A commentary on the prophecy of Hosea by Edward Pococke.

v. 10. The Princes of Judah were like them that remove the bound: there∣fore I will pour out my wrath upon them like water.

The preceding words more particularly con∣cerned the Kingdom of Israel, as a denuntia∣tion of judgment to them; these, that of Judah, and declare first their sin, secondly the punishment that shall be brought on them for it. The sin is in the first words described, and that more particularly ascribed to their Prin∣ces, and men of chief place and authority among them, by whose s example in sinning and transgressing Gods laws, probably it was that wickedness did overspread the people who were ruled and guided by them; and their greatness cannot defend them either from reproof or punishment from God.

Their sin is, that they were, (or are, as o∣thers render, and though the Verb be of the Preter tense, yet will it be indifferent, accor∣ding to the custom of Scripture language, which way it be rendred, to shew their custome and continuance in so doing, without amend∣ment) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 like them that remove the &c. By the word, like, do our Translators well express the force of the particle Ca in the Hebrew, according to its usual significa∣tion as a Particle of likeness. But there are who would have it here rendred otherwise, according to another use which, as hath been noted on c. 4. it is observed sometimes to have, t namely to be a note of affirmation, or asserting the truth or certainty of the thing spoken of, and so to be rendred u verè, The Princes of Judah have truly been: And there will be some little difference betwixt these two, (though both equally concluding them guilty) the one more restraining, the other enlarging the sence of the words; which may be thought most convenient, we shall better judge, when we shall see what the faults, affixed to those persons, are, who these Princes of Ju∣dah who are said, according to the one, them∣selves truly to be, according to the other, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be like; and that is, that they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 g

Massige gebul, removers of, or such as remove the bound.

What by that is literally meant, we learn out of the law; where we have first a nega∣tive command, for prohibition of transgres∣sing in that kind, Deut. 19.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thou shalt not remove thy neighbours land∣mark, which they of old time have set in thine in∣heritance, which thou shalt inherit in the land that the Lord thy God giveth thee to possess it; and then a curse annexed to the transgression of that command, to shew how hainous an offence it is in the sight of God, c. 27.16, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arur massig gebul reehu, Cursed be he that removeth his neigh∣bours land-mark; where it is manifest, that the thing forbidden under penalty of Gods curse, is the removing of such bounds, limits, or land-marks, which were legally fixed in the borders of lands parted by allotment, to di∣stinguish between mens rights and proprieties in them, by any, so as thereby to encroach on other mens possessions, and assume to them∣selves what belonged to others.

The words used here, both as to that which is rendred, them that remove 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Massige, and that which is rendred here, bound, (and there, land mark,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gebul, are the same that there, and must therefore as to the let∣ter signifie the same, both in the law, and in this Prophet here: and so if these spoken of, being said to be guilty, either actually of that transgression, or of some like to it, and of as ill consequence, it is manifest they are accused of such a sin or sins as are highly displeasing to God, and shall pull his curse and heavy judgments upon them. Now whether they are taxed as actually guilty of that particular sin, or some other equivalent to it, is that which is not altogether agreed on betwixt Expositors; and according to their opinions therein, as they incline either to the one way, or the other, will the ren∣dring of the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ce, prefixed to the first word, Cemassige, whether it shall be rendred, truly, verily, really, or as, or like, be of consequence to them. If it be taken in the first way, then will it be proper to take the other words, describing the offence, in their proper or literal significations; and Kim∣chi therefore so taking them, notes, that the Particle here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for confirmation of the thing, and that the meaning is, that they did really remove the bounds or land∣marks of their weaker neighbours, who had inheritances neer to theirs, and so did incroach on their lands, and took thereof to them∣selves. Of which fault he thinks them prov∣ed guilty, by what is said Ezek. 45.8. And my Princes shall no more oppress my people &c. and c. 46.18. Moreover the Prince shall not take of the peoples inheritance, by oppression to thrust them out of their possession, &c This he taking to be the meaning, viz. that the fault of the Princes was that which the words properly taken denote, it was even necessary to him so to translate the Particle as a note of assevera∣tion; so necessary seemed it to him so to be, as that he w puts among others this place for an example and proof, that this Particle is sometimes of that use. For if it were transla∣ted in its other usual significations of as, or like, as a note of likeness, it would, as R. Sa∣lomo observes, be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an hard or harsh way of speaking, to express that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 robbers of fields, or lands, as the words according to the letter import, by saying they were as such, or like such, so comparing a thing to it self, or expressing one that really did it, by saying he is like one that did it, He therefore taking the Particle in its ordinary signification as a note of likeness, finds out another meaning of the words than what they properly sound, as we shall after see.

St. Jerome seems not so nicely to insist on this, while taking the Particle to signifie quasi, as, he yet takes the meaning of the words according to their proper signification, ex∣pounding it, That when Ephraim or Israel were carried away captive, and their land left desolate, the Princes of Judah, who should rather have bewailed their calamity, and cal∣led on their own people to repent, lest they themselves should suffer like things, did on the contrary rejoice that their land was laid open to them, and did seize on their borders, desiring to inlarge their own possessions; and him do some x others follow. But against this exposition may exception be made; not only this, that we speak of, from the use of the particle, but also, because when this was spo∣ken, Israel was not yet carried out of their land, and so it could not be spoken as of a thing done, but only by way of Prophecy as of a thing to come, which the Verb denoting, they were or had been so, will not so well admit. And that they did incroach on the bounds of Israel before their being carried away, y as the history doth no way witness; so neither would the Israelites, a Kingdom rather stron∣ger than they, and rather ready to incroach on their bounds, have permitted it; nor after their leading into captivity, the z Assyrians, who seized on their land; or if any part of it were cast off by the Assyrians, and left with∣out inhabitants, that any that would might take it, a what great sin had it been in those of Judah to make use of it?

Others therefore, who take the Particle in

its most usual notion of as, or like, either taking the words in their proper signification, fasten the crime on the Princes, not as if they themselves actually committed that sin men∣tioned, but as if by other ways they became guilty of it; or else take them not as literally meant, but as a figurative or Metaphorical expression, importing not that sin only, or particularly, but some sins that were like it or equivalent to it, and as odious to God as that to which he had denounced a certain curse.

The first way takes Kimchie's father, whose exposition is, "That the Princes of Judah were said to be as those that remove the bound, not that they in their persons actually did any such thing, but because when they, whose bounds had been removed, and their possessi∣ons incroached on by injurious neighbours, came to them for justice and redress, they did not hearken to them to do them right, and so themselves became guilty, as if they had in their own persons done what they suffered others to do, or maintained them in doing, and did not hinder them as they might and ought to have done. Others think it suffici∣ent to take in with that sin, others of like na∣ture, of rapine, and violence, and injustice, and then by that, the expression that they were as such, is made good, because of their other sins like it. But others look on the word, not so much in a proper, as figurative signification, and denoting, not only what they properly sound, but something like it, and which may be compared to it, making as much guilty.

R. Salomo Jarchi going this way, takes the expression of their being like to those that remove the bound, to be of this import, "that as a man that joyns (to his own) the bound of his neighbour, so they made hast to appre∣hend (or take) the ways of the Kings of Israel their friends. And this Abarbinel saith is a true exposition, which himself thus more at large explains:

That he speaks not pro∣perly of their laying hold of bounds of inhe∣ritance, but concerning iniquities, and the worship of Idols, viz. that the Princes of Judah made hast to lay hold on the worship of Idols, according to the ways of the Kings of Israel their companions, as a man that lays hold on his neighbours bound, and takes it to himself.

Ahen Ezra expounds it,

that they did wrong to those that were under their power, like such, or as they, that remove the bound in secret.

R. Saadiah,

that they were such as re∣moved off Gods commandements, and that the Princes of Judah were like the Princes of Ephraim, who did remove the bounds of the commandements, and transgressed the execrations of the covenant, in that they also did so.

According to either of these ways may they, being in that kind peccant, be well said to be like them that remove the bound. But I suppose out of them, and the like, may be made up an exposition b in more general terms, which will comprehend these and other like sins, which might make them to be said to be in this kind, as they are here, guilty, viz. by understanding by that in which they are said to be like those that remove the bound, that they put away and passed over all bounds set to them by the law of God, (to which nothing was to be added, from which nothing to be diminished, Deut. 4.2. and 12.32.) and by the wholsome laws of men, for restraining them in due measure in all things concerning their duty and behaviour towards God, and towards men, in matters concerning either religion, and the worship of God, or civil government, or private carriage to∣wards men, taking no other rule or measure for their actions, than what their own co∣vetous mind, or unbridled affections suggested to them: so, as it were, throwing up all fences, and laying all things common, without respect to just and good, bringing in all disorder and confusion both into Church and State, as much as would be among men in matters of their possessions, if there were no bounds, no marks of distinction to shew what belonged to one, what to another, but every one, ac∣cording to the power that is in his hand, should take to himself what he pleased. When thus it was by the means of the Princes, and those that should have kept men in right or∣der and obedience to Gods laws, and nei∣ther themselves observed their own duty, nor kept others in theirs, well may they be said to be like those that remove the bound, yea (in the other sense of the Particle) in an Empha∣tical and transcendent manner, truly so, in as much as those bounds set by God to distin∣guish his true worship and religion from false idolatrous worships, and to maintain piety and justice among men, are more sacred than those antiently fixed by their forefathers, to distinguish proprieties and rights of fields and vincyards, were; which yet were, not only among them in the land that God gave them, but among other nations so sacred, as that they who removed them, were looked on as odious and destructive to humane society. And if they which removed them were ob∣noxious to an heavy curse, how much more shall these deserve and find it? which is that which the next words threaten to them.

But before we proceed to those 〈◊〉〈◊〉 may by the way take notice, of the tranflation of the vulgar Latin, different from what most

give, while whereas they take the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Massige to signifie such as remove, herenders it, Assumentes, quasi assumentes terminum, which the Doway translation renders, as they that take the bound; with whom also some few c others agree. The meaning according to the nature of the thing will be all one; both he that taketh to himself his neighbours land∣mark, or into his own possession, and he that taketh it up and removeth it farther within his neighbours possession, intending and doing the same thing, which is incroaching on his neigh∣bours land and right; yet are the significations of taking to, and removing from, so different, that it would be enquired, how the same word should be literally translated by both: And the reason here is manifest, viz. the pro∣miscuous use of two words of the like sound, namely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hissig with the letter Sin, from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nasag, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hissig with the letter Sanech, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nasag. For where∣as these two Verbs have, otherwise, different significations, and the one, to wit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies to apprehend, to take hold, or lay hold on, and the like; the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nasag, d to go back or be removed, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hissig, from it, to move a thing backwards from its place, to transfer it: yet is the former sometimes used in the signification e of the latter, and the latter in the signification of the former, so as to make it doubtful to in∣terpreters by which to render it, so as that some take it one way, others the other: to the giving of so different rendrings as that, the Reader would wonder at it, and think them not easily reconcileable, unless he should look into the nature and use of the word in the Original. Which may seem to have given occasion to the Author of the ancient vulgar Latin, that he might give the full compre∣hension of the word, and take away such am∣biguity which might else arise, instead of one single word in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deut. 19.14. to give two, respecting the two significations of that word, rendring it non assumes & transferes terminos proximi tui, which the Doway ren∣ders, Thou shalt not take and transfer thy neigh∣bours bounds; but in other places rendring it but by one, one while attending to the one of these significations, another, to the other: as Deut. 27.17. qui transfert terminos proximi sui, which removeth his neighbours bounds; and here, quasi assumentes terminum, as they that take the bound, though meaning the same, I suppose, in both places, viz. the incroaching on that which did not belong to them.

This being said of their sin, the words in which the punishment threatned to them is described, are, Therefore will I pour out my wrath upon them like water, the word, there∣fore, being not in the Original, is by ours sup∣plied, for the connexion sake. Will pour out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ebrati my wrath upon them. Jerome observes as a difference in the LXX from that of his Latin, iram meam, my wrath, in that they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Impetum meum, my force, which he thinks not so well of. But I know not in what is the fault. It seems to answer well enough to the Hebrew word, which according to the notion of its root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abar, to pass, or overpass, seems to denote more than ordinary anger, fierce wrath, fury of anger, such as is not easily restrained; and to such well agrees what he saith, he will pour it out upon them like water. The word of f pouring out, is elsewhere also joined with wrath and anger, to signifie the causing it to seize in great measure on any; as g Psalm. 69.24. Pour out thine indignation upon them, and let thy wrathful anger take hold of them.

The pouring it out like water argues that it shall seize on them in great measure, or abun∣dance, and with great force and violence, and suddainly also. This will the expression give us to understand, whether we look on it with respect to the general deluge in the time of Noah, (to which h some think an allusion here to be made) when i the fountains of the great deep were broken up, and the windows or floud-gates of heaven were opened, and the waters prevailed to the destruction of all things living on the face of the earth: or whe∣ther with respect to any others great and vio∣lent torrent, or floud, when the waters sur∣passing measure, and overflowing all bounds, spread themselves far and wide, sweeping away, breaking down, and destroying all things they meet with, with irresistible vio∣lence; or else to some extraordinary storm or glut of rain, when the clouds do not gently di∣still, or showr down their drops, but k pour down water on the earth, not for help or bene∣fit to it, but for destruction of the things on it.

The like will be, if we understand the com∣parison to be made with water poured out of a vessel, so a to leave nothing of it remain∣ing, as in pouring out of water designedly for quite emptying it useth to be; this will denote the pouring out the full l vials of the wrath of God upon them. And thus do m some take it to be made, and a learned n Commen∣tator prefers it before the other ways, because he saith here is not particularly named floud or deluge, but water in general. But this reason seems not necessary, or valid; for nei∣ther

is water poured out of a vessel specified here; and in other places, where those other ways of effusion of waters in the general de∣luge, or any violent fall of waters are parti∣cularly spoken of, is the name of water in ge∣neral used as well as here, and I know not why it may not as well be taken in any of those ways as in this; perhaps more signifi∣cantly for the expressing that which is thereby set forth, viz. the great measure, and force, or fury of wrath, wherein God will proceed against them: and so taken, will it at once suggest to our consideration the proportiona∣bleness of the punishment to the sin. They will not be restrained by any bounds of Gods Law, he will without restraint let loose his anger upon them. Their removing due bounds opens a gap for his wrath as an o over∣flowing stream, and judgments to break in upon them; and to be executed, as by other means, so by their p enemies the Assyrians, which like a q floud of mighty water overflowing, shall pour in their forces on them, so with an over-running floud will he make an utter end of them, and their places. Nahum 1.8.

Notes

• s

  Calv. Rivet. &c.
• Camassige
• t

  Kimchi.
• u

  Pagn. marg in the interlineary Bible.
• g

  bul.
• w

  See c. 4.4.
• x

  Lyra. Capito.
• y

  Pare.
• z

  Rivet.
• a

  Chr. à Castro.
• See Rivet.
• b

  See Zanch. Rivet.
• c

  R. Sal. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ut qui annectit terminum sccii sui. Pagnin. Comprehendentes terminum aliorum. Interlin, in marg.
• d

  In this signification also agreeing with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e

  Job. 24 2, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They remove land-marks.
• See Mic. 2.6. and 6.14.
• f

  Jerom.
• g

  Ps. 79.8. and Jer. 10.25.
• h

  Pare. Rivet.
• i

  Gen. 7.11.
• k

  Ps. 77.17.
• l

  Rev. 16.1.
• m

  Vat. Zanch.
• n

  Corn. à Lap.
• o

  Is. 30.28.
• p

  Petr. à Fig.
• q

  Is. 28.2. and 59 19.