A commentary on the prophecy of Hosea by Edward Pococke.

V. 12. When they shall go, I will spread my net upon them, I will bring them down as the fowls of the heaven, I will chastise them as their congregation hath heard.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 When; so ours render it, and so the Vulgar Latin, and it is a known signification of that word or Particle, though not the only signification. It is used also to signifie, as, or, like as, and in that notion do some here take it, for as, like as, or, so as. So the LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Latin Interpreter renders, sicut, as, according to the usual signification of it, s though that also may be used for sicut or quemadmodum, like as; so also the MS. Ara∣bic, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in like manner as, or, how as; and so Abarbinel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cemo, (as the Spanish Version, Como. R. Tanchum adds another sig∣nification, which he thinks most proper to this place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Haithama, or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aina∣ma, wheresoever, or whithersoever: and the Chal∣dee Paraphrast hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beathar, and the

Syriac 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Leathro, and the printed Ara∣bic also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Haithama, all rendred in Latin, Quocunque; and Zanchius likes very well, that though it may be rendred by quem∣admodum, like as, or quando, when, it be under∣stood as secundùm quod volarint, that is, quo∣cunque se contulerint, whethersoever they shall go, or betake them, whether to Egypt, or Assyria, or elsewhere. If we had any word of like comprehension with that in the Hebrew, which hath all these and more like significa∣tions, taking in all circumstances of time, place, manner, &c. it might be well ren∣dred by it: mean while, if it be rendred by any which seems more peculiarly to be re∣strained to any one of these, we must under∣stand with it the rest, as that, whensoever, wheresoever, and howsoever, or as soon as, they shall go, and t when they have done all that they will or can, he will make good what he sai••h, I will spread my not upon them, &c.

By his w niet may we understand all those evils, punishments, and calamities, which he had determined to send on them, and his me∣thods in so ordering them as unavoidably to seise on them, so that they should not be able to escape from them by any means that they could use, more than a bird that is caught in a net can escape the hands of the fowler. In many other places is Gods net used in the like expression for such inevitable evils as he sends on men, and overpowereth them with; as Job. 19.6. God hath overthrown me and com∣passed me with his net; and Ezek. 12.13. My net also will I spred upon him, and he shall be ta∣ken in my snare; as also c. 17.20. and x else∣where.

The expression here seems very proper, he having compared Ephraim to a dove, to com∣pare those evils which he had determined to send on them, and with which he would stop them in their wicked courses and counsels, and bring them to a low afflicted condition, to a net, in which a Dove or bird being caught is so entangled, that he cannot escape by flight, but is brought and kept down to be taken and dealt with at the pleasure of the fowler So that the words, I will bring them down as the fowls of heaven, that is, y of the air, accor∣ding to the ordinary use of that word in that kind, may be looked on as part of the same expression, and as the effect of his spreading his net upon them.

R. Salomo seems to take those latter words as a differing comparison from the former of the net, and to be as from somewhat else by which Doves or other birds mounting in the air are forced down, as by an Eagle and Hawk. which mounting above them beat them down. By the same reason might it be from arrows shot at them as they are aloft, or any like means, by which the fowler fetcheth them down. Yet doth he bring another exposition, viz. as with a net set upon poles, which, when the fowl is in it, they let down. The scope would still be the same, to shew what power Gods judgments, or any instruments by him imployed, should have over them, for humbling and afflicting them without possibi∣lity of escaping. That impossibility of escape to them, Aben Ezra notes to be shewed in the words in that he saith, I will spread my net 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 alehem, over them, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lahem, for them. A net may be spread for a bird, and the bird avoid it, but when it is spread over him, then is there no escaping for him; it will necessarily bring and keep him down.

The Chaldee here rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will bring them down, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, as it is commonly rendred, by z vagari faci∣am, or, a ut aberrent faciam, I will cause them to wander, or b agitabo & instabiles faciam, I will toss them up and down, and make them un∣stable, seems to give another meaning. But though the Chaldee word in that form be usu∣ally of that signification which they give it; yet I suppose it here rather to be used in an∣other notion, which its root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tul hath, viz. in Hiphil, c 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hetil, to cast down, or at least to signifie, as it will, to take them away, or remove them from their intended course, or the place where they are; for so the mean∣ing of the place requires, that it be rather to stop and hinder them from going whither they would, than to leave them at liberty.

By his net, d some will have more particu∣larly to be meant those to whom they went, and sought help of, viz. by his spreading his net to be meant his making them their enemies, whom they sought to make their friends, or particularly the e armies of the Assyrians, who f provoked by their seeking to Egypt, came with all their forces against them, took their chief city, and destroyed their whole King∣dom.

In that he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Oridem, I will bring them down, or cause them to descend, which seemeth to suppose that they were mounted on high, g some think thereby to be inti∣mated their pride and confidence out of a conceit of help, that they, forsaking God, should find against those evils which he sent on them, from those whom they sought to for help. Others think therein alluded to the h high situation of Samaria, and their hilly v

countrey, and their i strong holds, from which he would bring them down to be carried cap∣tive by their enemies, the Assyrians; or by it may be meant the k height of their glory and dignity which they had, being a flourishing Kingdom.

Whatever little difference be betwixt Ex∣positors as to the explication of the words, the scope of all will confessedly be, that they are a menace from God to Ephr••im or Israel, who refusing to return unto him by repen∣tance, from whom only they might have found help and safety, sought after others to support them in their rebellions against him, that they should find all to be in vain, and that notwithstanding all the means that they could use he would cause his judgments to overtake them, and would certainly execute on them all those evils which he had deter∣mined to send on them, and thereby bring down their pride, and punish them for their insolency and obstinacy. That is it which he farther saith in the following words, I will chastise them as their congregation hath heard.

In the rendring and exposition of these words there is great difference betwixt Inter∣preters; some there is as to the first word, which is in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aisirem, it being from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yasar, which most frequently is used to signifie, to chastise, cor∣rect, or punish, but sometimes also taken for the same that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Asar, to bind, and so some will have it to be here taken; so R. Mena∣chem in Salomo Jarchi, and so Kimchi, who here gives such an exposition as may be ren∣dred according to either of those significations, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Mercer renders, I will bring them in castigationem po∣puli, into the chastisement of the people; but it may also sound, into the bond of the people; and that he the rather so meant it, we may gather by what he saith in his book of Roots, or Di∣ctionary, wherein he cites this place among those, in which he saith that root to have signi∣fication of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 binding.

There be also of modern Expositors, who think that signification well to agree to it in this place, according to the figurative ex∣pression of a net here used, with which he may be said to tie or hold them fast bound, that they shall not be able to break forth of it, and make an escape. But ours (perhaps better) take it in the other notion of chastising, and in that follow and agree with the most of both an∣cienter and later Interpreters. So the LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Erde enun, the l MS. and printed Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Owad∣debohom: and the Latin, coedam eos, I will beat them, recedes not from it; the Chaldee in more words to the same purpose, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yissurin aite alehun, I will bring cha∣stisements upon them; and most of the m Latin translators render it either by castigabo, or n some other word of like signification.

But in the expounding of the following words by ours rendred, as their congregation hath heard, there is more variety. They are in the Original, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ceshema Lea∣datam, which literally, and according to the letter, sound, secundùm auditionem coetui ipsorum, (or, as the Vulg. Latin, coetus,) according to the hearing to, or of their congregation, of which several meanings are given. Of which, that we may the better judge, we may take notice that Shemaa, hearing, is taken in three accep∣tions, 1. for the act of hearing, 2. for that which is heard, 3. for report or fame, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also in Greek.

1. That which seems the plainest meaning, is accoridng to that which our Translation at first hearing seems to give, viz. as their con∣gregation hath heard, that is, as hath from of old been declared to them, both in the Law, when to all their congregation, to them all gathered together, were denounced those se∣vere curses and punishments, which, if they should not hearken to the Lord, but rebeil against him, should certainly be executed on them; as in Levit. 26.14. &c. and Deut. 27.14. &c. c. 28.15. &c. and also by the Pro∣phets, upon their growing rebellious, repea∣ted to them, whose preaching to them is elsewhere called their o hearing, Isa. 53.1. or report, according to that method of Gods toward them described, 2 Kin. 17.13, & 23. and 2 Chr. 24.19, 20. The hearing of these may well be called the hearing to their congre∣gation; and in plainer language, that which their congregation had heard, p it having been preached or denounced to them. This is by q many looked on as the plainest expo∣sition, and accordingly followed; and with it well agrees the rendring of the MS. Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as I have made their congregation to hear, though with altering some∣what the conjugation of the Verb, by making it doubly transitive, for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Asma pro∣perly signifies to make to hear; if it had been only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sameat, then would it be, as ours render, their congregation hath heard, or

their generality, all of them.

2. Aben Ezra, taking it as signifying report, saith that the meaning is, I will chastise them that go into Egypt, then shall they be as a report, or the report of them shall come, to their con∣gregation which dwell, or remain, in their own land: which I suppose is well explained by R. Tanchum, saying, that some take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shema to signifie, report, or fame, as Esth. 9.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and his fame went out &c. so that the sense may be, I will chastise them that go away, that the report or fame of them shall come to the rest of their congregation, (viz. for a warning to them; so•• suppose he means.)

3. r A learned country-man of our own, taking the word in that ^s signification also, saith that the meaning may be thus, Castigabo eos juxta famam & rumorem de coetus ipsorum clade perlatam, I will chastise them according to the report or rumor which is brought to them of the overthrow (or destruction) of their congregation (or their company,) as if there had hapned some late overthrow to the Israelites, the report of which was lately brought to them, and might be an example to them, and a pattern of what they might, the rest of them, expect.

4. It may in that signification be also ren∣dred, according to the report of their congregation, viz. that which I hear of their wicked doings. See Gen. 18.21. or, 5. t according to what I hear of their general consent in transgressing my law, and following Idols, and seeking to others for∣saking me. 6. v or, to the noise and tumult of their congregation, joyning together against God: he will accordingly punish them with one common destruction.

7. w There are also those who take hearing here, to denote as much as hearkning to, and obeying, and so make the meaning, I will chastise them according to the obedience of their congregation,

as (or because) they readily obeyed the edicts of their wicked King Jero∣boam, perswading them to Idolatry.

8. R. Tanchum saith the words are to be thus interpreted, I shall chastise them when I have gathered them altogether, (or, when they are all gathered or assembled together,) that so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shemaa in the Infinititive mood may be of the same meaning in which it is used, 1 Sam. 15.4. where it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vayeshamma Saul et haam, and Saul gathe∣red together the people, or more literally accor∣ding to the usual signification of it, made the people to bear. So that the notion of it there, is, The calling together an assembly or congre∣gation, and so then here it may be, the assem∣bling together of their congregation; and the meaning, that punishment shall joyn them toge∣ther (or, seize on them all together,) as (or, when) they joyned or assembled together for rebellion. In favour of this makes the story of their being gathered together in x Samaria, and there de∣stroyed, as birds caught in a net.

9. Abarbinel takes yet another way, making the words, I will chastise them according to the hearing of their congregation, to sound, accor∣ding to what I have heard from their congrega∣tion; as if God should say, that he would pu∣nish them according to what they seemed themselves to say and prescribe. He heard them call for the Assyrians, and he would send to them the Assyrians whom they called for, but not in that way that they did indeed desire; they desired them to come and help them as friends; but as enemies to execute his judgment on them, and to destroy them, would he send-them; so they had what they sought for, but for their own destruction. Now however these and the like differ in their expositions, yet there is nothing in them which gives a Critick to conjecture, that they read otherwise in the Hebrew than we now have it; but there are others who so do, and those the ancientest.

As 1 the Chaldee, who rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they hearkned to their own counsel, gives y some to conjecture, that for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Leadatam, to their congregation, he read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Leatsatam, to their counsel, but I think there is no need to suppose so. He be∣ing a Paraphrast, was not bound up literally to render every word, but had liberty of gi∣ving what he took to be the meaning in other words. And the meaning which he gives, is but that which we have seen others to make of the words as now read, viz. that junctis con∣siliis, with joynt counsels of the whole assem∣bly they set themselves to do as they did, that for which they are threatned, as in the fifth way.

2. The LXX. render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will chastise them in the hearing of their affliction: of which as great an z assertor of that Translation as any, saith, that it is duro atque incommodo sensu, with an harsh and incommodious sense, and that they for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Leadatam, did read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Le∣raatam, or a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Letsaratam. Tremellius likewise thinking they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beshemaa (or, Ceshemaa) Leraatam, i. e. pro auditu mali eorum, according to the hearing of their evil, saith, Graeci in hac versus particula reddenda minus fuerunt attenti, The Greeks were not so heedful as they ought in rendring this part of the verse; although (saith he) they go not far from that exposition of the verse, in the first place

given, for their interpretation must thus be made out; as they heard from (or, out of) the law of Moses, with what afflictions I would chastise their insolency. Thus he. I think there may be another meaning also made of their words, according to which it may be made to agree with the second and third ways, viz. in, or by, or according to the hearing of what was to (or befel) their congregation, that is, he would chastise them with the report of what evil befel many of their people, or else, ac∣cording to what they heard thereof, viz. that like evils should befall them also, even their whole congregation, or, as Cyril, even be∣fore hand by foregoing rumors of such evils as should befall them; and so may we think them also to have given rather what they thought the words meant, than a literal ren∣dring of them.

3. The Syriac renders, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aic shemoo desohduthun, according to the hearing of their testimony. He may seem for Adatham to have read Edu∣tham, which signifies testimony, or witness, or else to have taken that also to signifie the same. And if we take the word Sohdutho, te∣stimony, or witness, in its more usual significa∣tion of such testimony or witness as they gave, the meaning may be, according to the testimony that they give of themselves, or what their own doings witness of their wickedness; as he saith above, v. 10. and c. 5.5. the pride of Israel doth testifie to his face, and so will it fall in with the 4^th way. Or else if it be taken for the testimony that they had received, viz. the law of Moses, as it is Is. 8.20. where the Syriack useth the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sohdutho, to the law and to the testimony, then will it agree all together with the first way, and be, I will chastise them according to what they have heard threatned in the testimony, or law given to them. If this account of these ren∣drings and the meaning of them satisfie not any man, I must leave him to find out some better way. According to all, the words are a threatning of evil and punishment to them; yet as b some from the word chastise, ob∣serve, with mercy and affection still to them in him that threatneth, if they would by any means have been wrought on to be kind to themselves, and repent. The reason of his threatning and punishing them, as out of the former verses it is already manifest, so is far∣ther declared in the following, with a farther denunciation of punishment to them.

Notes

• s

  Steph. Lex.
• t

  Just.
• w

  Fu••t ergo rete multiplex angustia qua oppressi sunt, ut famis, obsidionis, & calami∣tatis, ex quorum laqueis nullo inodo potuerunt exolvi & extricari. Trem.
• x

  Lam. 1.13.
• y

  Drus.
• z

  Polyglot. Bibl.
• a

  Mercer,
• b

  Petr. à Fig.
• c

  See Buxt. Lex. Rabbin.
• d

  Petr. à Fig.
• e

  Pare. Rivet.
• f

  2 Ki. 17.
• g

  Trem. Rivet. Tarnov.
• h

  Ribera. Menoc. à Lap. Grot.
• v

  Grot.
• i

  So are the like Jer. 49.16. Obad. 4.
• k

  Veil.
• Calv. Rivet. and see Trem. Par, Zanch.
• l

  And so Rab. Tanchum.
• m

  Calv. Rivet. and see Ribera. Pare. Zanch.
• n

  Castalio, eos mulctuns.
• o

  See Margin in our Bibles.
• p

  See Lud. de Dieu.
• q

  R. Sal. Kimchi, Trem. Vat. Calv. Ribera, Chr. à Castro. Sa. &c. with many others.
• r

  Lively. As it is used Is. 23.5. the report concerning Egypt, and the report of Tyre.
• t

  Jerom. See Calv. Zanch. Petr. à Fig.
• v

  Calv. Trem.
• w

  See Drus. and Tarnov. Trem.
• x

  See Pare.
• y

  Mercer.
• z

  Cappel. p. 252.
• a

  Id. p. 259. and Mercer on this place.
• b

  Petr. à Fig. Petican. and see Cyril.