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NOR bo Mm TRLT ib Misha ah po pieeambed mM UPD Bae Woe ay jfvadeeire D4 OR ayy by haere pet lophtage | deta) ofte LP eeu Xo sre fe naa t) 4 rhe brat Ae Bona ‘ ded #04 das Fretarpantonbent 7 OT ee CI Ry my onc rege jel bt it g AK - WN, Digitized by the Internet Archive in 2008 httos://archive.org/details/notescriticalexp0O0drak . ipa | NOTES CRITICAL AND EXPLANATORY ON THE PROPHECIES OF JONAH AND HOSEA, WITH A SUMMARY OF THE HISTORY OF JUDAH AND ISRAEL DURING THE PERIOD WHEN THE PROPHECIES OF HOSEA WERE DELIVERED. BY THE REV. WILLIAM’DRAKE, M.A, FORMERLY FELLOW OF ST JOHN’S COLLEGE, CAMBRIDGE. Cambridge : MACMILLAN & CO. 1853. fy at ees i) ane >. (re 4 7 . ue s ve ule ean: ie ~ ? PREFACE. HE primary object with which the following T notes on Jonah and Hosea have been compiled, has been to supply a want, which has been felt in giving instruction in Hebrew. For beginners there is no great scarcity of suitable text-books, adapted to the several Grammars in most common use. The analysis of the text of the history of Joseph by the present Bishop of Llandaff, and the recently published analysis of the entire book of Genesis by the Rev. W. Paul, of Banchory, refer to Dr Lee’s Grammar. In America, Professor Stuart has published an excellent Chrestomathy in con- nexion with his own Grammar, which is based upon that of Gesenius. Dr Benjamin Davies, who has translated the 14th German Edition of Gesenius, enlarged by Rédiger, has added to it an Hebrew reading book, after the method of teaching pursued by Gesenius; and Mr Tregelles has published a Gram- matical Praxis of portions of Genesis and Proverbs. vi FREFACE. On the other hand, Hebrew Scholars wij] continue to resort directly to the sources of information whence the following notes are chiefly drawn. But between the beginner and the scholar there is a wide interval, and an increasing class of students, who having mastered the earlier stages of Hebrew, may be induced to extend their reading to the more difficult portions of the Old Testament, by the aid of notes intermediate in character between such as are simply elementary, and such as might profess to be exhaustive, and to supersede the necessity of fur- ther research. I have sought to do for the prophecies of Jonah and Hosea, what has so often been done for the works of classical authors, with a view to their being read by students as distinguished from scholars; though, happily, from the nature of the case, with little necessity for conjectural emendation of the text. It is for others to decide how far I may have succeeded in giving to the notes, now published, the character at which I thus have aimed. I venture further to express an hope that a con- siderable portion of the work may be of some interest and use to persons who have no knowledge of Hebrew. The references to chapter and verse will guide the English reader to such elucidations as I have been PREFACE. Vii able to give, of difficult and obscure passages; and may thus, perhaps, in some little degree, repay the kindness of many of those friends, whose previous assurances of support have enabled me to publish without risk of pecuniary loss. W. D. THE FOLLOWING ABBREVIATIONS OCCUR IN THE REFERENCES. L. Gr. Lee’s Hebrew Grammar, 2nd Edition. London, James Duncan, 1832. L. L. A Lexicon, Hebrew Chaldee and English, by Samuel Lee, D.D. London, Duncan and Malcolm, 1840. Ges.Gr. The Hebrew Grammar of Gesenius, with Rédiger’s Addi- tions, translated by Dr Benjamin Dayies. London, Bagster and Sons, 1846. Ges. L. Gesenius’s Hebrew and Chaldee Lexicon, by Samuel P. Tregelles. London, Bagster and Sons, NOTES ON JONAH. rey Oe oe ; cau ia, jie A ASN INTRODUCTION. THE passage of Holy Writ which proves Jonah to have been the earliest of the twelve minor prophets, is found in 2 Kings xiv. 25, where it is recorded that Jeroboam II., king of Israel, restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the Lord God of Israel, which he spake by the hand of his servant Jonah the son of Amittai, the prophet, which was of Gath-hepher. ‘This prophecy of Jeroboam’s successes we may reasonably assume to have been subsequent in date to the loss of territory of which it foretold the reconquest; and this loss is to be assigned to the reign of Jehu, to the days in which the Lord began to cut Israel short. 2 Kings x. 32. Jehu began to reign B.c. 884, and within two or three years of his accession, according to Col. Rawlinson, sent presents to the then reigning monarch of Assyria (Divanubara), provoking by that act the hostility of Hazael, king of Syria. Jeroboam’s reign began B.c. 825, and lasted 41 years, to B.c. 784; and since we cannot fix the precise time when his conquests fulfilled Jonah’s pro- phecy, we have a period of nearly 100 years within which it may have been delivered. Now the date of this prophecy determines approximately the date of Jonah’s visit to Nineveh and of his prophecy against it. In the absence of internal evidence we cannot 1—2 4 INTRODUCTION. arrive at any greater certainty on the subject, though it may be hoped that the wondrous revelations of the history of the ancient Assyrian empire which are now being unfolded to the world, may disclose some parti- culars which will enable us hereafter to identify the monarch who repented at the preaching of Jonah. Amid the mass of authentic records which are now on their way to this country, it is surely not too much to hope that we may find some traces of so striking an event in Assyrian history, as the public repentance of the king of Nineveh and his people. One objection to the assignment of an early date to the prophecy of Jonah, has been already cleared away by the researches of Layard and Botta. It is satisfactorily proved that anterior to the kings of the 2nd dynasty, a great and powerful empire had its me- tropolis on the site of Nineveh, to which the expression of Scripture, an exceeding great city, might properly be applied. Layard indeed (Vol. 11. p. 249), has expressed an opinion that Jonah visited Nineveh in the time of the kings of the 2nd dynasty who are mentioned in Scripture, i.e. after the building of the palaces at Khur- sabad and Konyunjik; but this is incompatible with the fact of his prophesying the restoration of the border of Israel under Jeroboam. Still less can it be admitted by any one who acknowledges the weight of authority due to an express declaration of Scripture, that the prophecy of Jonah was delivered, and the book of Jonah written, after a partial destruction of the city of Nineveh by Nabopolassar, and so late as the reign of Josiah, i.e. subsequent to the prophecy of Nahum INTRODUCTION. 5 and its fulfilment. An opinion to this effect is ex- pressed by Mr Samuel Sharpe, in an article on Assy- rian history, contributed to Bonomi’s Nineveh and its Palaces, p. 69. It is noticed here as an error, be- cause the book in which it is advanced professes to apply the discoveries of Botta and Layard to the elucidation of Holy Writ; and from its beauty of illustration, combined with great cheapness, will pro- bably command an extensive circulation. Col. Raw- linson’s determination of the earlier Assyrian dynasty gives us the choice of four Assyrian kings, to one of whom Jonah’s message was most probably delivered, viz., those four who intervened between Divanubara and Sargina, of whom the last was the Pul of Scrip- ture. The Bible date, B.c. 862, agrees very nearly with this supposition; and the Jewish tradition that Jonah was the son of the widow of Sarepta, whom Elijah raised from the dead (1 Kings xvii. 23), is confirmatory of the early date which we claim for his prophecy; while it is not inconsistent with the fact which we learn from Scripture, that he was of Gath- hepher in the border of Zabulon. The mention of his father’s name, according to another Jewish tradi- tion, proves that Amittai was a prophet; see on Hos. i. 1. We have two distinct traditions as to Jonah’s burial-place. In the time of Jerome, the Jews pointed out his sepulchre at Gath-hepher in the tribe of Zabulon, and modern tradition places it at the village of Nebi-Yunus, opposite Mosul, where there is a small building, greatly venerated, which Mahommedans 6 INTRODUCTION. alone are allowed to enter. See Bonomi’s Nineveh, pp- 9, 311. Whenever the feeling on the part of the native population, which has hitherto been an obstacle to researches at Nebi-Yunus, shall have been over- come, it may be hoped that some light may be thrown upon the date of Jonah’s mission to Nineveh. Col. Rawlinson infers, from bricks found at Nebi-Yunus, that it was raised as a substructure for a royal palace by Adrammelech II., the grandson of Divanubara, c. 830—800 B.c.; who was one of the four kings to whose reigns the date of Jonah’s mission must be assigned. NOTES ON JONAH. CHAPTER I. 1. maby mara 7] The } perhaps im- plies that this was not the first call of Jonah to the prophetic office. He had previously been commis- sioned to teach and to warn his own countrymen ; and in consequence of their hardness and impenitence, was now sent to the Gentiles; herein foreshadowing the future course of the apostles of Christ. See Acts xiii. 46. 31’ signifies “a dove.” ADS | probably from the root MDX from NiO (as na from nia) Truth. 2. i733] It has remained for the 19th century, and for a countryman of our own, to fix the true position of this celebrated city, and to investigate its remains and extent. See Layard’s Nineveh, 11. 242— 249, where the question of site is conclusively settled. The great influence of Nineveh in Jewish affairs during the prophetical period, is proved by the title which Hosea gives its monarch, “king Jareb.” See note on Hos. v. 13. Cyril suggests that Jonah was sent to the Nine- vites rather than to the idolatrous nations nearer at hand (as Tyre, Sidon, &c.), on account of their noto- rious devotion to the worship of idols (see Nah. iii. 4); in order that the gospel truth might be foreshadowed 8 NOTES ON JONAH. I, 3,8. in them, that even the greatest sinners are not ex- cluded from the mercy of God: dr: of cai diay e&€éo- TyHoar... carynvevOncovra ev kata Kaupous eis TH TNS adneias erlyvwour, Kav elev apocpa Oewol Te Kat aTepapvot Kal qoNU Alav Key wpnKkoTes eis TO €€yviov™. mdi ‘yn] The force of the double article (as in the LXX. Vers. viv réduv rw ueyadnv) 1s expressed in English by “that great city.” But see Buxtorf’s Thes. Gram. |. 2. ¢. 1. p. 337. ONY] their wickedness, 1. e. the wickedness of the inhabitants of Nineveh. The LXX. have «pavy)) ris kakias avtys. Comp. Hos. x. 15. S. m5] jor to fice. Construct Infinitive with the prefix b from M13 recessit, discessit, infr. v. 10. The prophet tells us why he fled, in c. iv. 2, "Qovrd Twes, movns THs ’lovdatwy xwpas avnpOa to Kparos Tov Tov dhwv Ocov' cuarédrccOa dé Worep ev adTH, Kal hs aravicracbat Tis érépas. Cyril. ad loc., who refers Jacob’s expression in Gen. xxviii. 16 to this notion. Comp. also Deut. iv. 7. mewn] to Tarshish, with the suffix 7... to indi- cate the place to which. Some take this place to be Tartessus in Spain, others Carthage, others place it in the Eastern Ocean; but it is probable that Tarsus in Cilicia is meant. A commercial connexion be- tween this place and Joppa may with much proba- * We may remark however that the Syrians, the Philistines, the Tyrians, the Edomites, the Ammonites, and the Moabites, re- ceived their warning by the mouth of the next succeeding prophet, Amos; see Amos i. ii. I. 3, 4 NOTES ON JONAH. 9 bility be assumed. Ydfa is much nearer the Hebrew 15’ than the Greek form from Iéa7. Ribera argues that no individual place is meant, and that the name Tarshish, originally derived from Gen. x. 4, was assigned gradually, 1. to Cilicia; 2. to the country along the whole coast of Asia Minor ; 3. to the sea which washes that coast; 4. to the whole Mediterranean ; and finally, to the Indian Ocean. He asserts that MY*W7M simply means éo sea, and that Yn ny are ships of the sea—seaborne vessels. The m locale seems to be inconsistent with this theory, which, however, is favoured by the Chaldee para- phrase iat pryo? wryan ANITA] a ship trading to Tarshish, as in Isai. xxiii. 1, Pavinn iP; ships of Tarshish. Four MSS. of Kennicott have the 1. locale, as be- fore, which would give more precisely the rendering of the authorized version, a ship going to Tarshish, i.e. ready to go. m3] her fare = the sum charged for his convey- ance in her. Comp. Gen. xxx. 18. Ma TT] and he went down into her; i.e. into the ship. The LXX. translate it avéBy or évéBn. Comp. Ps. evii. 23. DINDy] with them; i.e. with the mariners of the ship. Comp.v.2. One MSS. has MSY with her. The feminine suffix referring to the ship is like our own use of the feminine pronoun in the same connexion. 4. 707] sent sweeping forth. Uiphil of a verb Si not in use. Its proper notion is that of casting 10 NOTES ON JONAH. I. 4, 5. down at length, hurling. It is used of a spear in 1 Sam. xvii. 11; and here of the wind sweeping over the sea. The noun “YD which follows, carries with it some- thing of the same idea of sweeping. See the use of “YD in Hos. xiii. 3, and of the cognate verb "YY in Job xxvii. 21; Ps. lviii. 10 (9). savind Maw MINT] Literally, the ship reckoned upon being broken; i.e. the persons in the ship reckoned on being wrecked ; or, as Gesenius explains it, the ship was as though it would be broken. awn is the Pih. of the verb 3M he thought. See L. L. 227 b. Comp. the Latin naufragium. 5. O73] the salt-water men, the mariners ; from the root M2 (as in Greek we find acevs from dds). The word occurs in Ezek. xxvii. 9, 27, 29. YN] each man: used distributively. Comp. Judg. ix. 55; Zech. x. 1; Joel ii. 7. Doorn] the gear =mast, sails, &c., for which this word may be used, as it is for arms in Judg. xviii. 11, and for implements of husbandry in 2 Sam. xxiv. 22. The LXX. have exBorrjv eroncavro tev cKevav tov év T@ Trotw, Which should be compared with St Paul’s expression in Acts xxvil. 19, and with Demosth. de Corona, § 194: eiva YEmove Xpnoapevov Kal Tovycay- TWY AUT@ TMV TKEVwY 4 Kal curt piBevtwv dAws, THS vava- las aiTi@To. bend] Hiph. Inf. with prefix b from root bbp in its proper causative meaning; 70 cause it to be light- ened. Ges. Gr. § 53. 2. The LXX. have rod kov- ia Oyvat. 1 5.6. NOTES ON JONAH. 1l 1] Preterite used as the Pluperfect. Ges. Gir. § 124.2. So in Greek, as Eur. Elect. 40: ei yap vw Exyev afin’ Exwv avip, evoovr’ av ée&nyepe tov ’“Ayapuépuvovos povov...-» MDY] the sides, i.e. the interior or hold. The idea of an interior wall prevails in all the passages quoted by Lee as against Gesenius; viz. Ps. exxviii. 3; Sams xkiy sh lieal) xive 1S ;)Hzek, xxx Q3o00 Tt seems to me a reasonable derivation from the original meaning of the word J) femur, clunes, &e. MED] the part of the ship below the deck; from the root {2D covered with planks. See 1 Kings vi. Beauv 7: Decked vessels appear on the sculptures of Nine- veh. See Layard, 1. pp. 383—390; and Botta, Plate 32. p77] Niph. of O77 not used in Kal. was insen- sible by sleep = was in a deep sleep. Dan. viii. 18. A sleep not of security, but of weariness and sorrow. Comp. Luke xxll. 45: Kowuuwpevouvs aro THs AVIns; and Sallust, Bell. Jug. § 71: “Primo cura, dein, ut egrum animum solet, somnus cepit.” 6. bon 37] the chief sailor. bah is literally a roper. See Ges. Gr. § 109. 1. for the position of the Article. In Ezek. xxxix. 27, we have 0°35 O35 where the absence of the article is noticeable. There however 0°37 is an adjective, while in the present case 1) is a substantive. Ges. Gr. § 109. 2. b. 12-70] What meanest thou? An elliptical ex- pression, like the vi éuoi kai coi; of the New Testament. 12 NOTES ON JONAH. 1.69, D3] thou sleeper. Niph. Part.; see sup. 5. nen’) Fut. Hithpah. form of ny nitescereé, can- descere. It is rendered here on Rabbinical authority, may think upon us. Comp. Dan. vi. 3. The LXX. have ézws diacwon, and are followed by the Syr. and Arab. Perhaps it signifies, may cause to shine (i.e. the light of His countenance) upon us. This meta- phor would be highly appropriate to their existing circumstances, and would equally well suit the passage in Daniel: And the king looked favourably upon him to set him over the whole realm. Munster translates it, Si forte bene velit nobis Deus. F wyTOx] to his messmate. This translation gives the original idea contained in AY pavit, as well as that of association. ndpy] Let us throw. Hiph. Present Plur. from verb bps with 7 suffixed in a cohortative sense. (Ges. Gr. § 48. 8.) | 3] a lot; properly the stone («rjjpos, Wapos,) by which the lot was determined. Comp. for this prac- tice of detecting guilt by lots, Josh. vii. 14; 1 Sam. xlv. 42. ‘sbwin= bb WWNB in v.8. By that which is to whom?=on account of whose conduct? or perhaps by what conduct of whom ? a double interrogation. MYI7] evil, signifying affliction, calamity. Comp. infr. iii. 10, and Joel ii. 13; Homer (Odyss. 11. 175) uses xaxorys in the same way: oppa tayiorTa Um ek KakoTNTA pvyoimer, 8. PIN] thy mission, the work prescribed to thee. I, S—14, NOTES ON JONAH. rs NIN] comest thou? the present tense. Whence wilt thou say that thou comest ? Dy MS 8] Literally, and where from this people ? = from what people? The °S imparting an interrogative force to M2. Comp. Gen. xvi. 8; 2 Sam. xy. 2. 9. “y] an Hebrew. The LXX. have doidos Kupiov, and therefore must have read ” Tay the ” being mistaken for the contracted form of mm. See Kennicott, Diss. Gener. § 25, p. 12. mw] the dry land. As the Greeks use typ Enpav. 10. ONT] fear. An instance of the cognate accusative; the word is a participial noun. fa prey] And so the sea shall be silent = shall cease from raging against us. For the con- struction, comp. Orph. Argonautica, v. 1168 : TlokAd Sé pepunpiCov évt ppect mevkariunor, 9 pev dtopGiows: Kat tyOvor kvppa Barwor Aivoréxn Myfoeiav, droorpéywot & "Epivvun. yD) 77] was going on and being tempestuous ; i. e. continued to be tempestuous. See Ges. Gr. § 139. 12. big a WS2] On account of what belongs to me=on account of what I have done. Sup. v. 7. 13. AN] literally, and they dug, which ex- presses very clearly the laboured action of rowers digging the water with their oars. Virgil uses both incumbite arairis and incumbite remis. 14. 38] a particle of deprecation. It scarcely seems to differ here from NJ°?8, of which it is pro- bably a contracted form. Many MSS. read N38. 14 NOTES ON JONAH. 114-477) N93] 1. q. 3 énnocent. The same form occurs in Joel iv. (ili) 19. The sentence may be rendered: “ Do not give (impute) to us the (shedding of the) innocent blood.” Innocent, that is as far as we are concerned: gui nulla in re nos lesit. The use of {AN is pe in the Latin phrase vitio dare. 15. “HY%] stood still from, i.e. ceased from. ‘oy in the same sense occurs in Gen. xxx. 9. Yt] ¢ndignation; but here, metaphorically, raging of the sea. Horace has zratum mare. 16. DMI TN] And they vowed vows. We may infer that the sacrifices were offered when the ship reached the nearest land; and that the vows had relation to future obedience and further offerings, when they should have returned home. See inf. ii. 5. 17. (ii. 1). This verse is placed at the beginning of ch. 11. in the Hebrew text, and in the Septuagint. 2°] Apoe. form of Pres. Pih. of 735, he appointed, he constituted. The LXX. have mpooéTake. bin 33] a great fish; clearly not a whale, though KyTos 1S so translated in Matth. xii. 40. Bochart has shewn that it must have been a species of shark. There are many such capable of swallowing and con- taining a man; see Bochart, Hieroz. 1. p. 742. The ancient commentators held that the fish re- ceived Jonah as he was cast into the waters. “Sicut ergo Jonas ex navi in alvum ceti, ita Christus ex ligno in sepulerum.” August. Epist. 49. YY] masce. pl. constr. of AYP, the belly or intes- tines. Comp. Ps. xxii. 15 (14). E3182 DE 1. NOTES ON JONAH. 15 Some Arabic writers change the number of days of his sojourn in the belly of the fish to forty. See Bochart, 11. p. 745. Cyril notices the ordinary infidel objections to this miracle, and answers them as follows: ®ayév ovv ort mapdcotov adnOas, Kat Noryou Kai cuvnPelas EméKewa, voorT dv eikdTws TO ouuBefSnKos* GAN’ et Oeds A€ryorTO KaTop- Oovv, Tis 0 amioTHTwWY ETL; Tavadkes yap TO Oetov Kal Tas TeV oOvTwY gucers METATAATTWY EVKOAWS, Tpos omep av éXorTo. The same Father refers to the heathen legend of Hercules being swallowed, like Jonah, and cast up again with the loss of his hair; quoting also Lyco- phron’s allusion to this story : , U e , TpleoTEpov A€OVTOS OV TOTE yvabois TpITWVOS HUGAavE Kapyapos KUwr. CHAPTER IL. Z. bban'] Hithpah. of bbe. It signifies pro- perly appealed to as a judge = prayed to. Some com- mentators suggest that the prayer of Jonah must have been spoken after his deliverance from the belly of the fish; and would therefore transfer v. 10 to be- tween vy. 1 and 2. For this there is not a shadow of authority in any text or version. Moreover, the lan- guage of Jonah has a striking significance when re- garded as uttered, while he was yet in the belly of the fish: nor is any part of the prayer inconsistent 16 NOTES ON JONAH. 1. 224, with this supposition. The LXX. have zpoonvéaro, which implies both prayer and thanksgiving. Comp. Eur. Elect. 413: joOnoeTai To Kat mpocevgera Deois, Cav7’ eicaxoveas raid’, dv éxowCer Tore. It may be noted that the forms 47 and 79 are used indifferently for all kinds of fish. 3. b M89] =", out of mine adversity. ‘myw. IL cried for help. Piel form of y¥ and yw. Comp. Ps. v. 2; xviii. 42 (4). 3. mob] ig. Mw (Isai. xliv. 27) the depth of the sea. The construction in Mic. vii. 19 would lead us to expect mow3 here; perhaps we should read nda. . py 3353] Into the heart of the waters. Comp. Ps. xlvi. 3(2), and Matth. xii. 40: év 7 Kapolg TIS YNS- yaw 03] all thy breakers, wavres ot MEeTEWpta pot cov in the LXX. The root 12¥ signifies fregit. 3] anything heaped up = waves, rollers, or billows. The last sentence of the verse is quoted from Psalm xlii. 8(7) with which it agrees, both in the Hebrew and the Greek version. There is abundant evidence in this chapter, that the Psalms of David were familiar as household words to the prophet. The margin of the authorized version contains no less than fifteen references to different Psalms in the space of ten verses. See tabular view at the end of the notes to this chapter. 4. ‘mY933] I am driven forth as by a flood, (Isai. lvii. 20; Amos viii. 8) an expression proper to Jonah’s situation. Our translation uses the same tly 4—6. NOTES ON JONAH. 17 English word cast here and in v. 3, where the He- brew is oovin). The LXX. have améppupas and aTrwouat. “FDIS IS] Yet will I add for to look towards the temple of thy holiness= I shall yet again look to- wards thy holy temple. Comp. Ps. v. 8(7), infr. 7, and Hos. i. 6 for the construction. See also note on Hos. ii. 9. 5. ‘ESN] have compassed me about. This is the only form of the root FSX which occurs. It is always used in a bad sense. 2 Sam. xxii. 5. WEITY] to my soul, i.e. to the peril of my life; éws \uy7s. Comp. Psalm Ixvili. 1; (Ixix. 1). The Chaldee Version has NV TY Usque ad mortem. See infr. iv. 9. FID] sea-weed, cognate of the Arabic ee lana, probably from similarity of appearance. wIn] bound. Pass. part. of YIM vincit. 6. Oo ‘Yp?] to the clefts or ravines of the mountains, cis cyionas opewy in the LXX. By this expression is signified the lowest depth of the sea. Extrema montium. Vulgate. “Montes vocat magnas rupes que sub aqua sunt.” Zheophylact. m2] her bars. The first meaning of this word is @ transverse bar of the Tabernacle; and its second, a bar for making fast the gates of a city. In this pas- sage it is used metaphorically. The strong and firm lower parts of the earth are about me. So Bochart; “Quia mare ipsum quod Jonam absorpserat est in abyssis terre.” Comp. Exod. xv. 12, where it is said 2 18 NOTES ON JONAH. in 6p of the Egyptians lost in the Red Sea, the earth swal- lowed them. See also Job xvii. 16. 7. yn] The original notion is that of cover- ing the face in sign of grief: hence it signifies here, the exhaustion and faintness of great sorrow and af- fliction. See infr. iv. 8. The same ideas occur to- gether in Eur. Hec. 482, where we have Hecuba lying fainting with grief on the stage, EvyKereopéevn meats. 8. DOMDW)] they that observe, i.e. as an object of worship, and as a rule of life. Pih. part. i. q. Kal. swam] deceptions of lies, deceptive and delu- sive lies, i.e. idols. Psal. xxxi. 6. DIDM] their own mercy, i.e. the source of their own mercies, viz. God. Comp. Psal. exliv. 2. The connexion of this verse, with the rest of the thanksgiving or prayer, is perhaps due to Jonah’s recollection of the utter helplessness of the heathen gods whom his fellow voyagers had invoked, and of the mercy which had answered his own prayer. The variation of the Chaldee paraphrase from the Hebrew text, and the Versions in this verse, is worth notice. Walton renders it: Non more gentium idola colentium, que quo ex loco beneficium conferatur ipsis, nesciunt. 9. npdwrs] I will make good =I will perform. Psal. 1.14. Any] salvation, deliverance. We may take this either as our Version does, as a distinct sentence, Sa/- vation is of the Lord: or we may suppose a prepo- sition omitted, For my salvation, &c. or, with Secker, Ht, 9; 10: NOTES ON JONAH. 19 we may render it, a sacrifice of thanksgiving to the Lord. The word occurs in Psal. iii. 2. 10. ON] et divit=et precepit. Comp. Gen. i. 3; Psal. exlviii. 5; and Matth. iv. 3: eimé wa ot Aan ovuToL aprot ryéevwvrat, 2 Chron. vii. 13 : Amos ix. HR Luke xii. 13. XP')] from root x1, vomited, cast forth; Prov. xxlli. 8. Various spots have been assigned as the locality of Jonah’s release. The question is one of little profit. The legend of Josephus which represents the prophet as carried by the fish into the Euxine and thrown up on the coast of Colchis, is both unfounded and unnecessary, upon its own alleged grounds, viz. that he might be brought on shore near to Nineveh. The following Table exhibits the more striking parallels between Jonah’s prayer and the Psalms. minmog 2 NEN MNP P AN EEAIA oy Jonah ii. 3(2). *33¥") Ps. exx.1. ‘2391 7b. 3. Dp soba mr 353 m7 pip 18.6. HI DD spb i) ees PA yee he ay pea aves 7b. 3. I Ps. xlii. 8. 72y 7222 HI NES aN) ATT) EDD “IBN IN) Ib. 4, WHY Ps, xxxi. 23. JY WIP WEITY D> NEES WEY DD IN2 Lb. 5. | Ps; lxix:-2. 9.2 20 NOTES ON JONAH. II.—III. 2, 3. ye inden pos stam ny Sip bap pws 1.7. AR OM vanea Nap 138? Ps. SV: wan oe 2 eb Me Ib. 9(8). Ps. xxxi. 7. NY “ama min Sips ony beh atin msds nor mpbe om We TP Ps. 14. PD fy? Ib. 10(9). To. 10(9). MATS ANyW Ps. iii. 9. WAT AID CHAPTER III. 2. Toe] Perhaps the better reading is ty which has the authority of three MSS.—the principal ver- sions—and its own previous use in i. 2. ANP] the calling, or proclamation, fem. noun, (root, N72) amaké eryopevov. 3. pbx nding] great to God, i.e. very great. This peculiar Hebrew construction is literally ren- dered by the LXX., weyady te Oew. It occurs in Gen. xxiii. 6, DTN N'Y prince of God = mighty prince: and is transferred to the New Testament in Acts vii. 20, acretos r@ Ocew, and 2 Cor. x. 4, dwvard 7 Qe. Similar expressions are in Isai. lix. 19; Psal. xxxvi. 7. Th 5. NOTES ON JONAH. FI 79) Noun masc. put in apposition to DY’. The walk of it or the journey of it (is) three days. The city is described by Diodorus Siculus, Lib. 11. ce. 1, in terms which agree with the language of this prophecy. Its great size may still be clearly gathered ope its ruins; see Layard’s Nineveh, 11. 247. ny] And he began. This meaning of the verb ey may readily be connected with the original idea of “making common, loosing. Jonah began to preach when loosed or freed from the previous ob- stacles which had hindered his mission. ni Dyas] The error of the LXX. in rendering three days instead of forty, has been a source of great difficulty to those commentators, who assert the inspiration of the Septuagint. And the question has been further complicated by a third reading occurring in so early a writer as Justin Martyr (Dial. cum Tryph.), who says forty and three days. Perhaps the most reasonable solution is to assume an early error of transcription in the LXX. version: for the reading of the Hebrew text is unassailable. Ribera truly observes, Porro numerus quadragenarius aptissime usurpatus est a prophetd; est enim numerus peenitentice ut ait Hieronymus. See also Augustin, Lib. 1. de Doctr. Christ. c. 16, and comp. Exod. xxxiv. 28; 1 Kings xix. 8; Matth. iv. 2. 2573] Niph. Part. fem. from root JB sub- vertit. The LXX. have KaTagtpapycerat. Comp. Gen. xix. 21, 25. 5. This faith of the Ninevites is compared by Bochart to that of Darius, when he issued his edict 22 NOTES ON JONAH. Ill. 5, 6. that men should worship the God of Daniel. Dan. vi. 26. See also Dan. 111.29. He says, videntur fuisse totidem icici ad populorum conversionem. he ascr ribes stability a and therefore sasth hence confides in, as here, and in Psal. lxxviii. 22, 32. For the construction, comp. John i. 12. — tots misTEVoVoW Eis TO OvOMAa aUTOD. pw] Sackcloth, in outward token of grief and humiliation. ebant sacci e cilicio. Comp. Rev. vi. 12. jédas ws caxkds tprywos. Mark i. 6. Camel’s hair is still used in Tartary to make a coarse kind of sacks and carpets. Hue’s 7ravels, c. ix. ad fin. 6. qo by] For an opinion as to who is the king here mentioned, see “Introduction to Jonah.” D3] a throne, the primitive notion being that of placing one thing firmly on another; so Lee: but Gesenius says, velo pensilt cooperta, as from D3 operuit: and this idea is perhaps favoured by what we learn of the habits of some Eastern monarchs, whose throne was veiled, and their persons as much as possible secluded from public view. See Herod. i. 99, respecting the seclusion of Deioces. Pagninus, in reference to the derivation from D3 says, Sunt qui ad sequentem radicem reducant, quod regum aut judicum solia tapetibus obtegi soleant. Thes. Ling. Hebr. p. 1195. And Castell renders it, Soliwm, q. tapetibus obtectum. Comp. the Chaldee expression NDIA MA Domus sedis secrete, latrina. Mr Layard informs me that amongst the fragments of a bronze throne, discovered at Nineveh, was a rod with a ring Ti 6,-7: NOTES ON JONAH. 23 running on it to which drapery had evidently been attached. Jrom off him. The nvN here meant was the royal robe of state, richly embroidered, for the manufacture of which the Assyrians were early noted; whence it is called in Josh. vii. 21, mil4 HTIS. See Layard’s Nineveh, 1. 136, 11. 319, 321. It is used of Elijah’s mantle in 1 Kings xix. 13, 19, 2 Kings ii. 13, 14, meaning no doubt the "yw MIN of Zech. xiii. 4, and Gen. xxv. 25. Comp. 2 King i. 8. pur D2] And covered himself in sackcloth. The verb being used elliptically. Gr. § 220. 7. Pym] and at was proclaimed. Hiph. Pret. The a notion of crying out under the pressure of distress is conveyed here as in 1. 5. DYybD| from the will or decree. The original notion is that of discriminating and selecting, making choice, as in food. yong] his great ones. The LXX. render it by the word peryeoraves. Lat. magnates. MAND] =791+3. Latin quid + quid =quicquid, anything. Comp. Virg. Eel. v. 24, Non ulli pastos illis egere diebus Frigida, Daphni, boves ad flumina; nulla neque amnem Libavit quadrupes ; nec graminis attigit herbam. The mention of the cattle is intended to shew the great zeal of the Ninevites in exhibiting the outward symbols of repentance. Some however interpret it metaphorically. Mact xtyvn voetcQa Tours ev avOpwrors adoywratous. Cyril ad loc. 24 NOTES ON JONAH. TT. 8 8. MpPIN2] with strength = vehemently, zealously. o. "DN aw yr] Who knoweth whether God wil turn, &ec.? © is understood as in Joel ii. 14. See Noldius, de Particulis, § 24. 10. Origen would account for the apparent dis- crepancy between the fact stated here, and the words of Balaam in Numb. xxiii. 19, by the assumption that they are not God’s own words, but the prophet’s, in which the destruction of Nineveh in forty days is threatened. But Cyril alludes to this notion only to condemn it, and so dangerous a theory is not needful to the solution of the difficulty. There was generally, if not always, an implied condition in the denunciation of God’s vengeance, by the satisfaction of which it might be, as in this case it was, stayed, CHAPTER IV. lL 2 YM) And it afflicted Jonah a great affliction. Comp. Nehem. ii. 10. The LXX. have edvayOy Avan peryaAny. 9M] And it became hot to him=he became heated or angry. For this impersonal usage, see Ges. Gr. § 134. 2. In Eur. Elec. 1187: cia mupos émoNov = oe opyns éuodov. Ribera observes that the rendering of the LXX. cuveyv6n, suggests the cause of Jonah’s anger, because he was confused with shame at the idea that his prophecy should not come true. IV. 2—85. NOTES ON JONAII. 25 2. ‘HIP Pih. form of DIP L made haste. In the LXX. rpoepOaca tov duyeir. MYT] Newcome says: “Hence we learn how many recent instances of long-suffering God had shewn.” This inference does not follow of necessity. Jonah might well have known this character of God from His written word. Supr. ii. 3. Compare Joel i. 13, for a similar description of the mercy of God. 3. "MD ‘ni 3b 3] One of the forms of com- parison in Hebrew. It is literally rendered by the LXX. é7t kadov 76 amoPavety pe 7 Cav we. See Ges. Gr: § 117. 1. 4. 1 Mmm aw] Ls wt rightly hot to thee? =1s it well that thine anger is kindled? See inf. WSs Ribera, on Hos. v. 2, asserts that certain verbs in the Hiph. conj. like 165 are used adverbially. See anir.. 1d. 5. N¥*] and he had gone. See supr.i. 5, and compare Gen. xx. 4; 1 Sam. xxx. 1. syd Dp] Lastward relatively to the city. Com- pare the use of é« in ék devTépou, €K TpiTov, &ce.. in Greek. MD] an hut or hiding place, a shelter, whether artificial or natural. See Jer. xxv. 38; Job xxxviii. 40. Cyril Says, oxedua Cera oikos avtou: his dwelling is extemporized. Layard mentions similar eaxtempore dwellings. “The Abou-Salman Arabs, having struck their black tents, were now living in ozazlis or sheds constructed 26 NOTES ON JONAH. Iv. 5, 6. of reeds and grass along the banks of the river.” Layard’s Nineveh, 1. 123. Jonah seems to have been incredulous of the fact that his mission had succeeded; and in an unhappy spirit of perverseness to lament that it had not failed. He presents to us in his solitude and distress a striking picture of the unhappiness of disobedience. We may compare him with Homer’s description of Bellerophon in fl. vi. 201: w a Ny ,? ee > , ”~ TOL O Kammedciov to ‘AXiov oios aAaTo a ‘A ‘ ‘ , ’ ’ , ov Ouypov karédwv, marov avOpwrwy adecivwr. 6. }'p'P] A word which occurs only in this passage. Commentators are now agreed that it means the plant or shrub called Palma Christi, the Lici- nus communis of the natural order EHuphorbiacee. It abounds near the Tigris where it grows sometimes to an unusual size. The leaves are broad and large. In the Arabic version it is called e3 ol el cheroa, and by the Egyptians «xix. See Herod. 11.94, who however is speaking of the oil which the plant pro- duces : amo tov ot\AkuTrpiwy Tov KapTrov, TO KaXeuoL meV Aiyurrion xix. See sd Mieroz. 1. 293; Cels. Mierob. 1. 273. We byn] Srom dinder to Jonah, i.e. over- shadowing him from the ground. Like the use of sub after verbs of motion in Latin. Comp. Eur. Phen. 660: ‘ a ‘ Kiooos ov mwEepioredys Edikros evOUs Err Bpépos ’ w KAonpopoisw Epveow , , , hats KAaATACOKLOLOLY Or\Pioas EVWTIOE, Iv. 6—8. NOTES ON JONAH. aT b bxnb] For to deliver him. Inf. Hiph. with b for TS according to Lee. We should perhaps ren- der it: For to accomplish deliverance for him; or adopt Houbigant’s suggested correction bund though without MS. authority. The Vulgate renders it, Ut protegeret eum, labo- raverat enim. Sensus potius quam verborum ratio- nem habuit Hieronymus. Rib. ad loc. fi nydin] a worm. Comp. Syr. Wol, vermi- culus qui ex cocco nascitur. See Bochart, Hieroz. 1. 6238. TKwrAnKka pev ewOuwyv ovouaceTat THY KaMTNHY; Oud Tot TO €K dpocov THs UTO THY Ew TiTTOVENS Tas THs yevecews exew apxas. Cyril ad loe. nana) “nw niby3] At the coming up of the dawn for the morrow. Comp. Matth. vi. 34: eis rp avpuov. 3A)] and tt struck, or smote. From root 3). Comp. Ps. exxi. 6; Hos. ix. 16. 8. OB" MN] not necessarily an Hast wind. The character of the wind is described rather than its direction. See Athenceum for Jan. 24, 1852, p. 114. It is the avenos cavowv or voros of the New Testa- ment and the LXX. See Bochart, Hieroz. u. p. 102, 103. “The change to summer had been as rapid as that which ushered in the spring. The verdure of the plain had perished almost in a day. Hot winds coming from the desert had burnt up and carried away the shrubs.” Layard’s Nineveh, 1. p. 123. Mw] a word dak reyouevov; rendered by the 28 NOTES ON JONAH. Iv. 6 LXX. cvykaiovrr. Castell, vehementer aridus, are- Jaciens. Gesen. silens, quietus. “Significat proprie surdefacientem. Insonuit enim ventus ille urens tam insolenter, ut aures colloquentium quasi surdas red- deret.” Seb. Munster ad loc. For a description of these storms see Layard, I. p. 124. npyny] And he became faint; properly, he be- came clothed. Gen. xxxvill. 14. The LXX. render it whiryovynoe. Lee says that the transition from clothe to faint probably originated in the languor produced in hot countries from excess of clothing. Comp. Amos vii. 13; supr. ii. 7. WEIN Oey] And he entreated for his soul, 1. e. for himself. Isai. xlvi. 2. Somewhat similar is the Latin use of animus, “ne gereret animum super Jortunam,” i.e. ne gereret se. Sall. B. J. § 64. 9. Dy] Even unto death, i.e. evento justify my desiring death. The LXX. have éws @avarov. Comp. Matt. xxvi. 38; Isai. xxxvili. 1; Philip. ii. 27. 10. ADA ARN] thou wouldest have spared. For this potential force of the preterite compare Exod. ix. 5. Ges. Gr. § 124, 5. moSyaw anos Ww See Ges. Gr. § 36. Which was the son of a night and (as) the son of a night passed away. There is however MS. autho- rity for }’3 in both places, and this gives a more satis- factory rendering; Which within a night came into existence and within a night passed away. 11. Faw WW] As to which there is in it. M27] Hiph. Inf. form used adverbially. Literally, LV: NOTES ON JONAH. 29 multiplyingly, i.e. in great numbers = more than, when followed, as a by OL. L. p. 548,b. Ges. G. § 128. 2 my ony] Treelwe, literally, two, ten. 129] ten thousand. It is probably written for 129 or 139 Lee’s Gr. § 87. 2. bsinid Woya] Literally, Between his right hand in reference to his left hand; i.e. between right hand and left. Probably a proverbial expression, signifying the innocence of childhood, not yet able to distinguish between good and evil. If the children were 120,000, we may count the whole population at 600,000, not an extravagant calculation for a city within which we are told that Sennacherib employed no less than 360,000 captives at one time for the repair of the great palace. The singular affixes shew that we should render "WS each one of whom. mat M27] And much cattle. This is quite consistent with the great size ascribed to Nineveh. There were probably pastures as well as gardens and parks enclosed within the walls. Mr Layard considers that there are indications of an enclosure or park still remaining near the great mound of Nimroud. ' cos VW mt mi UD a J | ae Pee cae Gate on ay a a, Hees 7 Ay, Nit oe T! rears - os yt 7 re : ig ie, aNGF ue ‘+ ) atte RY a or o * amAniwe chives . ot Soaks ee | ae 44 i‘ ie r Af 9 ’ i et ke y be wage oo A er os Me nal Ly : 4 5 bAnure Wrieyy)./3 8 1 oY . ities, A ¥ 4 fay i 7 [ A ‘ Mbie vel. ’ i “t i el oe ‘ \ 4 i . j jolm a ; me itis eri pO be ten, ELE edit ee | : = : Aw hiah Tt. Be (ait hae ; \ oe an ; Ve injetntiiciid Stonn nh GS fat. v2 Sn » eee it Vor i AUOLLe TROY ie Oe, Asal’ 08 lavata nin Aiea feds Dine Orn a ye er id THe ‘ees SU, i wie ems p My. yi us) j 1) 7 ad ” Hl Dhar sa alwaarh on E*. Uetaie farriy iT ad j ‘ P 7 * ® q in > TN ORE Tye) a yA eS q aT ‘ eo \ oli > pe) We iad naif ; : ’ Let io nih | Teel (nay ie. (TS + mat lik) Beery fap [Taye 09 WRT aula ne ile he ie (al Aa } tA” . nie | ’ Noe F A70y ‘te Atlidibe Ay A At a wig wk ey rts : on J ere NOTES ON HOSEA. INTRODUCTION, Hosea states at the beginning of his prophecies that he exercised his ministry in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel. Jeroboam began to reign B.c. 825 (2 Kings xiv. 16) and died B.c. 784, having reigned 41 years in Samaria; and Hezekiah’s reign began B.c. 728; so that the delivery of Hosea’s prophecies must have extended at the very lowest computation over 56 years. The attempt to assign each separate portion of the writings of Hosea to the periods to which it is specially applicable whether in its delivery or its ful- filment, is surrounded with great difficulties. Future discoveries among the records of Assyria may per- haps afford an illustration of some passages which at present are only subjects of conjecture. In some cases the point, where one prophecy ends and another commences, cannot be satisfactorily determined; and hence various divisions have been proposed from time to time to suit the general views of prophecy taken by different commentators. Speculations of this sort are perfectly legitimate and within the province of an annotator, if founded on historical facts and upon a critical acquaintance with the structure of the Hebrew language; for the division of the Bible into chapter 3 34 INTRODUCTION. and verse has no such authority as to hinder us from criticizing and correcting it*. Before then entering upon an examination of the text of Hosea, it will be well to obtain a clear general knowledge of the history of the period when he pro- phesied. Cyril, who gives a summary of the annals of the kings mentioned in Hos. i. 1, justifies its inser- tion by the remark, ratra ypyoiuws eipntar mpos To mapov' éxacT@ yap Tov cumBeByKdTwv edapuoceey ev- TEXvas TIS MpopyTetas 0 Aoryos. The Chronology followed is that of Jahn in his history of the Hebrew Commonwealth, c. xxxv. Jeroboam, second of that name, succeeded his father Jehoash as king of Israel in B.c. 825, having been previously associated with him for some years in the government. Like other descendants of Jero- boam the son of Nebat, he did that which was evil in the sight of the Lord; but he was not visited with the ordinary penalty of temporal evil in requital of his disobedience. God had selected him as his agent in carrying out a purpose of mercy towards his afflicted people; and to this end He permitted him to exalt his kingdom to a remarkable degree of prosperity, and to extend its borders even to the Euphrates and to the Dead sea. He restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the Lord God of Israel. (2 Kings xiv. 25), His whole reign was marked by * The same remark applies with nearly equal weight to the punctuation of the Hebrew text. See Maitland’s Hruvin, pp. 44 —54 for some valuable observations on this head. INTRODUCTION. 35 the temporal successes which the kingdom of Israel achieved in spite of the idolatrous practices of both king and people. Nevertheless, Jeroboam was not left without warning as to the disastrous results which would hereafter arise out of his evil conduct. Both Amos and Hosea were sent to denounce God’s wrath against Israel and the future destruction of the house of Jeroboam; and both these holy men have left us in their writings an evidence of their fidelity to their trust. After Jeroboam’s death occurred an interregnum of eleven years, in which the kingdom he had consoli- dated, fell rapidly into confusion and decay. It was not till B.c. 773 that Zachariah his son became king. His elevation to the throne fulfilled the promise made to Jehu, that his children of the fourth generation should sit upon the throne of Israel (2 Kings x. 30). Zachariah reigned only six months, having been slain at the end of that time by Shallum son of Jabesh in the presence of the people. This murder fulfilled Amos vii. 9. Shallum usurped the throne, and held it for one month; and was then in turn deposed and put to death by Menahem the son of Gadi. Menahem’s first act of sovereignty was to march an army from Tirzah against Tiphsah, an important city on the Western bank of the Euphrates and one of Jeroboam’s con- quests. It is possible that the cruel punishment inflicted on the people of Tiphsah attracted the notice of the Assyrian monarch, and brought on that colli- sion between the kingdoms of Assyria and Israel, 3—2 36 INTRODUCTION. which ended in the destruction of the latter. In Menahem’s second year, Pul, king of Assyria, came against the land (2 Kings xv. 19), and was bought off by a bribe of 1000 pieces of silver exacted from the wealthier of the people*. Menahem did evil in the sight of the Lord. The manner of his death is not recorded. He was succeeded by Pekahiah his son in B.C. 761. Pekahiah’s reign lasted only two years. He was slain by one of his captains, Pekah the son of Rema- liah. The reign of this usurper is chiefly noticeable for his having been employed as one of God’s instru- ments in the punishment of Judah for the sins of Ahaz (2 Chron xxviii. 6—15). Ahaz applied for help to the king of Assyria, Sargina of the Assyrian monu- ments, the Sargon of Isaiah xx. 1, and known in Scripture as Tiglath-Pileser and Shalmaneser. Sar- gina marched against Damascus and put to death Rezin its king; he then entered Samaria, laid great part of its territory waste, carried away numerous captives, and probably captured and partially de- stroyed the city. (1 Chron. v. 26; 2 Kings xv. 29; Isai. ix. 1). It is not unlikely that these sufferings of Israel induced the conspiracy by which in the year following (B.c. 740) Pekah was deposed. His murder was followed by anarchy, which lasted nine years, until Hoshea, the murderer of Pekah, esta- * It is probable that Pul’s demands upon Menahem were sub- sequently renewed, for a mutilated portion of an inscription has been found in the 8. W. palace at Nimrud, which mentions a re- ceipt of tribute by Pul from Menahem, in his 8th year, B.c. 762. INTRODUCTION. Se blished himself on the throne. Hoshea did evil in the sight of the Lord, but not as the kings of Israel that were before him (2 Kings xvii. 2). Refusing to pay the tribute imposed on Pekah he challenged the hostility of the powerful monarch of Assyria, who came against him and compelled him to become his servant and to offer presents. Ata later period of his reign he contracted an alliance with So or Sabacon king of Egypt; and trusting to his protection, again failed to pay the Assyrian tribute (Hos. xii. 2). Whereupon Sargina seized him and threw him into prison; and marching an army against Samaria took the place after a siege of three years, in the 9th year of Hoshea’s reign, B.c. 722. This event fulfilled Hosea’s prophecy in xiii. 16. The fate of the Israel- ites and the distribution of their territory are treated of in full in 2 Kings xvii. 6—41. With this capture terminates the history of Israel as an independent kingdom. The parallel history of the kingdom of Judah is of similar importance to a clear understanding of the prophecies of Hosea. Amaziah was seated on the throne of Judah when Jeroboam became king of Israel. He gave offence to the pride of the Israelites by not making use of the troops he had hired from them for a campaign against Edom. It is recorded of him that he did that which was right in the sight of the Lord, but not with a perfect heart, not like David his father. The success obtained over the Edomites was followed by the in- troduction of the gods of Edom into the worship of Judah, and thus indirectly led to the overthrow of the 38 INTRODUCTION. army by Joash king of Israel, and to the disgrace attaching to the breaking down of the wall of Jeru- salem, and the spoliation of the gold and silver ves- sels belonging to the house of God. These reverses, accompanied by dereliction of the path of obedience to the Lord, induced a conspiracy against Amaziah among the people of Jerusalem. He fled to Lachish, and was there slain. He was succeeded by his son Uzziah, called also Azariah, in B.c. 811. This king ascended the throne at the age of 16, and reigned 52 years in Jerusalem. The events of this long period are related in 2 Chron. xxvi. They set before us a striking example of the blessings of God upon obedience, and an equally awful warning of the consequences of disobedience. For many years Uzziah did that which was right in the sight of the Lord. He sought the Lord in the days of Zechariah the seer ; and as a consequence, he van- quished the Philistines, the Arabians, the Mehunims and the Ammonites; and his name was spread abroad, even to the entering in of Egypt. He restored the walls of Jerusalem, and built towers at the gates and fortified them, and placed engines on the walls, in- vented by cunning men to shoot arrows and great stones withal. He also cultivated the arts of peace, digging wells, planting vines, and promoting agricul- ture and pastoral pursuits. Never since the separa- tion of the ten tribes had the power of Judah been so great as now. But at length Uzziah conceived the unlawful design of uniting in his own person the priestly with the royal dignity. In despite of the INTRODUCTION. 39 remonstrances of the high priest and others, he seized a censer to burn incense in the sanctuary; and was smitten with leprosy in the very act of sacrilege. He continued a leper to his death; and was thus constrained to dwell apart, and was incapacitated for his kingly duties; so that Jotham his son was set over the king’s house, judging the people of the land. Uzziah died B.c. 759 and Jotham became king. He was then 25 years of age, and he reigned 16 years. He followed the example of his father in his obedience to God and in other good qualities, and was blessed with similar prosperity. He put garrisons into the frontier towns, built cities in the mountains of Judah, repaired the temple, and vanquished the Ammonites, putting them to tribute. One thing only is recorded against him, that he was too lenient towards the idolatrous practices of his people, and failed to take _ away the high places. The people did yet corruptly ; so that in the latter part of Jotham’s reign Rezin and Pekah were permitted to conspire against Judah, though the storm of Divine vengeance did not burst in his lifetime. He died in B.c. 743. Ahaz his son was 20 years old when he began to reign, and he reigned 16 years in Jerusalem. In impiety and wickedness he surpassed all his prede- cessors. Setting at nought the example of his father he walked in the ways of the kings of Israel, making molten images for Baalim. Soon after his accession Rezin and Pekah carried out their project of invading Judah; and God by his prophet Isaiah foretold their failure (Isai. vii. 7). This merciful promise produced 40 INTRODUCTION. no beneficial effect upon Ahaz; and the Divine pro- tection was in consequence withdrawn, and Rezin carried away a great multitude of captives to Damas- cus. The Israelites also under Pekah slew in one day 120,000 men, including a son of the king, and his chief officers; and they would have carried into captivity more than 200,000 of their brethren, but for the in- terposition of Oded the prophet of the Lord. And now as with one consent the former enemies of Judah hastened to take advantage of her misfortunes. The Edomites reoccupied Elath; the Philistines invaded the cities of the low country and of the south; and even the king of Assyria, who had come as an ally and had put Rezin to death and despoiled Pekah, began to distress Ahaz by his exactions, thus fulfil- ling Isaiah vii. 20. To purchase the forbearance of the Assyrians, Ahaz robbed the house of the Lord; and, unmoved by misfortunes, persisted in his trans- gressions. He adopted the idolatries of Damascus which he had witnessed when visiting Tiglath-Pileser (Sargina) in that city; and ordered Urijah the high priest to construct an altar at Jerusalem after the pattern of one which he had seen in Damascus. Thus he continued disobedient to God until his death in B.c. 728, when he was buried in Jerusalem, but not in the royal sepulchre. Hezekiah his son succeeded him, commencing his reign in the 3rd year of Hoshea king of Israel and shortly before the final destruction of Samaria. His earliest care was to open and repair the doors of the house of the Lord, to enforce holiness and zeal in the INTRODUCTION. 41 Levites, and to offer sacrifices. A solemn passover was held, to which not the people of Judah only but also the long-estranged tribes of the kingdom of Israel were summoned. From Dan even to Beersheba the proclamation went forth, Ye children of Israel, turn again unto the Lord God of Abraham, Isaac and Israel, and He will return to the remnant of you that are escaped out of the hand of the kings of Assyria. Many Israelites obeyed the call, among whom men of the tribes of Asher, Manasseh, and Zabulon are spe- cially mentioned. The removal of the high places where idolatry was practised, was effectually carried out, not only in Judah but also in the borders of Ephraim and Manasseh. The obligation of payment to the priests and Levites was reinforced, and in all these things Hezekiah wrought that which was good and right and truth before the Lord his God. At a later period he recruited and re-organised his army, and fought with success against the Philistines. It is probable that the expenses of this campaign may have caused the Assyrian tribute to fall into arrear; hence Sennacherib marched an army toward Jeru- salem, but was apparently appeased by a payment of 50 talents, and sent Hezekiah an assurance of pardon. But this assurance was not made good. The revolt of several cities in the S. W. of Palestine brought Sennacherib with an immense army into the neigh- bourhood of Hezekiah, and a force was despatched under Rabshakeh to attack Jerusalem. Isaiah coun- selled resistance, and the Lord confirmed his promise of deliverance by the miraculous destruction of the 42 INTRODUCTION. Assyrian army in one night to the number of 185,000*. Sennacherib fled to Nineveh and was sub- sequently slain there by his own sons. Many cities seem to have been taken from Judah in this cam- paign, and much people was made captive. Hezekiah died B.c. 698. He was the last king of Judah with whom Hosea was cotemporary. * In Colonel Rawlinson’s outline of Assyrian History, pp. 20-25, will be found the Assyrian account of this expedition, which accords in all essential points with the Scripture narrative. Its silence as to the blow received before Jerusalem is very characteristic of the haughty spirit of the Assyrian monarch ; but the meagreness of the annals of the succeeding year is a valuable indirect proof of the Scripture narrative. It shews Sennacherib’s inability to undertake an expedition of the usual magnitude by reason of his losses at Jerusalem. ON HOSEA’S MARRIAGE WITH GOMER. A QUESTION arises respecting the Ist and 3rd chapters of the prophecy of Hosea, which has caused great difference of opinion; viz. whether the trans- actions to which they relate were real events, or are to be regarded as a dream or vision, or simply as a parable. The weight of ancient authority is in favour of the first of these opinions; which, on the whole, seems to be that which is most probable. Gomer was a real, not a fictitious personage. Cyril of Alexandria defends this view on the ground of the good which would result to Gomer from her marriage with the prophet; gainv 3 av éywye xatadcioas ovdév OTL Kal GéowKev O Tpopyrys THY Topuép. Cyril treats Hosea’s conduct as an act of simple obedience to God, like that of Samuel in slaying Agag, of Isaiah in walking naked and barefoot, and further refers to our Lord’s example in eating with publicans and sin- ners, and to St Paul’s words in Rom. ix. 3. That the controversy on this point existed in Cyril’s time is shown from what he says at the commencement of his argument, Noryidiw pmev ouv evéTUXOV avopos ovK aonmou Ovatpavouv EBéAovTos Ta TEepi TOV TOTOY K.T.A. Theodoret takes the same view with Cyril, refer- ring to Isai. xx. 2, to Jerem. xxvii. 2, xxviii. 13, and to Ezekiel iv. 4, 6. A SynopticaL TaBLe of the emendations adopted in the text of Vanderhooght (Amsterdam, 1753); also in the divisions into chapter and verse. Text. Emendation. Authority. i. 2 735 Kuinoel. ii. 1 i. 10 ae ll eo ii. 1 #8. | JI ITT | Syriac Version. did. | YO MAS | YD DAN | Syriac and LXX. ty. @. wa pYyb3 9 MSS., and all the Versions. iv. 10, 11 iv. 10 15-19 | ve 1-5 Mri g' 7 Omit 3 MSS., Syriac and LXX. N2aD aD | hl Dy ap: Te my W. D. FAN MAS | 27 MSS. v. 2. Dey pow =| Horsley. ny LF ¥ NYS The Vulgate. vi 1—3 | vy. 16—18 vi1o.| sy | oomyy | 3 Mss. SYNOPTICAL TABLE. 45 Text. Emendation. | Authority. , Vie last 3 vii. first 3 words. words. vii. 5. bn Sonn Dathe, after the LXX. fe 6. DDN DSS | 37 MSS., Syr. and Chaldee soak os ne Versions. a 14.) Ia ‘77am | 3 MSS. viii. 2. Osi Omit 1 MS., Syr. and Arab. Vers. Eo pa tip) | 44 Mss. 9. | DOMES a e10/' oy O°) | 10 MSS., and the best Vers. = 12. Pa 25 13 MSS. ix. 2. rma p3 21 MSS. and Versions. Bea |. tos yids | 6 Mss. 12) ha "NDZ | 4 MSS., Vulg., and Aquila. x. 6. ini iAN 20 MSS. mwa MWD | Lee. 10} BOOY | pnisy | Cri. 16 MSS. have ony, and 3 Dy. Last 5 words of v.13 14] POyR First 5 words of v. 14 1 MSS. Syriac, Chaldee, and Vulgate. .15.{ WWI 16 MSS., Jerome, and Cyril. 46 SYNOPTICAL TABLE. Authority. Text. Emendation. xi, | Deve | OT 12Be xii. 5 il boy xiii, 2.) OIN pans rp | 3 6. | mown miswdn Ist eS of | Last of v. 5 6 last of v. 10| 6 first of v. 11 scat IN ual) Wicks. falas bo 3 last of 14 | 3 first of 15 oe Gee = Dns xiv. 8. 1 ww mw ‘avy iD: ,) b a0: DP Ts) pps) Kuinoel, 41 MSS. 38 MSS. Horsley, throwing back Ath-~ nach. 23 MSS. W. D. 103 MSS. Horsley, from Isai. xiii. 21. 35 MSS. 10 MS. W.D., after LX-X. and Arab. One MSS has . 45 MSS. NOTES ON HOSEA. CHAPTER I. 1. MII] The word of the Lord. The pro- phets announced their subjects generally in this form. Sometimes by {iM from the form of the revelation ; sometimes by Nt’ from the burden or weight of the reproofs they had to administer. See Amos i. 1; “Sa-ja] The Jews suppose that Beeri was a pro- phet, in accordance with the tradition that those prophets, whose parents are named in Scripture, were sons of prophets. See Godwyn’s Moses and Aaron, p. 25. 2. AAAI] For 135 read 135 in accordance with the ancient versions. 7271 is the Pih. Pret. See L.L. 128 (a). If this were the true reading, we should expect nonmz and ywiin-dy, or we must take nbnn adverbially, as in one of the early English versions. First, when the Lord spake unto Oseas. Walton renders it, Principium loquendi; but 424 nbnn sig- nifies, Zhe beginning of the command, ie. the first command. Gesenius explains 134 by the omission of the relative and its antecedent, The beginning (of that which) Jehovah spake. Gy. § 121.3. Rem. 1. ywina] by Hosea, implying that the speech was addressed by God through the prophet to his people, infr. xii. 13. Cyril notes the difference between this 48 NOTES ON HOSEA. I. 2. and the expression in y. 1. perms of which he Says, iouk@s Kal pos povov elpnto Tov wone. The LXX. have zpos in v. 1 and év in vy. 2. Compare the use of év in the New Testament, Matth. x. 20, ro avedpma. To Nadoby év vuiv. XXiil. 16, os 0 dv opdon ev TH Ypvoe@p tov vaov. 2 Cor. xiil. 3, tov év éuot AaXovvTos Xpicrov. “2N")] } a particle of specification; scélicet, nempe. ; Job xix. 25, 77] come now. Imp. of J. So in Latin, “*T demens et seevas curre per Alpes Ut pueris placeas et declamatio fias.” Juv. x. 167. “I, queso, et tristes istos compone libellos.” Propertivs, 1. ix. 13. MP] For np> in the sense of to marry, comp. Gen. iv. 19. In Mark xii. 19, we have AapuBaven, and in Matth. i. 20, wapadrauBavew in the same sense. aicyvvopa: yap ohBiwy avopwv Téxva NaBuv UBpiCew. Eur. Elect. 45. For dropping the b see L. Gr. § 76. DT MWS] a wife of whoredoms = an harlot. Comp. Isai. li. 3, MIINDD WN, and Psalm vy. 7, DoT Y's L.L.56.6. The expression refers to the general character of Gomer both before and after marriage. Hosea was to take the harlot and her base-born children into his house, just as God had made a covenant with Israel, when he brought them into the promised land, notwithstanding their pre- vious infidelities in the wilderness, especially in the ™ 2-4. NOTES ON HOSEA. 49 matter of idolatry, of which whoredom is the scrip- tural type. mh], Plur. Const. of ab, but in Isai. lvii. 4 1), Ges. Gir. § 91. 6. Mn 43]. Inf. Abs. with third pers. sing. of the present tense. When the infinitive is thus used be- Jore the finite verb it generally gives strength or intensity to the meaning; when dfter it, it indicates continued or lasting action. Ges. Gr. § 128. 3. According to this rule we must here render it, hath surely committed whoredom, or hath committed great whoredom. {IS7] This land. The land put for the inhabit- ants, according to the common usage of all languages. Comp. Sall. Bell. Jug. c. uxxx1x. In omni Africa, que procul a mari incultius agebat. 8. 93]. Gomer, from root 13, which signifies 1. to finish. 2. to fail, to be consumed. post] Dual form of mo23, a mass or cake of dried jigs. The Greek wada0a (Herod. tv. 23). See 2 Kings xx. 7; Isai. xxxvill. 21. } “tom ]. The insertion of 1 is to be remarked, because it is omitted, when the births of the two subsequent children are mentioned; and hence it has been assumed that they were not the prophet’s own children, but the fruit of Gomer’s adulteries. 4, Syn] the seed of God, For this son typifies those of the two nations, who throughout their whole history were /sraelites indeed, true and obedient ser- vants of God, not bowing the knee to Baal, the rem- 1 50 NOTES ON HOSEA. ee nant ever remaining faithful even in the worst periods of idolatry. These were Jezreel, represented by the prophet’s own son and rightful heir, as the children of God and inheritors of the promises. This, which is Jerome’s view, adopted by Horsley, is much to be preferred to that which takes bay to mean God shall disperse, in allusion to the present dispersion of the two nations: this latter meaning is not appli- cable to what immediately follows respecting the blood of Jezreel, nor to the word as it occurs in ii. 22. by Ny]. Yet a little, i.e. most certainly: for the certainty of the event is expressed by speaking of it as near at hand. Compare Haggai ii. 6, and the prophecies of the Second Advent in the New Tes- tament. NPD] et visitabo. Ip is used both in a good and bad sense. Translate here, J will visit in ven- geance; and comp. Jer. v. 9: spay. Isai. xill. 11. Say TMS] The blood of Jezreel, i.e. the blood of God’s faithful people shed by the tyrannical and idolatrous kings of Israel: so Horsley after Je- rome and Luther. The LXX. have tov ‘IepeéA, which proves that they understood a people, not a city. S77’ maby]. On the house of Jehu. This portion of the prophecy was fulfilled in the murder of Zacha- riah by Shallum. The LXX. read éai tov oikov ‘lovda, Cyril explaining their words assumes the house of Judah to be the Synagogue of the Jews; the valley of Jezreel, the grave of Christ; Jezreel, Christ him- self; Lo-ruhamah, the Jews who perished at the de- I. 4, 5. NOTES ON HOSEA. 51 struction of Jerusalem under Titus; Lo-ammi, those who are dispersed throughout the world. ‘mavny] and I will cause to cease from nw quievit. Hiph. Mawr cessare fecit. Comp. Isai. xiii. Pent 17. mobi] the kingdom—plur. fem. noun. The same form occurs 1 Sam. xv. 28. 5. ‘2¢))]. Horsley suggests that the insertion of } after ‘v7 bya shews that this is the event which fixes the time of the preceding event; and that the expression therefore is predictive in this sense, that when the bow should be broken &c., then the kingdom should cease from Israel: whereas, had the } been omitted, then the ceasing of the kingdom would have been the event predictive of, and synchronising with, the breaking of the bow. So inf. 11.16: “And it shall be in that day, saith the Lord, that thou shalt call me Ishi;” i.e. the things mentioned in the pre- ceding verse shall be synchronical signs of the day when thou shalt call me Ishi. Compare also inf. li. 21. HYP] the bow, metaphorically, the strength, the Jorces. Comp. Jer. xlix. 35. The Israelites made great use of the bow as a weapon. Psal. xliv. 7; Ixxvill. 9. oxy poya]. In the valley of Jezreel. Kuinoél lays stress upon the word valley, as though what had once been to the Israelites the plain of victory should now become the valley of defeat. But in Judges vi. 33, we have mention of the valley of Jezreel in con- nexion with Gideon’s victory. Besides, there is no 42 52 NOTES ON HOSEA. I, 5; 63 need of such an explanation. The valley of Jezreel was that branch of the great plain of Jezreel or Es- draelon which extended at its South East extremity to the valley of the Jordan. Jezreel stood at the Western, and Bethshan at the Eastern entrance of this valley, or plain, as Robinson calls it. It would be the natural path of an Assyrian invader to the attack of Jezreel; and Jerome relates that the Is- raelites sustained defeat there before they were shut up by that siege of Samaria, which ended in the destruction of their kingdom. 6. Opn xb not to be pitied, deserving no pity, and having no right to expect it. The LXX. have ov« nAenuévn, and our marginal reading is Not having obtained mercy. It is the Pual Part. (without the prefix ; see Ges. Gr. § 51.2; Rem. 5.) from BM; dilexit, ‘proprie ex intimis visceribus, quasi deductum e nomine DM) uterus, tenerrimo affectu foctum com- plectens. Comp. Isai. xlvii. 6. DSM p> minb-nd and omdayxva édéous, Luke i. 78. have pity, i.e. I will no longer pity. Isai, xlvii. 1, 5; Prov. xxill. 35; Ges. Gir. § 139. 3. 6. p> SWS NWI'D]. Our version exhibits both the interpretations which have been given to these words. In the text we read, “But I will utterly take them away:” in the margin, “that I should altogether pardon them.” The LXX. have add’ 7 avtitaccépevos avrita€ouce avtos, Which suggests the reading N'Y) MWS found in 1 Kings xi. 34, and there rendered by the same verb avritaccoua; but incorrectly so. 5:6; 7. NOTES ON HOSEA. 5S The passage in Isaiah ii. 9. pnd siperyy rendered by Symmachus py apis auTous, by Aquila wy avns avTous, and by the LXX. kai ov un avjocw avrous, is decisive of the question as between the two meanings. The ori- ginal idea of 82 is to lift up; and this is singularly applicable to the idea of God’s lifting up and pardoning his people after their successive falls and backslidings. Comp. Jer. lii. 31; Gen. xviii. 24. Add to this that the meaning of '3 so as which is appropriate to this sense of NW) is preferable to that which is given to it in our version. p> = onix] according to the Syriac usage; for which comp. 2 Sam. iii. 30; Jer. xl. 2; Mal. ii. 12. 7. OMyeiny) And I will save them. 1 pers. pret. Hiph. from YY servavit. This promise clearly points to the destruction of the army of Sennacherib related in 2 Kings xix. and Isai. xxxvi.; see Lowth ad fin., and Isai. xxxi. 8. Probably also to some salvation of the Church yet future, from the power and malice of Antichrist. Dw7523] and by horsemen, from the root YB exposuit, explicuit, used of wings, Jer. xlviii. 40, which agrees well with the idea of horsemen (Latin ale). Buxtorf would connect its etymology with the verb w75’ in Prov. xxiii. 32, where it relates to the sting of an adder or cockatrice; whence he says, comes the meaning of horseman, because he pricks his horse with spurs; but this seems far-fetched. The horses and horsemen may be mentioned in allusion to the particular enemies from whom deliver- es 54 NOTES ON HOSEA. I. 7—10. ance is promised, viz. the Assyrians. See also inf. x. LS3>Riv.:3, 8. Siam] and she weaned, from root Spa which signifies perfecting, consolidating; and so re- compensing either in a good or bad sense. From 2 Mac. vil. 27, we may infer that the usual period of lactation with the Hebrews was three years. 9. Lo-ammi as well as Lo-ruhamah typifies God’s dealings with Israel. The elder, the first great blow inflicted by the Assyrians when the trans-Jordanic tribes were carried off; the younger, the final destruc- tion of Samaria. Comp. 2 Kings xvii. 18, 23, with Isai. vil. 8; Amos vill. 2,14; Jer. ii. 8. po mond ‘D3N)]. And I will not exist to you, i.e. I will not be your God. Dathe proposes to read pods for b3>; but there is no MSS. au- thority for this; and the change is needless; see L. L. on M7 p. 153 a; and comp. Ezek. xvi. 8, 10, 11; Ps. lvi. 10; ecxvill. 6. These two verses are connected in the Hebrew text with c. 11; but they clearly belong to this first chapter; and are so placed in the Septua- gint. The threat is succeeded ex more prophetico by a promise. Cyril rightly remarks on the latter clause of v. 10: éyyds on opocpa Tals aToTOMwWTaTas optyais TaV avapav y Vols, Kal TOY GKYOpwreV TO Tépas, dcoV Het eis NOryous, Ov wakpav. 10. MM) And yet...And though...) Adversa- tive. . ae SIND] as the sand of the sea. A very fre- quent poetical comparison, not to be pressed too rigorously in deciding the meaning of the passage. I. 10. NOTES ON HOSEA. 55 See Habak. i. 9; Heb. xi. 12; Ovid. Art. Am. i. 254, Numero cedet arena meo; Catullus, Carm. vii. 3, Quam magnus numerus Libysse arene Laserpiciferis jacet Cyrenis... Aut quam sidera multa, cum tacet nox. Cyril’s reference to Isaiah x. 22 suggests that he looked upon this mention of number, not as a part of the proof of God’s returning love, but rather as a warning to the Israelites not to trust to their numbers while living in disobedience (see iv. 7). And though the children of Israel be, &c. He says: wodvs kat ava- piOuntes o'lopanr Kai Waumo Tats évadéiats ig oMeT pws EXwv, ov Tous avTaY Tapa Oew Noryos dvoceBeiv npNnKevov. The real question is, “Can 7) be used in the same sense, as MTON *3 by Isaiah, and as édy n by St Paul?” (Rom. ix. 27). Theodoret agrees with Cyril. DipP3] in that place in which &e., i. e. in Jerusa- lem, at the return from Babylon. The Jews there again became a mighty and a numerous nation. No doubt the prophecy has a wider range in regard to the extension of the spiritual Israel, the Church of Christ; but no argument for a second return of the Jews to Palestine, yet future, can be fairly built upon a supposed incomplete satisfaction of the terms of this prophecy by their first return under Zerubbabel. Horsley, who defends the expectation of a temporal restoration to Palestine, refers to Cyril as supporting his view ; but the fact is that Cyril is directly opposed to it. His words are: ‘AAN ev éeoyaros Tov aidvos Kat- pois, OTav TO TANpwua TwV EOvav eicéhOn (Rom. x1. 25) 56 NOTES ON HOSEA. I. 10, 1% TOTE Kai avTOs O amoBAnTos ‘Icpandr eis viods mapacexOn- ceta Ocov, kai Tor ciaTpiBwv év Toros, EvOarep av eiev Kal EvplaKoLTo TUXwV" TO yap avaryKaCov ovoev avafsaivew eis ‘lepooodupa, kat Tov ev AWois ETL Cntica vaov' OTe poe ToIs apxarors COecr Tysnoer Oeov, BovOucias dé Aéeyw kai mpoBatwv oparyais’ add’ o THs AaTpeElas avToIs éoTaL Tpomos tists ets Npiotov Kat Ta avtov Oeorionatra, Kat aylacmos 0 ev TvEevuaTt, Kal n Oud TOU aryiou Barrispatos avaryévvysts, THS violecias TepiToLovca THY dokav, Tots AUTOS arytois KEKANUEvoLs Els TOUT Tapa Kuplov. Cyr. ad loc. Grotius and others have rendered bIpea by loco, anstatt, au lieu que, in place of; but this is contrary to all the ancient authorities, and specially to St Paul’s rendering in Rom. ix. 26. The absence of the em- phatie article may be justified by reference to Lev. iv. 24; Jer. xxii. 12; Ezek. xxi. 35: or we might read Dipha2 for ipsa see Ges. Gr. § 35. Rem. 2. That the Apostle quotes this verse in reference to the calling of the Gentiles ought to be conclusive as to its application in a secondary sense to the Head- ship of Christ in His Church, rather than to any Jew- ish restoration subsequent to that under Zerubbabel. ‘ON 12]. Sons of the living God. ‘MF living, i.e. true, immortal, life-giving, and having the at- tributes of life, as idols are called dead, i.e. false, death-dealing. Comp. Psal. evi. 28. “ Aqua viva dicitur, que perennis est.” Ribera. 11. %¥2)2)] and they shall be gathered together. Niphal Pret. of rp: Unless this is an torepov rpore- pov, the expression is inconsistent with a coming up E Hist? NOTES ON HOSEA. 57 of the Jews from all parts of the earth. In the case of the return from Babylon they did gather together before starting for Jerusalem, and there were men of all tribes among them. Comp. Isai. xi. 12; xlix. 18; Mie. ii. 12. TAN YN pb ww]. And they shall appoint to themselves one head or leader ; obviously Zerubbabel, as a type of Christ. WN is used in the same sense in Psalm cx. 6, and cedady in 1 Cor. xi. 3. The use of DIY is like that of ri@eva: in Acts xx. 28. yy] and they shall go up, i.e. they shall re- turn from the land of their exile to Jerusalem. The Jews always spoke of going up to the holy city. Comp. Matth. xx. 18; Ezra 1.1; Neh. vii. 6. may) oy vane °D] jor great shall be the day of Jezreel, i.e. memorable and illustrious shall be the season when God shall again plant His people in their land. See the use of the verb bn in Gen. xii. 2. For the use of 5)’, see Juv. Sat. x. 265: Longa dies igitur quid contulit ? And for Gina, Taciti Agricola. xxx1v. Imponite quinquaginia annis magnum diem. None of the expressions in this verse require of necessity a future actual return of the Jews to the Holy Land. Cyril refers the expression One Head to Christ at his first and at his second Advent; the coming up of the people, to the rising again of the Christian’s soul in baptism, and also to the resur- rection; and on the expression é« ts -yys, he remarks ‘ , Ln = > ~~ ~ amooTncovTa \orov TOU Ppovery ta ext THs NS. Comp. . Gal. v. 24. 58 NOTES ON HOSEA. Il. 4, 2 CHAPTER II. 1. po'ninyd]. For this form of the word, comp. Ezek. xvi. 61. The more common form would be poninxd. Job i. 4; 1 Chron. ii. 16. There is no need to attach this verse to the con- cluding verse of c. i. with Cyril; or to translate 7/8 by speak ye with Horsley. The persons addressed by 7VN in v. 1, and 32" in v. 2, are Jezreel, the seed of God, who are exhorted to warn their brethren and their mother to turn from their sins, and to know their true position as the children and spouse of God. Say (on my behalf) to your brethren, “ Thow art my people;” and to your sisters, “ Thou hast obtained mercy :” act ye therefore as these titles should constrain you to act. 2. 329]. Followed by the preposition 4, the verb 2" signifies reprehendere. Comp. Gen. xxxi. 36. For the repetition of 11°, see L. Gr. § 223. 1. DIN1)]. With your mother, i.e. with the whole people as represented in Gomer. “Vocat scortum illud matrem eorum, que cum gloriaretur se esse sponsam Dei, interim omnibus viribus adulterio habe- nas laxavit.” ebera. 0) 8773]. The particle '3 here indicates the cause of God’s controversy with the people, and not its result in their final rejection, which would be con- trary to what follows. It introduces the very words in which the charge is to be made against them. Comp. Psal. exlviii. 13; Jer. xxx. 5. ii. 2. NOTES ON HOSEA. 59 DM] and she shall remove her whoredoms From her face, i.e. and let her remove her whore- doms from before her. There is no authority for ren- dering WH by fucum, dye with which harlots paint their faces. The LXX. have ryv ropveiav, and the verb 31 with its derivatives is used throughout the prophetical writings in the sense of spiritual whore- dom. Its primary sense was probably to encompass, to enfold, like the Greek Gwvy and Gre. Horsley renders it paramours without reason. M352]. From her face: in allusion to the open and unblushing way in which harlots parade their guilt before the world. Comp. Isai. ii. 16. Also, Hor. Od. 1. 19. 7, 8: Urit grata protervitas, Et vultus nimium lubricus adspici. MEN]. And her adulteries. Jer. xiii. 27. From the Noun MON) with the third radical doubled (see ‘Tsai. vii. 19, where we have D'S38}3 from }'Y3) from verb 8] adulteravit, cognate of my agitavit. iPPH doubles the second radical. This reduplication of radical letters gives intensity to the meaning of the root. See Storrii Observat. p. 179,189, seq. Kuinoél says that eee means a breast-girdle, used by lewd women to improve their shape (NUN i in Isai. ii. 24); but this translation is destitute of authority both in the cognate dialects, and the versions. It gives a more vivid and poetical picture, but is quite un- necessary. Comp. Ezek. xxiii. 3. MY] her breasts; from WW the breast, which 60 NOTES ON HOSEA. It, 2, 8 gives milk; from the root “7%, non oce., to pour forth, to shed. Comp. Isai. lx. 16; Ixvi. 11. From the same verb in Eccl. ii. 8, we have TW oivoxoos; mY ager, a field, which pours out its fruit ; and “mY, God, the shedder forth, or source of all blessings. Exod, vi. 3. 3. PID MIWWEN]D] Lest I should strip her so that she be naked ; just as the Greek dws dv eéxdvow auTyY yunvyy = wore yuuryv eivar: Or it may mean, Lest I should strip her, being already naked. Comp. Job xxii. 6; and Matt. xiii. 12. From him that hath not shall be taken away even that which he seemeth to have. In the latter case we might expect the article 7. OWS is 1 pers. sing. present Hiph. of DYD. DY. is the fem. form of DIY. naked, from root OF cognate of tpnuos. This right of the husband to despoil an adulterous wife of her jewels, and other valuables, is referred to by Ezek. xvi. 38; xxiii. 26. Mrs] and I should send her forth. The Vau causes the verb here to have the force of the Pret. Hiph. from 3¥' to go forth. It is not synonymous with the two following verbs. Comp. Gen. xxx. 38; Jer. li. 34. aby DyYD] as in the day of her birth; see Ezek. xvi. 4; but in respect to the Israelites, as in the days of their bondage, dre tov ris Atyurtiov mdeove€ias axQopopovca Cuyov, ryunvyn dveTédee THS Tap Eno YapeTos Te Kal aryarys Kal cocpias vomtKys. Cyr. ad loc. So also Theodoret. We need not suppose 2 to have dropped from DY; see Ges. Gr. § 151. 4. note. mney] The two verbs DY and Mw are synony- = a—5S. NOTES ON HOSEA, 61 mous. Poswit in the sense of fecit. So in Eur. Hee. 1122: gees 1 COnnau Sia iyal vesred in teas. MS PSI] like a land of drought, like a dry land. The LXX. have ws yiv avedpov. Horace has siticu- lose Apulice. Epod. iii. 16. Rosenmuller would supply 2 before j*J8 and 727/, as before Bi in the preceding verse. MAD). And I should kill her—should put her to death. Hiph. Present from root Fy>, Nid. 823] Thirst, drought—either in a natural or in a spiritual sense. It is nearly allied in sound to Diy, he fasted. For similar threats, comp. Amos viii. 11; Jer. vi. 8. 4, O37 *23] not as before D7 mb It im- plies, not only that they are born of adultery, but that, like their mother, they are adulterous and disobedient, and will share her punishment. ] Piel Inf. with prefix me Our version renders it given to cover; but the LX: have Fo8 ay kadvrrew, Which suggests the reading MDID ne te- gere possit. The Arabic version agrees with the LXX.; the Syriac with the Hebrew. Professor Blunt adduces this and similar passages in Hosea, Amos, and Joel, which refer to failures of crop, unfruitfulness of soil, &c., as facts undesignedly coinciding with Uzziah’s subsequent attention to agri- culture and pasturing, in order to retrieve such losses; and therefore confirming the date claimed for these prophets. AMY TS] her nakedness, which was considered a disgrace among women; and hence the LXX. have TH aoxKnnoocurny auras. Aquila and Symmachus use i. 9—11. NOTES ON HOSEA. 67 the same Greek word in translating Gen. ix. 22, Comp. Rev. xvi. 15. 10. nnbarny] her shame, her nakedness. The LXX. have tiv dxaSapatay abris. 933 is literally to Sall off like leaves or flowers; to wear away; to be cast off, or vile. Comp. Jer. xiii. 26; Nahum iii. 5; and the Greek usage of ddpocvvas to signify lusts. 20'S] Hiph. with suffix from 5¥3 eripere, both in a good and a bad sense. It here means, shall de- liver her. Thus the king of Egypt, when invoked by Zedekiah, did not dare to interfere to save him from the hand of the Assyrians. See infr. v. 14. 11. For the greatness of this . infliction, see Jahn. Archeol. Sacr. § 349; and comp. Jer. vi. 34; Amos viii. 10. ram] Literally, her periodical feasts, from the root 17 which denotes circularity of motion or form; but not that these feasts were so named from the cir- cular dances performed at them, (see 1 Sam. xxx. 16.) It is more reasonable to derive the word from the periodical return of the feasts alluded to; which Baver states to have been the feasts of Tents, of the Passover, and of the Harvest. mwvn] Buxtorf affirms that Wh denotes the first day of each month, without any reference to the moon ; and that the Jewish months were artificial, not synchronical with the moon’s revolutions. Here, as in Isai. 1. 13, it signifies the festivals celebrated on the first day of the months, and is rendered by the LXX. tas voupnvias avtas. Amos vill. 5. 5—2 68 NOTES ON HOSEA. I. (16408: Cyril explains the fact that these observances of the Mosaic law were continued by the Jews simul- taneously with the idolatry of Baal, by reference to the double-minded conduct reproved by the prophet Elijah in 1 Kings xviii. They tried to serve two mas- ters, and the attempt signally failed. This threatened loss of their accustomed festivals was fulfilled during their captivity. 12. The vine and the fig-tree are associated in promises in Isai. xxxvi. 16; Joel ii. 22; Mic. iv. 4; and in threats in Psal. ev. 33; Hagg. ii. 19. dure- Aos mev evdpacias dv vooito avuorov, ryAuKuTHTOs Oé ouxy. Cyr. ad loc. . MIMS] A gift, or fee of prostitution ; from root mn to make presents to; inf. ix. 1; Ezek. xvi. 34. Suidas, uicOwua’ picOds ETALPLKOS. “Y’] a forest—a rough tangled place. The LXX. have eis waprupiov. They must have read TY?,. 13. Oph] Hiph. of "YP. She burned incense ; 1.e. she offered sacrifice. Ezek. vi. 13. Wri] And she put on as an adornment. Isai. Ixi. 10; Jer. iv. 30; Ezek. xxiii. 40, 42. mati] her rings. If ear-rings were meant we might look for 8 in addition, as in Isai. iii. 21; Ezek. xvi. 12. For specimens of ear-rings of the period, see Bonomi’s Nineveh and its Palaces, p. 323. O13 in Arabic is jibulare, capistrare. In Gen. xxiv. 22, 30, 47, D1] means a nose-jewel, émippinov. The Arabs have a word derived from this root for the nose-ring through the nose of a camel to lead him by. Burckhardt mentions a silver nose-ring, necklace and II. 13, 14. NOTES ON HOSEA. 69 bracelets, as part of khomse, or the marriage present. See Jahn’s Bibl. Aniiq. c. 8. § 129, 130. M2] fem. noun. necklace, or bracelet. In Ara- bic we find a monile gemmeum. The LXX. have rd xadpuia avtys. See Bonomi’s Nineveh, p- 324, for forms of contemporary bracelets. The word in this form is dzaé Xeryouevov; but the masc. form bn is found in Prov. xxv. 12; Cant. vii. 2. “Servat personam meretricis, que auro ornatur, et gemmis, ut placeat amatoribus suis; quicquid pul- chritudinis non habet per naturam, arte conquirit.” Jerome. 14. 195] Yet surely = nevertheless; particula asseverandt. Zech. xi. 7; Isai. xxx. 18. See ZL. L. 329,b. In the LXX. ca roiro. MSD] Piel Part. pl. with the affix from the root nna, which in Arabic signifies guvenili ctate Juit; in Athiop. concupivit. In the Piel it signifies enticed, seduced. The LXX. have kai wrave avrTp. See Schleusner on the word wAave. Theodor. adracba avTyy Kat TavacOa KarackevaQw. I doubt whether MAD can be used in a good sense, as Kuinoél asserts. It certainly is not so used in Jerem. xx. 7. But this does not affect the consolatory character of the passage. Cyril explains it thus: “I will cause her to wander away from the path in which she is following her lovers to evil, (émtxouptas apa TpoTros n evOade eryouevy mAavyots) and I will make her as it were to walk the wilderness; i. e. her evil ways shall no longer seem pleasant to her: she shall seem like the evil spirits in the Gospel, to be going through dry places, seeking 70 NOTES ON HOSEA. Il. 14, 15. rest and finding none; and thus her wandering in the desert shall be to her a blessing when it drives her back to God.” Thus God brought the Israelites into the wilderness for forty years, as a preparatory disci- pline to their entrance into Canaan. See a similar allusion in Isai. xi. 15. For the construction (27/7 nbn see Lee’s Gr. § 229.5. For the sense comp. Ezek. xx. 35—87. mao yy) to her heart; i.e. I will speak to her com- Jor tably y, aS in Gen. xxxiv. 3,L.1; Ruth ii. 13; Isai. xl. 2. Alloguium and allocutio are used in a similar way in Latin: Cujus ab alloquiis anima hee moribunda revixit. OvIp. L. L. p. 128, b. Comp. also the Syriac rendering of mapaxAyots in Phil. ii. 1, [a\o Usato. The Chaldee Version gives the same meaning, sa) "Tay “W4 saad by poimin Sb ‘1b. MOSM | her vine yards, those which she for- merly had. nein Jrom thence=from that time forth, (Cyril explains éxetOev by évredOev) ; comp. Psal. xxxvi. 13; Rosenmiiller on Gen. xlix. 24; and Glassii, Phi. Sacr. p. 370. If we take it as an adverb of place, we must render it in her coming, or when she comes thence; i.e. from the wilderness. Nay prynsy] And Amek Achor, or the valley of Achor; so called, because there Achan (or Achar, 1 Chron. ii. 7) was put to death (Josh. vii. 26). It was noted for its fine pasture (Isai. Ixv. 10), and was the first possession of the Israelites in Canaan; and thus, though at first a place of trouble, it was to them i, 15,.16. NOTES ON HOSEA. 71 a door of hope—a pledge of the conquest of the land. Mmn3yy] And she shall sing; literally, answer by singing: “carmen duorBaiov canet.” Aquila has iza- KOUGEL. Comp. Odyss. a1: 298 5 "H €FedOeuevar, ff evdobev ay’ vraxovoa. See Rosenmiiller, Schol. ad Num. xxi. 17. There is here an obvious reference to the song of the Israelites by the Red Sea, and the responsive strains of Miriam. Exod. xv. 21. The same refer- ence in a different form is found in the Chaldee Paraphrase : MIN FS) OFP vale) snp? yea PTI" RAN pp. jin? Ways by] j particula asseverandi ; that is to say— to wit, as in the day of her coming up. See L. L. 252, a. sup. 2. and infr. vii. 5. The rendering of the LXX. csavotEa cvvecw avrijs, kal TamewwOyoeTa exer Kk. TX» Shews that in their view this passage is rather one of warning against idolatry from Achan’s fate, than of comfort from the fact that the valley of Achor was the first lot of the inheritance which was acquired by the Israelites. Cyril, using their version, takes the former view, and it is that which best accords with Josh. vii.; but the latter view is supported by Isai. Ixv. 10: and perhaps the words may not unfairly bear both constructions, though the more obvious meaning is that conveyed in the text of our version. 16. AIM’ BNI] Lt is the Lord’s saying or de- claration. DN) is a substantive; it only occurs once as a verb in Jer. xxiii. 31. 72 NOTES ON HOSEA. II. 16, 17. bya] my Lord—my Baal or possessor. It some- times signifies husband, as in Gen. xx. 3; Joel i. 8; but here a strong contrast is drawn between ‘W'S and bya. The former signifying my husband, the latter my master. The term Baal had been so mis- applied by the Israelites in their idolatrous worship, that God will no longer be called by a title, which nevertheless is his by right. Jahn’s Ant. Hebr. § 408. Cyril supposes an allusion to a custom which he reports to have prevailed among Hebrew women of giving to their husbands the names of false gods, and honouring them in that way. He says that Ninus of Babylon began the custom by calling his father Belus from Bel, the idol whom the Babylonians worshipped. Plautus introduces husbands and wives calling each other Junones and Joves. 17. sNYDNY] And I will cause to be removed, from DI, causative of “ND, he went aside, or was re- moved. bmw] by their names ; i.e. the various gods who have been introduced as Baals into the worship of the Israelites, shall cease to be remembered. Comp. Exod. xxii. 13. The blessings promised in this verse and the suc- ceeding ones have special reference to the blessings of the Gospel; and certainly do not demand any tem- poral restoration of the Jews to Palestine for their fulfilment. ‘Hyuépav Mev Ev TOVTOLS TOV TIS TOU LwTHpos nuaY Eeonmias ovouadcer Karpov" KekAyoeTae yap nuépa ’ ~ ~ ~ ~ ’ y c kupiws Kai adnOws, THs TOU pmovoryevous évavOpwrncews 0 El; 27; 18. NOTES ON HOSEA. 73 Kkaupos, Kal’ ov 9) é€v KOgmm AEAUTAL ev axruS HhavicTaL € kai td oxotos. Cyr. adl. As far as such fulfilment was to be temporal and literal it has already been ac- complished in the return from Babylon. For similar descriptions, compare Isaiah xi. 6; and among Clas- sical Authors, Virgil, Eelog. iv. 22—24; Ovid, Met. 1.9; Lucan, Pharsalia 1x. 890, &e. ue | pn? ID)] And I will strike a co- venant for them, le. for their benefit. T13 he cut down or off, in reference to trees, idols, &c. Like the Greek bpKta répverv, and the Latin icere, ferire Sodus, (Anglicé, to strike a bargain) from cutting up the parts of animals sacrificed. Here To be in covenant with, is a kind of prover- bial expression to signify @ state of security from ; comp. Job v. 23; and Lucan, Pharsalia 1x. 394: “Gens unica terras Incolit a sevo serpentum innoxia morsu... Pax illis cum morte data est.” See Lowth on Isai. xxviii. 15. MIWA MOY] with the beasts of the field, &c. See supr. v. 12. By these animals are possibly meant the nations by whom the Israelites were op- pressed and devoured. [lépoa kai Mido cai BaBudiw- mot kal O Taupiyys TOY Gwv Todepiwv OXNos, oF Onpev arypiwy odirya dueveryKety voowwT dy, did rye TO meaidovov Tov TpoTou’ Kal pevto. mTyva dia THY ofuTiTa Tou dpo- pov’ EpmeTa o€, OTL dewot Kai TappoxOnpor Kai Spiers els movnpiav. Cyr. adl. So also Theodoret: [epi @npi- Swv avOpwrrwv kal TeTeLveon Oikny ErimeTouEevwy Kat tofsoXots e ats , EPTETOLS E€OLKOTWYV. 74 NOTES ON HOSEA. It! 18/16 wiry] And the creeping things, a generic term signifying reptiles and all the smaller land animals. MII] The earth—ground—soil. YS differs from this word in signifying the swz/ace rather than the substance of the earth; and hence, in the earlier parts of the Bible, it is contrasted with D'DY. Navy] I will break, i. e. abolish, in a metaphori- cal sense as regards minis : but literally as regards nwp and 20. Z. Lp. 585, a. onmaavn] And I will cause them to lie down to sleep ; from Hiph. form 2°, causative of Kal. 13%, he laid down to sleep. Comp. 1 Kings iii. 20: Mic. iv. 4. m7] in confidence. ‘This is the usual force of the word. In its original meaning it seems to be a wide smooth stream or lake, denoting confidence and repose; here it is the aver of St Paul in 2 Thess. 1. 7. For this cessation of war Cyril refers to Isai. 11. 4, and ascribes its fulfilment to the peace of the Roman empire at the birth of Christ. 19. PRE And I will betroth or espouse thee; a carrying out of the original metaphor, and significant of God’s love to his people. Isai. Ixii. 4. The root is YS, a bribe or jine ; whence it signifies espousing a wife, by entering into a contract under a mulct in case of forfeiture; or by paying a sum as a dower. JZ. JZ. p. 55,b.; see 2 Sam. i. 14. This verse expresses the terms of our betrothment on the part of God; verse 20, the terms on our part, on which Theodoret remarks: wictw evOUs ot mpociov- ? ca , 7 , \ > wv > , TES ATALTOVYTAL MOVHV Oukaroourns yep €Lolv Epymoe oe- II. 19—21. NOTES ON HOSEA. 75 yovrat de TavTHY did THs TOU NoUTpOU TadLyyevecias, Tapa Tov cecwKoTos Qeov’ o O€ THY TicTW KTwWUEVOS Ev EmLyVW- cet yiverat Tov Aconorov. Dathe refers the betrothal in righteousness and in judgment to the earlier period of God’s dealing with his people, with a view to their amendment—the leading into the wilderness for in- stance; and the betrothal in loving-kindness and in mercies, to their return to their own land. This accords with v. 14. Dom] Literally, the bowels, considered as the seat of mercy ; hence mercy, pity. In Dan. 1. 18, we have the Chaldee form ‘77. 20. MAIS] constancy = whatever is true, Faithful, and constant. Vitringa on Isai. xi. 5. It relates here to conjugal fidelity. 2 FY] And thou shalt know (i. e. thou shalt worship and love) the Lord. Ser. xxxi. 33, 34; Psal. i. 6. Similar is the use of yweocev in John x. 14. St Paul in 1 Cor. vill. 3, uses ayaray and yweoKew synonymously. Comp. John xvii. 3, Airy de éorw 9 aiwvios Cw, va ywwoKwot oé Tov povov adyOvov Qeov Kal ov améoteivas Incouv Xpiorov, with B Ws in v. 19. 21. mm] This verb is redundant, as in Isai. vii. 23; Joel iii. 1, 5. MyS] The exact translation of the whole verse depends upon the sense assigned to JY, but the general meaning is obvious. Pagninus in Thes. Ling. Sanct. p. 2027. “In illa die exaudiam, dicit Dominus, exaudiam ccelos, et ipsi exaudient terram Ac si dicat, secundum Rabbi David. in libro Radic., Quum enim cceli constringun- 76 NOTES ON HOSEA. IL. 21. tur ne pluant, perinde est ac si postularent pluviam a Deo. At tum exaudiet eos (Deus ipse) et faciet eos pluere. Et ipsi exaudient terram: ac si terra plu- viam postularet a coelis (ipsis) atque ipsi illam dabunt.” &e. Comp. Tibullus, 1. 7: Te propter nullos tellus tua postulat imbres, Arida nec pluvio supplicat herba Jovi. Horsley says, that 73) signifies generally the action of one agent performing its proper work upon another; and that to this original notion all the particular uses of the word are referable. He translates, Z will perform my part upon the heavens, and they shall perform their part upon the earth, &e. &e. Lee (L. p. 467, b) translates: ZL will favourably answer as to the heavens (making them bring forth rain); and they shall favourably answer as to the earth (making it fruitful); and the earth shall favour- ably answer as to the corn, wine and oil (producing them in abundance); and they shall favourably an- swer as to Jezreel (enriching him and supplying all his wants). For this meaning, comp. Ps. ili. 4; Eccl. x. 19. Virg. Georg. 1. 47: Illa seges demum votis respondet avari Agricole, que bis solem, bis frigora sensit. Lee’s interpretation accords with that of Cyvil. The LXX. have éraxovcoua, which Schleusner explains in the case of the earth by dabit frumentum: but this will not suit all the places in which the verb occurs. {83] i the carth. This alludes to the scattering of the seed of God’s word through the world by the propagation of the Gospel; and to the calling of the II, 21—IIl. 1. NOTES ON HOSEA. le Gentiles to be the seed of God. Ad ecelesice multipli- cationem hoc pertinet. “Non minuitur persecutioni- bus Ecclesia, sed augetur; et semper Dominicus ager segete ditiori vestitur, dum grana, quee singula cadunt, multiplicata nascuntur.” Sti. Leonis Serm. 1 de Petro et Paulo, quoted by Ribera. See 1 Pet. ii. 9, 10, and Rom. ix. 26, which texts furnish inspired commen- taries on this passage of Hosea. CHAPTER III. MWA] Love the woman; i.e. Gomer, the prophet’s wife, who even after her marriage had com- mitted adultery, and had been discarded for her incon tinence. Jerome and Cyril consider that a different person from Gomer is meant; but the weight of modern authority is in favour of the identity of the woman in this chapter with the wife in e. i. to FIN | Without doubt we should read here YITNIAN who loveth wickedness, in apr eetaeNe with the Syriac and the LXX.: ayarécav aovnpa. Horsley and Michaelis both reject the ordinary reading. FANID)] And one that committeth adultery, from ANI, cognate of ili sitim explevit; a term applied occasionally to sexual intercourse. See sup. 1. 2; infr. tv. 2,13, 14. Comp. Isai. lvii. 3; bin *22°MN] The children of Israel. This ex- pression includes the whole race of Israelites of both ‘kingdoms. The house of Israel, or Israel, by itself, 78 NOTES ON HOSEA. III. 1. is the distinctive appellation of the ten tribes. The expression in i. 11, the children of Judah and the children of Israel, is not inconsistent with this rule ; for in that place is only implied an honourable men- tion of Judah as the principal tribe, not as a distinct kingdom. Comp. the mention of Judah in 2 Sam. xxiv. 1; 1 Kings iv. 20,25; while at that time Israel was the general name, | Kings iv. 1. Db] regarding favourably, worshipping; root MB, he favourably regarded, (Lev. xix. 4). Literally, he turned himself towards. L. L. p. 495, a. LYS] from MWWS; food affording nourishment and strength, hence a foundation; and so the ren- dering of our version jlagons. But it seems far better to take the sense pointed out by the LXX.: wéupara peta otapioos, cakes with raisins, or cakes steeped in mine, according to the meaning assigned to D'2)y . See Jahn’s Ant. Hebr. § 69, ad jin. Such cakes were undoubtedly offered to idols, and are here mentioned as idolatries of the Jews. See Judg. ix. 27; Amos ii. 8; 1 Cor. x. 21. MY occurs 2 Sam. vi. 19; 1 Chron. xvi.3. In the former of these places the LXX. have écxapitny, a cake baked on the earth, in the latter auopitny, Which signifies torta panis. In Solomon’s Song, ii. 5, the same word is rendered in our version Jiagons ; by the LXX. ev aucpas. But this reading of the LXX. is due (according to Schleusner) to Grabe. The MSS. have ev pvpos. The correction however derives considerable support from the rendering of 1 Chron. xvi. 8. Doéderlein and Baver derive the word from the Arabic ui luauriavit herba. The Ilr. 1, 2. NOTES ON HOSEA. 79 latter translates thus: “Sie lieben die griinen Blitter an den Trauben:” They love the green leaves of the grapes. If this be correct, Burckhardt mentions a custom tending to illustrate the expression. Speak- ing of marriages among a tribe of El Ryer Arabs near Nazareth, he says: “Terms being concluded, the bridegroom’s father presents to the bride’s father a green leaf of some plant or vegetable, and calls on all present to witness the donation.” Something of the same kind is mentioned by Layard, v. 1. p. 106. This interpretation suits the passage in Solomon’s Song, which has been rendered by Michaelis, Fulcite me virentibus herbis, Substernite mihi poma. 2. b M281] So L bought her to myself. Root M73, which signifies Ist, he dug a well; and, by com- parison of the toil of digging with the toil of higgling, 2Qndly, to bargain for, to buy. See Deut. 11.6. The same deduction of meaning may be traced in the Arabic expression, The sheikhs have dug and buried, by which they mean that a compact has been made between the sheikhs of two tribes to remit mutually whatever price of blood or private debts may be due between them. A knowledge of Arab character and customs enables us to understand the higgling and bargaining, which would take place on such occasions. The North Americans bury the war hatchet; and we speak of burying animosity. The purchase of wives was an Hebrew custom. See Michaelis, Mosaisches Recht. B. 1. § 85, p. 104, ad jfin.; also Jahn. Ant. Hebr. § 153. Burckhardt 80 NOTES ON HOSEA. III. 2. says: “Among the Aenezes it would be scandalous in the bride’s father to demand hakk el bint “the daughter’s price ;” although such is the universal cus- tom in Syria, where every Turk, Christian, and Jew pays for his wife a sum proportionate to the rank of the girl’s father.” So all over the East. Comp. Herod. v. 6; Tacitus, Germ. c. 18. A contrary prac- tice seems to have prevailed in the more civilized periods of Grecian history, if the anachronism im- puted to Euripides be well founded. He makes Medea complain : “As mpwra pev det ypnpatav vmepBory moow mpiacba. Comp. Hipp. 627, with Hom. J/. A. 244; also Virg. Georg. 1. 31: Teque sibi generum Tethys emat omnibus undis. The price however offered to Gomer is not a dowry of marriage, but a bare subsistence proffered conditionally on her submitting to a certain course of penitential discipline for her infidelity; and to such a transaction the word /773 is very properly applied. “wy mwema] For five ten, i.e. for 15. L. L, p. 484,a; Ges. Gr. § 95,2, D2] of silver. The word pw is here omitted, as usual. See Gen. xx. 16; Deut. xxii. 19,29. The shekel was probably half an ounce of silver, about equal to a Saxon florin. Michaelis computes it as equal to six Saxon groschen, i. e. between 2s. and 2s. 6d. of our money. See Rosenmiiller on Exod. xxx. 13. “27 In its first notion clay earth, whence, pro- TP, 2:5) NOTES ON HOSEA. 81 bably from the idea of quantity, it has the second meaning of a measure for dry things. An homer=10 ephahs. 307] A word dama& deyouevov. It is generally taken to be a measure =} homer=5 ephahs. This would make the total 15 ephahs of barley, corre- sponding to the 15 pieces of money. The LXX. have véBerd oivov. The Hebrew word 73) signifies a jar or cask of earthenware, xepausiov, AnKvOos. Dye] hordeum, barley. In the sing. the plant, in the ‘plur. the grain. The meanness of the price (comp. Exod. xxi. 32; Ezek. iv. 12) shews the nature of the transaction as between the Israelites and God; and that they could only be readmitted to their conjugal privileges through a course of suffering and deprivation. Comp. Zech. xi. 13. a. 207] Thou shalt sit, or remain, from 1, Comp. Gen. xliv. 33; Isai. xlvii. 8; where it is used, as here, of a widowed state. Comp. xa@iZew in Luke xxiv. 49; Acts xvili. 11; and e@wueo8a in Eur. Elect. 109; also Virg. An. x1. 550: Omnia secum Versanti subito vix hec sententia sedit. After they had crucified the Lord of Glory, God did not wholly cast away his people; Rom. xi. 1. But he bids them abide for him many days, until the ful- ness of the Gentiles be come in; ibid. 26. wind wan Ny] and thou shalt not be for a man. ‘Comp. Rom. vii. 3. porxanris ypnuation, eéav ryevntar avopl éTEpw. 6 82 NOTES ON HOSEA. Ill. 3, 4. Cyril refers this to the abstinence of the Jews from idolatry, since the promulgation of Christianity : cia dekerat, ws eqn, KaTa KaLpous THY porydd\oa aAnOov e& oupavov vupdros, ou AaTpevoacav clowAols, META yap To Tov ToU Lwrpos oTavpor, povors Tos ca Macéws T POTKELMLEVOS vomots 0 Iopanr, cabpws mev lav Kal KaTyuEAnpevws, TAY OUK amovevevkev Eis To édecOa Tiugv Tas Tov datmoviwy \evdoraT petas. TON IND] And so will L also wait for thee. The force of 03 is equivalent to that of the Greek ovrws in conditional promises and commands, and of the Latin zta, sic. Ita me Dit ament. Sic te Diva potens Cypri, &c. Comp. Eur. Electra, 1345: otTws adie pndels Oedérw py® EmopKwv péTAa cuTAEITH, The reading of the LXX. shews that they supplied the verb AWN between ‘38 and TON, for they use the ad- verb ei, as in the former clause of the sentence, i. e. they understood xaOycoua. So the Vulgate, Ht ego expectabo te. Our translators supplied 78. Kuinoél fills up the ellipsis 8) xb TON ‘8 DN, And I also will not have intercourse with thee. The former of these meanings is the best. The prophecy indicates a time when both the external ritual of idolatry and that of the Mosaic law should alike have ceased ; when the people, as a people, should have neither idolatrous nor true worship, as in the period of the captivity at Babylon. 4. This verse amplifies and explains the image in the preceding verse. “Y }'8) 2) |S] The mention of & with 4p III, 4. NOTES ON HOSEA. 83 here, and in Amosi. 15, Jer. xlix. 38, may be taken to indicate that the ancient monarchies were not pure autocracies, but limited in their power. See Jonah lil. 7. Max] a pillar of memorial, like Jacob's, Gen. xxviii. 18; and Absalom’s, 2 Sam. xviii. 18. These subsequently became objects of idolatrous worship, see 1 Kings xiv. 23. infr. x. 1. The LXX. have OuotacT iptv. D8] Lee, referring to this passage, says: “Idols seem to have been ornamented with an ephod.” The ephod was worn by all the Jewish priests; see Braun. de Vestit. Sacerd. Hebr. |, ii. c. 6. § 16, p. 433. Con- sequently in this place it denotes the priesthood itself, and is rightly rendered by the LXX. by the word ieparetas. King Henry the Eighth’s Bible has mythout prest and revelacyon. D'DIn] Teraphim ; apparently figures of human form, and used as objects of worship. Etymology doubtful; see Jahn’s Ant. Hebr. § 413; but possibly relics akin to the Zthiopic. It has been suggested that certain small images of baked clay, of frightful aspect and compound form, found by Botta at Khor- sabad, are in fact Assyrian teraphim; and that the word comes from 75° to relax with fear, to strike with terror by their hideous aspect. See Bonomi’s Nineveh and its Palaces, p. 157. The word seems to be used in a good sense in Gen. xxxi. 19, but certainly in a bad one in Zech. x. 2. Each of the words Mai, M22, TEX is capable of a double meaning; Ist in allusion to the worship of the true God; 2ndly to 6—2 84 NOTES ON HOSEA. Ill. 4, 5. idolatry. This fact confirms the view taken of v. 3. The Israelites were to have no external ritual accord- ing to the Mosaic ordinances, and no public profession of idolatry. 5. 32] They shall return: rather, they shall turn and seck; i.e. they shall again seek. But see Schroederi Synt. Hebr. § 63. The text does not im- ply a literal return to Palestine. nab 1] David their king, i.e. Christ, be- cause he was of the seed of David. Kal ody ait@ rév Aaf3id, TOUTETTL, TOV EK OTE pu“aros Aafsid, Tov KaTa capka Xpicrov. Cyr. ad loc. See Isai. lv. 3, 4; Jer. xxx. 9; Ezek. xxxiv. 23. The Chaldee paraphrase expounds this and the parallel texts in this way. Christ is typi- fied by David in Psal. Ixxxix. 20—36, as John is by Elias, Mal. iv. 5. The mention of Christ as David their king, seems to confirm the view of those commentators, who hold that the prophecy in this chapter, was primarily addressed to the kingdom of the ten tribes, who had separated from the rule of David’s descendants (1 Kings xii. 16); and also, in some degree, to favour the identity of the woman in this chapter with Gomer. yes] And they shall hasten with wonder and joy. L. L. 491. 6. This translation embraces both the ideas which Horsley affixes to the word. The LXX. have éxoryoovra ert «7A. See infr. xi. 10,11. See also Leigh (Crit. Sacr. p. 188), who finds in this use of the verb M5 with Os a metaphorical allusion to the action of birds suddenly frighted and flying to Ill. 5—IV. 1. NOTES ON HOSEA. 85 their nests for refuge, just as trepidare is used in Latin; comp. Sall. B. Jug. c. lxvii. trepidare ad arcem oppidi, ubi signa et scuta erant. D7 NMS] Ln the latter days, when neither Judaism nor heathenism shall be dominant. See Isai. ii. 2; Deut. iv. 30. Kimchi on Isai. ii. 2 assigns the expression D7 NNN wherever it occurs, to the days of Messiah. . CHAPTER IV. There are parts of the prophecy in this chapter, which may be applied generally both to Israel and Judah; but the main allusions are to such crimes as are likely to have prevailed during the interregnum, which followed the death of Jeroboam in Samaria. 1. 2] Rendered «pics by the LXX. Kpiverar 7 p0s avOpwaous 0 Geos, edeyxovr, ov OukaCopevos, kal 7ra= pat eis Tols Eig AUTOV SedvaceBnKoct yuna Ta erykAjuara. Cyr. ad loc. Comp. infr. xi. 2; Jer. ii. 9. *3] For the use of ’3 here as declaratory of God’s charges against Israel, see sup. il. 2. NiN-}'N] For the use of |'8 see Ges. Gr. § 149. His signifies truth; specially, religious truth, in- cluding the notion of right, justice, integrity. It is contrasted with wnm3) Hos in v. 2. Comp. 2 Thess. lll. 2; ov yap wavTwr of miotis. Cyril includes in the charge of no truth oukodarTia, Wevdopkia, atatn, odos: those who have no mercy are apudadAnAoar, a:biroukTip- 86 NOTES ON HOSEA. IV. 1,2. MOVES, aTEeyKTOL, aTepapoves, TOV vouv amrecKANKOTES. The passage is quoted by Irenzeus adv. Heres. 1. i. ¢. xvi. p- 102. Comp. Caryl on Job xviii. 21. pity nyt] A knowledge of God, producing practical results of life and conduct. See infr. vi. 6; and Jer. xxii. 15, 16. 2. For the construction of these five infin. see Ges. Gr. § 128, 4, b. “ Infinitivi pro nominibus usur- pati habitum et continuos actus indicant.” Rosen- miiller ad Joc.; comp. Isai. lix. 4. no] cursing, in a bad sense, as in Psal. x. 7. The crimes here specified are, false-swearing, lying, murder, theft, and adultery. The custom of accused criminals clearing themselves in court by an oath, led to much false-swearing; comp. Zech. v. 4: Prov. xxx. 9. The same practice obtains among the Be- douins to this day. For particulars see Burckhardt on the Bedouins, v. 1. p. 126—128. WB] they have broken out like water—they have run riot. Comp. Job xxviii. 4. The LXX. have KéyuTa éml THs yys, and the Vulgate inundaverunt. Horsley remarks that they have retained the image of water, but failed to express its violence. WI] has reached—blood has reached to blood ; i.e. there is one continuous succession of slaughter, murder upon murder; “one bloudgyltinesse foloweth another:” so Horsley. Perhaps some practice like the Arab Thar is referred to; or, since murder is spoken of previously, this passage may relate to in- cestuous connections (acropy:a), prohibited in Lev. Xvill. and xx., and spoken of in Ezek. xxii. 11; Germ. IV; 24, NOTES ON HOSEA. 87 Bludt-schanden. Und kommt eine Blut-schuld nach der andern. Luther. The LXX. have aiuara eq’ aipact pioryouot. Comp. Eur. Andr. 173: To.wvTov Tav TO BapBapov yévos" matnp te Ovyarpl mats te pntpl pirywrat kopy T adEAPH, Sia Povov & of PirtaTat Xwpover, kat Twvd ovdev éFeipyer vopos. 3. SODNY] And wasting away (shall be). It is here the participle. Comp. Isai. xxxiii.9; Joel i. 10; where a similar desolation is described. Virg. Georg. 1. 507: Squalent abductis arva colonis. A large portion of the kingdom of Israel was stripped of its inhabitants by Tiglath Pileser (Sargina). sya): “TN ] tum bestice agri, tum aves celi. For this use of 3 see Glass. Phil. Sac. p. 584; Ges. Lex. p. 98, a; and Gen. vii. 21. Cyril applies these terms to the human inhabitants of the land, as de- scriptive of their moral qualities. See sup. ii. 18; and comp. Hab. i. 14. IBDN] Shall be collected; i.e. for destruction. Comp. Ezek. xxxiv. 29; Zeph.i.2. The LXX. have €xAeinyovatr. 4. JS] only. A particle implying exclusion of every thing but the principal idea. Only man shall not strive mith and reprove man; i.e. they shall be so utterly given over to their evil courses that no one will trouble himself to attempt their refor- mation. Amos vy. 13; infr. 17. Way) ] The LXX. render Ados pov, and probably 88 NOTES ON HOSEA. IV. 4, 5e read ‘Y). It has been proposed to read OY\, but Eichhorn rightly defends the old reading. The change of person is no difficulty. 3 '2"D2] as they that strive with the priest. See Deut. xvii. 12. This expression seems to have become proverbial for a stubborn and incorrigible temper. In v. 10, the wickedness of the princes of Judah is similarly noted as that of them that re- move the bound; a most heinous offence in eastern countries. Michaelis alters the punctuation of ‘2°93 and treats 79 as a vocative: but Hosea was a prophet, not a priest. The construction of 2% with an accus. of the person with whom one contends, occurs in Isai. xxvil. 8; Job x. 2. 5. i?")---DiI] It seems most natural to under- stand these two words as intimating a fall without intermission, just as in Psal. xci. 5, they occur in a promise of protection. But the addition of the defi- nite article to 01 introduces a distinction between them. Lee quotes the passage as an instance of DY77, signifying this day, avrijuap (L. L. p. 251, b). 4° is used adverbially, as in Gen. xiv. 15, and in Psal. xc. 5. N'1)] @ prophet, whether true or false. No doubt referring here to the persons condemned in wv. 8, 9. 82) is used, not 73, as more general in its meaning, and because the latter has just been used in a good sense. Comp. Jer. xxiii. 13; Mic. ii. 11. Ma] And I will make like silence = I will reduce to silence =I will lay waste. Comp. Jer. vi. 2; Ezek. xxvii. 32. Iv. 5—7. NOTES ON HOSEA. 89 Was] Thy mother; i.e. thy mother city. The metropolis of Samaria. See 2 Sam. xx.19; Ges. Z 202, b. Cyril expounds it thus: Myrepa ye wry avrigs ovopacer THY cuvarywyny, kaOarrep auédet Kal Tov év Xpirre@ OwoiKatwuevwv THY éExkANolav. 6. From 6 to 11 inclusive the priests are spe- cially reproved. ¥273] Niph. of 75. Are dumb—are reduced to silence and darkness; the silence and darkness of ig- norance. See supr. v. 5. a2] from the wanting, i.e. from being without knowledge, which was the fault of the priests. See Mal. 11.7, The priest's lips should keep knowledge. Comp. Luke vi. kD: where émAna Oncav avoias 1S equiva- lent to they were silenced. MAS] Thou; i.e. the body of priests. FNONON)] And I will reject thee; from the verb DN. The final 8 is redundant. 722] Thy children ; i. e. the sons of the priests, who held hereditary offices; I will reject them from being priests. After the captivity of the ten tribes, the priesthood of Jeroboam was never restored in Israel. 7. [3---3] quanto magis...tanto magis. See Noldius, Concordantiw Partic. Hebre. v. 3, 11 and 21; and Rosenmiiller, Schol. ad Exod. 1. 12. D213] According to their being great and power- Jul..... Tt had been promised to them that they should be as the stars of heaven for multitude, and as the sand on the sea shore; and their transgressions were proportioned to their numbers. So Cyr. ad loc. The priests are more particularly referred to. 90 NOTES ON HOSEA. Iv. 7—10. Ox] J will exchange, Hiph. of a verb Wd, which does not occur in Kal. L. L. p. 346, b. The cognate Syriac verb means #o sell, that of the Arabic to buy: both from the notion of exchange. 8. MNON] sin=sin-ofering. Comp. Gen. iv. 7, Ley. iv. 24, and the use of auapria in 2 Cor. v. 21. Tas apaptias = Ta UTép auapTiov 7 pookomiComeve. Ovpara. Cyril ad loc. See Caryl on Job vii. 21. Wb] Each his own soul, in a distributive sense ; but some of the best MSS. read 0Y5), and this is supported by all the ancient versions. 9. 732 Dys] Comp. Isai. xxiv. 2; and for the repetition of 3, see 1 Kings xxii. 4, and Schroederi Synt. Hebr. p. 440. yobyp] his habitual doings, from root bby he entered into, he did habitually, used here in a bad sense. See inf. v. 4. wx] I will requite or render back, like azo- Sudovac. Comp. Psal. lxii. 13; Prov. xxiv. 12; and Rom. ii. 6. 10. 439] Hiph. from 73 used in the Kal sense, They shall commit adultery; but it might bear its proper meaning, Z'hey shall cause to commit adultery. L. L. 174, a. Comp. infr. v.18; 2 Chron. xxi. 13. The priests were encouragers of adultery like Eli’s sons. 75" x5)] And they shall not overflow in num- bers, shall not increase. The natural consequence of their sin would be want of offspring, which was the Jew’s greatest disgrace. Lev. xx. 20,21; Jer. xxii. 30. For /'75 in the same sense, see Gen. xxvill. 14; Job i, 10; Isai. liv. 3. Iv. 10—12. NOTES ON HOSEA, 91 sinv> say] Horsley has shewn that the verb 21) never governs its immediate object, the person or thing forsaken, with the prefix ?. Moreover, he says, M7' cannot be the object to “De; and in this he has the authority of the Jewish commentators; for Aben- Esra and Kimchi supply %377 as the case of Be. Comp. Zech. xi. 11; Jonah ii. 8; and Virg. Georg. Iv. 212: Observant regem non sic Aigyptus, et ingens Lydia, nec populi Parthorum aut Medus Hydaspes. To get rid of this double difficulty, we must treat vy. 10 and 11 as one verse. We shall then pause at ay and make Mist, &c. the objects to “bw, the relative “Ws being supplied as the nominative to np, than which nothing is more frequent. The whole will then be rendered: For they have forsaken Jehovah, to devote themselves (or, according to Cyril, to foster and to preserve the devotion of others, see Jer. ii. 8; x. 21) to adultery and wine, and new wine, which take pos- session of the heart. This accords with the Syriac version, and is not contrary to that of the LXX. 12. The Prophet now addresses the people gene- rally. Wysa] ] Nurus, a spouse, a daughter in law (ai rev viev yauetal, Cyril) from bbs to crown. 14. >] Kuinoél proposes to consider this as the interrogative Nbn, and by so doing would destroy the sense of the passage as it is clearly rendered by the LXX. It is a very strong and significant negation. ov my emioxeopa emi x.t-A. 1.e. L will not interfere to prevent their dissolute conduct in order to punish you through tt. D3] for they themselves..., the Prophet changes from the 2nd pers. to the 3rd. Transitus a secunda ad tertiam personam hoc loco éugacw habere videtur peculiarem, ut tanquam per contemptum et indigna- tionem dicat: ets? scortati sunt, ac si eos alloquio non dignetur. Rosenmiiller ad loc. nw 7] women who prostituted themselves in honour of idols. MNopvas pyoiv idixws tas Tov Beedderywp tepelas. Beedderywp O€ EaTLY O KaXOUMEVOS Ipiazros. Cyr, ad loc. Such practices were of common occurrence in the rites of Venus and other Deities. Herodotus, 1. 199, describes the prevalence of such a custom at Babylon. It is also referred to in Baruch vi. 43. Those who were admitted to these mysteries were called rereAéomevat. 94 NOTES ON HOSEA. Iv. 14, 15. baby] shall stumble and fall. Comp. Prov. x. 8, 10. In Syr. Jas concitavit, and Arab. La festinavit, corruit, are cognate of this word. 15. This, and the four following verses, clearly belong to the next chapter. Probably we enter now upon a new and independent prophecy; for what fol- lows is certainly addressed specially to Judah, warning her by the example of Israel. We may assign its de- livery to the early years of Ahaz, when the idolatry of Judah was beginning to become marked and notorious. ON] even if, although, granted that, a concessive conjunction, as in Job ix. 15; see Ges. Gir. § 152, g. aman pein y] The 23rd chapter of Ezekiel shews us how much the warning here given was needed. ban] to Gilgal, a place remarkable for the re- newal of the rite of circumcision, Josh. v. 9. Subse- quently the people offered sacrifice here, 1 Sam. xv. 21. After the revolt of Jeroboam it became infamous for idolatry; see infr. ix. 15, xii. 11; Amos iv. 4, v. 5. In the two latter passages it is joined with Bethel, where one of Jeroboam’s calves was placed. Jerome identifies the Beth-aven in this verse with Beth-el— gue prius vocabatur domus Dei, postquam vituli in ed positi sunt, appellata est Bethaven, i.e. house of sin. So Jebus became Jerusalem. It should be re- membered that Bethaven and Bethel are spoken of as distinct, though neighbouring cities, in Josh. vii. 2, xviii. 12, 13. The LXX. have cov ofkov Qv or ris adi- «ias; but this does not affect the interpretation given IV. 15, 16. NOTES ON HOSEA. 95 above. Bethel had been taken from Jeroboam I. by Abijah, king of Judah, (2 Chron. xii. 19), but had been restored to the dominion of Israel in the days of Hosea. Its being coupled with nby here, and in Judg. i. 22, shews that it occupied a commanding site. The prohibition of the oath, The Lord liveth, extends only to the time when the people should continue in idolatry; comp. Jer. iv. 1,2; Zeph. i. 5; it is also a prohibition of the evil practice of applying God’s titles of honour to idols. 16. i735] an heifer, a happy and most appro- priate simile. They have made their gods in the similitude of a calf, and are themselves like an obsti- nate and refractory heifer. Moses, in Deut. xxxii. 15, has the same simile, probably for the same reason. 17710] from 77D is obstinate, is perverse, implying a moral, not a physical quality, though it is taken in the latter sense by our Authorised Version, and by the LXX. It answers to the Arab. (3; see Castell. Lex. Hept. p. 3830. Comp. inf. ix. 15. My] Then, i.e. accordingly. It is used inferen- tially in the apodosis or retributive member of an hypothetical sentence. Comp. 2 Kings xviii. 20; Jer. xiv. 10; and L. L. 487, a. 3m] Literally, In a wide place, i.e. where there is abundant room, and no restraint. It seems most probable that this is an ironical reference to the disposition of Israel to wander from the pastures which God had provided, and to break out from the bounds of his controul, as though He had said :— ‘They desire freedom; they shall have it.’ This inter- 96 NOTES ON HOSEA. IV. 16-15; pretation rests upon the supposition that IM is never used but in a good sense; but its usage in Habak. i. 6, renders this supposition questionable. Grotius (quoted by Horsley) says: Est hic yXevacuds ; irrisio acerba, ex ambiguo. Deus Israelem disperget per totum Assyriorum regnum. Cyril understands the term auvov to typify the humiliation and the terror of Israel during the season of their captivity; and therefore he takes év evpvywpw in a bad sense. 17. WAM] joined to. The LXX. have péroyos. Compare Mal. ii. 14, for the meaning of the word here. D’aXy ] zdols, from AY cognate to the Arab. pee vitta fascidve revinait. There is obviously a connexion between this use of the word and FI¥YF in Jer. xliv. 19, which the Authorised Version renders to worship her; but which properly signifies to constitute | her Lord, by the symbol of a fillet or band round the head. See L. L. p. 472, a. b-na9] Allow him to rest. Let him alone. Imp. of the Hiph. form 37 L. L. 411, a. The words are addressed by God to the prophet. God bids him cease to address Israel, because they have reached the last stage of sin, i. e. the stage of reprobation. Comp. Ezek. xx. 39. The LXX. read @0nxev eavt@ oxavoada, so that they probably had ‘5 after 1. See Psal. 1. 20. 18. “D] 2s turned, i.e. sour, just as we now use the word turned. The Greek oivos éFearnxws or e&iora- uevos, and the Latin vinwm fugiens, are examples of similar usage. DNID] their wine. Comp. Isai. i. 22. The LXX. have NpeTICE Xavavaious. They must therefore have TV; ‘18; 19: NOTES ON HOSEA. 97 read D'N3D Sabeeans, whom they confounded with the Canaanites, both tribes being descended from Cham. See Schleusner on Xavavaios and aipetiCw. The latter part of this verse stands in our Autho- rized Version, Her rulers with shame do love, Give ye; rulers being explained in the margin by shields. Horsley, following Drusius, considers }}7) as an inter- jectional cry of sorrow and reproach—O shame !—but, on the whole, I prefer (following Houbigant and New- come) to omit the word 115 from the text, for which we have MSS. authority, and also that of the LXX. and the Syriac version. I also adopt Kuinéel’s sub- stitution of 1°33 for 7°34, which is only an alteration of the punctuation. The LXX. have nyamyoav aripiay ex puvayuatos avTns OY avrwv, Which suggests the reading DJINi op 1178, Amant dedecus ex arro- gantia sud. But the change of dpudyparos into Ppay- waros gives a literal rendering of the Hebrew text, as I propose to read it. Amant dedecus ex sepimento ejus. 1) hortus; locus septus; fanum templi; a shade or grove fenced as a precinct for idolatrous rites. Root, 113 quod hortus sit circunquaque munitus sepe. See nn Isai. i. 29; Ixv. 3. Compare the Syriac a obum- braret in Acts v. 15. 19. MBII2 ANS MN VW] = The wind shall bind her up in its wings ; a very curious mixture of metaphor, but perhaps not alien to the style of this prophecy. The idea of destruction by wind occurs in Isai. lvii. 18; Jer. iv. 11, 12; and li. 1. Wings are mentioned in connexion with the Sun of righteousness 7 98 NOTES ON HOSEA. IV. 19. in Mal. iv. 2; while in Acts ii. 2, the advent of the Holy Ghost is described as that of a rushing mighty wind. 'To speak then of the wings of the wind, as agents of God’s displeasure, is not an unlikely expres- sion. The metaphor is common to the Greek and Latin languages, as in Ovid, Met. 1. 264: Madidis Notus evolat alis. Both the Assyrians and the Egyptians personified the Deity as with wings; see Layard’s Nineveh, Vol. 1. pp. 447—8. The difficulty is in the word 178; for its literal meaning obstrinwit, obligavit, seems altogether foreign to the notion of a nation scattered and dis- persed as by a mighty wind. It may however some- times convey only a general notion of affliction and distress. The reading of the LXX. is worth notice-— ovat poy TVEUMATOS GU EL EV TAS mT épuew auras. They therefore read “5¥ (see Sirach xliii. 20; Hos. xiii. 11) and OFS for FIM, for which there is the authority of 27 MSS. Thou shalt be as a whirl of wind in the wings of it, i.e. Thou shalt be carried about as a whirlwind in the desert. The convoluted forms of the sand pillars (called Zoba’ah in Egypt, Heb. 738 to swell out) raised by the wind in the East have often been noted; and may account for the use of 178. I have followed the reading which the LXX. suggests, as more animated, and more like the usual style of the prophet. Cyril applies the ov ei of the LXX. to Judah, who, sinning with higher spiritual privileges and knowledge, were as a whirlwind to Ephraim, encouraging the people in their sins. Wk NOTES ON HOSEA. 99 CHAPTER V. Tuis chapter is clearly the commencement of a new prophecy; for Judah who is excepted from Is- rael’s sin in iv. 15, here in v. 5, is represented as equally sinful. Its contents have been supposed to have reference to the joint attack of Pekah, king of Israel, and Rezin, king of Syria, upon Ahaz A struggle between Israel and Judah is indicated in W.0. 1. MNT] this which follows=7ede. Mice. ii. 9. DIAD5] Ye priests, in the Authorized Version. It should be Ye princes. See Exod. ii. 16, and infr. vi. 9. Also Lee’s Dissertations on Prophecy, p. 185, on the supposed modern use of this word. Comp. the Syr. Rota) Sunctus est officio ecclesiastico aut politico. an] This excludes the seasons of interregnum from the question as to when this prophecy was delivered. Manger refers its date to the reign of Menahem. po} ‘D| For towards you, i.e. against you there is judgment. Wlavras was emt tHv eunv afw Kpiow. Theodoret. mpyb5] This is the Mizpah of Gilead mentioned in Judges xi. 29; not the name of a city, but of a mountain range. ah] Tabor, in Galilee ; r¢ iraBvpov of the LXX. These places are put generally for any hunting grounds. The nets of idolatry, like the nets of the hunters, were spread upon mountains and high places. Cyril observes that the words rayis and 7—2 100 NOTES ON HOSEA. V. 2, 3. dictvov are properly applied to the Princes and the King, who, by their evil example, led those below them into sin, evpeTat Tis WAaVNS, oI Bactrets...apopavra Tapa : Tov UTO xetpa, Kal omoTrep av Tors KpaTouct dokete, Tapa- TpéTrovat TOV UTNKOOV’ erEeTat Oe TOIS TMV nryoupevwv Oedn- pact TO vmeCeutypevov. 2. mon] In slaughtering, inf. of BAY mactavit with 7 paragogic, which gives the force of the Latin gerund in do; see Isai. Ix. 14. DD’) ) of the expression of purulent matter from a wound. See Lowth on Isaiah, i. 6, and supr. v. 7. 13. This going of Ephraim to Asshur or Assyria, may be referred to the embassy of Menahem to avert the invasion of Pul king of Assyria. 2 Kings xv. 19, 20; see infr. vil. 11. Cyril. ad loc. kai od Basirevovros év TH Vanapeia Tov V. 13, 14, NOTES ON HOSEA. 107 Mavain, avéBy povras Bacideds ‘Acaupiwv émi Tov’ lopann. eita ypynuact kal mpecBelas avéreov arocyecfat rips iis’ ToLwvTO éoTt TO EmropevOn Edpain apes Acoupious. It seems clear that we must supply 777 as the nom. case to nou and refer this, with Cyril, to the sending by Ahaz to Tiglath-Pilezer, when threatened by the joint forces of Syria and Israel. 2 Kings xvi. 5—9. a qo] the king who takes up quarrels: pos Baoiréa "Tapein, TOUTEGTLY EKOLKOV TOL EKOLKNT HY (rovTo ydp v0 lapetn onpawer). Cyril. See infr, 5.6. The system of intervention in foreign affairs which would justify the application of this title, seems to have been an hereditary policy of the Assyrian kings. We may readily imagine some such title applied to the British power by the natives of Hindoostan. i .. Np] The metaphor of the moth and the sore is still carried on in these words. N57 is cognate of Arab. 6 and G, reparavit ruptam vestem. Athi. 2g consuit; the Greek, parrw. To 3 from root 774 (non. occ.) Lee gives the notion of lifting up, and translates this passage He cannot take from you the pressure of your wound; i.e. He cannot relieve you of the pain which the expression of the purulent matter causes to you. Lee, L. L. 107, a; Prov. xvii. 22. Schultens considers it to be cognate of e nitescere. Comp. with this prophecy 2 Chron. xxviil. 19—21. 14. 33] a young lion. Ezek. xix. 2,3. There are seven Hebrew nouns signifying lion, which 108 NOTES ON HOSEA. V.16—VE Bochart, following the Rabbins, arranges according to the ages at which they are supposed severally to have been applied to the animal. 53 is 2nd on the list ; On’ is 4th. | PN) And will go up. The metaphor is that of a lion returning to his lair. See v. 15. 15. IPOs] to my place; i.e. to heaven. I will withdraw my favour from the people; and will refuse to hear them. Perhaps a reference may be made to the departure of the Shechinah from the Temple. See Ezek. x. 4, xi. 33. WOWN’] they have become guilty ; i.e. have acknow- ledged themselves to be guilty. Comp. Lev. v. 5; and see Glass. Phil. Sac. p. 225, sq. edit. Dath. ne") The verb “MY signifies he sought early in the ‘morning. . Mane consurgere dicitur more Scripture, diligenter et accurate et quam primum ali- quid facere. Prov. i. 28; Jer. vii.13.” Ribera. ‘Ne = Ne with the acc. affix of the Ist per- son, the first 3 being paragogic. So in Psal. v. 5, Tm CHAPTER VI. Tue first three verses of this chapter must clearly be connected with ch. v: ver. 1 begins with the words of the repentant people. The LXX. insert dAé-yovres, in which they are followed by the Chaldee and Syriac versions. 1, Maw] Let us return. 1 pers. plur. fut. of Vi. 1,2! NOTES ON HOSEA. 109 a”, with the cohortative termination 77.., as A2WS ine. v.15. Ges. Gr. § 48. 3. I!] he hath smitten, apocopated form of 3’. Pres. Hiph. 737, from root 73). See infr. xiv. 5. This form is used, as in Arabic, in conditional sen- tences both in the protasis and apodosis. Ges. Gr. § 126. 2. ¢. 2. 3M] He shall make us live, i.e. He shall restore the State to health and prosperity. See ZL. L. p. 194. b. In the LXX. vydces nuas. Cyril ad loe. ‘Opov kaketvo curncouer, 6Tt Qeov KaxovvTos Twas ovyncerev dv ovdets, deorto & av Ta TeV TeTOVOOTwY aUTOU TE Kat povov Tpos eravopOwow. Etiam si nos percutiat, sa- nabit nos. Ribera. The metaphor of a wound is still adhered to in 3, which signifies to bind up =to heal wounds. Comp. Isai. xxx. 26. The LXX. render it mwotwoe: from pores lint. Ds] from or after two days. Comp. Psal. Ixxiii. 20, and the Greek use of é« or €€. @® pytep itis ex Tupavvikay dopwv SovAeiov mpap eides, Eur. Hee. 55. webvin DD] On the third day. The whole ex- pression implies a short indefinite time; as we say, After two or three days. L. L. 252. a. Ges. L. 341. b. Noldius in Concord. Part. p. 911. “Post biduum et die tertio Hebraismus est, pro deinceps vel posthac. Nam solatur se populus qui hic exul introducitur, quod brevi evasurus sit € miseriis.. Ita oyucpov Kai avprov «ai ty TpiTH (Luke xiii. 32, 33), pro posthac seu ali- quamdiu. Sic pivoei binna (Gen. xxxi. 2, 5; Exod. v. 14) heri et nudius tertius notat antea, ut DI XD 110 NOTES ON HOSEA. VI. 2, 3 pivSuin D3 Sion (Exod. iv. 10) nunguam antea. Quare frustra sunt, qui in Christianis hic elicere vo- lunt tres dies resurrectionis Christi.” Compare Isai. xvil. 6; Matth. xviii. 20. Some commentators refer the expression to the healing of Hezekiah; others treat it as a direct prophecy of our Lord’s resurrection, and refer to the expression cata tds ypadas in 1 Cor, xv. 4; but this is probably satisfied by Isai. liii. 9, and Psal. xvi. 10; see Burton ad loc. Lee lL. c. suggests that there may be reference to the periods of the great persecutions mystically designated by tzme, times, and a half=three days and a half, &c. See his con- cluding remarks on the book of Revelation. Cyril ad loc. cupPéBnxe dé Ta Toiade Tots ETL THS Ys, OVX ws év mpwTy pmaddov jryouv ev devTépw Kaup@, ar’ ws ev TpiTw, TOUTETTL, TH ALTO Kai TeAeVTAI@" Xpovo! péev ryap ol TavTes apiOpovvTa TpELs, MPWTOS TE Kal wETOS Kal TEdev- Taios, kaO dv nutv erésaver o Xpioros. WDP*] shall lift us up=shall give us firm and sure prosperity. Amos ix. 11; Jer. xxiv. 6. So the Greeks use opOovv. Comp. Gd. Col. 394. viv yap Oeoi o° opSove: mpocbe 8 wAAvCa». 135?) before his face, i.e. under his protection, referring to God; or, as knowing ourselves to be in his sight, referring to man. Comp. Gen. xvii. 8; supr. v. 15. The same figure of the resurrection of the body, signifying a restoration to God’s favour, occurs in Isai. xxvi. 19; Ezek. xxxvii. 1—10. 3. ABT AY] And we will know and will Follow on to know, &e. Futures with 7.. cohortative as in y. 1. WT: 3. NOTES ON HOSEA. 111 AT] = Ouwxew, emOvperv, Sup. ii. 7; 1 Thess. v. 15, TO aryaOov duwrxere. p33 “MWD] as the established or true dawn, as opposed to the false dawn, a sort of premature twi- light, which, in the East, always disappears before the true dawn commences. Comp. Luke xxiv. 1. dpOpou Baeos. *"Hyos 8 ovr ap Tw yws, eT © apguduKn we. Hom. Jliad. H. 433. Xen. Anab. 1.6’. c. y'.(, where dpOpos is followed by ws taxoTa ews vrépawev. It is thus described by Moore: “Tis dawn—at least that earlier dawn Whose glimpses are again withdrawn ; As if the morn had waked, and then Shut close her lids of light again.” DY)] a shower of rain, coming down heavily. Zech. x.1. “ Pluvia valida et larga, qualis post jactam semen- tem autumno et hibernis mensibus cadere solet, nam hyemi tribuitur, Cant. 11.11. LXX. verds rpwivos, He- breorum enim annus septimo mense, nostro circiter Octobri, incipit, atque hine illa pluvia in anno prima est.” So Rosenmuller ad Joc.; but in his note on Deut. xi. 14, he uses nearly the same words in relation to 77", and with greater correctness; for DW signifies any heavy rain, with no reference to the season of year when it falls. vino (cognate of the Syriac aa tardavit, serotinus fuit) is the ovpos of the Greeks, pluvia serotina of the Latins; and 77’, as a noun, signifies veros mpwiuos. If, as the LXX. and Arabic 112 NOTES ON HOSEA. VI. Sa versions indicate, the prophet purposes to distinguish the early and latter rain here, we must supply. with Horsley, > before 171’; but it seems better to con- sider it here as the participle of it’ agreeing with wipdn. See Ges. LZ. 343 b, L.L. 272 a; and comp. Joel ii. 23; Jer. iii. 3, 24; James v. 7. 4. This new prophecy introduces God as expos- tulating with and threatening both kingdoms. It seems to have reference to the reigns of Pekah and Jotham. Pekah, with the aid of the Gileadites, had slain his predecessor Pekahiah. 2 Kings xv. 25. DDN] for your fits of piety. Any sudden and exuberant outpouring of feeling is implied by Dh, See Horsley. It is a word very applicable to those transient seasons of reformation among the Israelites, when they cut down the groves and killed the priests of Baal. “PA }3¥3] like the cloud of the morning. The LXX. have ws veedy Tpwivy. Theodoret: 7 Tap Uo ryevouevn peTapereia 7 poakaipos €oTL Kai ov dvapkys. In Palestine the clouds usually vanish by 9 or 10 o'clock, and the sky is quite clear. b’2%] part. Hiphil, used adverbially (comp. Jer. v. 8) from root 12%, which does not occur. In Hiph. b’avn signifies, according to Ewald, to place a load on the shoulder preparatory to starting in the morn- ing. Comp. the Ath. An® in Matth. xxiii. 4. 07] vanishing away. Compare Job vii. 8, 9; Psal. xxxix. 14; infr. xiii. 3. For the parallelism in this verse, see Lowth’s Pref. to Isai. p. xix. 5. OI. ‘MIxN] J have hewn them by the pro- VES 5,6. NOTES ON HOSEA. 113 phets, i.e. I have declared by the prophets that they shall be hewn down as trees (Isai. x. 15). For this method of speech, see Jer. i.10; Mic. 11.12; Gen. xli. 13; and comp. Pheedri Prol. ad Lib. 1. 6: Quod arbores loquantur, non tantum fere: where loqguantur =are introduced speaking. The use of 3, signifying dy, is illustrated by that of év in Luke xxii. 49. Kupue, et TaTatouev ev mayalpg 5 a OMIT] L have slain them by the words of my mouth, i. e. I have declared that they shall be slain. Isai. xi. 4; Heb. iv. 12; Rev. 1. 16. Posy] and the precepts given to thee, or the judgments inflicted upon thee. In either case the cor- rection of the text which has been proposed by Ken- nicott, Diss. 1. p. 517, WIND ‘OBL is unnecessary. The reading of the LXX., and of the Syriac, is a free translation of the original, and gives its sense precisely: judgments inflicted upon thee by me=my judgments upon thee. NYY UN] @ sun or light coming forth, i. e. they are quite clear, and easy to be perceived and under- stood. Comp. Job xxxi. 26; Psal. xxxvii. 6; Isai. v. 30. Ou aivirypact kaTecktacpéevov TO OéAnua TO Epov, GAA yuaves Kal aKpUTTWS Tals amdvTwyv cavolats ery KEoET ML Cyril ad loc. 6. For mercy I delight in, and not sacrifice; a rule only comparative, and not to be taken as abro- gating the duty of offering sacrifice to God according to the law of Moses. IDM and pbs mys are here convertible terms; as sos Kupiou, and é eTrityywats Qeov, 8 114 NOTES ON HOSEA. VI; 62% in Prov. ii. 5; Isai. xi. 2,3; see sup. iv. 1. The for- mer part of this verse is twice quoted by our Saviour in the New Testament (Matth. ix. 13, xii. 7) €Xeov 0édw kal ov Ovciav. ‘This is the reading of the Alexandrian edition of the LXX. followed by Jerome; but the Va- tican edition has 7 @vciav. The application of the words by our Saviour is in both cases the same, and supplies an authoritative comment on this passage of Hosea. The Greek of St Matthew corresponds ex- actly with the Hebrew of Hosea; but this correspond- ence is destroyed, if we read 7 @vciav. Comp. 1 Sam. xv. 22; Psal. li. 18,19'; Isai. 1. 11; Amos-y- 21.9 Poe similar forms of comparison, see Joel 11.13; John vi. 27; 1 Pet. iii. 3, 4. See also the general sense of the passage in Micah vi. 6—8; and comp. Lowth on Isaiah xlili, 22—24. 7. BIND] (1) “ke Adam, they violate my cove- nant, as our margin suggests—(2) they violate my covenant after the manner of men, as suggested by the LXX., os avOpwros rapaBaivev tHv Siabyxyv—(3) they violate my covenant like a human covenant; see inf. viii. 12. Michaelis proposes D182 like the Edomites, who, though sprung from Abraham, and originally in- cluded in Abraham’s covenant, had deserted the wor- ship of God. The first meaning is the best. Allusion is made to the superstitious confidence entertained by the Jews in their temporal position as descendants of Abraham and possessors of the Land of Promise. They are reminded that as Adam fell in Eden, so they have fallen from God; and, like Adam, will be driven forth. Compare note on Jonah i. 3, and Rom. v. 14, Wily 8: NOTES ON HOSEA. 115 where St Paul speaks of those that had not sinned after the similitude of Adam’s transgression. 12Y] preterire, limites preterire, violare: so the Greek mapafaiverv, Matth. xv. 3; and mapepxerOat, Luke xv. 29. bY] there emphatic; éxet=in the very land which I gave them to possess it under the terms of the covenant. Horsley renders it, wnder the circum- stances of warning, &c., in which he follows Cyril: TOUTO yap €oTI TO EKet T PAY MAT LKOS vooumevov Kat oux! 67) MaAXov ToTIKes. 8. mp] a city, possibly Ramoth Gilead, which, like Shechem, was a city of refuge; or (in accordance with the meaning of 1}, he gathered together) a col- lection of cities, which Gilead was. Some would sup- ply 3 before T?3, but this is unnecessary. Manger suggests the insertion of 3: Like unto Gilead, (is or shall be) the city of them that do evil, viz. Samaria. This suits well with the mention of Shechem in v. 9, which was near Samaria. Gilead had already been laid waste, if this prophecy were uttered in the reign of Hezekiah (comp. 1 Chron. v. 26 with 2 Chron. xxx. 6), and the prophet denounces a similar fate to Sa- maria; or it may merely be a comparison of Samaria with Gilead, whose inhabitants were notorious for blood-guiltiness. 2 Kings xv. 25. Mapy.] The noun 3py a heel, takes by metonymy the sense of an impression of the heel, a step or track. Hence the participle here means tracked, marked with blood. The Syriac has sanguine conspersa; the LXX. have tapdccovca dwp from the reading DY) 773); 8—2 116 NOTES ON HOSEA. VI. 8, 9. for which comp. Ezek. xxxiv. 18,19. It is probable that this is an allusion to the murder of Pekahiah by Pekah. 9. ‘DM] According to Lee (LZ. L. p. 196, b) a Chaldzism, for 737 Inf. Pih. of 739. He translates it as @ man’s expecting. Pagnini, however, renders it “Secundum expectare virum latrones, i.e. quemad- modum expectant virum;” and Castell, “Et juxta exspectare, 1.e. cum expectant.” D3] troops or bands of robbers ; 74 properly a cutting or section; hence a detachment or band. Comp. Gen. xlix. 19, where the LXX. render it re:pa- TNH pLov, as here TELPATOU. 77] for the construction, see L. L. 143, b. INS | they kill habitually. Pih. Pres. frequentative of Kal from M89. L. L. 568, b. MDI] towards Shechem, with M- locale. Lee’s Gr. § 149; Ges. Gr. § 88. 2,a. Shechem was a city of priests and a city of refuge; Job xvii. 7, xxi. 21, It is probable that the priests, at this period, abused the privileges and rights of refuge conferred on cer- tain cities, both by committing murder themselves and by sheltering murderers. Cyril refers this allu- sion to an attempt of the Shechemites to renew their ancient allegiance to God by going up to Jerusalem at the appointed seasons, which was frustrated by the Gileadites who lay in wait for them by the road and slew many of them. He does not furnish any au- thority for this story. mat] Literally, intention, imagination, human will exercised independently of God’s will. Hence, sz VI. 9—VII. 1. NOTES ON HOSEA. 117 of all kinds, and specially ‘sins of lust and lewdness. Ezek. xvi. 27. 10. Sys m2] Horsley, following the LXX., attaches these two words to v. 9. mye] The Q‘ri gives mye and 3 MSS. of Kennicott mnyy (Jer. v. 30) which I take to be the true reading, with &% and not &; root “WY, he shuddered. The same change should probably be miade in Jer. v. 30, xviii. 13, xxii. 14. 11. MW] there is appointed, impersonally; see Psal. xliv. 18; Ges. Gr. § 134. 2. YP] an harvest, i.e. of evil, of punishment from God. Comp. Joel iv. 138; Jer. li. 33; Rev. xiv. 15. Horsley contends that harvest is never used as an image of judgment, but only of the zngathering of God’s people. He would so explain it in all the pas- sages above quoted. I think that the connexion of Judah with Ephraim in v. 4 requires 8) to be taken in the sense which I have given to it. I have no hesitation in adopting Eichhorn’s proposal to transfer the last three words of this verse to the com- mencement of the next chapter (Eichhorn, Hinleit. Vol. 1. p. 162). CHAPTER VII. Tuis prophecy, in the first verse, refers to the temporal prosperity of Israel during the reign of Je- roboam (2 Kings xiv. 25—27): verse 7 refers to the deaths of Zechariah, Shallum, Menahem, &c.; but 118 NOTES ON HOSEA. VII. 1. whether as a prophecy, or as a narration of past events, is uncertain. Rosenmiiller, following Light- foot, assigns it to the latter years of Hoshea, in the beginning of Hezekiah’s reign, during Israel’s alliande with Egypt (2 Kings xvii. 4). 1 may 3] In my wishing to turn the cap- tivity, 1. e. the sorrow and affliction; see Psal. xiv. 7; Job xlii. 10. 8373] in my healing or desiring to heal, i.e. when I desired to heal. Perhaps ‘8573, but 5, when, occurs in Gen. xxvii.34; Deut, xx. 9; see Glass. Phil. Sac. p. 567. sbyp] They carried on a@ system of falsehood. Horsley distinguishes byp from My, saying that the former implies duration of the act described. 133] a thief. It may be observed that the Arabic Ss wu signifies a man who keeps out of the road lest a stranger meet him and claim hospitality ; therefore, in Arab estimation, a mean, disgraceful fellow ; where- as, to Arab ears, our notion of a thief conveys no unpleasant feelings. bw] The first idea is that of stripping off a gar- ment to spread it on the ground. Here it is used of a troop extending itself to plunder or fight. 1 Sam. xxiii. 27. The LXX. have éxdWicxwv = cKxvrevwv. 73] Out abroad, in the out-fields or lands, in contradistinction to the 8)3° of the thief. One Greek version has xXérrns péev evoov, AwroduTns bé Anorevet Ta éfw. The LXX. render J by odo’s in Jer. y. 1, by é€ddous in Prov. i. 20, by d:ddous in Jer. vii. 34, and by Vir: 1—4. NOTES ON HOSEA. 119 adaretas in Isai. xv. 3; see Fischeri Prolus. de Vett. Lex. N. T. p. 280. Horsley refers 13) to king Pul, and 3 to the Assyrian hosts wasting the land. 2. ba) Negative particle =X); see L. L. 82, b. They say not to their hearts (that) I (God) have re- membered all their sin; or if, with Horsley, we take 3 = TN =), it must be rendered, Let them not say to their hearts (that) I have remembered all their sins, i.e. [have exhausted my punishments, and shall af- flict them no more. Compare Isai. xl. 2. The version of Aquila supports this view: Myote ceirwow rats Kapotais auT@V, Tagav Kaklav auTe@v éuvyaOnv. D12??] éo their hearts. Compare Homer's mpos ov peyadytopa Busov. D112] Lee refers the word here to the idea of an act overtaken in its consequences. Comp. Psal. xlviil. 6; and see Ges. LZ. 576, b (5). But 230 also signifies to surround, to encompass, in an hostile manner, so as to straiten and distress (Eccles. ix. 14), and it is likely that here some reference is intended to the seige of three years, by which Samaria was subsequently taken. 3. DONwWMII] And by their treacheries, i.e. by their failures in loyalty to their heavenly king; for YM) is properly to fail. Infr. xii. 1. 4, IM] a furnace or oven, masc. noun. Cognate to the Chaldee "3, 7751, jive. Dan. ii. 6. In Syr. 303, L. L. 626, a. ddvits my3] burning excessively, overheated. The par- ticiple with paragogic from Y3. L. Gr. § 175. 5, p. 158. Comp. Mal. ii. 19. 120 NOTES ON HOSEA. VII. 4, 5. MDND] by the baker, Gen. xl. 1. See Ges. L. 482, b, (c) on the meaning of }. It might be pointed MAN, the thing baked, which occurs in Lev. ii. 4; but I see no advantage in the change. ‘yi mia’) The stoker ceaseth. The word Vy occurs in Dan. iv. 10, 14, 20, where it seems to mean a watcher. It has been variously interpreted accord- ing to the several meanings of Y. Our version has, who ceaseth from the raising, in reference to the dough; but the marginal reading from waking, in reference to the man, meaning that he falls asleep; like the Greek mavera ypnyopav =cessat vigilare = dormit. Horsley takes VY to be a regularly formed noun from “iY, and to signify excitator, the stoker. Ges. renders it, He leaves off heating (his oven). pxa wrbr] Jrom the time of his kneading the dough, i.e. after his kneading it; see sup. vi. 2. p¥2 is dough from its heaving and swelling, though not yet leavened. Jer. vii. 18; Z. LZ. 88, b. IMXOMA-TWY] until after the time of its being leavened or fermenting. Kuinoél rightly observes that the force of 2 followed by ‘TY is that of the Latin ¢t...et or cum... tum. The whole verse may thus be paraphrased. They have all committed idolatry, (burned with a fierce lust for idols) like the furnace burning fiercely Jrom the hand of the baker: (so fiercely that) the sto- ker or raiser of the fire must rest after the kneading and fermenting of the dough (until it be reduced to a proper heat). 5. s2bt9 DY] (On) the day of this king of ours, spoken derisively. The king’s day is the day probably Vil. 5. NOTES ON HOSEA. 122 of his inauguration, celebrated by banquets, &c., 1 Kings i. 8, 9; or his birthday, Gen. xl. 20. Manger refers this verse to the death of Pekahiah, who, ac- cording to Josephus, was slain during a banquet: ”Eqeita SorogovnVels év ovmtroci meta Pirwy a7eQave, Pa- Keou TIWOS, Os nv XALapxos, émtouNevoavTos auto. Joseph. Ant. Jud. Lib. 1x. ¢. xi, p. 500. Ed. Havercamp. on] they began, Hiph. of Son LoL. pi 20ty bs Dathe proposes this punctuation of the word in ac- cordance with the chief versions. The LXX. have nptavto ot apyovtes OupovcOa €& oivov. MIM he takes to be an infinitive form of BM? Zo be hot (with lust parti- cularly), as in Ezek. xxiv. 11; Isai. lvii. 5; but see Rosenmiiller, Schol. in Deut. xxxiii. 15, who renders [% Nan wter plenus vino, though he retracts that translation in his note ad loc. 17! ‘3Y12] The stretching forth of the hand is here a sign of favour and protection. Rosenmiiller quotes from Athenzeus, Dezpnos. |. 1. edeEtodr0, 5 éore wpoemwer, auT@ 77 oekt7 dudovs TO motnpiov, and from Hor. Epist. ba, 18.91: *Potores bibuli de nocte Falerni Oderunt porrecta negantem pocula.” The king is often represented on the Assyrian sculp- tures with a cup in his hand. See Bonomi’s Nineveh, pp. 262—266. Des “TNS] to the mockers or scorners, persons mocking the king, feigning pleasure, but really plot- ting against him. Aquila has yAevacrav. Perhaps these mockers were of the same class of persons as the mummers represented on the Assyrian Sculp- tures. See Bonomi’s Nineveh, p. 227, Fig. 111. 122 NOTES ON HOSEA. VIL. 6. 6. IP] They have made to come near as to a moman, i.e. they have made to burn with lust. See Isai. viii. 3; Ezek. xviii. 6; Z. LZ. 538, b. The LXX. have avexav@ycav, and upon their authority the readings 1397 WP and 1278 have been"proposed, but Schleus- ner rightly defends the accuracy of the above trans- lation while retaining the old reading. Horsley takes 129) to be an adverb, and the suffix } as referring to the noun %. Truly their heart in the inmost part of it, is like an oven. If this were right, would not 1392 have followed pad? See Ezek. xxii. 3. 358] lying in wait, rather place of lying in wait, ambuscade. The LXX. have ev r@ catapaccew avtous. DIDS] their baker; but Dathe’s reading DSS, their anger is authorized by 37 MSS. of Kennicott, and by the Syr. and Chald. Versions. It is derived from *N the nose. As in Latin, we have naso suspen- dit adunco ; and in English, He turned up his nose at; so §% comes to express haughtiness, anger; Psal. Ixxviii. 31; Prov. xv. 1. The LXX. read DSS by a corruption of the text. The reference is generally supposed to be to the secret conspiracies entered into by persons, who were flattering the king and receiving favours at his hand, and yet biding their opportunity to destroy him. The prophet has used the same metaphor in vv. 4, 6, and 7, and one of a similar class in v. 8; but there is no need to seek an absolute connexion between them in their inter- pretation. | 159?) lingua flamme : here used as an adjective, like flaming fire. VII. 7—9. NOTES ON HOSEA. 123 boy] they have eaten, i.e. consumed like jire. Isai. xxxiii. 14. 53 p23] Zechariah was slain by Shallum, Shallum by Menahem, Pekahiah by Pekah, and Pekah by Hoshea; and of all of them it is recorded, that they did that which was evil in the sight of the Lord. shy or SPP] Not one caller upon me (is there) among them. 8. Gbian] hath become confounded mith, hath mixed up himself with. L. L. p. 84, a. Comp. Psal. evi. 35. mF 3 May] a cake not turned over. Horsley takes this to ‘signify inconsistency of character, burnt on one side, raw on the other. Kuinoél, the neglect of Israel by God, as a cake is neglected in baking. The Chaldee and Syriac Versions imply the destruction of Israel by the nations, as by hungry persons eating a cake half-baked. Michaelis says: ‘In Palestine and Arabia, a pan-cake, or ash-cake, is often baked after this fashion. A fire is made up in the sand, then dough is placed on the hot sand, and ashes and char- coal over it. In half an hour it is fit for eating; but, besides sand and small stones, portions also of the firing are baked with it, fixing themselves in the crust of the cake; and thus here, the kingdom of the ten tribes in their political baking, has cleaved together with foreign nations. 9. MY] whiteness of hair, gray hairs; an ele- gant metaphor, as applied to a state near its ruin. Isai. xlvi. 4; Hebr. viii. 13: vo dé wadXaovmevov Kat yy- packoy eyyis apanopov. 124 NOTES ON HOSEA. VII. 9—13. Va APN] scattereth upon him, i.e. the symptoms of age. So L. L.178, b; but Kuinoél takes the word intransitively. Comp. Propert. ili. 5. 24: “‘Sparserit et nigras alba senecta comas.” Claudian describes in similar terms the old age of the Roman Empire: “‘Laxata casside prodit Canitiem.” 10. See supr. v. 5; and comp. Amos iv. 6, 11; Isai. ix. 12, 16, 20. 11. 3] @ pigeon or dove; derived from 7} to oppress: perhaps because of its wailing note as of one oppressed. Isai. xxxvili. 14. MND] silly, easily enticed; part. fem. of HN, to spread out; and intrans. to be open-minded, to be youthful—under the influence of passion—to be foolish. Comp. Deut. xi. 16, and Rosenmiiller ad loc. The dove is here an emblem of folly, as in the fable of the pigeons, who invited a kite to be their king. The Israelites neglected God who alone could save them, and called in the aid of those who destroyed them. WIP ON] Comp. infr. viii. 13, xii. 2; 2 Kings Xvi. 4. 1957 Wx] Compare infr. viii. 9, xii. 2; 2 Kings xv. 19. 12. sob WN3 ] According as they have gone up (to Assyria), so will I spread my net over them. omy? yaw] according to the report they hear in their assemblies or congregations, wherein God’s denunciations against their sins were read. 13. %173] they have flown away, from 173, used specially of birds in Prov. xxvii. 8. ‘WY ruin, de- VIL 13, 14, NOTES ON HOSEA. 125 struction, from TY he attacked, laid waste, ruined. Symmachus, cvapOopa. Ges. L. 805, b. DIDN] have redeemed them, from 1712 he redeemed, delivered, &c. The LXX. have édutpwoduy' the word is used of their redemption from Egypt in Deut. vii. 8, xili. 6, xxi. 8; Mich. vi. 4. They also owed to God their liberation from the oppression of the Syrians; see 2 Kings xiv. 25. D213] lies, from 313, properly a falling short of the truth. ence Paul’s lie to God’s glory in Rom. iii. 7 is his inadequate preaching of the truth; not falsehood in preaching it. They speak lies to me= they fall short of that piety towards me which they profess; see supr. 3. 14. bby ‘| For they have mourned and wailed. bibs Hiph. of bby he cries, he mourns. The ery of Eastern women in affliction sounds like a repetition of the syllable 7, il. Soin Greek eAediWw L cry ererev, aiaCw I cry ai, ai. 13M] (1) the reclining cushion or mat of the orientals, when they sit in conference, the sofa; Psal. exlix.5. (2) The meeting itself, public or private; Psal. iv. 5. (3) Any couch, the marriage bed; Gen. xlix. 4. In Greek, Aéxrpor is similarly used: Ypoua Aer pa Tae EX av év dwpact. Eur. Phen. 14. NIN] They become withdrawn, they withdraw themselves ; but, according to Horsley, they set them- selves in a stir, they are excited; Jet.xxx.23. The common translation congregantur must, be given up on the authority of Parkhurst and Michaelis, Supp. ad 126 NOTES ON HOSEA. VII. 14—16. Lex. Hebr. sub voce 3, since this meaning cannot be defended by the usage of Oriental languages, or by any certain example in Hebrew. The reading of the LXX. cateréuvovro, supported by the Arabic, suggests TM they cut themselves, i.e. with lancets and knives, as was the custom of idolators in invoking the aid of their gods; 1 Kings xviii. 28; Herod. 11. 61; signifying that they thus implored the help of their gods under the failure of the corn and vines. This reading is much the best; and having MS. authority, may safely be adopted. 2 9D'] They recede (acting) against me, they decline from me; i.e. they turn aside to commit ido- latry, by which they hope to obtain their corn and wine (Jer. xliv. 17); from WD he went aside; Jer. xvii. 13; L. L..437, b. 15. ony] thei arms, i.e. by Meton. their strength, their power, in allusion to the prosperity of Israel; Ezek. xxx. 24. The force of the whole verse is this: Z have chastised them; I have strengthened them ; (i.e. I have tried both severity and kindness), and yet they rebel against me. 16. Sy xdj=Sy xb Oy, which would be the ordinary construction; see infr. xi. 7, Exod. iv. 19, and Rosenmiiller, Schol. ad Num. x.36. They turn to one that is not the Most High, i.e. to idols, which is the sense given by the Syriac and Arabic; and also by the LXX. areatpapnaav eis ovoev. This seems better than Horsley’s idea, who compares our common expression, He has brought himself to nothing; and considers that the degradation of Israel, from its high VII. 16—VIII.1. NOTES ON HOSEA. 127 position as the people of God, is pointed to. Kuinoél approves of Dathe’s explanation, which is at least ingenious: ?Y est summum et perfectissimum in suo genere, hine ‘BS PY significat summam iram; Ser. xxxil. 31; 2 Kings xxiv. 20. Vide Venema, Comm. in Mal. 65. Phrasis igitur hujus loci by xO a re- verti sc. penitentiam agere non perfecté, mihi expli- canda videtur de imperfecta et hypocriticad poenitentia populi Israelitice. M27] of deceit, fem. noun, root 1. A bow of deceit is a bow of faulty construction, not shooting straight; or as some say, a loose bow, one that is useless. Schultens on Prov. x. 4; Psal. Ixxviii. 57. Diy?] their derision, i.e. the cause of derision against them. The Egyptians shall deride the rage of their tongues, their high boasting ; see Isai. xxx. 8. Kuinoél translates per linguce ipsorum perfidiam, referring to Michaelis, Supp. Lex. Hebr. p. 620. But Me ll the Arab. =|) mutud ursit, and the Syr. sas} repre- hendit, agree with the notion of anger or rage. Comp. the cognate word FT. CHAPTER VIII. In this prophecy, destruction is foretold to the Israelites on three distinct grounds. (1) Their trans- gressions by idolatry; (2) their rebellion in setting up and destroying their kings without God’s sanction; (3) their foreign alliances. The single allusion to Ju- 128 NOTES ON HOSEA. VIII. 1, 2. dah in y. 14 seems to fix the delivery of this prophecy to the reign of Jotham who, having conquered the Ammonites, built fenced cities to keep them in sub- jection (see Introd. p. 389). Pekah was the cotempo- rary king of Israel. je TON] to thy mouth. "7 properly the roof or upper part of the mouth; Isai. lviii. 1. "W3] as an eagle, i.e. like the wild and ominous cry of the eagle, hastening to its prey (Hab.i.8); or the sentence may be completed, as in the Authorized Version, the enemy cometh like an eagle, &c. this being the usual meaning of the note which the pro- phet is commanded to sound. "WY cultur barbatus ; comp. Mic. i. 16. The eagle was an Assyrian symbol; and therefore a peculiarly appropriate image in this place. Eagle-headed figures constantly occur in the Sculptures of Nimroud, and are in some cases repre- sentations of the Assyrian Deity, Nisroch. ma M2] not domus Dei, but familia Dei; i.e. the people of Israel, as in Numb. xii. 7. Hence in the New Testament oixos Qcov, Heb. 11. 6; 1 Tim. iii. 15. 2. Py] we have known thee=we have wor- shipped thee; sup. ii. 19. Kuinoél suggests, we awish to know or worship thee, but needlessly; for Israel still acknowledged the true God, and pretended to worship Him, as Jehu professed great zeal for the Lord while worshipping the golden calves. Compare Matth. vii. 22. The LXX., the Syriac and Arabic Versions, and one MS. (76 of Kennicott) omit be at the end of this verse; an emendation preferable to that of Horsley, who transfers it to verse 3. VIII. 3—S5. NOTES ON HOSEA. 129 3. Mt] ts stinking and corrupt, see ver. 5; but by Metonymy rejects as corrupt; L.L. p. 174, b. Comp. Psal. xliii. 2; Zech. x. 6. 1DT7] shall pursue them, from *\7) he pursued as an enemy. Hosea carries on the metaphor of the eagle. Or it may mean, shall expel them from their land, like the Syr. 33 which is used in 2 Pet. ii. 17 de nubibus propulsatis. 4, ©7] they, (emphatic) i.e. sponte sud. ‘21D Ny] And not from me, i.e. not according to my will, as Shallum, Menahem, and Pekah, who usurped the kingdom by murder and treachery, not after any such declaration of God’s will as was vouchsafed to Jehu and Jeroboam. v4] They have made them princes, from the root WY principatum gerere, infr. xii. 4; but it has also been rendered, they have removed them, i. e. their kings, as though '#7=1"'D7 from root 1D; see infr. ix. 12, and Dan. xi. 31. ‘myT! sy] And I knew them not, i.e. I did not approve and acknowledge them. So yveva in 1 Cor. ii. 14. See Gataker. de Stilo N. T. ¢. iv. 33. m3! 95] So that he be cut off; not in order that, for ryis introduces not so much the object of an action as its final result; see L. L. 330, a. The same construction occurs in Mic. vi. 16, and in Jer. xliv. 8. 13" is the 3rd pers. sing. m. Hiph. fut. of N23. Kim- chi supplies DY as its object; but Dathe proposes to read 73" in the plur. after the LXX., who have éodoOpevOaawr. 5. MI) fetuit, abominabilis fuit, sc. b. Vide 9 130 NOTES ON HOSEA. VIII. 5, 6. Schroederi Obser. Select. ad Orig. Hebr. pp. 69, 80 et interpret. ad Prov. xvii. 8. Rosenmiiller doubts whether M3? can have such a meaning, and com- pares it with our Authorized Version, Thy calf hath rejected thee, O Samaria, i.e. hath been the cause of thy rejection ;—an expression similar to that in x. 15. So shall Bethel do unto you, i.e. such punishments shall the idolatries of Bethel bring upon you. Joy] It has been thought, not without reason, that a calf was worshipped at Samaria, as well as at Dan and Bethel. Samaria, however, may stand for Israel; and the calf, for calf-worship. Comp. Amos viii. 14. "pa pay xb] Shall they not be able for, or equal to, innocency, to pure religion and undefiled? The verb 72) is used absolutely, like plwrimum posse in Latin. ‘Cuncta potest igitur tacito pede lapsa vetustas.’ Ovid. Eleg. xii. But see Isai. i. 13; Psal. ci. 5. 193 for }'P3) is the reading of 44 MSS.; and is certainly the true form of the word. 6. NI] Lven this, as an aggravation of the offence. The worship of the calf was Israel’s own invention, not borrowed from other nations. Daw] a word drat Aeyduevor, signifying frag- ments, broken in small bits, Chald. 23% fregit. Schul- tens Animadverss. Philolog. ad h.1. explicat per frag- menta lignorum, quibus ignis excitart et foveri solet 6 ab Arab, —-~% incendit. Vik: 7.18: NOTES ON HOSEA. 13 7. M2) a whirlwind or tornado, with 7 em- phatic for AED, from AD abstulit, abripuit. SPY. sy] Horsley proposes to read } for } in both these verbs, as the suffix of the mase. pronoun sing.; and to consider M7 and AM5ID as the nouns agent. The wind shall disperse them, the whirlwind shall reap them; but see infr. x. 12, which favours the old rendering, They shall sow the wind, they shall reap the whirlwind ; see also Prov. xxii. 8; Job iv. 8. The expression seems to be proverbial for a useless and unprofitable toil. The Hebrews use serere for operari, and metere for premium vel penam ferre ; comp. Matt. xxv. 24, 26; 2 Cor. ix. 6. M2] standing corn, root Dip, used peculiarly of corn in the ear. "2N]. A particle, implying a negation obviated by some occurrence; nearly corresponding to our wn- less, except, but to be modified as the context shall require. Here it may be rendered, but if perchance. So the LXX. édv dé kat ToLnon, which accords with the Arab. and Syr. MWY] proferre, producere ; comp. Gen. xviii. 24; Psal. i. 3; and woetv in Matt. ii. 8, vii. 17. syd] shall devour it, oe root yda, he de- voured or destroyed; supy. vii. 8, 9; Isai. ix. 16. 8. 2 eas bo) Like a vessel nithout de- light in it, i.e. a disfavoured or dishonoured vessel. Comp. Jer. xxii. 28, xlviii. 38; and St Paul’s vessels, some to honour, and some to dishonour. *?3 literally, a container. The LXX. have ws cxevos aypyorov. See infr. xii. 15. 9—2 132 NOTES ON HOSEA. VIII. 9, 10. 9. S15] a wild ass, onager. See Gen. xvi. 12; Job vi. 5. It is called TY in Job xxxix. 5, and in Dan. v.21. The chace of this animal by the soldiers of the army of Cyrus is related in Xenophon; Martial calls it pulcher onager ; and Oppian has described its beauty, fleetness, and untameableness. See Bochart. Hieroz. Vol. 1. p. 870. Rosenmiiller ad Gen. xvi. 12. 12 I)3] separating to himself, i.e. going off by himself like a solitary wild ass. 1? is not redundant, but emphatic. The LXX. have xa’ cavrov, and the Arab. in semetipso. Comp. Mie. vii. 14, Isai. xiv. 31, for the use of 732. The Athnach should come under DEN. "Ovarypos povafwy éav7@ "Edpaiu. Aquila. This comparison would be a familiar one to an Israel- ite. See Forster’s Sinaitic Inscriptions passim. DAIS WHI] They purchase lovers by gifts, in allusion to the “black mail” paid for Assyrian pro- tection and help. Compare Isai. xxx. 6 ; Ezek. xvi. 33. 10. °3 Dal etsi, quanquam, etiamsi vero; see sai. 1. 15; infr: 1x. 16. D¥IPN] L will gather them together to me (as a company against the Israelites). Those whom they have hired to aid them shall become in my hand troops to oppress them. Comp. Josh. x. 6; Isai. Lvii. 13; and Ezek. xvi. 37. If we refer the suffix to the Israelites, we may understand the verb to refer to their being gathered together into their cities by the Assyrian invasion, so that their destruction might be more complete. See sup. iii. 3. bm] And they shall be in pain, from root bon L. L. 187, b, which agrees with the LXX. «xomacover; VIII. 10—12. NOTES ON HOSEA. 53: but he quotes this same passage at p. 201, b, under bn. Hiph. ran with the meaning of to loose, to set Sree. So also Ges. LZ. p. 281, b. And they (their enemies) shall ere long loose them from the burden of their king and princes, only to impose their own heavier yoke. bY] in a litile time. Comp. Hagg. ii. 6. py 199] of the king of princes in our Ver- sion, meaning the king of Assyria; see Isai. x. 8. But the Syr. Arab. Chald. and LXX. versions, and many MSS. read 0%); and Horsley takes D 29 as the nom. to 17M’. Kuinoél renders it, And they shall rest but a little time from the burden of their king and their princes, i.e. during the interregna; but to this it may be objected, that though, at these periods, they had no king, yet the princes and great men would probably be more oppressive, being un- checked by regal authority. See Ges. Z. p. 281, b. 11. I do not see the need for Horsley’s change in the punctuation of this verse. Because Ephraim hath multiplied altars for sin, or for falling short of his duty, they shall be to him altars for falling short of God's favour. 12, b-sinoy]. Scribam (pro scripsi) ili ubi Vaw ob Makkaph subsequens per Kametz-Chateph legendum est. Pagnini, p. 1238. iD] should be read °35, for which there is the authority of 18 MSS. Translate: J have written for him the abundance of my lan, i.e. its abundant pro- visions. So the Greeks use ypadew in the sense of writing or establishing a law. See Psal. xt. 7. 134 NOTES ON HOSEA. VIII. 12—14, wm) W593] (Yet) as something strange they have been regarded ; i.e. they have been rejected with dislike. Job xix. 17. 13. °25273] Noun m. pl. with affix, redupl. of the root a7 dedit; literally, my gifts, synonymous with AMI, offerings, generally unbloody, as fruits, flowers, &c. in distinction to mat. See Jahn, Archeol. Bibl. tv. § 373; also Gen. iv. 3,4. The force of the passage is this: The Sacrijicers of my gifts or Min- chas,—they sacrifice flesh and eat it; i.e. instead of bringing in the flour, oil, &c. of which the MM) was composed, and which was intended to support the priests (Ley. ii. 3), they brought the animal only, and this they sacrificed and ate; but see LZ. LZ. p. 146, b, who gives a slightly different translation. 14. MVS2 OW] cities of strength, 12 vindemia- vit, from whence Lee derives, Ist the notion of wealth (because wealth consisted in vineyards), and 2ndly of strength; Jer. 11.53; Isai. xxil.10; Zech. ix.12. See sup. vill. 1, 2n7z. NIN] the palaces thereof, from DIN (root 57 projecit), which signifies a citadel, an high place. Ac- cording to the conjecture of Michaelis, the Haram of the King. See Jahn’s Bibl. Ant. 35. Gesenius derives it from an unused root DIS, i.g. O19 O59 D7, &e. to be high. Comp. Amos ii. 5. EX. 1, 2i NOTES ON HOSEA. 135 CHAPTER IX. Tue Israelites seem to have had the enjoyment of peace, plenty, and prosperity, when this prophecy was uttered. It may probably be referred to the time of Jeroboam. The ingratitude with which they received these Divine blessings is vividly depicted, as is also their consequent punishment. 1. PIP] with a ring-dance, like the idolatrous nations around you; as Dervishes dance in the East. Reference is, no doubt, made to some idolatrous dances at the seasons of vintage and harvest; see L. £. 112, a. Horsley rightly rejects Oro, though suggested by the LXX. (undé evppaivov), and by the Arab.,Chald., and Syr.Versions: for 7&8 prohibitive, is used exclusively with the future. Ges. Gir. § 149. 1. Ms] The reward of prostitution, from root mn with intensitive } and & prefixed; see L. Gr. § 168. The verse should end here. 2. 4 minds by] Upon all threshing-—loors (there is) corn, i.e. there is great abundance. Comp. Arab. es locus ubi siccantur dactyli; area. Anglicé garners. ap") ] And the wine-vat, torcular. The LXX. have Ajvos, and vaoAquov in Joel iii. 138. The Arab. ibs! signifies fovea in monte vel saxo in quo restagnat aqua. Perhaps to the same origin may be traced the name as i; el Weibeh, see Robinson’s Bibl. Res. Vol. 1. p. 580. Also Rosenmiiller and Lowth on Isai. v. 2, py" Nb] shall not afford them nourishment ; see sup. viii. 7. 136 NOTES ON HOSEA. IX. 2—4, . 12] There is MSS. and Version Authority for reading 02, which may therefore be adopted. For the application of YM3 to crops, comp. Hor. Hp. 1. vii. 87, Spem mentita seges; Carm. 11. i. 30, fundus mendax. Also Habak. iii. 17; Isai. lvii. 11. 3. NI] polluted, unclean; Syr. tad inquinarit. In captivity it became impossible for the Israelites to observe all the requirements of the Mosaic law as to forbidden food. Comp. Ezek. iv. 13. +. BND] They shall not pour out libations of wine to Jehovah, nor indeed to any other God; see sup. ¢. iii. 4. Horsley has, Let them not, &c., which would require 7Y. bray xy] And their sacrifices shall not be pleasing to him. From ay, literally, mzscwtt, then dulcis, jucundus fuit; used of sleep in Jer. xxxi. 26; and of sacrifices acceptable to God in Mal. lil. 4. o's] Horsley, in a long and learned note, traces the several meanings of }}8 as derived from 738. He concludes that the word here is the Plur. part. in Kal. regularly formed, and that it signifies mourners. In the expression D'J)€ pnd allusion is perhaps made to some heathenish practices at funerals analogous to the xrepicuara of the Greeks, and the Silicerniwm of the Romans, which had grown up among the Jews, though expressly forbidden by the law of Moses; see Deut. xxvi. 14. Cyril says: wavra nv axdOapra wv av avrovs cuvéf3n Ovyetv. aptos odv wévOous 0 Tots TevOovat vexpov mapakeiuevos eis Tpopyy’ ov Kal amoyeverOar mav- Sewov eddKer Tos maparTercOat memeheTKOGL TOV ETL vEKPO poAvopov. IX. 4—6. NOTES ON HOSEA. . 157 pyipy] shall be to their own souls, i.e. to themselves ; see note on Jonah iv. 8. So Grotius: ‘Cibus eorum ipsis stein de ep tantum usibus ser- vire poterit; quasi dicat cvavro. Others take nuipy in the sense of pro mortuis, for those that are dead ; see Lev. xxii. 5. Wid] a coming together, a convention; and so the time of such meeting, a festival; infr. xii. 9, though this last word is perhaps more especially applicable to 3M, sup. 11.10. The LXX. use ravijyupis and copry respectively. 6. “W2] from devastation, i.e. from their deso- lated country, see sup. vii. 13. So the commentators generally. D¥IPM] shall gather them together, shall collect them as for burial; so used in Jer. vili. 2; Ezek. xxix. 5. The same threat was subsequently repeated by Jere- miah, xLii. 14—16; xtiv. 12—14. 5D] Memphis. In Isai. xix. 13 it is called Noph, now Ghizeh, near the modern Cairo. ‘Mem- phis eo tempore metropolis erat Aigypti, antequam Alexandria et magnitudinem et nomen urbis accipe- ret. Jerome. To die in a foreign land was the greatest calamity to a Jew. Comp. Gd. Col. 402, TUuBos duo TUXOV. ppb Wom] that which is desirable of their silver things, le. their beautiful things of silver, meaning either the constructive decorations or the mere utensils of their houses. LDP] the nettle. Comp. Isai. xxxiv. 13. Celsius, Mier. u. 206. The Vulgate renders it wrtica. nw] shall take possession of them, if we under- 138 NOTES ON HOSEA. 1x..6,..% stand their houses; or shall dispossess them, if we refer them to the silver vessels. This latter seems preferable. The word is the 3rd pers. sing. Hiph. Present of &. Comp. Judg. xi. 24; 1 Sam. ii. 8. min] rendered thorns here; but thistle in 2 Kings xiv. 9, and 2 Chron. xxv.18. The etymology proves it to be some plant with incurvated spines, like a fish-hook, probably the prickly pear. Compare Virg. Eclog. v.39. Carduus et spinis surget paliurus acutis. ‘f pow] of retribution. Comp. Isai. xxxiv. 8; Mic. vii. 8, from pov which in Pih. pby has the no- tion of completed, made complete by restitution, re- quited. ivi] maddened. Puh. Part. from 3%, applied contemptuously to prophets in 2 Kings ix. 11; Jer. xxix. 26. MIT LN] man of the spirit, avOpwros 6 mvevua- topopos, not necessarily a true prophet. Comp. Mice. ii. 11. fi by] in proportion to thy many sins, great also shall be the vengeance. So Horsley, and also Kuinéel. In God’s vengeance Israel shall learn the folly and madness of those prophets, who promote idolatry by promising victory and success. The LXX., Arab., Syr., and Chald. all point to a different explanation. Because of the multitude of thy sins, thy madness or folly shall increase. Quem Deus vult perdere, prius dementat. mani] Vengeance, from root HOY, he acted bitterly towards. The LXX. have pavia, but Aquila, ° , eyKOTYGLS. Ix. 8—10. NOTES ON HOSEA. 139 8. Iam not satisfied with Horsley’s explanation of this verse. To suppose that by the watchman is meant Elijah is far-fetched. I adopt, however, his change of yas for abe, and render it thus; A watchman is Ephraim with regard to his gods, i.e. like a watchman on a tower looking round on all sides, so does Ephraim look to his false gods for help. (This gives the true meaning of M5¥). The prophet, he is as the snare of the fowler (see infr. v.11) over all his (Ephraim’s) ways, vengeance (shall be) upon the house of his gods, i.e. the temples of his idols shall be destroyed. 9. poy] They have acted deeply ; see supr. v. 2. Profundarunt, corruperunt=profundé corruptt sunt. IMNY] they have acted corruptly, from MMW, the corruption of the grave. Comp. Isai. xxxi. 6. Marit 3] As in the days of Gibeah; an allu- sion probably to the circumstances related in J udges xix : so Cyril, who finds the counterpart to this trans- action in 2 Kings xiv. 8. 10. Like grapes in the wilderness I found Israel, (Deut. xxxii. 10). Like the first ripe jig in her prime I saw your fathers ; see Lowth on Isai. xxvii. 4, who refers to Shaw’s Travels, p. 370, as to the pecu- liar delicacy of early figs. IVS] L have regarded with favour; Ps. xxii. 18; xxxv. 21. N17 has the sense of curam habuit, providit, as Bdézrew in Col. iv. 17, d:afsrérewv in Matt. vii. 5. “iyay3] Lord of opening, a God of the 140 NOTES ON HOSEA. Ix, 10—12., Moabites, whom Horsley would identify with the Tpo8vpaa and EiAciOua of the Greeks, the Diana and Juno Lucina of the Latins. The difference in gender is no difficulty. 113°)] And devoted themselves, just as a Nazarite was peculiarly devoted to God; from "13? Hiph. Pres. of ii. So the Syriac. nvind] to that shameful idol, meaning Baal-peor. So Cyril, amndAd\wrpwOycav eis aicyvyny' aicxdvnv dé ovonater Tov Beekeywp* nv yap év axadXcotaTw oynpart TOV GAAwY padtoTa, Kal aoEmvov ier. Comp. Jer. iii. 24; xi.13. The Bubastis of Herodotus, notable for its obscene rites, Herod. Huterpe, § 60, was also a name of Artemis, and in Ezek. xxx.17, is called Pi-beseth ADI"5, foramen turpitudinis; for Parkhurst con- siders MDA and MWA to be the same word. Baal- peor has been sought to be identified with Dionysus by Vitringa ad Isai. xv., and by Jerome, with Priapus. DIAN Dsipy’] Their abominations have been according to my love for them, i.e. there has been a contrast between the two. This is the sense of the Arabic, and perhaps of the LXX. The Syr., Chald., and Vulgate are followed by our Version: Their abominations have been according as they loved: pro libidine sud, pro arbitrio suo. 11. The threat of sterility accords with the nature of the idolatry against which it was denounced, if Horsley’s interpretation of Baal-peor be correct. 12. DS °3] even if, if perchance, supposing, like sys in c. viii. 7, and "D D3 infr. v. 16. DIN] /rom being a man, i.e. from coming to ry. 115, NOTES ON HOSEA. 141 mans estate; ne in viros evadunt; neé sint viri. Chald. Paraph. . 172] Several MSS., with the Vulgate and Aquila, sanction the reading “D2, which is adopted by Horsley and Kuinoel. It signifies, in my turning away from them. Michaelis’ conjecture is ingenious, pa oma, for even the messengers of good tidings (announcing the birth of children) are to them (under this curse) a cause of sorrow. 13. NNT WND] As long as I favourably re- garded him. See sup. v. 10. 87] for a rock, i.e. firm as a rock; not, as our Version has it, Tyrus. m3 bane] a plant in a chosen place ; the fem. part. used as a noun. sryind] Will be for bringing forth. Hiph. Inf. with prefix os In Latin, Debebit educere. mis] ‘to the slaughter, or to the slaughterer. The Chaldee refers this to infanticide in the worship of idols; others to the sending forth of men to battle to be slain there. 14. brovitp BM] a womb of abortiveness, an abor- tive womb ; root bow orbatus fuit nato. pps] dry; a word dak reyouevor. Cognate of the Arabic gael corruptum habuit saporem lac. From the same root comes D'pv¥ (Ital. simmaki) dried fruit, raisins. 15. oni] I hated them, from 83% cognate of Syr. Lis odit. Allusion is possibly made to the sin of Achan, committed while the Israelites were encamped at Gilgal. 142 NOTES ON HOSEA. Ix, 15 ae DYN] LT will put or cast them forth; from vay = now with which word it is interchanged in Gen. iii. 23; Exod. x.11. 16. 35] blighted (plant is) Ephraim; from 73 which is properly used of the blighting of trees and plants; Ps. cii.5: Amos iv. 9, and Jonah iv. 7. DYAw] Their root. Comp. Amos ii. 9, and the Greek a popprov extpipeev. Hipp. 679. pivyt5a "12] As to fruit they shall not produce it. For the termination f) see Ges. Gr. § 47, p. 73. In Matth. iii. 10, we have qovety xaprov for dépew. Supr. viii. 7, %3 Kethibh is for 52 Q*ri="a. sm] The choice things, the desires of their wombs. Cic. Epist.ad Fam. x1v.2, speaking of his wife and children, says, Valete, mea desideria, valete ! 17. DDN’) shall set them at nought, shall reject them. | b why x5] they have not listened to Him. Comp. the use of dkovew in Matt. xvii. 5, and of vaaxovew in Matt. viii. 27. CHAPTER X. Tus prophecy may probably be referred to the days of Hosea, when the kingdom of Samaria was tottering to its fall. The references in vv. 3, 7, and 15, to a time when there should be no king; and in v. 4, to the false oaths and broken treaties by which the Israelites provoked the Assyrians to carry them away captive, favour this view. 1. ppl] casting forth fruit ; root, Ppa he threw oe Bd NOTES ON HOSEA. 148 or cast forth. The LXX. have rightly auaedos evxd- patovoca. The Vulgate, Vitis frondosa, implying fruc- tuosa. Comp. Isai. v.7; Ps. lxxx.9. The fruit here meant is that of national prosperity and increasing population, not the fruit of good works, so Horsley ; but Cyril says it refers to a time dre Tis év vow Cons METETOLELTO TODAS. bmw 5] Literally, hes fruit was equalled to himself, so Horsley, in accordance with the Vulgate, Jructus adceequatus est e. But Lee refers to the Ethiopic NOP maturuit, for the meaning of the verb mM’ in this place; see L. L. p.589, a. ‘As to fruit, he hath produced it, or purposed to produce it for himself, i.e. he has used his worldly prosperity to selfish ends, not in the service of God.’ yd] The 5 is here the sign of the genitive case, as in Ps. exvi.15. See Rosenmiiller, Schol. ad Deut. aks Ds Max 3A] They have made beautiful images. Comp. supr. ill. 4; 2 Kings xxiii.l4. It was the practice of the nations from whom the Israelites bor- rowed their idolatrous rites, to expend large sums upon the statues of their gods. See Herod. 1.183; Diod. Sic. 11. ¢. 9. 2. pon] is smooth, is fallacious; so Lee, who refers to Ps. tv. 22. Also in the Hithpahel, Ps. v.10; xxxvi. 3. Castell says it is used generally in malam partem, like xodaxevw. May not this notion be iden- tical with that of distribution, because distributiones munerum = blanditice ? YOUN] they shall be punished. Literally, they 144 NOTES ON HOSEA. x.2—— shall be found guilty=they shall be shewn to be guilty in the punishment of their guilt. Comp. infr. Xili. 1; xiv. 1. NIT] In the LXX., avros. To avros avoiceis Eudpovws eis Tov TOV dwr katetouvataCovra Qeoy" Hryouv eis TO TOV BaBuAwriov mpocwrorv. Cyril ad loc. Sy"] He shall break down. In the margin, He shall behead. ¥\Y, the neck of an animal (Lev. v. 8), and hence ¥7Y, to break the neck, Isai. tvi. 3. So we use the expression, To break the neck of a design. 4, D937 35] They spake words, i.e. without regard to their fulfilment; like verba dare. ‘Cui verba? quid istas Succinis ambages ?’ See Z. LZ. p. 128, a, and comp. Isai. viii. 13. S24 mioy] a swearing by that which is vain, i. e. which can impose no mulct. They swore with im- punity because the false gods by whom they swore could not punish a failure in fulfilling the oath. Z. LZ. 30, b. ma 53] the ratifying of a treaty. Horsley takes the inf. m2 as used for an imperative, which he says, is a common usage. If this is right, MIS should also be so taken. Perhaps it is better to treat them both as nouns, explanatory of 027, see supr. iv. 2. The LXX. renders M3 by daOy«nv, upon which Cyril remarks, 0s 7 Oeig ypapn diabyKxas azoKaneiv Tds emaryyeNtas. WN7] According to Celsius, Hier. 1. 46, cicuta or hemlock. Gesenius says poppy. Oedmann colo- X. 4, 5. NOTES ON HOSEA. 145 cynth, and Michaelis Joliwm, or tares. Whichever we decide for, it was certainly a noxious or poisonous plant; see Z. LZ. p. 546, a. Comp. Amos vi. 12. 5. 3] They shall fear=shall be in a state of consternation, for the calves of Beth-aven, when the Assyrians shall bear them away. }2] the inhabitants ; a collective noun, so trans- lated in all the ancient versions. wy yoy] Both terminations are those of the masc. sing., though referring to miday, which is fem. plur. The calves symbolized the worship of an idol or god, who is properly spoken of as sing. and mase. Dathe reads nbay in the sing. W531] And his idolatrous priests ; for the de- rivation see ZL. L. 300, b. Besides this place, it only occurs in 2 Kings xxiii. 5, and Zeph. i. 4, where it is rendered Chemarim. 1*3"] shall leap in fear and desperation ; from Oy, literally, to leap and eault for joy ; but here signifying the same desperate dread evinced by the priests of Baal in 1 Kings xviii. 16. Comp. Lam. v.15. This is much preferable to Horsley’s futurum pro pre- terito. mins 5y] Jor his glory ; an explanation of yoy. 53] Literally, 7¢ 7s made bare, stripped, spoken of a country; hence of the people, gone into cap- tivity, Isai. xxii. 8; Mic.i.6. The glory of the image might be said to be taken from it when it was car- ried away by the Assyrians; for which practice see Layard’s Nineveh, Vol. 11. p. 451. The Jews have ‘a tradition that the golden calf in Dan was taken away 10 146 NOTES ON HOSEA. x. 5,8 by Tiglath-pileser, when he conquered Galilee (2 Kings xv. 29), and that at Bethel by Shalmaneser. Cyril says that one of the calves was sent by Menahem to Pul, and that the idolators of Samaria took comfort under this translation of their god from the hope that greater honours would be paid to him in his new abode; but that Pul turned their hopes into mourn- ing by breaking up the image, because the Assyrians Oaparéws ovx avéyovra. This last assertion however cannot be true, for the bull is of frequent occurrence on the Nineveh sculptures. 6. INS] Twenty MSS. authorize the change of this to JAN, with him. 0) MID] a tribute, (as in 2 Sam. viii. 2, 6.) to the king who takes up quarrels; see sup. v. 13, where reference is probably made to Tiglath-pileser, to whom Menahem applied for help. Here it may mean Shal- maneser. Since the above was written, the author has read Col. Rawlinson’s opinion as to the identity of Tiglath-pileser and Shalmaneser. Assuming this opi- nion to be correct, Hosea’s reference in ec. v. and here is to the same person, (Rawlinson’s Sargina, the Sargon of Isai. xx.1), though to different periods of his reign. Mr S. Sharpe, in his Sketch of Assyrian His- tory, inserted in Bonomi’s Nineveh and its Palaces, p- 71, says that Sennacherib is the king Jareb of Hosea; and discovers from this verse that the prison- ers taken in Samaria by Shalmaneser were sent home as a present to his successor (Sennacherib). Such an interpretation is as inconsistent with the Hebrew text, as with the proper application of Hosea’s prophecy to =, 68) NOTES ON HOSEA. 147 that destruction of Samaria which was accomplished by Shalmaneser. mw] Shame. ] Jt reached them not, in the sense of it moved them not, viz. the battle in Gibeah against the sons of iniquity; the terrible blow which God inflicted on Benjamin has not been to them a warning. The Latins use tango in the same way; Ovid. Met. “Quod si nec fratris nec te mea gratia tangit,’ or if with the Arabic version, we take Nd interroga- tively, the meaning then will be, Shall it not reach them? i.e. the battle, &c., Shall they not be smitten as Benjamin was smitten ? mby] an instance of transposition for ny =y transgression, iniquity. One MS. has both words; see Lee’s Gr. § 82. 10. “4) *MYN3] (It is) in or according to my plea- sure, and I will punish them. There is no need to = 10/18 NOTES ON HOSEA. 149 treat the 2 as redundant. Two MSS. read *MiN3, the sense of which would be nearly the same. D7DN)] If from the root “DN we must observe that its form is that of the regular verb, and not of a verb (85). On account of the crasis of the two Alephs Samech takes Dagesh euphonic, and Kholem becomes Kametz-Khatuph. Comp. PUN’ in Jer. ri. 52, and TEN" Lev. viii. 7. Rosenmiiller prefers to take the word as from “D’, of which root it is the future in Kal; the Dagesh being compensative of the first radical *, as in PRN from P¥! Isai. xLix. 3. DIDN3] In my punishing them, or perhaps, more closely to the meaning of “DN, in my binding them and carrying them away as captives. Comp. Ps. Lxix. 33. For the Kethibh pniiiyy we have in Q*ri BAY, which is the proper reading. We must not however refer the expression jor their tivo sins to the two calves at Bethel and Dan. It is rather an example of the Hebrew use of the expression double for any- thing great, weighty. See Isai. xu. 2; Zech. ix. 12; Rev. xviii. 6; Gen. xii. 32. Comp. Soph. Gd. T. 1320: kat Oadua y¥ evdev év Tocotcde mrHpact Sitka ce wevOciv kat Sitra opeiv Kaka. Vide Eichhorn. ad Apoc. |.c. There is no trace of the word furrows given in our version, either in the LXX. or in the Arabic or Syriac versions. 11. ‘AIIN] thou hast loved ="FX AIAN. See Lee’s Gr. § 175, note, p. 161. W797] Root W5 triturare, to tread out, as corn is trod on the floor, by a sort of dray drawn over it by 150 NOTES ON HOSEA. Xo 11, @ oxen, in the wheels of which were teeth of iron. It was forbidden to muzzle the oxen. Deut. xxv. 4; 1 Cor. ix. 9; Robinson’s B. R. Vol. m1. p. 148. TINS aby MY] L have crossed her neck or shoulder Jor good, i.e. I have brought her under training for her good; whether we understand it of the husbandman riding on the heifer, or, with Kui- noél, of his putting the yoke across her neck. DMEN DDN] L will cause to ride upon Ephraim, being understood. Comp. Ps. Ixvi. 12, for the con- struction. It signifies, I will cause her to be guided by one riding on her, i.e. by those whom I shall set over her. 11] shall harrow, from TY; see Job xxxix. 10; Isai. xxviii. 24. I understand all the expressions here as descrip- tive of what the obedience of Israel shall be and ought to be, considered as God’s trained heifer, doing her master’s work. Some have supposed a contrast drawn between the severe labour of ploughing, har- rowing, &c., and the lighter and more agreeable task of treading out the corn. Comp. Hom. J/. v’. 496; ‘Os 8 dre tis CevEn Boas apoevas evpyperwrous TpiBenevar Kpi AEvKOY eiKTIMEevy EV GAH piua te er’ éeyévovro Bowv ime Toca’ EpysvKwy, 12. I cannot agree with Horsley in making a decided break between this verse and the preceding one. ‘The idea of an exhortation to Israel to be about God’s work is still carried on. pod] For yourselves, i.e. for your own spiritual advantage. Comp. Gal. vi. 7, 0 ydp édv omeipn av- =. 12—14,; NOTES ON HOSEA. 151 Opwros, TovTo Kat Oepice; and Plautus, Merc. Prol. VET: Tibi aras, tibi occas, tibi seris, tibi eidem metis, Tibi denique iste pariet letitiam labos. 1%] The second person imperative has the force of the future. Comp. Gen. xiii. 18, 9m) Wy MN. Amos vy. 4. . soma] for the purpose of mercy, i.e. that God’s purposes of mercy may be satisfied in your reaping according to that which you have sown, L. L. p- 213, a. v3 pad 3] Clear out for yourselves a clear plot of ground ; in which to cultivate the knowledge of God. Jer.iv.3; see Leigh’s Crit. Sacr. p. 144, and Rosenmiiller, Schol. ad Num. xxi. 30. pind Fy) for tt ts time for to seek. The LXX. (who render the whole passage, gwticate éavTois pws ryrwcews, exCnTyoaTe TOV Kupuov) must have read Aya “wT 1s) wnID] fruits of falsehood and deceit, i.e. Jair outwardly, but falling short of what they promise, in flavour and in nutritive quality. With these words the metaphorical allusion to matters of hus- bandry terminates. Here therefore the verse should end. The following words evidently belong to the subject of v. 14. 2772] In thy way, i.e. in thy policy or thy Jorm of worship. Comp. the use of ddos in Acts ix. 2. The LXX. have ev trois dpuact cov, and there- fore they must have read 72372 from 233 @ chariot. The similarity of the letters, and frequency of the 152 NOTES ON HOSEA. xX. 14, mention of chariots of war and multitudes of men in the same connexion as sources of confidence, make this a plausible correction; but it has no MS. autho- rity. 14. BNXp)] And there shall arise. This form of the verb nowhere else occurs. S mater lectionis. Kuinoél. See Ges. Gv. § 71. Rem. 1.1. T2Y3] among thy peoples; rather "Ya among thy people, for which there is the authority of one MS., and of the Syriac and Chaldee versions, and the Vulgate. 3) WWI] As Shalman cast down Beth-arbel. This is an allusion to some event well known when Hosea wrote, though not to be identified now with any fact recorded in the Bible. This however cannot justify those corrections in the text which various interpreters have made in order to fix upon it a meaning suitable to different known events. Jerome, the Vulgate, and the LXX. refer it to Gideon’s or Jerubbaal’s destruction of Zalmunna, but this meaning can only be obtained by corrections of the text which I do not venture to make. Usher identifies Shalman with Shalmaneser, and Beth-arbel with the country of Arbela in the land of Assyria, beneath Arpad. An Arbela is mentioned in 1 Mac. ix. 2. It was a city of upper Galilee in the borders of Naphtali, and would lie in the path of Shalma- neser in his way to attack Samaria. It may have been stormed with the circumstances of cruelty here mentioned in Shalmaneser’s first invasion, 2 Kings XVii. 3. X. 14, 15. NOTES ON HOSEA. 153 mw] The mother with the children was dashed an pieces, from win, he struck so as to kill. Comp. inf. xiv.1; Nah. ii.10. It was customary among eastern nations, in storming towns to rip up pregnant women, and cast the children against a wall. Amos 1.13; Ps. exxxvii. 9, and Rosenmiiller in Gen. xxxii. 12. Comp. Hom. J7. ¢. 58: und dvtwa yaotept pytnp kovpov éovra épor, pnd ds pvyor. Hor. Od. rv. vi.17: Sed palam captis gravis (heu! nefas heu!) Nescios fari pueros Achivis Ureret flammis, etiam latentem Matris in alvo. 15. 33] thus, from 73+73=5+N9, so Ge- senius; but according to Lee, from 2 and ¥, the pronoun affix. Literally, hic or hoc tibi, where the pronoun is pleonastic, LZ. L. 295, b. Thus shall Beth-el do to them=this shall be the result of their idolatries at Beth-el. Dany NYT] Your excessive wickedness. Comp. Gen. ix. 25; Ezek. xvi: 7; Cant. i. 1. mw.) In the dawn, in the morning ; but a better reading is “MYD as the dawn, as the morning. Jerome, Cyril, and the Vulgate, and many MSS. authorize this change. The sudden extinction of the monarchy of Israel is well compared to the sudden de- parture of dawn in Judea, the interval between night and day becoming less as we approach the equator. M973] shall come to nought, from 194; see supr. in. 5, 6. 154 NOTES ON HOSEA. XL 1,8 CHAPTER XI. 1. Lee translates this verse, Yor Israel (is but) a youth, yet I love him: and, from (the times of) Egypt, I have named (him) my son; and in the same way he would render ¢& Aiyiarou éxadeoa Tov viov pov in Matt. 1.15. This view of the Hebrew text is in- consistent with the rendering of the LXX., perexadreca Ta Téxva avtov; but agrees with that of Aquila and Theodotion, é£ A. xéxAnrat vics wou, and with the Syriac, as rendered by Walton, Et inde ab Atgypto vocavi eum filium meum. See Lee on the double sense of Prophecy, Diss. 1. p.277. The former clause should rather be rendered, When Israel was a child, I loved him, i.e. when he was yet young as my people in Egypt. For ‘3 signifying when, comp. Isai. xtiii. 2. NP followed by b may be used either in the sense I have called for (i. e. summoned) my son, see v. 2; or I have called him for (i.e. I have named him) my son, Exod. iv. 22. Comp. Gen. xx. 9; Lev. ix.1; with Gen. xxvi.18; Ruth iv.17. Comp. also Deut. vii. 6—8; Exod. iv. 22. For the form of citation in Matt. 11.15, see Matt. i. 22 and Burton’s note. By Israel are meant here all the twelve tribes, but by house of Israel in v. 12 the ten tribes only. 2. p> WIP] They called them; viz. my pro- phets, those whom I sent to give them the title of sons of God, and to summon them to obedience. Jer. xxv. 4; Zech. 1. 4. 12] nevertheless, in an adversative sense; see supr. XI. 2, 3. NOTES ON HOSEA. 155 iv. 7; Isai. Lili. 15; Exod. i. 12; or it may be taken in its usual sense of so, supplying 2 or "W823 before INP, see supr. iv. 7. ‘Plus mes Prophetes les ont appellez, plus ils se sont éloignez d’eux.’ oI] To be read OF ‘35, OF being sepa- rated altogether from 5. It signifies, They em- phatic—They of their own accord, as 3 in i. 4, vill. 9. The LXX. have amw#yovro éx Tpocwmov pov. avTot tots Baadelu Kk. 7.2. pp] carved images; from Spp sculpsit, like the Syr. \ma. Jer. viii. 19. 3. ‘F2IN) Lwas at hand to, was near to so as to support ; or, according to Gesenius, J taught Ephraim io walk; an example of the Tiphel conjugation. See Ges. Gr. § 54,5; Ges. Z.756, b, and LZ. LZ. p.551, b. All agree in deriving it from a the foot. Amore _ literal translation would be, J was as a leader to Aphraim’s feet, i.e. when he was a child. Cyril renders the Hebrew, yeyovey ws tiOnvos te 'Edpaiu. The reading of the LXX. is cuverodica, which is ren- dered by Schleusner, Hyo vero eodem, quo Ephraim, pede ingressus sum, in reference to the action of a nurse or parent teaching a child to walk; cuprodigw might also be taken in its ordinary sense of shackled, so as to hinder from wandering, and connected with the metaphorical language of the next verse, and the comparison of Israel to an heifer. DMP] The inf. of Mp> with the plural affix, By © taking them. It has the force of the Latin gerund in do, as in Jer. vil. 13. 156 NOTES ON HOSEA. XI, 4, 5. 4. pis ‘Sanz] by the bonds of a man, ice. by human bonds. See L. Gr. § 224.4. Comp. Zech. xi. 7; 2 Sam. vii. 14. Horsley gives the words quite another meaning, Amid the grievous plagues of men, and connects them with v. 3, as a reference to the plagues in Egypt, from which the Israelites were pre- served. ninay3] By bands of love =by loving bands. Ay. thick branches, entangled foliage, and hence a twisted cord. Comp. Ps. ii. 3. Ox] J will spread out. The apocopated form of the Hiph. fut. 78 from MJ, as we have ‘J’ for 73°, supr. vi. 1. Lowth on Isai. i. 3, translates the passage thus: | ‘I drew them with human cords, with the bands of love: and I was to them as he that lifteth up the yoke upon their cheek; and I laid down their fodder before them.’ The lifting up the yoke was the method of giving rest to the heifer from the labour of ploughing during the heat of the day. It was probably a preparatory step to giving the animal its food. The prophet here refers to God’s treatment of the Israelites in the wilderness; how He would fain have led them on to obedience by His mercies; how He fed them with manna, and refreshed them when they were weary. See Psal. Ixxviii. 24, 25; Deut. i. 31. 5. xb =N57] L. L. 318, b. A simple negative, as in our version, has been thought inconsistent with what is said in ix. 6, and infr. v. 11; and also in 2 Kings xxv. 26. Jerome’s explanation, however, KE SK NOTES ON HOSEA. 157 avoids this difficulty, without requiring NS to be in- terrogative. Ostendit quod reverti cupiat, sed ire non possit. The Israelites made many attempts to return to Egypt in the way of putting themselves under the monarchs of that country, but God brought them under subjection to the Assyrians. Manger proposes, on the authority of the LXX. and Arabic Version, to change x in v. 5 into b, and connect it with v. 4; but there is no MS. authority for such an emendation. 8°, instead of 49, is found in Isai. ix. 2; but the refer- ence of 4 to v. 4 would introduce a difficulty there which does not now exist. aw WN °3] Because they have refused to re- turn, i.e. to me; see 2 Kings xvii. 13, 14. 6. mon] shall abide, in our version; shall weary itself, Horsley ; grassabitur, Dathe. Comp. 2 Sam. iii. 29; Jer. xxi. 19. 12] his princes. The literal notion of 72 is that of being alone, going out into solitude; and hence the term Bedaween, i.e. an inhabitant of the desert. Horsley, who renders it diviners, goes to the same derivation, because diviners led a solitary life; but Dathe, preferring a similar meaning, derives the word from N72 commentus est, cognate of the Syriac \;2 commentus est; see Isai. xvi. 6; Jer. xivili. 3; Ezek. xvi. 6. The Syriac and the LXX. read Y"7'3 by his hands, which gives good sense; both the verbs being treated as passives. The Chaldee has fortes ; the Vulgate electos; both of which favour the mean- ing I have preferred. 158 NOTES ON HOSEA. KI; 6p7: DIN] by reason of their devices. }id is used like the Greek é« or ef, out of, by reason of. L. L. 368, a (i). Dathe, following the Syriac and LXX., changes mow) into bon, rendering the words, And they shall eat of their own devices. “e osibn] doubting, hesitating; comp. Deut. Xxvill. 66, and Rosenmiiller’s note; Mase. Plur. Part. of 7M agreeing with a noun of multitude *2Y. Com- pare the Latin expressions animt pendeo, animo sus- penso esse. The verb is cognate of rddw and radavTov. nawindy Upon their turning from me; for the word is always used, according to Rosenmiiller, in a bad sense, maw, aversio ; naw, conversio. Comp. Jer. ii. 19, viii. 5; Prov. i. 32. The suffix is passive, as in Isai. Lvi. 7; ‘N?P5N, prayers directed to me. ™y yy] To the Most High they called them, i.e. the prophets who invited and exhorted them in the name of God. For a similar form of the suffix, see Isai. Lv. 6. 3m] Altogether, as with one accord, and one mind: Isai. xxii. 3; Psal. xiv. 3. pris NO] he will not lift himself up, i.e. my people will not lift up themselves to obey God. In the French Version, ‘Mais nul ne sélevera vers Dieu, ni ne détachera son cceur de la terre.’ The verb is 3. sing. mas. pret. Pilel, from verb DY, he raised himself. Dathe, after Grotius, supplies YN"; but Manger would supply the suffix ', and render it, He will not exalt me, i.e. God. Luther considered this verse so ob- scure, as to despair of a satisfactory explanation of its El. 7-8: NOTES ON HOSEA. 159 meaning. The various interpretations have been col- lected in the Hosea Svavoynros, inserted in the Thes. Philol. Theol. Vol. 1. 957. 8. The earlier part of this verse is one of the most striking examples of parallelism in the whole prophecy; see Lowth, de Sacr. Poes. Hebr. p- 180. FIAS TS] What then shall I do with thee? jDJ=N/y in the same way as the Greek carievas and the Latin dare=facere. Comp. Psal. xviii. 33; Ezek. v. 14. 2428] shall I deliver thee up? In Arabic j39 signifies tradere, in potestatem redigere = éxdidovat, as Symmachus has éxdwow; but L. L. p. 338, says its force is that of [T3 or DY, The destruction of Admah and Zeboim is often referred to to denote any notable calamity. They are mentioned with Sodom and Gomorrah in Gen. xiv. 8, and in Deut. xxix. 23. See Jude, ver. 7; Isai. i. 10; and Ezek. xvi. 46. INI 31] my feelings of pity (my bowels) have warmed (yearned) altogether. Comp. Gen. x.iii. 30; Jer. xxxi. 20. 9. ya NaN Nd] And I will not enter into the city ; so the LXX., Arabic, and Syriac. The Chal- dee paraphrase is, J will not change Jerusalem for any other city. According to Drusius, I will not come against the city; I will not attack it in an hostile qway. According to Kuinoél the sense is, J am not a stranger among you; YY2 Ni2=esse hospitem vel advenam. Comp. O°837 in 1 Chron. iv. 38. Lowth’s 160 NUTES ON HOSEA. XI. 9,3% interpretation (Isai. x. 15) approved by Horsley is, I am the Holy God dwelling in the midst of you; yet not as an inhabitant of the city, but in a peculiar way, extra ordinem. Dathe and Michaelis render \Y by ira vehementior ; see L. L. p. 458, a. 10. 38%] He shall roar, i.e. God. The roaring of the lion being an image of power and majesty; as in Amos i. 2; Joel ili. 16. This attribute of God was exhibited in the destruction of Babylon by Cyrus; in the fall of the Persian Empire by the hand of Alex- ander; and in other events befalling foreign nations, which favoured the return of the exiles, and advanced the temporal prosperity of Judea, under the Asmo- naan princes. The prophecy contained in this and the following verse relates primarily to the joint return of the remnants of the twelve tribes from the Assyrian and Babylonian captivities, under Zerubbabel; comp. Jer. ili. 13; u. 18,19; Isai.xi.11, 12; and secondarily, to the ingathering of the Jews into the Church of Christ. ‘Jesus-Christ a souffert comme un agneau, et il est ressuscité comme le lion de la tribu de Juda.’ yan] And children shall fear, i.e. tremble, flutter, as in the next verse. Children, i. e. converts, shall come in haste, as a bird with fluttering wings. The Latins use trepidare for festinare. D'D] from the sea, i.e. from the Mediterranean sea car’ e€oxyv, and therefore from the West. Comp. Gen. xii. 8, Zech. viii. 7, and Isai. xi. 11, xxiv. 14. The Vulgate has jilit maris, the LXX. réxva vdatwv. They must have read DY *2. XI, 11I—xXII. 1. NOTES ON HOSEA. 161 11. “NE¥3) lke a sparrow—the bird of the Egyptians, as the dove of the Assyrians. The word is Onomatopoetic from “DS, to chirp as a bird. With this verse the chapter ends both in the He- brew text, and in the Syriac and Arabic Versions. Our Version follows the LXX. and the Vulgate in annexing the first verse of c. xii. to this chapter, but unnecessarily : for 7)7'-DN) is the seal of the promise, and closes the prophecy. r CHAPTER XII. From the contents of this chapter, we may pro- bably assign its date to the reign of Hoshea in Samaria, and of Hezekiah in Jerusalem. In the first verse, reference is perhaps made to Hezekiah’s obedience. In v. 2 we have mention of Hoshea’s treaty with the Assyrian after the first invasion of Shalmaneser, and of his subsequent correspondence with Egypt. The reference to the history of Jacob is equally appro- priate to the people of either kingdom, for he was their common ancestor. 1. 79 TY] yet ruleth, according to the Autho- rized Version; but 77 does not come from TT) fo subdue, to rule, but from 7, pret. 17, Arab. oy root ds) discurrit huc illuc mulier apud vicinas suas, &e. The ¢7\0¢ xa&qrOe of the Greeks. Lee renders it, Judah still walked with God. L. L. p. 555, a. Kuinoél, with Schroeder and Gesenius (Z. p. 759, a) give it the 11 162 NOTES ON HOSEA. Xi. 1,% sense of mobilem esse, vagari, for which we may com- pare pion sup. xi. 7; but it may be questioned whether py can have the force of the preposition a. JO82] was faithful, i.e. Judah was faithful toge- ther with the saints, the holy people of God, or with God himself. Prov. ix. 10; Hab. iii. 3. Kuinoél to make the sense of this clause agree with his inter- pretation of 1) takes DWP as a name of God in the plural, and {8 in the singular agreeing with it; a construction usual with D'4 S. Lyra draws from the passage an intimation of the mystery of the Tri- nity in Unity. I believe Manger has given the true meaning of the passage: Ephraimitz cinxerunt me perfidia Et domus Israélis fraudulentia ; Quando adhuc Juda commeabat cum Deo, Et cum Sanctissimo Numine fidelis erat. The Israelites had introduced the worship of idols, at a time when Judah was still obedient to God; and this fact is mentioned as an aggravation of their sin. 2. mn Ayo] as one feeding on wind; a pro- verbial expression indicating the folly of the Israelites in their useless opposition to God, especially in regard to obtaining help from Egypt. Prov. xv. 14; Jer. xxii. 22. Comp. Eur. Bacch. 573: "EArisw & éBookero. D'1P] the east wind, root BI to go before. The Arabs called this wind Smum. It is the xavcwv of the New. Testament, i.q. xatua. Matt. xx.12; Luke xii. 55; James i. 11; see note on Jonah iv. 8. ‘The females of some animals, as mares, are sup- XII, 2—4. NOTES ON HOSEA. 163 posed to conceive heat by snuffing the dry east wind. So the Israelites by their foreign alliances were in- flamed by love of idolatry.’ boy] is carried down. Hiph. pres. of by which does not occur. See supr. x.6. Oil (JY) was a principal production of Palestine, see Deut. viii. 8 ; Ezek. xvi. 19. This verse indicates that Ephraim was secretly sending bribes to Egypt, while making cove- nant with Assyria. Lowth on Isai. tv. 9 understands the oil to have been sent as a propitiatory present to Egypt. Cyril speaks of its value there, and of its abundance in Palestine. Ezek. xxvii. 17. 3. “pEv] and for visiting, like the Latin gerund, see L. G. § 190, 7. 4. ADY] he took by the heel; see Gen. xxv. 26, whence his name Jacob, a supplanter of his brother, though not used in an invidious sense here, as in Gen. Revi. oO, and Jer, ix.3. NI] And by his strength, his vigour as of the first-born, which he was not really, though he suc- ~ ceeded in obtaining the rights of the first-born. Comp. Gen. xlix. 3. mY] he was as a prince to, he prevailed with ; see Gen. xxxii. 28, and Rosenmiiller’s note. The pro- phet brings the instance of Jacob before his country- men, who was an eminent example of piety towards God, and received the name of Israel. poy] This term is synonymous with Noe in ver.5. The Chaldee paraphrase has NONdD in both places. On the identity of the person here referred to with Christ, see Z. LZ. p. 361, b. 11—2 164 NOTES ON HOSEA. XII. 5—7. 5. qon by] As to i.e. with the angel. For this meaning of bs, comp. Josh. xi. 19, Judg. vii. 6, and Rosenmiiller, Schol. ad Num. vy. 23. 691] And was enabled to prevail. Forty-one MSS. read Som, which is perhaps the more regular form, and on such authority may be adopted. 332] Of this weeping and supplication there is no mention in Gen. xxxii., but it is referred to by Jacob himself in Gen. xxxv. 3. WY] with him. Kuinoél reads 132) with } epen- thetic or euphonic for Y, but Horsley translates WY with us, i.e. with us in him=with him as the representative of his descendants, see Gen. xxviii. The occurrence of this conversation with God at Bethel makes it an apposite subject of illustration to the prophet’s denunciations of the idolatries carried on at Bethel. 6. Mixasi7] o mavtokpatwp, from NI¥ an army; Jehovah being Creator and Sovereign ‘of countless armies both in heaven and earth. "3 m7") Jehovah is His memorial, i.e. Jehovah is the name by which He is commemorated. This view of the text is strongly confirmed by Exod. iii. 15, and Ps. exxxv. 18, 19—21. Others refer the suffixed pronoun to Jacob. Jehovah is his memorial in refer- ence to his name /s7ae/; but the word mn does not enter into the composition of Ori, 7. OND] by help of thy God, sce Ges. Gr. § 151, a. 2, as to how 3 differs from bs and “IY. “iY ] keep thou. Comp. the use of rypetv in Matt. xix. 17, Wit, S21 NOTES ON HOSEA. 165 8. f¥I3] Traficker of Canaan (is Israel)! i.e. he is become a mere trafficker like those whom he drove out. Comp. Odyss. =. 288: Ay rote Doin€ rev, avnp amatydia cidws, Tpaxrys, os 89 ToAda kak avOpwrotow éewpyet. The term Canaan is applied ironically to Israel, who had adopted the sins of those whom they had supplanted. Comp. Amos viii. 5; Mie. vi. 10, 11. Also Daniel’s address to the elder in the History of Susanna, v. 56, omépua Xavaav cat ov« lovda; and Ezek. xvi. 3, UW ‘IDI PINS NDAD. pid) to oppress, whether by violence or by fraud, answering to the Greek wdcovéxryua. Comp. James i... 6 9. If we take 4S as a particle of asseveration, the literal translation of this verse will be: And Ephraim shall say, Surely I have grown rich, I have found wealth to myself; all my labours have not brought upon me guilt which is sin, i.e. the guilt of sin, see L. L. 58, b., and comp. Rev. i.17. But if with Horsley (who follows the Syriac) we take JS to mean although, }i8 sorrom, and for 88M the noun, read SBN the Pihel pret. of NOM, it must then be translated, Nevertheless Ephraim shall say, Although I became rich, I acquired to myself sorrow (only) all my labours procured not for me, what may expiate iniquity. 10. If we adopt the first interpretation of v. 9, this verse is Jehovah’s answer to Ephraim’s presump- tuous boasting. In it He declares himself to be the sole giver of all prosperity. 166 NOTES ON HOSEA, XI. 10—139: pony] in tents, i.e. in habitations; see Judg. vil. 8; 1 Sam. iv. 10. TYiD 3D] As in the days of solemn assembly; that is, when they dwelt in safety, and offered the appointed festivals to God in due seasons. Comp. sup. xi. 11. Many commentators refer this expression to the due celebration of the feast of Tabernacles, held in memory of the Exodus from Egypt, see Lev. xxiii. 42, 43; 2 Mac. x. 6. i. pyaar by] Coming over the prophets, de- scending upon them with the Divine afflatus. Comp. En. Vi. 79: Ille fatigat Os rabidum, fera corda domans, fingitque premendo. MIN] L shew similitudes, i.e. I constrain them to symbolical actions and language; see Z. L. p. 140, b., and comp. supr. i. 3; Isai. v.1; Ezek.xvi. Also Isai. xl. 18, 25. 12. ON] concessive. Granted that in Gilead there has been sin, surely they are as a thing of nought, i.e. they have suffered for their sin, being carried away by Tiglath-pileser (sup. vi. 8; 2 Kings xv. 29), and yet in Gilgal (on this side Jordan) they sacrifice oxen, i.e. they continue their idolatries. 595) as heaps ; by which we are to understand that the altars were in number like the heaps of stone piled in the fields when turned up by the plough. This practice is mentioned by Robinson as existing in Judzea to the present day. 13. Very different from this addiction to idolatry was the conduct of Jacob to whose history the pro- XII. 13—_—15. NOTES ON HOSEA. 167 phet now returns. He fled into Syria to avoid alliance with the idolatrous families of Canaan, and submitted to great hardships on that account; see Cyril on v. 5» act Tws avtimapabécer TOV ayalod TO aidov éedreyyeTaIL, Kal 7H mrapaceiter TOV ETAWOUMEVWY, TO MB OUTWS éXov KatnyopercOa guret. “Y] sc. INS, he kept sheep. Comp. Gen. xxxi. 32; 1Sam. xvii. 20. The use of 23 in the next verse gives the preference to this over Horsley’s pro- posed supplement of the ellipsis, he kept watch. 15. Dyan] he provoked. Hiph. pret. of verb DY3. The cognate Arabic verb is SF abiit tumi- dus ird. Perhaps we should render it here, caused to swell. DNF] his bitternesses, subject to the verb DyoT; Jer. xxxi.15; vi. 26. Gesenius says it is used here adverbially. vies yoy NET] And his blood shall be left to himself upon him, i.e. the guilt of his murders shall not be done away. See Exod. xxui.11; Numb. xi. ol: Ins] And his reproach; i.e. the reproaches he has cast upon God; his blasphemies ; or the reproach he has brought upon himself by his sins. (See Mice. vi. 16; Isai. xxxvii. 23). YIN] his Lord, his Master, meaning God; or perhaps, as Horsley suggests, his conqueror, he who shall enslave him, being God’s instrument for that work. 168 NOTES ON HOSEA. Xt. CHAPTER XIII. CHAPTERS xiii. and xiv. are closely connected. They indicate that the power of Ephraim has de- parted because of idolatry. Samaria is threatened with destruction; and then is introduced a picture of the people penitent and receiving from God promises of pardon and help. This prophecy may possibly be referred to the interregnum at the death of Pekah before Hoshea ascended the throne: but Manger as- signs it to a date subsequent to the destruction of Samaria, which took place in the 6th year of Heze- kiah (2 Kings xvii. 10). See Manger’s Prolegomena in Hos. p. 5. 1. HN] trembling. Rather a Chaldee than an Hebrew word. Cognate of the Syr. 23 tremuit ; com- pare 007, fear, in Jer. xlix. 24. Both are words amat deyoueva. Pagnini renders it, Loguente Eph- raim, horror invasit Israel, meaning that Ephraim’s power was great among the tribes, so that men feared when he spoke. N32] Read NW) lifted up was he. Or throwing the pause back to D'5N we may retain NW and ren- der it, When Ephraim spake, trembling, it arose in Israel. The meaning is the same in each case, and is that of the Chaldee paraphrast. Jeroboam was of the tribe of Ephraim, and the fear of the superior power of Ephraim encouraged the revolt of the other nine tribes, and led to their declension to the idolatry which Jeroboam established. XIII. 1, 2. NOTES ON HOSEA. 169 nis)] and he died, i.e. he lost his authority and power. Comp. Amos li. 2, and the use of redevrav in Greek. Herod. iii.125. This has been referred by Jerome to the fall of Ahab’s dynasty by the revolt of Jehu, which was provoked by Jezebel’s idolatry. 2. 20/3] molten images, used as a collective, from ‘JDJ, literally, of fusing metal. The molten image was not an image cast in metal after our idea of the word, but an image of wood overlaid with plates of metal. Comp. Nah. i. 14; Hab. 11.18, and Horsley on Hosea xi. 2. o72n3] To be read OVAND on MS. authority. Dathe renders it pro phantasia sud, comp. Isai. xl. 18; Horsley, in their great wisdom ironice; but ac- wrding to their skill is the simple meaning of the words, and gives a very good sense. rib3] all of it, in reference to the idol. Caret spiritu. Drusius. But Horsley throws back the Athnach to DY" and reads 759, the act of finish- ing. bab Gree The end of the “matter to them (is this). DIS ‘M33] the sacrificers of men, according to Horsley, in which he is supported by the LXX., 6v- gare avOpwrovs, and by the Vulgate, Syr. and Arabic. It is not improbable that among other iniquities of idolatry that of human sacrifice may have obtained among the apostate Israelites, though we have no direct evidence of the fact in Scripture. Comp. 2 Kings xvi. 2, 3, with xvii. 17. But it may be justly doubted whether any allusion to human sacrifices can be drawn from this passage of Hosea. The expression 170 NOTES ON HOSEA. XIII. 2, 3. signifies worshippers men=men who worship ; comp. Isai. xxix. 19, and see L. Gir. § 224.4, Ges. Gr. § 110, #.1; also sup. xi. 4. py] let them kiss=let them worship. Comp. 1 Kings xix. 18. Cicero mentions a brazen statue of Hercules at Agrigentum, in which the workmanship of the mouth was sensibly worn away by the frequent kisses of the worshippers. 3. YD] chaff’ of corn; literally, the waste or refuse of anything, the worst part. Dan. ii.35; Isai. xvii. 13. “yD'] scattered. Pual part., from “YD, is tost by the wind, is tempestuous. [U2] from the threshing-floor, or perhaps, from the corn of the floor, as in Job xxxix.12. For the method of threshing and separating corn from the chaff, see Shaw, p. 124; supr. x. 11; (Robinson’s B. R. Vol. 11. pp. 227, 445). Comp. Virg. Georg. ul. 33: Tum graviter tunsis gemit area frugibus, et tum Surgentem ad Zephyrum palezw jactantur inanes. YI] as the smoke. Possibly alluded to by Cle- ment in Epist. ad Cor. §17: «al mddw réyer (se. 9 rypadn) éryo o€é cime atuls amd KvOpas. Drusius compares the following lines of Seneca with this verse: Ut calidis fumus ab ignibus Vanescit spatium per breve sordidus; Ut nubes gravidas, quas modo vidimus Arctéi Borer dissipat impetus: Sic hic quo regimur spiritus effluit. MDW] anything cancellated or woven up to guard Bi. 5==7; NOTES ON HOSEA. 171 an aperture; hence a latticed-window, usually ren- dered a chimney, but in Eastern houses smoke escapes by the windows or by a /atticed opening in the roof; see L. LZ. p.52,a. Jahn, Heb. Ant. § 36, note. 4, na] except or besides me. mbit prep. setting aside, except. Arab. N35 removing. 5. Giles *38] The LXX. render this, éyo émoiua:- vov oe ev 7H epnuw; and the Chaldee version has NIN jaa MED. Ego suppeditavt necessaria vestra. Their reading was possibly 'Y; though their ren- derings would both be free translations of the word in the text, and expressive of the same metaphor. For the care of the shepherd may be as well expressed by y? in Hebrew as by ywwoxew in Greek ; see John x. 14, ‘Cognovi te pro dilexi et pavi te.’ Note to French version. nindn] Thirst, drought. Compare Arab. — root Li) sitivit. Cognate of 15? flamma. It is a word drat deyouevov. The insertion of } between 3 and 2 is justified by 23 MSS. OMYyI2] As in their own pastures. This word clearly belongs to v. 5. 6. yay yar"y] And they were fully satisfied. The repetition of the verb gives force to the expres- sion. Reference is perhaps made to the manna and the quails. 7. 83] a panther, Latin, pardus. Syr. \3sa3- Lions and leopards are mentioned together in Jer. v. 6; Isai. xi. 6. Pliny, NV. H. x. 73, says: ‘Insidunt in eaddem Africa pardi condensa arborum, occultatique 172 NOTES ON HOSEA. XIII, 7—10, earum ramis in pretereuntia desiliunt, atque e volu- crum sede grassantur. See also Bochart, Wier. P. 1. 1.7 pi 788: WS] L will watch for them; root, WY, L. L. 591, a. Comp. infr. xiv. 9; Numb. xxiii. 9; Jer. xxxi. 28. All ancient interpreters understand Assyria here, as do the LXX. This meaning would require WR. 8. DYIDN] LT will fall with hostility on them, I will attack them. This is the only place where WD has this sense, unless we except Isai. xxxiv. 14; but we may compare the use of Y35 in Judg. xv. 12. byay 172] as a bereaved bear. The fury of this animal when deprived of its young is proverbial, Prov. xvii. 12. On the masculine form of 35, see Ges. Gr. 4105.1. Jerome’s commentary is as follows: ‘Aiunt qui de bestiarum scripsére naturis, inter omnes bestias nihil esse ursu sevius, cum perdiderit catulos vel indiguerit cibis.’ 3D] the enclosure, i.e. the caul, the pericardium, from root, 73D clausit. In the LXX. cvykdewpor. w35] The sixth in Bochart’s list of the seven names of the lion, see supr. v. 14. See Meroz. I. p. 719, and Freytag’s Lew. Arab. sub voce ak 9. NM] It is thy destruction, O Israel, that in me (is that which is) for thy help: i.e. that thou hast me only to help thee, whom thou hast rejected and set at nought. Jerome renders it, Perditio tua, Is- rael; tantummodo in me auaxilium tuum. 10. NIN 272 YIN] Where is now thy king ? See Z. Z. p.11,a. ‘8 is by metathesis of FN. Wir: 10—15. NOTES ON HOSEA. t73 NIDN is not the Latin nunc as Horsley thinks, but igitur ; see L. £.48,b. The reference in sabe is assigned by the margin of our version to Hoshea being then in prison. POSH] And thy judges, where are they? Not the judges whom God raised up as deliverers in earlier times, but the princes and other great men of the day, sup. vii. 7. Here the verse ends. 12. “W¥] hoarded, tied or bound up as in a bag. a- Arab. y constrinait crumenam. MHDS | hidden, concealed, treasured up. Our ver- sion seems to give a favourable sense to this verse, as though Ephraim’s sin were hidden and forgiven in God's sight. This is contrary to the true meaning, which is that Ephraim’s sin is laid up in God’s memory, to be punished in due season. Comp. Job xiv. 17, My transgression is sealed up in a bag, as money for which an account must be rendered. Comp. also Deut. xxxii. 34; Psal. xxxi. 20. 13. I render this verse thus, The pains of a woman in parturition are coming upon him. He is a child unwise; for it is the season of not standing still in the breaking forth of children, i.e. when chil- dren are come to the birth, then it is a sign of weakness that there is not strength to bring forth, see Isai. xxxvil. 3; Lxvi. 9. So of Israel, it is said that they stood still and made no effort to avert their doom by a timely repentance. The expression seems to be a sort of proverb for a crisis of extreme danger, and doubtful result, which foolish people made no struggle to escape from. 174 NOTES ON HOSEA. XIII. 14, 14. DiNt’] Horsley limits this word to the sense of Hell, as it is used in the Apostles’ creed. The Greek ddys, the Latin Orcus. Lee renders it, a grave, generally a large subterraneous vault, in which were niches to receive separate coffins: hence it came to mean @ state of death, the grave. Its derivation is from Ose he asked or begged; because of its all- devouring and craving character, but Gesenius thinks it comes from Ye ; to which word he assigns the idea of hollowness. Horsley derives from bye, saying that Cine is properly, @ place which is the subject of enquiry, that which all are inquisitive about. With- out asserting that it never means grave, I think that we should render it Hell here, since St Paul in quoting the passage has used dys. posers] Iwill redeem them, I will render for them, which is the literal meaning of the verb 284, par pari referre, to render like for like by the law of retaliation to the nearest relative or friend. IS] J will be to thee, is the usual rendering. Read rather ‘7% as in v. 10, signifying, Where? interro- gative. This agrees with the woo of the LXX., and with St Paul in 1 Cor. xv. 54, 7727] Read with many of the best MSS, F127 in the singular, Thy plague. The primitive notion seems to be that of putting forth either in a good or bad sense; which accords with the rendering of our version, thy plagues; that of the LXX., 9 duy cov; and that of St Paul, ro xevrpov, which last being of inspired authority seems also most suited to the gene- ral acceptation of the word; for we have Ana a bee, XIII. 14, 15. NOTES ON HOSEA. 175 and in the Syriac }3a) vespa, each probably from its sting. 7262] Literally, thy cutting down; cognate of 3¥P and 30M to cut down a tree. No doubt by this word is indicated the sudden death-stroke of hot cli- mates, known as coup de soleil. The two words 127 and “QP occur in precisely the same connexion in Psal. xci. 5, Thou shalt not be afraid for the terror by night, nor for the destruction that wasteth at noon- day. The original signification of 30) is strikingly applicable to the sudden effect of the sun-stroke cutting its victims down. For the punctuation of 202, see Ges. Gr. § 91, 6. &. 3. The verse ends at Cin . 15. DY ANB on] Repentance is concealed Jrom my eyes, i.e. I can see no signs of repentance, in spite of these glorious and assuring promises of triumph over hell and death. Others take it to mean, I will not repent, or change my purposes of redemp- tion, or of punishment; but the former is the more natural explanation of the words, when we come to consider what follows. D'ms] Read OMS, as in Isai. xiii. 21, howling mon-: sters, see L. L. 19, 6. N95") has been wild, like the S85 or onage7, see supr. vill. 9. If we take the rendering of the authorized ver- sion, we must retain ON, and assume N75’ to be used for m2! Hiph. pres. from root, M5 ‘he was Jruitful. By the east-wind and the blast from the wil- derness no doubt the Assvrian king is personified. He 176 NOTES ON HOSEA. XIII. 15—XIV. 2. is the person meant by 817 in the words MDW NI, He shall plunder, comp. Ps. xliv. 11. Mon 43] vessels of desire, goodly vessels, whether of gold or silver, and used for sacrificial or domestic purposes, or implements of war, agriculture, &c. 16. pr bby] their young children, from Ubiy, an infant at the breast. YI] his women with child, his pregnant mwo- men; from root, 777 to be pregnant: ° is doubled by Dagesh. L. Gr. § 136. 5. WPr"] shall be ripped up; from Yp3 he cut, cleft, divided. Syr.\As scissus est. See 2 Kings viii. 12; Amos i. 13. CHAPTER XIV. 1. M7 TY] Zo the Lord. “¥ put for by, see Deut. iv. 30; Joel ii. 12. 2. fy siymr52] Take away all iniquity. For this sense of Nw), comp. Ezek. iv. 5,7; Gen. L. 17; and John i. 29. sony] and receive us graciously ; in bonam partem accipe. Comp. Neh. ii. 5,6; Ps. exlvii. 1. Horsley, following Jerome, explains it, accept as good what we, with our iniquity pardoned, are able to per- JSorm. wHSY OD] the heifers, that is to say, our own lips. Instead of the sacrifices of calves and bulls we will offer the sacrifice of praise and thanksgiving, XIV. 2—6. NOTES ON HOSEA. Le which is the fruit of our lips, and our reasonable service. St Paul in Heb. xiii. 15, follows the reading of the LXX., caprov yeewv, and applies the words to the Eucharist, the true Christian sacrifice, see Po- cock’s App. Not. Misc. c.4, p.70. The LXX. must have read 5, as did the Syr. and Arab. versions. There is no need to put 02 into the state of con- struction, the two nouns are in apposition; and if alteration be made at all it should be to 5 rather than to “5. 3. “W] for this usage of the relative, see L. Gr. § 242.1; Glass. Phil. Sacr. p. 584. DIN’) the orphan, i.e. the poor and the destitute. Comp. Psal. x. 14. This repentance of Israel exactly corresponds to the sins charged against them, viz. alliance with the Assyrians, v. 13, viii. 9, xii. 1; trust in horses from Egypt, Isai. xxx. 16, and also from Assyria, see Layard’s Nineveh i. p. 359, note; and idolatry, passim. 4. DMI] their backslidings, their turnings away from Me. This accords best with the sense of NBIN; see sup. xl. 7. m7] prompte, lubenter ; see Psal. ex.3. Accord- ing to Lee, a ready manifestation of feeling with no backwardness or hesitation. 5. JWww] the white lily, mentioned in Cant. ii. 12; and probably by our Saviour in Matt. vi. 28. 6. Yip] his suckers, from pv part. of p2 suxit. , habs b my] And his odour, like that of Leba- 12 178 NOTES ON HOSEA. XIV. 7—8. non. Comp. Cant. iv.11. The fragrance of the plants which clothe the sides of Lebanon is recorded by Maundrell and other travellers. 7. ‘a 92%] Horsley prefers, on good MS. au- thority, ‘20 WW; they shall return dwelling = they shall return and dwell, they shall again divell. YP¥I] in his shadon, i.e. in the shadow or shade of God, Ps. xvii.8; xci.1. Dathe suggests in the shadow of Lebanon; or each in his own shadow, i. e. in the shadow of his own home. Mic. iv. 4. j21 YN] They shall revive (as) the corn, i.e. as the corn dies in the earth and springs up again and is multiplied, so shall it be with Israel. Horsley ren- ders it, They shall raise abundant crops of corn. 1731] the scent thereof. This rendering of the au- thorised version differs from all the other versions, which translate 13} @ memorial, a record, and so Jame, glory. See Ps. vi. 6; xevii. 12. Near Lebanon was a city called by the Greeks Ampeloessa for the excellence of its wines; see Pliny, v.18. The place still retains its ancient fame, according to Niebuhr, Curzon, &c. The meaning is, that as the wine of Lebanon is the most celebrated of all wines, so shall the people of Israel be among all peoples. ‘Son nomme repandra une bonne odeur, comme les vins du Liban.’ . 8. DOMES] As to Ephraim. The Syriac and Chaldee insert a verb, shall say. I propose to read for *> on the authority of the LXX. and the Arabic. One MS. of Kennicott omits * in *? What XIV. 8, 9. NOTES ON HOSEA. 179 is there any more to him with idols? Like ri éuol Kat oot, yura; John ii. 4; 2 Sam. xvi. 10. IY] or rather *M3Y, Jt is I that have afflicted him, according to the Syr., Arab., and LXX., érazei- Vwoa avTOV. Comp. Isai. Lili. ie Job xxxvii. 23. IN NWN] And it is I that will cause him to grow upright (‘IN emphatic, see Glass. Phil. Sacr. p- 148). This is the meaning, if we take the verb to come from WS he made direct, see L. L. 60, b; but if with Lee, from “%Y% he watched, it will then mean, And it is I that will look after him for good. WIN] the cypress, according to Lee and Gesenius; see L. L. p- 92, a. 9. We have here distinguished three qualities as required by the prophet, viz. wisdom, intelligence, and knowledge. Wisdom, a natural internal quality of the mind—intelligence, an application of that quality to things external—knowledge, the result of such appli- cation, as permanently influencing the mind, and through it the conduct. This distinction is lost in our version, where the verb [2' and the participle {123 are rendered by two words of very different ideas in English. D’p7¥)] Horsley reads Bee) with 45 MSS. of Kennicott. The word occurs in this form in Exod. xxiii. 8, which passage is also adduced in support of rendering the word, the justified, rather than the just. But the latter gives the better meaning here, in con- trast with DYWS the revolters, those who deliberately rebel, and choose to walk in the paths of disobedience. 180 NOTES ON HOSEA. XIV. 9. There is a corresponding antithesis between sob) they shall go straightforward, and bya) they shall stumble and fall. The verse is metrically arranged by Lowth, Pref. to Isai, p. xxii. as follows: “Who is wise, and will understand these things? Prudent, and will know them ? For right are the ways of Jehovah ; And the just shall walk in them; But the disobedient shall fail therein.” THE END. PAGE 13 23 48 70 90 95 96 101 H19 130 ERRATA. LINE FOR 21 yo) 13 Gr. 15 For 20 pwn 21 lia 16 ID 12 to 8 Ww 20 seige 14 XY) READ yd) i. Gr: From own 177 ua") of Nw? siege ND se a i Ty vn ath my i “ on ; We Ay aN 4 birt Mi ey | i’ it ay Ku , Ua ve gr ~ i eA ‘ \ te ai 4 } hy Hoh ey re Me y brane glare AANOOT ety Nf PL a Ser mg aa al OS BS1565 .D763 Notes critical and explanatory on the OT 1 1012 00029 1387 ae ~Zeletetetesigi sit: