 septum legis, the fence or hedge of the law, and so do i 1.13 divers among the Jews: but others take it intransitively, and have no need of such supply, and so does the k 1.14 Greek render it by, is poured out upon the land; and the Latin also, whose words, according to the Doway Translation, sound thus, Cursing, and lying, and man slaughter, and theft, and adul∣tery, have overflowed. By naming which examples manifestly appears another diffe∣rence betwixt Interpreters, which is that some make the Nominative case to the Verb, or that which is said to break out, to be the things named, viz. swearing, and lying, &c. taking them, though Verbs of the Infinitive mood, as we said, to have the force of Nouns of the Nominative case; others, make it to be the persons spoken of, and the sins named to be the things in or by which they break out, or break the fence of the law; so taking those Infinitive moods either as Gerunds, or Nouns of the Ablative case, or l 1.15 somewhat to the like purpose. But notwithstanding these differences, either as to the signification of the Verb, in taking it as transitive or intran∣sitive, or the construction of the other words with it, the meaning or scope will be still much the same, viz. to shew the greatness and multitude of their transgressions, which will be the thing denoted, whether we say, in swearing, and l••ing, &c. they are become profligate, and impudent, or by these they have broken out beyond all bounds, or have bro∣ken all bounds of the law, or those sins of theirs have broken out, and overflowed (••ike swelling waters gotten out of their banks, and over∣flowing the land.) So that the sense is given well enough by the Syriack, and Manuscript Arabick Versions, who taking the sins mentio∣ned as the Nominative case, render the Verb, are multiplied; or as in R. Tanchum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are increased, and spread abroad: although the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Paratsu seems to import more than a meer increasing or multiplying, viz. such as is with violence, and obstinacy, and continuing, which our word, breaking out, seems also in good part to imply, and well to express: And hat so it was with them, is farther declared in the following words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vedam m be∣damim nagau, and bloud toucheth bloud, or blouds touch blouds, for so is the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Damim, the plural number in both places; which seems to import at least the frequency, or violent, and obstinate, and continued commission of the sin noted by those words, besides what the Verb with which they are joyned ex∣presly declares.

Much the like difference between Expo∣sitors may be observed concerning these words, as was concerning the former, both as to the signification of them, and the constru∣ction of them, or dependance of one on the other, or respect thereto. And first, as to the signification of the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nagau, touch, or have touched, (for it is the form of the Pre∣ter-tense, and is so by m 1.16 some rendred hath touched, though it may well be taken in the present;) there is doubt made, whether it be∣ing construed with the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be, in or with, yet oft in construction not signifying ought, be to be taken for a Transitive or In∣transitive, at least more or less transitively, as whether it signifie, to touch, that is, so as to be nearly joyned to; or else, to touch with, to cause to touch, or to joyn to. There are who take it to signifie, to touch, in the first of these wayes; so Jun. and Trem. Caedes aliae alius sunt contiguae, slaughters are contiguous or nearly

joyned one to another, or n 1.17 as Vatab. continuae, con∣tinued, or continually joyned; and to the same purpose ours with most others. But others take it in the latter: So the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they mingle bloods with bloods, with whom the Syriack and printed Arabick agree; and o 1.18 some more modern expound it, sanguines in (or, cum) sanguinibus tetigerunt, they have touched blouds with blouds; and R. Tanchum mentions some that so take it, but disapproves it, saying, that the word in its simple form is not used but for, to touch, or be joyned to, not, to make to touch, or joyn to. And upon these different acceptions follow diffe∣rent constructions. For if it be taken the first way, it is manifest, that the first blouds must be the Nominative case to the Verb; but if the second, then that is governed of the Verb, and some other thing must be the No∣minative case or agent, as either the sins or the persons before spoken of, although the scope will be in both wayes the same, viz. to signifie the frequency and continuance of that sin, which is under these terms expressed; the knowledge of which, what it is, will depend on the acception or meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Damim, in this place, which properly signifies blouds. And if it be taken in that proper meaning, it will be manifest to be an expression of the frequency and multitude of murders commit∣ted among them, to the pouring out, as it were, continued streams of bloud, so that the land was polluted with bloud. Ps. 106.38. And p 1.19 some will have therein respect to be had to the frequent slaughters of their Kings, as of q 1.20 Zachariah's being slain by Shallum, r 1.21 Shallum by Menahem, s 1.22 Pekahiah by Pekah, t 1.23 Pekah by Hosheah, besides those multitudes of other ordinary people, which probably were slain in those tumults. But whether these histo∣ries were had respect to, or other their com∣mon practice, on other occasions, of com∣mitting murther on men, as that they might by rapin lay hold on their goods, or have their wives to themselves, or the like in any kind, it will be easie at the first hearing of the word, blouds, to apprehend thereby to be meant, murthers, and by, blouds touching blouds, to be meant plenty of bloud-shed, frequent murthers; and the plainest meaning of the words will seem to be, an accusing them as guilty in that kind. Yet are there they, who not ignorant of this more ordinary meaning, do choose to assign here to the word, blouds, an∣other notion: u 1.24 some taking that word (ac∣cording to an usual observation, both of Jew∣ish and Christian Expositors) to be used some∣times not in its proper and restrained signifi∣cation, but more largely for other hainous crimes, presumptuous and great offences, (so called, w 1.25 either because they defile as bloud, or x 1.26 deserve to be punished with bloud, or y 1.27 do cause often bloudshed, or do as it were z 1.28 murther the soul,) a 1.29 think that interpreta∣tion to be here more proper, than that of slaughter or murther onely, as having been before named. So that the meaning of the words should be in general; sin toucheth sin, or sins continually follow on sin, there is no ceasing, no intermission of them; but as the Chaldee renders, they adde sins to sins: And the meaning of the words so taken is manifest, that they continually run on in commiting of great sins, not onely in the forenamed, but all other kinds.

b 1.30 Others take the word more particularly, not for all sorts of sin, but one; yet that, not of murther, but rather of incest, in which by the unlawful mixture of those near of bloud, or affinity, bloud may be said to touch, or be joyned to bloud, because it immediate∣ly follows the naming of adultery, which is against the law of nature, and of bloud or affinity, and forbidden Levit. c. 18. and ch. 20. and complained of Ezr. 22.11.

Abarbinel seems to look on both these as joyntly meant, viz. both murther and incest, or murthers of such as were nigh of bloud, caused by incest, (taking as it seems the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nagau, not simply in the notion of touching, but in another, which it hath of hurting or smiting,) while he gives for the meaning, That children being incestuously be∣gotten, by unrestrained promiscuous lust, slew their fathers, or brothers, or those nearest of bloud to them, not knowing them to be of such relation to themselves: and so in both these wayes bloud, or kin, toucheth bloud, i.e. kin.

The rise of these Expositions seems to have been from the Chaldee Paraphrast, who ex∣pounds what ours, and others, literally ren∣der, they break out, and bloud toucheth bloud, by, and they beget children of their neighbours wives, and add sins unto sins.

The sin described, by the words taken in any of these senses, doth, together with the forenamed, manifestly shew on what great reason God had a controversie with the peo∣ple guilty of them. They appear thereby guilty of the breach of all the Commande∣ments of both Tables: and Abarbinel thus opposeth their sins, to the duties therein re∣quired; That to, I am the Lord thy God,

thou shalt have no other Gods but me, (because he alone is c 1.31 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elohim Emet, the God of truth) is opposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ein Emet, there is no truth, [in the land]; and to, honour thy father and mother, (which requires piety and beneficence towards them) is opposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ein Chefed, there is no mercy, or be∣neficence, or piety; and to, Remember the Sab∣bath day, &c. which was to declare, that in six dayes the Lord made the heaven and the earth, is opposed, there is no knowledge of God in the land, as much as to say, they did not confess that God made the land; and to, Thou shalt not take the name of the Lord thy God in vain: that, by swearing; and to, Thou shalt not bear false witness against thy neighbour: And lying; which he subjoyneth to, by swearing, [or cur∣sing,] because a false witness hears the voice of the curse, by which the Judges terrifie him, and yet lies, and speaks not the truth; and to, Thou shalt not kill: and killing; and to, Thou shalt not steal: and stealing; which he sub∣joyns to that of killing, because the feet of the thief hast to shed bloud; and to, Thou shalt not commit adultery, what he saith, and committing adultery; and that seeing there were among them these great transgressions, he saw no reason to express that they trans∣gressed against, Thou shalt not covet, in as much as they being thieves, and adulterers, it ne∣cessarily follows, that they did covet what was their neighbours. Thus doth he fit one exposition of the words, though not so con∣venient, to the scope; and so will it be easie to fit any other of the forementioned Expo∣sitions to it. But among all, none seems more punctually agreeable to the letter, or better to give the meaning, than that by our Translators followed, and the meaning in the first place, according to it given.

By this accusation then having justified the reason of his controversie against them, and they being manifestly declared guilty; in the next place he declares the ill consequents of these their sins in themselves, by pronoun∣cing against them sentence, and shewing what judgments should farther befall them, in the next words.

Notes

• w 1.1

  R. Sal. R.D. Kimchi.
• x 1.2

  Interlin. Drus. Vat.
• y 1.3

  Jun. Trem.
• z 1.4

  Rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which properly seems to signifie bringing into straites, but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 curse, in Deut. 19.20, 21. Num. 5.21. in Deut. 19.14. it seems more largely taken for, oath.
• a 1.5

  Ribera. à Castro. Petr. Fig.
• b 1.6

  R. Saadias in Kinchi. Abarbinel.
• c 1.7

  So the MS. Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denying.
• d 1.8

  See Kimchi.
• e 1.9

  Chaldee Par.
• f 1.10

  Ar Mont.
• g 1.11

  Jun. Trem.
• h 1.12

  Pagnin.
• i 1.13

  R. Sal. R.D. Kimch.
• k 1.14

  And printed Ar. The MS. Arab. are multi∣plied, as the Syriac also.
• l 1.15

  Pejeratur, juratur cum mendacio, & caedes patiantur, & eruperunt omnem modem. &c. Mercer.
• m 1.16

  Vulg. Lat.
• n 1.17

  See Calv. and the Arab. MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• o 1.18

  Interlin. Brenn.
• p 1.19

  Grot. Rivet.
• q 1.20

  2 Kin. 15.10.
• r 1.21

  v. 14.
• s 1.22

  v. 25.
• t 1.23

  v. 30.
• u 1.24

  Abuwalid in Lex. R. Tanch. here and on Zach.
• w 1.25

  Ribera. C. à Lapide.
• x 1.26

  Zanch.
• y 1.27

  Chr. à Castro. and Rivet.
• z 1.28

  Sa. Menoch.
• a 1.29

  Ribera. Calv. Zanch. Merc. Quistorp.
• b 1.30

  Pare. Rupert in Chr. à Castro.
• c 1.31

  Jer. 10.10.