A commentary on the prophecy of Hosea by Edward Pococke.

v. 2. The floor and the wine-press shall not feed them; and the new wine shall fail in her.

The floor and the wine-press shall not feed them: Those good gifts of God which are common occasions, to all people who enjoy them, of rejoycing, as particularly abun∣dance of the fruits of the earth, it appears, Israel made so to themselves, but in so per∣verse a manner (while they rejoiced in them, not as blessings of God with joy directed to his honor, and to express thankfulness to him, but as gifts and rewards from their Idols and encouragements to run on in serving them to the great dishonor of his name), that their sin in so doing was indeed, and ought to have been to them, greater occasion of sorrow to them then the greatest plenty of those good things could be of joy and rejoycing. The being warned of this by the Prophets seeming not sufficient to make them sensible of their error, that they might correct it, and by penitent sorrow to render themselves capable of right rejoycing, God here threatens them to use another method, whereby he will evidence his own power, the vanity of their Idols, and their folly in forsaking him who only gave those good things and could take them away at his pleasure, to follow those who neither gave them, nor could continue them to them, but would necessarily cause them to be taken from them, viz. by depriving them of all occasions of any such joy at all, which is in these words expressed, The floor and the wine-press shall not feed &c. which are things without which there can be no outward occasion of mirth and re∣joycing; they are not consistent with hun∣ger and thirst. To deprive them of the en∣joyment of these is the same which he saith, c. 2.11. to cause their mirth to cease; and these words are a plain threat of depriving them thereof or of reaping good thereby; so as that it may appear to whom they be∣long, and by whose sole power they are ordered to them as he shall see fit, either for good or for punishment to them.

For understanding the present words we may likewise compare with them what is above said, c. 2.9. I will return and take a∣way my corn in the time thereof, and my wine in the season thereof, and c. 4.10. they shall eat and not have enough, and again c. 8.7. It (i. e. their corn that they have sown, literally un∣derstanding the words as we have seen some to do) hath no stalk, the bud shall yeild no meal; if so be it yeild, the strangers shall swallow it up. By which expressions we are given to wit of o 1.1 several ways by which God can effect what he here threatneth, that the floor and the wine-press shall not feed men: as First, by his hindring the fruits of the earth to spring up and grow, that they should have any hope of good from them. Secondly, if they do grow up so far as to give them good hopes, yet then blasting those hopes, by blasting the corn or vines, or by some means corrupting them, that they grow not to ma∣turity, nor have in them kind meal or juice, for making bread and wine fit for nourish∣ment. Thirdly, if they do come to matu∣rity, and they seem to have in possession what they would expect from them, yet even then by laying his curse on them causing that they shall not yeild them good nourishment or satisfy them, or else sending on them such enemies or spoilers, as shall take it out of their hands, so that they shall not enjoy it or be the better for it.

Any of these means, by God made use of, would be sufficient to bring to pass what he here threatneth, that the floor and the wine∣press should not feed them, and the new wine should fail in her, viz. that there should be a failure of bread and wine or such things as conduced to a sufficient or comfortable live∣lihood, amongst which those are looked on as chiefe unto them. For if the corn, by any means hindred, do not grow up to have grain that may yeild meal for bread, nor the vine bring forth grapes to maturity, of which be∣ing pressed wine may be made, so that there be no corn to be brought to the floor, nor grapes to the wine-press, it will thereby ne∣cessarily be brought to pass that neither the one nor the other can feed them, nor they find from the one or the other what may nourish and suffice them; or if they do grow to maturity, but in great scarcity, and such measure as is deficient; or else in greater measure, but without Gods blessing which may make them profitable to them; or else when they should make use of them the ene∣my should snatch them (as it were) out of their mouths: the issue will still be the same, the bread which they expected from the floor, the wine which from the wine press, shall not satisfy their desires; that will not feed them, this will certainly fail them.

By which of the forementioned ways God will bring it to pass that it shall so be with them, it is not specified but in general said that it shall be so brought to pass; yet because in the expression are mentioned the floor and the wine-press, (to which the corn and the grapes are not brought till they be ripe) not the field and vineyard where they grow, it is thought by p 1.2 some more convenient to be un∣derstood as a threat that even then, when they might think themselves secure of the en∣joyment of those things, and as in the fore∣going v. look on them as a reward by their Idols bestowed on them, God would deprive them of the use and enjoyment of them, by either substracting his blessing from them, or else causing them by the enemy (the Assy∣rians) to be snatched from them. Mean while the scope of the words is evident viz. to shew that those good things as bread and wine and things of like nature which are to men the staff of life and necessary comforts thereof, are the gift of God alone, and, by his blessing only, made beneficial and profit∣able to them; so that the Israelites greatly erred in ascribing them to their Idols, as re∣wards of their service to them, and in look∣ing on them as encouragements in serving them, and had therefore no reason while they so did, to joy and rejoice in them, which they should be made sensible of by being de∣prived of them, or of the comfort which they expected from them. To shew this depen∣dance of these on those foregoing words, some therefore add or supply in the beginning q 1.3 Propterea, Therefore.

In the words is not much difficulty: some differences betwixt Interpreters concerning them we may take notice of. Whereas the first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Goren by ours here rendred floor, and in the foregoing verse corn-floor, and so by others usually area, yet is by r 1.4 others, rendred, in both verses horreum, a barn. I suppose there is by all meant but the same thing, viz. a place to which the corn is brought together to be threshed or troden out that so it may be laid up and reserved for use; but, I suppose, in respect to the custom of those times and countries, the word area or floor, is the more proper, both here and in several other places in scripture, and so doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Arabick, by which Abu∣Walid explains the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Goren.

The next word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yekeb ours in the text render, the wine-press, but in the margin put, Or, wine-fat, as if they took the word in∣differently to signify either; and so it appears they did, in as much, as though most usually they render it where it occurs by the more or∣dinary signification of wine-press, yet do also elsewhere render it by fat, as Joel 2.24. and 3.13. and that signification Drusius looks on as most befitting this place, viz. that it should denote the fat into which the wine being pressed out is received, and so taken for the wine it self, that is put thereinto according to what is in the following words explained, The new wine shall fail her. But Kimchi looks on it as rather denoting here such a fat or vessel as the grapes are s 1.5 put into, as look∣ing on a double use of it viz. of receiving the grapes brought to be eaten, or the wine pressed out of them to be drank; so that he in this expression looks on it as containing the grapes gathered for the use of eating, because in the other there is a distinct mention of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or liquor of them for drinking: but this I think is but a nicety and according to t 1.6 him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tirosh it self is somtime put not only for the liquor after it is pressed out but for the grapes in which it is, and not yet pressed forth: the meaning will still be the same and so far extend it self that neither from the corn nor their grapes, their bread or wine or ought that the earth affords for nourishment (which may well be compre∣hended under these the cheif of them) they shall find what may suffice to satisfy them; which is expressed in the next word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lo yireem, shall not feed them. The Chaldee Paraphrast for making the meaning plainer expresse••h what is uttered in an active Verb, by a Passive, and so changing the case of the Noun accordingly, instead of, the floor and wine-press shall not feed them, putting, From the floor and from the wine-press, (or wine-fat,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They shall not be fed, or nourished, in which way the Syriack likewise follows him, and in like words, only for the last having 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall not be satisfied; but this neither alters the meaning nor gives us to suspect any different reading, but the Greek doth, who rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The floor and the wine-fat hath not known them, make it to be thought that they did read, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yireem in the Future Tense from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to feed, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yadaam in the Preterperfect from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yada to know. How easy a mistake it is between the two letters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 r and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 d, in the Hebrew it is manifest, they being so like in figure that in several both written and printed copies, it is hard to distinguish them; and perhaps he that wrote that copy which they used, meant it for an r though they took it for a d, and rendred it

as they did, looking on it as giving a good meaning, that they knew them not, i. e. did not yeild themselves to be known or found of them, as agreeing with what follows which they render and the wine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath lied unto them. But what is here spoken, is evi∣dently spoken as of the future, what should be, not of what had been: and Tremellius censures their reading that it is, prorsus aliena, very strange and different from what it should be. Though therefore the printed Arabick follow it, we have no reason so to do. Not feed them. They were spoken to in the second Person, and singular Number in the foregoing verse, but here spoken of in the third Person; such change of Persons, though still the same, is not unusual, as neither the change of Num∣bers and Genders where a people are spoken of, as hath been v 1.7 elsewhere observed.

And the new wine shall fail in her, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tirosh is usually taken to signify wine, and especially new wine, must; so that I know not why the Syriack should here render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Meshcho oyl, where usually else∣where he renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chamro wine, ex∣cept he should think the word to signify in∣differently the liquor that is pressed as well out of the olive, as out of the grape, or be∣cause the three kinds of corn and wine and oyl are usually joined together, thought them to be here, so also, wine being under the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yekeb, the wine-press or wine fat, comprehended.

What is by ours rendred shall fail in her, being in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yecachesh bah, may be rendred literally, shall lye in her, or to her, and is so rendred as by the Greek, as we have seen as to the Verb, and by the printed Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so by the vulgar Latin mentietur eis, by the Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and by others agreeably w 1.8 mentietur in ea, or x 1.9 isti; but then in the original and in all them is lying no other∣wise to be understood then for failing: as for the Hebrew, that use of it elsewhere is manifest as Habb. 3.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cichesh maaseh zait, the work of the olive shall lie, as ours there have it in the margin, i. e. as in the text they put it, as here, shall fail, as the like use of the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cazab, of like signification to this, is also made, y 1.10 Isai. 58.11. whose waters fail not, as ours in the text, but in the margin, lie or deceive not, and it is z 1.11 observed also that mentiri, to lie, and men∣dax, lying, have the same use in the Latin tongue, viz. to import failing or not answering to hope or expectation. As for the thing signi∣fied viz. the failing of what they might ex∣pect from the new wine, and the other profits of the earth, may be a 1.12 compared Haggai 1.6, 9. and c. 2.17. so that as to the sense it is well rendred by the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the wine shall not suffice them. The reason of that use of the Hebrew word which we have shewed R. Tanchum gives thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. The root of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cachnash is (or hath) the signification of lying, but is figu∣ratively used to signify 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 failing; be∣cause a lie, is a thing that faileth, having no foundation.

There is another exposition of the words mentioned, though not so much approved by him viz. that some would have the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yecachesh bah to import, that others should take the wine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as if it should, as it were, deny them and not acknowledge them, (by a notion like that of the LXX. on the former Verb.) This meaning Aben Ezra gives, and it is the same which the MS. Arab. hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the new wine shall deny them: so I render it because of what Aben Ezra and R. Tanchum say; otherwise it may be rendred shall be little profitable to them, or fail them, ac∣cording to what AbuWalid observes of the use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Arabick to signify one in whom is lit∣tle good: so that the meaning according to him is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall be frustrated of it: well is it therefore by ours rendred, shall fail in her, or fail her, viz. either in quantity or quality, having not Gods blessing with it, or by reason of the enemy taking it away from them, or them from it, into captivity.

As for the Preposition with the affixe viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bah, i. e. as ours render it literally, In ea, in her, or as others, her, or, to her; it denotes or points out the same persons that the affixe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 em in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yireem signifying, them, in the Plural Number and Masculine Gender did, and is therefore by many b 1.13 ancient and more modern so rendred, which might make it seem probable that they so did read it here also, viz. Bam; especially because it is noted by the Masorites, that this is one of c 1.14 two pla∣ces in which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bah written, is to be read or understood as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bam. R. Tanchum saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that it would regularly seem to require to be read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bam, and so under∣stood

but adds his note, as d 1.15 Kimchi also, That, when a nation or people is spoken to (or of) they sometimes put an affixe, (or Pronoun de∣noting the Person) in the e 1.16 feminine Gender, as a∣greeing with the Noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Edah signifying the Congregation, sometimes in the Masculine as a∣greeing with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Am, people, and that, some∣times in the Singular Number, as all of them making one body, and sometimes in the f 1.17 Plural, as consisting of several persons, and that they per∣mit, or use, to pass from one of these kinds to another 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in one continued speech 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 relying on it as well known in it, or taking it for granted, who is meant. Abarbinel thinks it put in the feminine Gender as agreeing to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zonah an harlot, to which he had compared Israel, g 1.18 but the former rule may suffice. h 1.19 Some think what is here threatned to refer to such scarcity as was among them about the time that Tiglath Pileser came up against them, (2 Kin. 15.29.) or afterwards i 1.20 when Shalmaneser so did, who besieged Samaria three years and took it, and carried away Israel into Assyria, c. 17.5.6. viz. k 1.21 about the time of their captivity.

Notes

• o 1.1

  Compare Joel chap. 1. vers. 4. &c. and v. 11.12.
• p 1.2

  See Rivet.
• q 1.3

  Pagnin.
• r 1.4

  Munster, Tig. Capito.
• s 1.5

  See Capito. It is in the Rabbins also used for such vessels as they put olives in for the press, or the press it self, R. Tanch. in Morthed.
• t 1.6

  On Micah 6.15.
• v 1.7

  See chap. 4.18.19.
• w 1.8

  Interlin.
• x 1.9

  Jun. Trem.
• y 1.10

  They compare also Job, 41.9. and Hos. 10.13. Rivet.
• z 1.11

  Lively, Grot. Rivet. Drus.
• a 1.12

  And see above, c. 4.10. and 8.7.
• b 1.13

  Chaldee Par. Syr. LXX. Vulg. Lat.
• c 1.14

  The other is in 2 Kin. 3.24. see Kimchi.
• d 1.15

  On c. 4.19.
• e 1.16

  Capito, and Munster, therefore supply here gente.
• f 1.17

  This is wanting in the copy of R. Tanch. but supplied from Kimchi.
• g 1.18

  See Tarnov.
• h 1.19

  Grot.
• i 1.20

  Zanchi.
• k 1.21

  Rivet.