A commentary on the prophecy of Hosea by Edward Pococke.

v. 14. And they have not cried unto me with their heart, when they howled upon their beds: they assemble them∣selves for corn and wine, and they rebel against me.

Here he still proceeds to shew, how justly Ephraim or the Israelites deserved those evils which God denounced against them, by a far∣ther declaration of their perverse and wicked behaviour towards, and before, him. In this verse it is set forth, by declaring both their neglect of what they ought to have done, and their doing in wrong manner and for ill ends what they did; which may be comprehended under the former expression of speaking lies against him, l and shew in part wherein that consisted. 1. They neglected to cry unto him with their heart, as if they did not think that m he attended to their hearts, or could hear them, or had regard to their condition, and or∣dered things to them. 2ly. Their outward crying and howling, which they made shew of, was not a token of true repentance and conversion to him, but only expressions drawn from them by their sufferings, which they would willingly indeed be rid of, but so as still to continue in their rebellion against him. Of the words, as rendred and distinguished in our translation, (which I take to be so exact, that there is no exception to be taken against it, it coming nearer to the Original than most of such as differ from it,) the scope and meaning may be thus, as by way of Para∣phrase given, They have not cried unto me with their heart when they howled upon their beds, i. e. when by reason of any evil they made sad and lowd complaints, and with brutish cries ut∣tered their grief, like one lying sick or pained in his bed; those their cries were not accom∣panied with faith and repentance, they did not with a sincere heart call upon God: yea when they assembled themselves for fear of dearth and famine, to pray for plenty, for corn and wine, even then did they continue to rebell against God. And this I think is a plain and perspicuous meaning. Yet are there, who dif∣ferently give it, and that, some retaining the same signification of the words, but differently applying them, as to the matter or thing sig∣nified, others giving to the words other sig∣nifications than ours do. As 1. those that dif∣fer nothing as to the signification of the

words, yet whereas in that former meaning we understand by assembling themselves for corn and wine, of their assembling by reason of the want of them to pray for them, some un∣derstand it of their assembling by reason of them to eat and drink, while instead of being thankful to God for them, they take from the enjoyment of them occasion of growing inso∣lent, and continuing to rebell against him.

So the Chaldee, who (though differing in the distinction of the words) saith, They pray not before me in (or with) their hearts, but ra∣ther howl on their beds by reason of the plenty of the corn and wine which they have gathered, they have rebelled against my word. Aben Ezra also to like purpose; They assembled them∣selves in the day time to eat and drink. Nor is it much different which Kimchi hath, as to that part of the v. though supposing a preceding famine from which they are now re∣lieved, his words sounding,

When there is brought into the city corn and wine to be sold, they all assemble themselves to (or, for) that, by reason of the famine in the city; yet notwithstanding they rebell against me.

Abarbinel also refers it so to their craving after corn and wine, when it is brought to be sold, and making it their only care to eat and drink, but seeming to make the time to be in their captivity, expounding it,

When they howl upon their beds, weeping and com∣plaining of their captivity and their afflicti∣ons, they do not cry unto me to redeem them, and to save them, but all their care is to eat and drink &c. and if there come into the city corn and wine, they diligently ga∣ther together about it, (or for it,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veyasuru bi, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they speak rebellion or revolt against me, accor∣ding to that expression used Deut. 13.5. and Jer. 28.16. and 29.32. or, they have rebelled or stubbornly behaved themselves against me, from the signification of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sorer, Deut. 21.18.

n where ours render it, stubborn, as elsewhere, rebellious; as Kimchi also notes, that in this word are complicated the significa∣tion of those two roots 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sur, to turn aside, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sarar, to be rebellious. What diffe∣rent notion others take this word in here, we shall by and by observe.

These ways of exposition, however they something differ in giving the meaning, yet agree as to the signification and rendring of the words, to the same purpose that ours ren∣der them, and in that agree most of the mo∣dern Interpreters. But others in some do differ. The Syriac renders, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they have not cried unto me from all or their whole heart, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but have howled on their bed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concerning corn and wine they contend, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they have rebelled against me. His adding in the first clause the word all, makes no difference in the signifi∣cation, but only shews what is meant by heart, put indefinitely in the Hebrew; which the Arabic M S. also thought better to ex∣press it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with a good, or sincere intention, than by barely re∣taining the word, with their heart, as it is in the Original; and whereas he renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci yelilu by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elo, but, where∣as ours (with o others) render it, when, it is that which others also do; as the Greek, and Vulg. Lat. and MS. Arab. Of others some render it by p Quia, because, others by, al∣though. The Particle signifies all these, and which ever be taken, the sense will be much the same; they have not cried unto me with their hearts, because they howled, or because their cries were only howling, or, although they howled; though they made outwardly a lowd howling, yet they cried not with their heart, they cried not &c, but only howled. What do either, or all together, of these, import, but what our rendring saith, They cryed not with their heart, when they howled &c. includes and gives to understand? Whereas he renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yithgoraru, by ours rendred, they assembled themselves, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Methcatshin, (which the Latin Translator ren∣ders, anxii sunt, but why I know not; it may rather be rendred, do contend, or fight, or else, violently dash themselves together) he may perhaps thereby mean a tumultuous and un∣orderly assembling, so as to be ready to fall one upon another, to justle one another. The word is in that translation of the Scripture elsewhere used for contending, and striving, and fighting, as Ps. 35.1.109.3. and 122.7. and 1 Cor. 9.26. 1 Tim. 6.12. and 1 Kin. 18.26. for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they have leaped upon, or up and down at the altar, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and v. 27. for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vayethgoddu, and they cut themselves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Latin renders, dimicaverunt. But the Syriac Lexicographers,

rather teach us to render, cast, or threw down themselves upon it, as from Ethcetesh, which they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to cast or throw down ones self with violence, than from Ethcatash, which consists of the same letters, but with different vowels, to fight, and contend; as is to be seen in Bar Ali, and Bar Bahlul's Dictio∣narys. From these and like places we may guess, that here is meant by him such a throng∣ing together wherein they might even come to fighting, in contending who should get first to, or most of the corn and wine; or else that having gotten corn and wine they fell to quar∣rel one with another. But leaving this as something ambiguous as to the signification of the word, if we look to the Greek and the ancient Latin, we shall find in them a more evident and known difference in the rendring of this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yithgoraru, as between themselves, so from what our Translators and others take.

The Greek for it put in their Translation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for corn and wine they were cut, that is, say q some, did cut themselves, according to the manner of those Priests of Baal, 1 Kin. 18.28. who that they might cause that deaf Idol to hear them, cried aloud and cut themselves with knives and lances, till the bloud gushed out, which r they suppose them to have done, ei∣ther for obtaining corn and wine, or to shew themselves thankful for it being obtained, or by reason of sorrow for want of them, and so to have done s according to the ancient custom of the Eastern people in token of sor∣row to cut and tear themselves; which was to the Israelites forbidden, Deut. 14.1. and Levit. 19.28. and in this respect t some think they read here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yithgodadu, as if that more properly signified, cutting. Which sig∣nification if we thought more eligible than what ours embrace, (as there is no reason why we should,) yet there is no reason why for that we should change the reading, seeing Yithgoraru, also may have the notion of cut∣ting, from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Garar, which signifies to cut; indeed properly with a saw, yet per∣haps might be taken more largely for any cutting; but as this form occurs not else∣where in that signification, so neither is there any thing to move us to take it so here, but v rather otherwise.

That difference of the ancient Latin, in re∣spect of the word which we mentioned, is, that instead of what we read, they assemble themselves &c. it renders, super triticum et vi∣num ruminabant, upon wheat and wine they chew∣ed the cud, as the Doway english it. The ground of this translation seems to be their taking the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yithgoraru to be from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gerah, which some will have it self to be the root, others making the root to be Garar, with the letter doubled, as it is also in the Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in the Noun signifies the cud, in the Verb to chew the cud, but the Verb is no where else found in this form in that signification, and seems not here to require it. x They which do here em∣brace it, give the meaning of it with the words adjoyned, much to the second way of expounding the place which we mentioned, as from Grotius we may take it, They chew∣ed &c. that is, y when they like (chewing) beasts greedily filled themselves with bread and wine, they in the enjoyment of their good things went far from me. z Another looks on it as sounding according to St. Jeroms mind, meditari et exer∣ceri, quasi dicat, omnia sua studia ad triticum et vinum, i. e. ad carnales epulas Epicureorum more conferebant;

to meditate and exercise them∣selves, as if he should say, they set all their desires or endeavours after corn and wine, i. e. carnal banqueting, like mere Epicures.

But however from the word thus rendred may be made a good sense, and agreeable to what others give, who render it as ours, yet as to the literal interpretation of it we do not think it to be on so good ground given as that which ours, following many others both a Jews and Christians, do prefer, viz. they assembled themselves, that so it may be taken from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gur, in that notion which it hath of gathering or assembling in several places, but in other conjugations and forms: in this con∣jugation it occurs only here, and the Participle of it in this signification, according to some, Jerem. 30.23. where is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Saar Mithgorer, which ours there render, a conti∣nuing (or cutting, in the margin) whirlwind, but is by b others expounded, a whirlwind that is gathered together, as the Chaldee hath it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mithcenash. Accordingly Abu Walid ex∣pounds it in this place with the following words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They gather themselves together for meat and drink to the rebelling against me, and disobeying of me, or, that they may dis∣obey me, and rebell against me.

Concerning which latter words there is al∣so a farther difference. Divers, and of good authority, render as ours do, they have rebelled against me, so the Chaldee, and so Abu Walid as we have already seen, and so R. Salomo. w

Others, as we have also above said, they speak revolt (or rebellion) against me. Others, they have departed or revolted from me; so the Vul∣gar Latin, recesserunt à me, which though it be the same in sense with the former, yet do c some object against the literal construction, because it is construed with the Preposition d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be, which may rather signifie in, to, or a∣gainst, than from, yet is that also justified by others. So R. Tanchum tells us, that some say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bi, rendred, against me, to have here the signification of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from me, that the mean∣ing should be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They go aside from my obedience, and from my command So the MS. Arabic, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which, if there be no mistake in the copy, in leaving out what may answer to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Al in the Hebrew, will sound, they adhere (or draw nigh) to corn and wine, (whereas others render, they assemble for corn &c.) but depart from my obedience, (or obe∣dience to me.) Others, seeming to insist on that Preposition, go a way almost contrary to this, rendring, divertunt ad me, they turn aside to me; which though e others except also against, yet do others look upon as most proper. So the reverend and most learned Ludov. de dieu, who thinks these with the foregoing words may be rendred, Do they gather themselves for corn and wine? they turn aside to me, to this meaning, when they are gathered together for corn and wine, or when they f fear for corn and wine, then they go aside to me, i. e. That some∣times they turn aside to me, they do it not from their heart, but because they fear a fail∣ing of corn and wine; or because the want of those worldly things causeth them to assemble themselves, that they may by prayers obtain them from me.

Now these (or other like) however they differ from one another in giving the meaning, yet all have what they may pretend to, from the notion of the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sur, which hath con∣fessedly all those significations that they give it, of departing or turning aside from, or turn∣ing aside to, or rebelling against; and is deter∣mined to any one of them by such word or particle with which it is construed, or the scope of the place, their differing concerning which hath we see produced that variety of interpretations which they give.

But it may be g wondred why the Greek here should fasten on that Verb such a mean∣ing as it seems not capable of, nor is else∣where used in: they rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they have been chastised h by me, (or instru∣cted.) Chastising or instructing is no way a known signification of the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from which the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yasuru manifestly is; and therefore it is by i several learned men thought, that they read for Yasuru rather 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yusseru, which would be from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yasar; and this is the only account of it in them, and then they observe that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yissarti, in the beginning of the next v. signifying, I have chastned them, is in that verse altogether omitted, Cui omittendo fuit, praeter oscitantiam librariorum corrupta trans∣latio membri praecedentis, the cause of which omis∣sion (saith Drus.) was besides the negligence of Transcribers, the corrupt version of the precedent member of the text. But I should crave leave to think, that that which is omitted is the translation of this present word, and that that which we read in the Greek is by ill distin∣guishing the verses put as the end of this verse, but was by the Translator put for the be∣ginning of the next, with the Hebrew in which it well enough agrees, viz. with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veani yissarti, and I have chastned, it being only by the Passive voice rendred k to the same sense, they have been chastned by me. I think this most probable, and so here would be only an omission, without pretence to ano∣other forced reading. And this may be confirm∣ed, in that in l some ••opies those words are put, not as the end, but the beginning of a verse, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which others put between that and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as seeming to distinguish the sentence, is in some wanting. And more, because some of the m Greek Fathers do make it (as we suppose it to be) the beginning of a verse; and if it be so, and if it be granted, that they took 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be in the signification of instructing, or chastising, I should rather think they took it for the n Infinitive mood, as in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yissor yisserani yah, the Lord hath chastned me, Ps. 118.18. and so thought both well enough included in one word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but this last is but a light conjecture, that before it making the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yasuru to be omitted, I think the most likely of all.

Thus have we seen wherein Interpreters chiefly differ in the different rendrings of some of the words. It may not be inconvenient to observe, how in one in the rendring of which they well agree, they do yet disagree in the acception of it, and that is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mishcebotam, which being by all rendred, on

their beds, or in their o chambers, yet it is among them controverted, whether beds (or chambers) should be taken in their proper signification, or figuratively; and some take it for the p land of their rest, viz. the land of Israel, which God had given them, wherein they reposed themselves, as men do in their chambers on their beds; q others, for their Idol Temples, in which as unclean persons on their beds or private chambers commit forni∣cation, so they did in those commit Idolatry, which is all along called whoredom and adul∣tery; r others more properly as the name sounds, so as then to signifie those places wherein men usually bethink themselves of their concerns, or retire themselves, s if either sick or any way afflicted, and there utter their moans, or put up their prayers to God for help; which so understood will describe their condition to be like that of sick and ill-affe∣cted men, which they testified by their howl∣ing, which may seem the most plain exposition.

Out of all which hath been said of this v. and the several expositions, appears that for which they are taxed, to be their false deal∣ing, their want of sincerity and reality in any worship or service of God, devotion, or other acts of religion by them pretended to. For the words do not here seem to point at their idolatrous services, but such as they would make shew of as directed to God, all which may be comprehended under the name of prayer, and crying unto God, or calling on him. Though they made shew of crying aloud unto God in private, when such calamities as they could not but see his hand in, were upon them; yet it proceeded not from a right intention of their heart, while with their mouths they seem∣ed to draw nigh unto him and with their lips, their heart was far from him, and so all their loud noise was but as a brutish inarticulate howling in his ears; and if pressed by dearth and famine, they more publickly assembled themselves, under pretence of joyning in their supplications for relief to him; yet that was not from any hearty sorrow for their sins, by which they had provoked him to send on them that calamity, nor any sign of true re∣pentance or conversion from them, or desire of being reconciled unto him, with profession of amendment of their ways and new obedi∣ence to him, but only out of a desire of ob∣teining those things which they wanted, and still continuing to rebell against him: or (ac∣cording to the exposition of others) if having plentiful supply of corn and wine, they ga∣thered themselves together, it was for the en∣joyment thereof, and for filling themselves therewith, not to return (as they ought) thanks unto God for them, nor make them occasion of bringing them to adhere to him, who was so gracious to them; but like t Jesurun waxed fat, and then kicking and forsaking God that made him, even thence taking farther occasion to continue ungratefully in rebelling against him. Neither penury or plenty could take them off from that, or reduce them to sincere acknowledgment of him, and obedience to him, but they run on in a continued course of rebellion against him. If at any time, or on any occasion they make a shew of returning to him, it is but as a little diversion or turning aside, and their rebellious purposes are not really altered, their heart is not at all sincere∣ly toward him. Thus is the perverseness of their behaviour toward him, in this v. descri∣bed, and the like in the following v. farther declared.

Notes

• l

  Capito. Tarnov.
• m

  Kimchi.
• n

  As also Ps. 78.8. and rebellious. Ps. 67.7.
• o

  Jun. Tremellius,
• p

  Calvin. Zanchi.
• Which if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Methcanshin, would agree with ours.
• q

  Petr. à Fig.
• r

  Cyril. Chr. a Castro.
• s

  Trem. Rivet.
• t

  Trem. Mercer, Pet. a Fig. Shindler. &c.
• v

  Trem. Rivet.
• x

  Jerom.
• y

  And ••o Stokes.
• z

  Petr à Fig.
• a

  Abu Walid, R. Tanch. Ab. Ezra, Kimchi.
• b

  Calv.
• w

  See Abu Walid in his roots, and in Mostalhak, in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Kimchi rad.
• c

  Pare. Petr. à FIg.
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quando cum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 construitur, potius signisicat, rebellare. Drus.
• e

  Drus. Tarnovius.
• f

  For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying also, to fear, he thinks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yithgorer may be here so understood, which will then be a different notion of it from those which we have before mentioned: so Tig. in marg. timuerunt.
• g

  Tremell.
• h

  in me, per me, Trem. à me, Cappel. Shindl. in me, Rivet.
• i

  Drus.
• k

  As Cyril also expounds it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have instructed them in the law.
• l

  Polyglot. Bibles, London. &c. see Drus.
• m

  Cyril, and see Jerom also, joyning it with what follows.
• n

  As if it should sound at full, in or per me castigando castigatus est.
• o

  Doway translat.
• p

  See Rivet.
• q

  Lyra, see Rivet, and Tarnov. from Luther, and Pare.
• r

  Aben Ezra, Kimchi, Abarbinel.
• s

  Chr. à Castro. Rivet.
• t

  Deut. 32.15.