A commentary on the prophecy of Hosea by Edward Pococke.

v. 11. I have written to him the great things of my law, but they were coun∣ted as a strange thing.

The words thus translated agree very well to the Original, and give a plain meaning, so as to shew what was the reason why the Isra∣elites so transgressed in multiplying Altars, and leaves them without excuse in so doing. God had written to them the great things of his law, things deservedly so called, and such as would by all that heard them be confessed so to be: all that heard of them could not but say of Israel, instructed in them, Surely this great nation is a wise and understanding people, Deut. 4.6. for what nation is there so great (saith he) that hath statutes and judgments so righte∣ous as all this law which I set before you this day? v. 8. Great may well be called those things which made them so great and so wise in the sight of all nations; but then that they might make them so, was to be attended to that which follows there, v. 9. Only take heed to thy self, and keep thy soul diligently, lest thou for∣get the things which thinc eyes have seen, and lest they depart from thy heart all the days of thy life, but teach them thy sons and thy son's sons. For they were written not only for the present occasion, and then to be laid aside as useless, but to be for continual use and direction to them through all generations, that so by ob∣serving them they might continue in Gods favour, and keep up their own greatness, and be still a wise and understanding people. Here then that which is taxed in them, as that by which they became so foolish, as forsaking God and the right way of his service to follow Idols, and to multiply to themselves Altars, is because they heeded not to those great things which God had written in his law, and deli∣vered to them for a perpetual rule of his wor∣ship, but so far neglected them, as that they were counted to them as a strange thing, a thing that concerned them not, and they did not therefore regard. Their extravagancy in their worship was not for want of a rule to direct them better, but because they had not regard to that rule which God had given them, but became willingly and obstinately ignorant of it.

This translation of ours, and the meaning which it suggests, might we well acquiesce in, as perspicuous and obvious; yet because there are others who give something different inter∣pretations, it will be convenient a little singly to take a view of some of the words in the Original, that we may see the grounds of such differences, and how they may be ad∣justed. The first words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ectob lo rubbe torati, which ours ren∣der, I have written to him the great things of my law, where the first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ectob, rendred, I have written, is indeed of the Fu∣ture tense, and would literally sound, I will write, But, as we have elsewhere seen, k 1.1 that tense is indifferently used for any other, as to denote either what is past, or present, as well

as what is future, as the place and matter spoken of require: and therefore in regard that the Law was long since written by Mo∣ses, do ours render it in the preterperfect tense, as of what had been done, there∣in agreeing with many others. So the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Syriack, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pagnin, scripsi, the MS. Arab, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I did write, in the signification of the Preterimper∣fect; and others, I had written, in the l 1.2 Pre∣terpluperfect tense; all of them as of the time past. And so Kimchi notes, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ectob here may be the same in sense as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ca∣tabti, I have written. I have reproved them, and my statutes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have been, or were, written to him, saith Aben Ezra. But the same tense also is not unusually put to signifie a m 1.3 continued act and a custom of doing a thing, and therefore is by others rendred in the n 1.4 Pre∣sent tense, scribo, I do write. He wrote them to them by Moses, not for that time only, but that they might be perpetually before their eyes, as if he were still writing. He continued al∣so to write them o 1.5 by the Prophets, who daily put them in mind of them, and interpreted them to them, and p 1.6 themselves wrote also to them their own admonitions agreeable to them; al∣though their preaching them to them may also be called writing them, in a larger acception of the word, in such a kind of speech as St. Paul useth, calling his preaching of Christ cru∣cified to the Galatians a setting forth of him before their eyes crucified among them. Gal. 3.1.

Others according to its form render it in the Future. So the Vulgar Latin, scribam ei multiplices leges meas, which the Doway transla∣tion renders, I will write to him my manifold laws. But the Verb following in the next clause, to wit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nechesabu, have been accounted, and so therein rendred, quae reputa∣ta sunt, (by adding, quae) which have been ac∣counted, doth seem to require that it should be spoken rather of something that he had al∣ready written, than of what he would after write. And therefore q 1.7 those who follow that translation, in their expositions for the giving the meaning of it, would have it read as by way of interrogation, or Ironically, with a kind of indignation, Shall or should I write to them my manifold laws, seeing those that I have written have been so accounted as they are by them? To what purpose will it be that I should any more write such things to them? they will still be contemned by them.

Abarbinel gives much the same meaning, by understanding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Im, if, and putting it before the Verb, explaining it,

If the great things of the law and its commandments shall be written to him, they will be as new things to him, because they have been accounted as a stranger that never heard of them:

and he notes, that others taking it in the Pretertense make the sense to be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 al∣though I have written. Ruffinus to avoid that difficulty, from the Verb being in the Future, solves it by giving another meaning to writ∣ing, than it is ordinarily taken in, understand∣ing by it, I will execute on them those punish∣ments in the law written. This is by r 1.8 some liked, by s 1.9 others looked upon as harsh. The Greek also and the printed Arabick re∣tain the Future, but of that we shall take notice after we have first explained the next word, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rubbe, as by ours read, and in construction with the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Torati, following it, translated, The great things of my law.

It is a known thing that the root or Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rabab, whence the Noun is, hath in it the signification both of magnitude, and multi∣tude, to be great, and to be many; so that this Noun may accordingly signifie either great things, or many things, and it is accordingly by some taken in the one sense, by others in the other. Ours we see take it in the first, and so do many others; for to this they seem all to have respect, who render it, t 1.10 eximia, v 1.11 magnalia, w 1.12 pretiosa, x 1.13 honorabilia, y 1.14 praecipua, z 1.15 amplitudines, a 1.16 documenta amplissima, * 1.17 Axioma∣ta, or by any like word denoting greatness or excellency. So Kimchi notes it here to im∣port, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Great and honourable things out of my law. So also R. Tanchum ex∣pounds it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Its great things, i. e. its great mysteries and high truths. And in this way well answers to it what is spoken in respect to the things of the Gospel, as this in respect to the things of the Law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts 12.11. The great or wonderful things of God. b 1.18 Some think here to be had respect to a di∣stinction of the things of the Law, among which there were some of more excellency and higher concernment than others; and so by our Saviour called the weightier matters of the law, Mat. 13.33. as judgment, mercy, and faith, and the love of God, Luk. 11. &c. which, it seems, they, pretending to follow it in matters of lower account, (though by reason of Gods command to have been duely respected) as * 1.19 of∣fering many sacrifices, or the like * 1.20 neg∣lected. But perhaps, as b 1.21 one thinks, it may

be better here to understand the whole Law, comprehended under this title as great, and glorious, and marveilous.

Others, many and of great authority, take it in the signification of multitude, or multipli∣city. So the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the mul∣tiplicity, or manifoldness of my law. The Syriac also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the multitude of my laws, or my many laws. The LXX also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the printed Arabic following them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a multitude, yea the MS. A∣rabic also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the multitude (or the greater part) of my law. The Vulgar Latin, multiplices leges meas, my manifold laws. As the wisdom of God, by whom the Law was given, is by the Apostle called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a manifold wisdom, Eph. 3.10. so c 1.22 may his Law also as well be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a manifold law, containing a multitudc of pre∣cepts fitted to all occasions of men, and dire∣cting them in all parts of their duty, and to a right performance of them, for the right or∣dering of all their actions, that they might be well pleasing to him. Which so either of these significations be taken it will be to the same purpose for the commendation of the law of God, and aggravating their sin for that disrepect of it, for which in the following words they are taxed.

But besides what hath been observed of this little diversity of the rendring this word by Interpreters, there may be observed some∣thing concerning the reading of it in the He∣brew: for it is among those words concern∣ing which there is, as they speak, a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Keri, i.e. what is read, and a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cetib, i. e. what is written. That which is read, and generally followed, as by all those whom we have men∣tioned it is, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rubbe, signifying, as we have seen them render, great things, or ma∣nifold things, or the like; and that which is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which would be, Rubbo, and signifie the greatness of it, or him, or multitude of it, or Rabbu, they have been great, or multi∣plied: but because the vowels put to it in the text do not suffer it so to be read, but would require it, if those letters stood, to be read, Rubbeu, which is not a word of any known form; therefore thinking the last letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u to be written instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i, they so put it in the margin, not adventuring to change any thing in the sacred body of the Text, and warn by the mark of the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(standing for Keri) added to it, that it ought so to be read as if it were with an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or i, Rubbe, and so is it ge∣nerally (as we have seen) read and expoun∣ded.

Yet doth Kimchi, besides his exposition of the reading as we have seen, offer an exposi∣tion also that would agree to the word as it is written, (supposing then a fitting of the vow∣els to those consonants) and saith the meaning then would be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the commandments of which there are many (or which are multiplied) in my law. The learned Ludovicus de Dieu gives also an interpretation according to what is written, saying, that ac∣cording to what is read, he should render it, scribo eis magnalia regis mei? Do I write to them the great things of my law? with an interro∣gation, as above we have seen some to do, which will be as much as, If (or when) I do write, &c. But according to what is written, Cum scribo ei praestantiam suam, when I do write to him Rubbo, his excellency, to wit, my law which is his excellency, they, to wit, both his own excellency and my law, are accounted, &c. so calling his law the excellency or dig∣nity of that people to whom it was written.

Here, by the way, seems to be to me a proof, that there were in their ancient He∣brew copies the vowels put, which they durst not to alter; else would he that put them, have fitted them to the letter written in the text, and not by reason of them have conjectu∣red that the letter was written wrong, or that it was not so plain but that it might easily be mistaken, and therefore not daring to change any thing to the least title or piece of a line, have given warning in the margin what letter it was to be taken for: for between the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u and the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i there is no farther diffe∣rence, than that the tail-line of one is shor∣ter than of the other; and if the one be a little longer than it usually is, it might be mistaken for the other, and d 1.23 on the contrary, though it were not so meant. And this word being so read, according to the direction of the vow∣ell, is properly joyned in construction with the following word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Torati, of my law, and with it makes up one clause. And so are the words joyned in our translation, and in most others. Only the Greek of the LXX, and the Arabic that is printed, following them, make a pause after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rubbe, and refer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Torati to the latter part of the sentence, thus distinguishing and translating the whole; the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e 1.24 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will delineate or write to him a multitude, and his legi∣timate things have been accounted for strange things; and the Arabic, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Arabic words sound, I will (or do) specify, or distinct∣ly set down, to him, (or, give to him in several kinds) a multitude, and my laws have been ac∣counted strange. The Latin translator there renders the first words, Exagitabo multitudinem ejus. I know not to what sense here; for though otherwise the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may have the no∣tion of agitation, I see not how it will fit here: the other from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a species, or kind, viz. to specifie, or distinguish, to give or describe in several kinds, seems much more conveni∣ent.

Here, by the way, may be observed also, that the reading, which the Arabic followed, differs from the reading of the ordinary Greek copies, in which is read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his legal (or lawful) things, it having it with the Pronoun of the first person, my laws: why they should so distinguish the clauses of the sentence, I know not. That which ours (I think with all others but them) follow, seems more convenient, and to make much a more perspicuous sense, viz. in making one clause to consist of these words, (as we said,) I have written to him the great things of my law, which shews what great and good things God did for them; and then another of the following, wherein their ill reception thereof is taxed, viz. they were ac∣counted as a strange thing to them: for connect∣ing which with the other, ours, with f 1.25 some others, supply, but; others put them as it were both in one by adding g 1.26 Quae, which have been accounted &c. But concerning any such connexion by any made between them, and the conveniency thereof, or whether any such be requisite, it will be easie to judg when we shall have the meaning of the words them∣selves, which seems perspicuous enough ac∣cording to our translation, and others that go the like way; namely, that those great things of Gods law which he wrote to them, and therefore ought to have been continually be∣fore their eyes, in their mind, and in their mouth, for direction of them in all their ways, (according to what he also comman∣ded Deut. 6.7, 8, 9.) they did yet, notwith∣standing the greatness of the things, and the concernment which they were of to them, so far neglect and disregard them, that they were to them as a strange thing, a thing that they had not heard of, much less observed or duely regarded.

In the history of the book of Kings, h 1.27 c. 22. and c. 23. we find, i 1.28 that in Josiah's time the book of the Law which was found in the house of the Lord, was to the Jews as a thing they had not seen; yet when it was read to them, they willingly stood to the covenant therein contained. But the phrase here, that the things which God had written were to Ephraim or the ten Tribes a strange thing, seems to import not a simple, but a willingly con∣tracted ignorance, through disrespect and contempt of them, as things not concerning them, and therefore not regarded, but reje∣cted by them, that they might without con∣trole run on in their wicked idolatrous ways and devices, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they cast them away as a stranger, (or, strange thing,) to which no respect or regard is had, as R. Tanchum expounds it. And this is a plain exposition of the words according to ours and most translations, in which the E∣pithet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zar, strange, is referred to the things spoken of.

But there is another way taken by some, who refer it, not to the things, but to the per∣sons to whom they were written, as if they were strange, or strangers. This the Chaldee takes, rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they have been accounted as the [heathen] nations, as if he should say, That though God had written the great things of his law to them, and therein made known himself and his will to them, and brought them into co∣venant with himself, that they should be a peculiar people to him; yet they so behaved themselves, as if they were as strange to him as k 1.29 any of the heathens, l 1.30 who had no know∣ledge of his laws, and were no better acquain∣ted with him or his law than any of them.

Abarbinel in like manner takes it in his ex∣position of the words, besides what we have already seen out of him to that purpose. The complaint (faith he) of the Prophet is, that they being Israelites, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were accounted or esteem∣ed as strangers, which never had heard the word of the law, so that when the chief of the words of the Law and the precepts thereof should be written to them, they would be as if they had not ever heard of them.

Among Christian Expositors also, Capito refers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zar, strange, or, a stranger, to the persons, expounding it, That they were by their neighbouring nations deservedly contem∣ned as strangers, ut qui legem contemnant, que observatores suos ornaret, atque admirabiles red∣deret, in as much as they contemned that law which would have made them to have been honoured and admired. But the former way, which refers it to the things, seems the plainer, and amongst such translations as we meet with, ours the most congruous, and the meaning as it hath

already been given, viz. that through their aversion from the great things of God's Law, which he had by Moses first written, and by his Prophets continually inculcated to them, and their willing neglect thereof, it was come to that pass, that those great things of the greatest concern that might be to them were as a strange thing to them, a thing that they neg∣lected, yea even contemned and rejected, as if it did not at all concern them; and this be∣ing so, it must needs be that what they per∣formed, though perhaps pretended to be ac∣cording to the law, and learned out of it, should be looked upon by God as strange worship: as in the Law we read of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ketoreth zarah, strange incense, &c. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Esh zarah, strange fire, which God com∣manded not, m 1.31 Lev. 10.1. which he would not ac∣knowledge or accept of. This seems to be ta∣ken by Jun. and Trem. as the import of the words, while rendring them, Quae praescribo ei documentis amplissimis legis meae, tanquam res extra reputantur, Those things which I pre∣scribe to them in the most ample documents of my Law, are accounted as a strange thing, they adde this note, Ego ritus & ceremonias externas isto rum omnes nihili facio, I make no account of all their rites and outward ceremonies, as he speaks of such like n 1.32 Is. 1.11. &c. and c. 66.3. This though we look not on it as the primary scope of the words, yet is that which by ne∣cessary consequence follows, on their account∣ing the great things of Gods law as a strange thing, viz. his looking on what they perfor∣med as strange things, and rejecting them. That so the case was, the next verse plainly shews.

Notes

• k 1.1

  Petr. à Fig.
• l 1.2

  Tig. Grot. Drus.
• m 1.3

  Trem,
• n 1.4

  See Kimchi. Capito. Merc, Jun. Tr,
• o 1.5

  Kimch.
• p 1.6

  Capito.
• q 1.7

  Jerom. Lyra. Arias Mont. Oecolamp.
• r 1.8

  Riber.
• s 1.9

  Rivet.
• t 1.10

  Trem.
• v 1.11

  Munst.
• w 1.12

  Calv.
• x 1.13

  Pagn. Rivet.
• y 1.14

  Interlin.
• z 1.15

  Lively. Drus.
• a 1.16

  Jun. Pi••c.
• * 1.17

  Tig.
• b 1.18

  Capito. Oecol.
• * 1.19

  Mcrcer.
• * 1.20

  See above c. 6.6.
• b 1.21

  Oecol.
• c 1.22

  Rivet.
• d 1.23

  As Elias nores concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Napshi, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Naphsho, Ps. 24. in hisnotes upon Kimchies radices,
• e 1.24

  Or as some copies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his multitude, as if they followed the Cetib,
• f 1.25

  Pisc.
• g 1.26

  Vulg. Lat.
• h 1.27

  And. 2 Chron. 34.
• i 1.28

  Kimchi.
• k 1.29

  Petr. à Fig.
• l 1.30

  Ps. 147.20.
• m 1.31

  And Num. 3.4.
• n 1.32

  See Prov. 15.8. and 21.27. Jer. 6.20.