A commentary on the prophecy of Hosea by Edward Pococke.

v. 7. For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up.

The expressions in this verse are generally looked on as figurative, in a parabolical way setting forth the condition of Israel, what it was, and what it should be, what they had done or did, in those things that they have in the foregoing words been taxed for, as their forsaking God to relie upon others,, and their running after Idols, and what should be the issue thereof to them. Their costs and char∣ges, their labour and trouble, which they put themselves to, in so doing, was not only all the while vain and unprofitable to them, but should end in mischief and destruction to them. That we may have this meaning from the words, we must attend to the proper or literal meaning of them so far, as to see how they are applicable to that condition of theirs which they are brought to express. The first words, according to the understanding of which the rest are to be understood, are, For they have sown (or, do sow) the wind, and they shall reap the whirlwind. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci yizrau, for they have sown, as ours with s 1.1 others; t 1.2 o∣thers, for they do sow; u 1.3 others, for they shall sow, or, because they shall sow; others, w 1.4 certè (or, sanè) seminabunt, certainly they shall sow; others, x 1.5 cum seminaverint, when they shall have sown, or, whereas (or, seeing) they have sown; y 1.6 others, seminare solent, they are wont to son, or, pergunt, go on to sow. That in any of these significations the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci may be rendred viz. for, certainly, seeing that, when, and other like, or be taken even as an z 1.7 Exple∣tive Particle, is no doubt; as neither that the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yizraau, being the Future form, may be rendred as the sense will require, or best agree with it, either as the Present, Preter, or Future tense, or so as to denote a 1.8 actum conti∣nuum, a continued act or custom of doing. Which way soever it be here taken, the connexion of these words with the preceding will be much alike, as being a continued declaration of their great folly in doing what they do, and of the mischief which shall thence accrue to them, as by adding the following words will appear, the next of which, and governed of this Verb, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ruach, wind, they have sown the wind.

This appears at first hearing a Proverbial expression; for how can any be properly said to sow the wind? By it therefore it is by most agreed to be signified, the bestowing b 1.9 labour and pains (which is denoted by plowing and sowing) about that which is vain and of no profit. For explication of it, some say that the sowing wind is, when a man shall c 1.10 wave or throw up and down his arm, as if he were sowing corn, when indeed he hath none in his hand, and so doth only beat the air, and weary himself. R. Tanchum expounds it, as if by wind were meant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nothing. Kimchi to

the same purpose; wind, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in which is not any thing, or, no substance. But sowing seems to require to be understood something that is sowed, though perhaps as vain as, or worse than, nothing; as little profitable, if not more hurtful. And this perhaps may be the cause that the LXX do not render it lite∣rally, wind, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, things (or, seed) corrupted with the wind, blighted or blasted, in which is no pith that should spring up, and bring forth any thing that should be good. The printed Arabic, who follows them for want, I suppose, of a word at hand, renders it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 corrupt wind.

What these, which we have seen, render by, sowing wind, there be who render, sowing to, or for the wind. So Jun. and Tremellius, Cum vonto seminaverint, and so more anciently the MS. Arabic, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For they shall sow to (or, for) the wind, as if all they sowed were but thrown into the wind, by that to be dispersed and blown about. To which purpose, or not much unlike, d 1.11 some would make the Chaldee to sound, which they would have to be. Quae vento flante se∣minata sunt, those things which are sown when the wind bloweth. Some indeed render his words, Domus Israelis similis est ei quod ventus disseminat, The house of Israel is like to that which the wind disperseth: but his words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the simplest in∣terpretation of which is certainly, The house of Israel is like to him that hath sown (or soweth) the wind, and reaps a whirlwind, although it may be also rendred, to that which the wind hath sown, and the whirlwind moves, as by others we say it is, viz. to seed scattered up and down by the wind. But the former is as a plain regular construction, so altogether agreeing to the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci ruach yizreu, where the Verb being plural including, they, must govern the singular 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ruach, wind, and not be governed by it, ex∣cept any should think they changed the reading into Yizrao, of which there is neither need nor likelihood.

Now according to all, the words, though something differently rendred and interpreted by them, are to shew, that all the shews that Israel made in their idolatrous courses, all the cost and labour that they were at in setting up, and adorning and worshipping Idols, was vain and unprofitable, as ••ain as if a man should sow wind, or what is meant thereby, it being an usual expression to a Pro∣verb, of what is vain and altogether unprofi∣table, of labour to no profit. So saith he, Eccl. 5.16. what profit hath he that hath laboured for the wind? and a known Proverb it is to ex∣press labour in vain, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to till the winds, and by much the same reason, to sow the wind, to denote that what they did was all in vain, to no profit or purpose. And so Kimchi gives the meaning of these words; It is as much as to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In vain have they laboured in this service (of Idols,) as if a man sowed wind, in which is nothing of sub∣stance: and so R. Tanchum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The meaning is, that their labour is in vain.

True is this so far; but this is not all. This wind is not as common wind, the tilling or sowing of which would be only lost labour, and taking pains to no purpose, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(to borrow the Arabic translators expression) a corrupt, pernicious wind, and which if we call nothing, it must be understood, not as nothing is opposed to that which hath being, or substance, but as opposed to what is good and profita∣ble; nor meant what will not produce any thing, but be quite lost, and meerly in vain, but that which will, as not produce any thing that is good, so certainly produce what is evil and noxious; for so will the following words shew, that by this wind here said to be sowed, for expressing the nature of their do∣ings, is to be meant. In all sowing is usually respect had to a crop to be reaped with in∣crease in the same kind: and so here, to make up the comparison by which the condition of Israel is expressed, is also mentioned their reaping as well as sowing. It is an usual say∣ing, that e 1.12 as a man sows, so he shall reap; if it may be supposed that a man should sow the wind, and cover it with earth, or keep it there for a while penn'd up, what could he expect but that it should, inforced by its being shut up, and accession of what might increase its strength, f 1.13 break forth again in greater quan∣tity with greater violence. So is it said, that from that which they are here said to have sown, they shall reap a whirlwind, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Suphatah, magnum turbinem, a great whirl∣wind, hath the Tigurin Version; in which no∣tion of the word it agrees with what the Jew∣ish Doctors observe of the import of that word. For whereas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Suphah, signifies a whirlwind, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rougher than a simple wind, being caused 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as R. Tanchum speaks, from the contrariety of winds

in their motion: this form here put 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Suphatah, with the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 T inserted in it, signifies more than a simple whirlwind, one of greater violence, the adding that letter serving 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to strengthen, or augment the signi∣fication. So Kimchi on the place. So that here is denoted not only loss of labour, but a pul∣ling on themselves, by vain labour, great mis∣chief, a plentiful crop of evil, agreeable to the ill nature of the seed; as much as to say, That by their vain and evil doings they brought on themselves, as the product and issue thereof, great mischief; which is by the most g 1.14 of Expositors looked on as by way of si∣militude, to express those great evils, that destruction and h 1.15 captivity, that invasion of the Assyrians breaking in on them like a whirl∣wind, which Israel by their serving of their calf, or other Idols, occasioned to themselves, and reaped as the reward thereof, so that not only, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 no profit at all, but i 1.16 hurt and dam∣mage should come unto them. And this is as much I suppose as need to be said for ap∣plying the Proverbial expression to the con∣dition of the idolatrous Israelites, viz. by looking on the wind as to denote what is vain, and evil; the whirlwind, as to denote what is hurtful, and noxious, and destructive; and by the sowing the one, (or, to it,) to be un∣derstood the labour and costs they were at in their Idol-worship, and by their reaping the reward and issue thereof to them. Which may perhaps be looked on as well enough expressed, as to the meaning, though not to the letter, by what the LXX have, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and their k 1.17 subversion or destruction, as some, or, their end, as l 1.18 others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Arabic, their defect or failing shall receive, i. e. succeed them, viz. those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or seeds blighted with the wind, which (according to that Version) they sow∣ed, importing that the end should be answe∣rable to the beginning, the reward to the la∣bour. They seem in their rendrings to have had respect to the signification 1. of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Soph, as it signifies an end. m 1.19 Some by the expres∣sion of sowing wind, that makes a great noise and stir, look upon as implyed the great shew of religious devotion which they made in their Idol-worship. But, I suppose, that which we have mentioned of the vanity and unprofi∣tableness of what they did, to be chiefly in∣tended, and every circumstance which the words may suggest is not to be too nicely urg∣ged in such comparisons, but the main scope to be attended to; yet may both these be here taken in well together.

These words, thus taken in a figurative sense, being looked on as a description of Is∣raels condition, how things were, and how they should be with them, the following ex∣pressions are also by most looked on as appli∣cable in the same kind, and a farther declara∣tion of the same thing, the terms being taken from such things as ordinarily follow, or are expected to follow on sowing and reaping. The husbandman having sown his seed, ex∣pects and hopes that it should grow up n 1.20 first into a blade, then a stalk, then to an ear, then to full corn in the ear, fit to yield meal; then that it being ripe, he should reap it, and enjoy it for the food and profit of himself, and his family, and others: if these things succeed a∣right, he hath what answers his desire, and accounteth himself an happy man; but if it prove otherwise, and either of these fail, then is he frustrated of his hope, and made unhap∣py. And so is it here with Israel, whatever they hoped for in their idolatrous courses, they are defeated of, and they are in a condi∣tion like the husbandman, whose seed for the most part groweth not up so far as into a stalk, or if it doth, cometh not to have grain in it that may yield any meal, or if it doth and he reap it, or it be fit to be reaped, it is taken from him, and devoured by strangers, so that he cannot enjoy it, or have profit by it. It hath no stalk, (or, standing corn, saith our mar∣gin,) the word in the Hebrew being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kamah ein lo, There is not in it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ka∣mah, which being from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kam, which signifies, to stand, to rise up, to stand up∣right, may well be rendred by either; and the same is meant by them, viz. the o 1.21 corn as it yet stands erect on the ground before it be cut. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tzemach, the bud shall yield no meal; if on the stalk there put forth an ear that shall p 1.22 blow, and seem to have grain in it, that shall be so lean and empty, as that it shall not yield any meal to make bread of. The Syriac by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bud understands the ear that shouts forth of the stalk, rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and there is no stalk to them neither ear that yieldeth meal.

R. Tanchum expounds these two clauses as depending one on the other, thus: It shall not prosper, neither shall be from it a standing ear, meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kamah, much less shall it grow to maturity, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kemach meal should come of it, his words in Arabic being,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Chaldee Pa∣raphrast doth not so particularly and lite∣rally express the words of this clause, but in brief and more general language, thus, To which is no standing corn, it shall not make (or produce) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nob, fruit, or increase. The LXX also putting both clauses into one; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an hand∣ful (or sheaf) not having force to make or yield meal, viz. they shall reap; so that the words, stalk, and bud, they comprehend in one name of, handful, or sheaf. On which rendring of theirs Tremellius notes, that the reason of the difference of it is not to be sought from the reading of the words, it being out of doubt, eos non verba sed sensum studuisse red∣dere, that they endeavoured not so much to ren∣der the words, as to give the sense.

3. If so be it yield, the strangers shall swallow it up. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ulai yaaseh, If it yield: the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which elsewhere signifies, perhaps, is here noted by R. Tanchum to sig∣nifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Im, if, and with the Conjuncti∣on 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ve, and, understood to be as if it were said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veim, and if, or, as R. Salomo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, also if; although others look upon it as in its other usual signification, including the expectation of a thing to be, as much as to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that which perhaps shall bear fruit; or as Aben Ezra, sup∣plying first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and if ye shall say, perhaps it will yield, know that strangers shall swallow it up; strangers, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Enemies, spoilers, or enemies that shall spoil. The Syriac renders this as not importing so much, as the others make it to do, that some of those buds should come to afford meal, but q 1.23 as only supposing that if they should, what should have then become of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And if there should have been any to them, strangers should or would have eaten it.

Thus is the distinction of the clauses of this verse in our translation, and such others as we have mentioned, and several others; but there are r 1.24 others who differently distinguish them, viz. There shall be to the stalk (or stand∣ing corn) no bud, it shall yield no meal, if so be it yield &c. or, as others, s 1.25 The standing stalk, there is no bud in it, neither shall it yield meal, as if he should say, There should come up a stalk, but without bud, and therefore no increase of corn should be from it. And with these agrees the MS Arabic, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The stalk hath no sprout, neither doth it make meal. But Tremellius ob∣serves, that in such reading there is not due regard had to the accent, and the clauses are confounded, and the elegant gradation in the words obscured. However, here is no alte∣ration of the signification of the words, nor of what they will have to be the scope of them figuratively taken, vtz. to shew the vanity and unprofitableness of all that the Israelites, forsaking the worship of God alone, in their idolatrous ways and superstitions, do or at∣tempt in any way, for, as they suppose, ad∣vantage to themselves. In nothing shall they thrive or prosper, nothing that they suppose most for advantage to them, shall be beneficial; or if any thing seem to them to be at any time, or for a while so, it shall end in loss and mischief to them; they shall be deprived of the hoped for good, and nothing what may be profitable shall be left to them, but only real mischief; and so shall they be in a con∣dition like that of a miserable husbandman, with whom all things should succeed accor∣ding to those expressions in the words given.

So by the most are the terms looked on as to be applied by way of figure or compa∣rison to Israel, as setting forth the ill success of their idolatrous ways. But R. Tanchum is so unsatisfied with the congruity of the application, especially of the latter words, that he conceives the words of the whole verse t 1.26 not to be spoken by way of comparison, for declaring the fruitlesness and ill success of their false opinions and idolatrous practises, but properly to be meant of their tillage and harvest, and what concerned the fruits of the earth, and their expectation from them. But then the first words, however spoken of that, will be necessarily figurative. How can any properly be said, to sow the wind, or reap the whirlwind? It must necessarily be a figu∣rative and Proverbial expression, the mean∣ing of which we have already seen, but shall adde his words, in which he gives his mean∣ing of it, because not yet printed: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v 1.27

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

He gives to understand that their labour is in vain, because blessing is taken off from their labour, because of the lighting of pu∣nishment on them; and it is as if they sowed the wind, that is, nothing, and reaped what was like to it.

We may adde from Kim∣chi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or what is of less value, or worse, than that, a whirlwind being worse than an ordinary wind. The other words may be properly understood, as he would have them, and if so, are a denunciation of scarcity, fa∣mine, and poverty to them, by naming those things on which they are necessarily conse∣quent. Yea, which way soever taken, whe∣ther figuratively and comparatively, as others take them, or properly, as he will have it; in both are they an evident threat of punish∣ment to them for their evil courses, and that nothing shall prosper to them, but all things end in mischief to them, through the substra∣ction of Gods blessing from them and their indeavours, and his w 1.28 curse on them, by which they shall be frustrated in all that they hoped to receive good and comfort from: so that as in the foregoing verse is shewed what should become of their deified calf, so in this. what should become of other things which they might place any confidence in, and think should be for their wealth, all come to nought. What remains but their persons? and of them what shall become, the following words shew.

Notes

• s 1.1

  Pag. Munst. Tig.
• t 1.2

  Capito and see Zanchi.
• u 1.3

  Vulg. Lat.
• w 1.4

  Trem. Pare. a••d see Mercer.
• x 1.5

  Jun. Trem.
• y 1.6

  Vat. Zanca. Pisc.
• z 1.7

  Mercer.
• a 1.8

  Zanchi.
• b 1.9

  In literis sacris arare & seminare, significat operam, Vat.
• c 1.10

  Calv. Trem. Zanch. see Capito.
• d 1.11

  Grot.
• e 1.12

  Galat. 6.7.
• f 1.13

  Sicut unum semen multa semina, ita parrus ventus magnam vim tempestatum affert. Oecolamp. and see Ribera, and Tarn.
• g 1.14

  Pisc. see Jer. 4.13. and 51.1.
• h 1.15

  Lyra, Pet. à Fig.
• i 1.16

  Turbinem ex vento sato metere, nihil est quàm ex inutili & vana opera malum acquirere. Lively.
• k 1.17

  Kirch. Conc.
• l 1.18

  Drus.
• m 1.19

  Calv. Zanchi. Tarnov. and see Pare.
• n 1.20

  Marc. 4.28.
• o 1.21

  To which answers in Syriac 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• p 1.22

  Kimchi hist. and in Rad. and AbuWal, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q 1.23

  See Zanchi.
• r 1.24

  Interlin. Seges erit carens germine, non factura farinam. Cast.
• s 1.25

  Grot. Distingue sic, Gul∣musstans non est in eo germen, neque pr••feret farinam, &c. Tig. Seges stans, non germinabit, nec reddet farinam.
• t 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• v 1.27

  Zanchi also and Rivet intimate, that they may be so taken.
• w 1.28

  According to what is denounced in the law, Deut. 28.16, 17, 18-33. The fruit of thy hand and all thy labours, shall a nation which thou knowest not eat up.