A commentary on the prophecy of Hosea by Edward Pococke.

v. 11. Ephraim also is like a silly dove without heart; they call to Egypt, they go to Assyria.

What he had before said concerning the stupidness and senslesness of Israel under Gods judgments on them for their sins, he here farther illustrates, by comparing them to a silly dove; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Va∣yehi Ephraim cayonah potah, and (or, also, as ours render it,) Ephraim hath been (or, is) as (or, like) a silly dove. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pothah, attributed as an Epithete to dove, (with other forms of the same root,) is of a middle sig∣nification, as the word simple (by which it may well be rendred in our language) is, and may be used by way either of praise or dis∣praise. By way of praise or commendation we find it used Ps. 116.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shomer pethaim Jehovah, the Lord preserveth the simple: by way of discommendation, Pro. 22.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pethaim, the simple pass on and are punished. And manifestly here, as what is added, without heart, declares, and therefore is well by ours here rendred silly, which is, simple, in the worst way, viz. denoting want of prudence and discretion, whereas in the other way it doth not exclude these, but may be well joyned with them, and ought so to be, according to what is said by our Saviour, Be wise as serpents, and simple (as ours in the margin, whereas in the text they put what is meant by it, harmless) as doves, Mat. 10.6. but excludes only fraud and deceit. The one, viz. the commendably simple, are, as St. Paul Rom. 16.19. saith he would have men to be simple concerning evil, the other simple concern∣ing good; those called simple, in that they do not hurt others; these, in that they avoid not what is hurtful, or look not after what is good, to themselves. In both ways is a dove an em∣bleme of simplicity, and as so alluded to in that commendable way, under the notion of harmlesness, in that saying of our Saviour forecited; in that which is discommendable, viz. the notion of silliness, in this place.

Notorious for simplicity in both kinds is that bird even to a Proverb, so that they say, s Columbâ simplicior, more simple than a dove, viz. with such simplicity, quae hoc habet laudabile quod nemini noceat, vituperabile quod sibi non caveat, which hath in it this praiseworthy that it hurts none other, but blameable or discommendable that it is not wary for it self to shun hurt. The Arabians likewise say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Laisa shaion ablaho men ilhamam, There is nothing more simple than a dove; which I take notice of, because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ab∣laho, by which they express it, exactly an∣swers to the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pothah here used, signifying such simplicity as is in it self indifferent, and is capable of being joyned with prudence, and when it is so is both profitable to a mans self and others, and commendable; but when not so, it de∣generates into silliness, and though not hurt∣ful to others, yet exposeth him in whom it is to hurt from others, and is unprofitable to him; and this word therefore they use, in reporting that saying of our Saviours. So saith a t learned man among them, that Christ bad his disciples, as far as they could, to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 simple in God, (or before God,) which word the learned Bochart observes bet∣ter to agree to the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which in the Gospel our Saviours saying is expressed, than that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mild, or gentle, which the Christian Arabick translator there useth, as signifying simple, as the Greek doth. That sense of the word is likewise confirmed by the use of the same word in those sayings of Mohamet, or some of his followers, (of which I doubt not but they took the ground from that of our Saviours) as v 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The most of those that are in para∣dise are the simple; in which saying Ebn Athir observes, that the word is used, not as other∣wise it signifies. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one in whom is no understanding, but such as look not after evil, but are bent to what is good, and are wise to that.

Which is confirmed by w another saying of theirs, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The best of our children are simple prudent ones, i. e. such as through modesty are as simple, yet have under∣standing. But not to digress, it is manifest, that the word signifying simple in a larger sense, is here meant in the worser, so as to denote, silly. So the LXX take it, rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the printed Arabic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 foolish, and the Syriac x 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shebarto, which the Translator of it into Latin renders stolida, foolish; and the following words are but as an exposition of it to this sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without heart, that is, according to a known use of that word, without understanding, or (as R. Salomo) so as not to be able to discern 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what is good to them, or what is hurtful to them, without discretion; they y looking on the heart as the seat of wisdom or understanding. So is it often used in Scripture, z as Jer. 5.21. Hear now this ye foolish people, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veein leb, and with∣out heart, that is, as ours well render, with∣out understanding.

These words are here so placed, as that they may be indifferently referred in the con∣struction either to the silly dove, or to Ephra∣im compared to her, and the meaning would be all one in the end; but the plainer way seems to be, to refer it to the Dove, as ano∣ther Epither, limiting, as we said, the signifi∣cation of the former, which otherwise might be more dubious.

Wherein the silliness of the Dove here poin∣ted to, shews it self, is not here expressed. The forecited Arabic Author saith the notori∣ous simplicity of the Dove to consist in this, that if any take her young ones from under her, and kill them, yet she will return again to that very place, and breed in it. The very same said before him some of the Greek Fa∣thers, as Theodoret and Theophylact; St. Jerom also much to the same purpose, as if among birds the Dove alone were not moved or grieved with the loss of her young. The learned a Bochartus shews, that that cannot generally be affirmed of all sorts of Doves, for that some kinds of them at least, are noted for exceeding great affection to their young ones, so as even oft to kill themselves when they see them in danger. The Chaldee Para∣phrast, as by the Author of Aruc expounded, looks on them as so here spoken of, rendring, The house of Israel are like b 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yonah sherichatha, a dove whose young ones are taken, and hath no heart, that is, saith he, a dove that weeps, or mourns, or tears her face; confirming his exposition of the word from that use of it in the Arabic tongue, which calls a woman that weeps and tears her face, c 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shara∣chah. But granting that in either of these re∣spects (the first especially) there may be that which may denote silliness in a Dove, and make her an Embleme thereof; yet will it not be so plain, why in that respect Ephraim for calling on Egypt, and going to Assyria, should be compared to her.

d Some make thus the comparison, That as a Dove bereaved of her young ones doth not go away from her place, nor defend them, but frequent the same nest; so Israel, though her people be taken away by the Syrians, and by parts spoiled, doth not grieve nor fight for them, nor leave off to seek and retain the friendship of the Assyrians who devour them. But I doubt how the comparison thus made up, will bear the test of a strict examination.

Others think the silliness of the Dove, and her being without heart, to appear in this; that any sort of grain, or food, being thrown before her for a bait, she greedily flies to it, not taking heed of the net that is set to catch her. With it in this notion expressed, well agree other rendrings of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Potah, which do not render it plainly simple, or silly, but by some other word, which ex∣presseth it by some effect or sign of silliness, and want of heart, or consideration and pru∣dence. So the Vulgar Latin, by quasi columba seducta non habens cor, as a dove seduced not having an heart, that is, (*) saith one, seducibi∣lis, seducible, easie to be seduced; and so the M. S. Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A deceived dove which hath no understanding. To much like purpose others, declinans, turning aside, viz. e ad escam, to any food, or bait laid for her; or, f ad id quod est praeter rationem, to that which is not agreeable to reason; g others, credula, credulous, or persuasibiliis, easily per∣swaded, or drawn aside, h away from her own nest.

These rendrings and expositions are justi∣fiable from the significations of the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pathah, i which more generally are, to be per∣swaded,

drawn away, inclined, seduced, inticed, and the like, which are all tokens of simpli∣city, and capable of being used in a good sense, or a bad, as we have before seen, but must here necessarily be taken in a bad, by reason of the following words, without heart, that is, prudence, consideration, heed, or under∣standing, and so come all under the notion of silly, as by ours expressed. According to this notion the comparison between Ephraim, cal∣ing to Egypt, and going to Assyria, and a silly, heedless, credulous Dove, easily seduced, and drawn away, will be thus made out: As the Doves being seduced to leave her nest or dove cote, in which she might have been safe, and also fed, by the desire of any bait of grain, or the like, appearing to her, to the gathering up of which she flieth without tak∣ing heed that there is a net pitched for her, into which she by that means casts her self, and is caught, argues great silliness in her; so doth Ephraims forsaking God and his pro∣tection which he might at home find, to be∣take himself to Egypt and Assyria, out of some shew which he conceives of good or ad∣vantage from them, who certainly would be (as always they were) necessary cause of mis∣chief, and for hurt not profit, to him, shew, that he is as silly as such, and so easily seduced, a dove, void of all consideration, by a false shew of little seeming good, drawn into great real evil.

To this purpose do k many expound this comparison, and the parts thereof, the thing compared, and that to which it is compared, so adjusted do as well agree as in such com∣parisons need to be required; yet if there be any thing liable to exception in this applica∣tion of the similitude, because of a supposing of some particulars which are not expressed in the text, as the throwing of corn or some bait to seduce the Dove, or the like, we may in more general terms make the application. Taking the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ca∣yonah pothah ein leb, as a silly dove without heart, to denote, as R. Tanchum expounds them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an heedless, perplexed, or amazed dove, without consideration or understanding, we may thus make it: that as a silly dove, affrighted at her nest or house, flies as amazed, and with∣out consideration, to one place and to ano∣ther for security, and there often falls into some net or snare, and meets with greater danger than she should have found at home, and in so doing discovers great silliness and want of prudence; so was it with Ephraim, who being troubled with the great evils which they felt or feared at home, forsook God and his pro∣tection, and called on Egypt, and went to As∣syria, to seek help, where they should find greater hurt, and not help, in doing which they shewed most dove-like silliness and im∣prudence. Their way had been to have re∣mained at home, and repenting them of their wickedness to have sought help from God, who had sent on them those evils, and was only able to remove them. Their forsaking him, and flying to them, was but to expose themselves to greater mischief and misery; yet so silly, so imprudent were they, as so to behave themselves. Of their calling on Egypt, viz. for help, instance is there 2 Kin. 17.4. of their seeking to Assyria, 2 Kin. 15.19. &c. and see above c. 5.13. and 8.9. and 12.1.

The verb in this v. by ours and l some o∣thes rendred in the present tense, is like a silly dove, they call, they go, are by m others ren∣dred in the Pretertense, fuit, hath been or was, n they did call, or o have called on, have gone to, and by p others, shall be, shall call on, shall go. They are all in the Original of such form, as denotes the Preterperperfect tense; as first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vayehi, though of the form of the Future, yet with the Conjunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ve, and, (as well Conversive as Copulative, as the Grammari∣ans speak) may be properly translated, was, or hath been; the others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Karau, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Halacu, are properly of the Preterperfect tense, and sound, have called, have gone; yet according to the promiscuous use of the tenses in sacred and Prophetick dialect, as we have elsewhere seen, and often meet with in Scrip∣ture, may, as the sense and occasion requires, have the force and meaning either of one tense or another, as the thing spoken of requires that we look on it as past, present, or to come, that which is by God foreseen and foretold, or determined, being as certain as what hath already been, or at present is. I conceive there∣fore that these several rendrings are to be judged of, not so much according to the form of the words in the Hebrew, as according to the fact or matter spoken of; by considering which it will appear, that here is described both what had been done by Ephraim, or the Israelites, and what they at present did, or were ready, or would be ready to do, as their condition or state of things then was; and so the words to be a description of their usual q cu∣stom and ordinary behaviour, which they had used, and were bent to use, under Gods judg∣ments, and such evils as seized on them, and disturbed their quiet; which was not to turn unto God as they ought to have done, and by repentance to seek for help from him, who only as he sent those evils could remove them,

but being willing to continue in their evil ways, and not to leave them as they must have done, if they would have obtained fa∣vour and help from him, sought help from others, as the Egyptian and Assyrian, which were not able to afford it against God; so that their seeking to them argued manifestly that silliness and folly which is here taxed in them. Such latitude therefore of rendring, as may neither tie us up only to what was past, or what was then all to come, I sup∣pose by considering the time which our Pro∣phet is said to have spoken in, the words will appear to require.

The Chaldee Paraphrast must in his ren∣dring of them be warily understood, while he renders, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They have drawn near to Egypt, they have gone captives into Assyria; for if it be strictly under∣stood of what was past, it cannot be said. Their calling indeed the Egyptians for their help, was that which caused Shalmanasar King of Assyria to come and carry them away captives; but sure that was not done when this here was spoken, and plainly this is spoken of their going or sending to Assyria, to obtain friendship against others from them, which is elsewhere likewise in this Prophet objected to them, as in the above cited places of c. 5.13. and 8.9. and 12.1. and not of their being carried thither captives, which was but yet threatned, not actually brought to pass.

Yet doth St. Jerom seem to that purpose also to expound the words. Qui enim depre∣catus Aegyptiorum auxilium est, ab Assyriis cap∣tivus educitur, For he that called on the Egyptians for help, is led away captive by the Assyrians. Sure they were not then led, and therefore we must either take them to mean what should after be, though they speak in respect to the certainty of it, as of what had already been, or was; or else in the Chaldee the word which peculiarly is used to signifie, to go captive, must be taken for going far, or taking a long journey, in a larger meaning; for such a go∣ing thither by themselves or their messengers to obtain help, we look on as certainly here meant, and not their being carried thither captives, as afterwards they indeed were, and the following words in this Prophecy speak of that as a thing yet to come.

In all these rendrings which we have yet seen, the same way of construction is obser∣ved; but there are who take another way, as the Author of the MS. Arabic Versions, who renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Naduho elai mesr waela Musal mada, i. e. They called him to Egypt, and he went to Musal, (or Assyria;) and Aben Ezra, who though on this v. he say nothing different to what ours or others, whom we have seen, say, yet on v. 8. having cited these words, saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the Egyptians are they that called, viz. that invite them to come unto them, under pretence of helping them, by r whose fair promises they suffer themselves to be deluded; but Coddaeus suspects in Aben-Ezra, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hakkoreim, that call, to be read instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hakkeruim, they that are called: and we might on like reason say, that in the Arabic Version instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Naduho, they called him, were to be read only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nadu, (without an Affix,) they called unto Egypt; but this is but conje∣cture. According to the copies which we have, and which, for ought I know, give us rightly their words, they make we see some∣thing a different sense by a different constru∣ction, which I find not yet any other that fol∣lows, and see no reason why we should. If any would, he shall still find all tending to the same scope, viz. to describe (as we before said) the silliness and folly of Ephraim, who forsaking God, and suffering themselves to be deluded by vain hopes of help from those nations who were real enemies, did cast them∣selves into inevitable hazard or evils; which, as intimated in this present v. under a com∣parison of them to a silly Dove, so is farther declared in the following verse, in terms a∣greeable to the same comparison, and con∣tinuing it.

Notes

• s

  Drus.
• t

  See Mohammed Al Damiri in his history of living creatures.
• v

  Ebn Athir.
• w

  Id. and Alzamachshari.
• x

  From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shaborutho, which is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 simplicity, folly, according to Bar Bahlul.
• y

  Drus. Rivet.
• z

  And frequently in the Proverbs.
• a

  Book of living creat. last part. l. 1. c. 4.
• b

  A MS. copy of Kimchi hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c

  Ar. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sharahati, from which root Anatomy is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tashreho. It might perhaps otherwise be compared with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sareha, to go freely up and down, and ren∣dred, a wandring dove, or the like.
• d

  Chr. à Castro.
• Doway Translat.
• (*)

  Petr. à Fig. and see Drus. deceptu facilis.
• e

  See Vat. Zanch.
• f

  Chr. à Castro. and See Calv. Zanch.
• g

  Calv.
• h

  Merc. and Tarn. on v. 12.
• i

  Schindl. Lex. and others.
• k

  See Kimchi. Chr. à Castro. Zanchi. Pare. Rivet. &c. Tarnov. Bochart. ut sup.
• l

  Jun. Trem.
• m

  LXX. Vulg. Lat.
• n

  Drus. Rivet.
• o

  Syr. Tig. and many others.
• p

  Pagn. Vat. See Chr. à Castro.
• q

  Chr. à Castro.
• r

  Rivet.