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 <^ PRINCETON, N. J. *^ 
 
 Presented by On . S , C , VAj s\d cS-Vsr'. 
 
 Division 
 
 Section 
 
 .....HQIQ 
 
 r^'ir 
 
 'MCM 
 
e 
 
H O S E ^. 
 
 TRANSLATED FROM THE HEBREW; 
 
 WITH 
 
 NOTES 
 
 EXPLANATORY AND CRITICAL. 
 
 % 
 
 BY. SAMUEL LORD BISHOP OF ROCHESTER. 
 
 LONDON: 
 
 PRINTED BV NICHOLS AND SON, RED LION PASSAGE, FLEET-STREET; 
 
 FOR JAMES ROBSON, NEW BOND-STREET. 
 
 1801. 
 
TO 
 
 THE K I M G. 
 
 SIR, 
 
 "Y OUK MAJESTY'S love and afFeaion for 
 Letters in general, not the leaft confpicuous of the many Royal 
 Virtues which have endeared you to mankind ; the particular fa- 
 vour and proteftion YOUR MAJESTY, upon all occafions, has 
 vouchfafed to extend to Biblical Learning, have encouraged me to 
 crave permiflion to approach your Royal Perfon, with my humble 
 oiFering of an attempt to elucidate one of the moft antient, gene- 
 rally deemed the moft difficult, and for that reafon, of late years, 
 the n'^.oft negle6led, but certainly not the leaft interefting of the 
 Hebrew Prophets. If the execution of the work might be fup- 
 pofed to be at all anfwerable to the dignity and moment of the 
 facred argument ; and, as far as may be attainable in a tranflation, 
 to the force and fublimity of the ftile in the original ; the prefent 
 
 A 2 might 
 
( iv ) 
 
 might feem not too mean, to be brought before a Monarch, who has 
 lived a bright example of Piety, in times when Piety has been ge- 
 nerally laughed to fcorn ; and will be recorded in the truth-telling 
 page of Hifrory, as the Patron of the Sciences and the Arts, and, 
 under God, the powerfull protector of the rights of Civil Govern- 
 ment and of the Chriflian Church (inftitutions in their origin equally 
 divine) in an age when a general fpirit of Anarchy and Atheifm 
 threatened to re-barbarize the life of fallen Man, by the fubverfion 
 of all Social Order, by obliterating the natural diflinctions of Right 
 and Wrong, by the fludied mifufe and perverfion of all Learning 
 and Philofophy, and by the total extin6tion of all Religion. May 
 YOUR MAJESTY be long preferved, by the ALMIGHTY, to be 
 the refolute defender of the purity of our national Faith and Wor- 
 Ihip ; while the fpirit of true Piety, even in the fhade of private 
 life, it. chcrifhed by the luftre of your great example ! That, after 
 a lengthened Reign of Profperity and Glory here, you may rife to 
 the brighter Glories of that better Kingdom, which the God you 
 have fo faithfully ferved, as his Miniiler for Good to all your 
 People, has prepared for them that love him. 
 
 FOUR MAJESTl^'S 
 
 Molt dutifull Subjea, 
 
 and moft devoted Servant, 
 
 SAMUEL ROFFENS. 
 
[ » 3 
 
 PREFACE, 
 
 JriOSEA began to prophecy fo early as In the days The dura-uis «( 
 of the great-grandfon of Jehu, Jeroboam, the fecond of that name 
 King of Ifrael ; and he continued in the prophetic office in the fuc- 
 ceffive reigns of Uzziah, Jotham, Ahaz, and Hezekiah, Kings of 
 Judah. Since he prophecied not before the days of Uzziah, King 
 of Judah, it muft have been in the latter part of Jeroboam's reign, 
 that the word of the Lord firft came to him. For Jeroboam reigned 
 in Ifrael 41 years in all' ; and the acceffion of Uzziah. King of Ju- 
 dah, was in the 27th year of Jeroboam \ We muft look, there- 
 fore, for the commencement of Hofea's miniftry within the laft 14. 
 years of Jeroboam ; and it cannot reafonably be fuppofed to have 
 been earlier, than a year or two before that Monarch's death. For 
 the interval from Jeroboam's death to the commencement of the 
 reign of Hezekiah in Judah, upon the moft probable fuppofition 
 of the correfponding reigns in the two kingdoms of Judah and If- 
 rael, feems to have been no lefs than 68 years ". If we increafe the 
 
 " 2 Kings xiv. 23. '' XV. I. 
 
 ' Archbifhop Ulher makes it no more than 57 or 58. But I am perfwaded the death of Jero- 
 t)oam was 7 years earlier^ and the acceflion of Hezekiah j years later, than according to Archbi- 
 fliop Uflier's dates, 
 
 a interval 
 
vi PREFACE. 
 
 interval by the laft year only of Jeroboam's reign, and the firft of 
 Hezekiah's (in the days of both which Kings he prophecied), we 
 fhall make a ipace of no kfs than 70 years, for the whole duration 
 of Hofea's miniftry. And fince he was of age to chufe a wife for 
 himfclf and to marry, when he firft entered upon it, he muft have 
 lived to extreme old age. He muft have attained his 100th year at 
 leaft, if hefaw the accomplilliment of the judgement, he had been 
 employed to denounce", againft the kingdom of Ifrael. But it is 
 probable that he was removed, before that event took place. For, 
 in all his prophecies, the kingdom of Samaria is mentioned, as fen- 
 tenced indeed to excifion ; but as yet fubfifting, at the time when they 
 were delivered. 
 
 His principal luafmuch as he reckons the time of his miniftry, by the fucceflion 
 
 fubjea, and his J ^ J 
 
 peculiar charjc of thc Kiuss of Tndah, the learned have been induced to believe, that 
 
 lerasaPiophet. . P 
 
 he himfelf belonged to that kingdom. However that may be, for 
 we have no direct information of hiftory upon the fubjeft, it ap- 
 pears, that whether from the mere impulfe of the Divine Spirit, or 
 from family conne6lions and attachments, he took a particular in- 
 tereft in the fortunes of the fifter kingdom. For he defcribcs, with 
 much more exa6f nefs than any other Prophet, the diftincl deftinies of 
 the two great branches of thc chofen people, the different judgements 
 impending on them, and the different manner of their final reftora- 
 tion ; and he is particularly pathetic, in the exhortations he addreffes 
 to the ten tribes. It is a great miftake, however, into which the 
 moft learned expofitors have fallen, and it has been the occafion of 
 much mifmterpretation, to fuppofe, that " his prophecies are al- 
 *' moft wholly againft the kingdom of Ifrael ;" or that the captivity 
 of the ten tribes is the immediate and principal fubjccl, the deftiny 
 of the two tribes being only occafionally introduced. Hofea^s prin- 
 cipal fubje6l is that, which is the principal fubje6t indeed of all the 
 Prophets ; the guilt of the Jewiih nation in general, their dilobedi= 
 
 ent 
 
PREFACE. vii- 
 
 ftiit refractory fpirit, the heavy judgements that awaited them, their 
 final converfion to God, their re-eftablillimcnt in the land of pro- 
 mife, and their reftoration to God's favour, and to a condition of 
 the greatefl; national profperity, and of high pre-eminence among 
 the nations of the earth, under the immediate prote6lion of the 
 Mcfliah, in the latter ages of the world. He confines himfelf more 
 clofely to this fingle fubjefl, than any other Prophet. He feems, 
 indeed, of all the Prophets, if I may fo exprefs my conception of 
 his peculiar character, to have been the moft of a Jew. Compara- 
 tively, he feems to care but little about other people. He wanders 
 not like Ifaiah, Jeremiah, and Ezekiel, into the collateral hlltory 
 of the furrounding heathen nations,. He meddles not, like Daniel, 
 with the revolutions of the great empires of the world. His own 
 country feems to engrofs his whole attention ; her privileges, her 
 crimes, her punilliment, her pardon. He predicts, indeed, in the 
 ftrongell and the cleareft terms, the ingrafting of the Gentiles into 
 the Church of God. But he mentions it only generally ; he enters 
 not, like Ifaiah, into a minute detail of the progrefs of the bufinefs. 
 Nor does he dcfcribe, in any detail, the previous conteft with the 
 apoftate fa6lion in the latter ages. He makes no explicit mention 
 of the fhare, which the converted Gentiles are to have in the re- 
 eftablifhment of the Natural Ifrael in their antient feats ; fubje6ls 
 which mak€ fo flriking a part of the prophecies of Ifaiah, Daniel, 
 Zachariah, Haggai, and, occafionally, of the other Prophets. He 
 alludes to the calling of our Lord from Egypt ; to the refur- 
 r^6lion on the third day ; he touches, but only in general terms, 
 upon the final overthrow of the Antichriftian army in Paleftine, by 
 the immediate interpofition of Jehovah ; and he celebrates, in the 
 loftieft (trains of triumph and exultation, the Saviour's final vi6tory 
 over Death and Hell. But yet, of all the Prophets, he certainly 
 enters the leaft into the detail of the myfteries of Redemption. We 
 have nothing in him defcriptive of the events of the interval be- 
 
 a 2 tween ' 
 
viii PREFACE. 
 
 tween the two advents of our Lord. Nothing diffufe and circ-um- 
 ftantial, upon the great and interefting myfteries of the Incarnation, 
 • and the Atonement. His country, and his kindred, is the fubje6l next 
 his heart. Their crimes excite his indignation; their fufrcrings intereft 
 his pity ; their future exakation is the object, on which his imagi- 
 nation fixes with dehght. It is a remarkable dilpeni'ation of Provi- 
 dence, that clear notices, though in general terms, of the univerfal 
 redemption, fliould be found in a writer fo (Irongly poflelTed with 
 national partialities. This Judaifm, if 1 may fo call it, feems to 
 make the particular chara(5ter of Hofea as a Prophet. Not that 
 the ten tribes are exclufively his fubject. His country is indeed his 
 particular and conftant fubjecl ; but his country generally, in both 
 its branches, not in either taken by itfelf. 
 
 His nuanhse a That tliis is the true view of his prophecies, appears from the 
 
 re.il tranfartinn. r i ■ r ^ ■ • ■ \ 
 
 The woman a cxtraordmary manner of the opening or his mmircrv. As an ex- 
 type of ihewhiie . ... . / _, 
 jewiih nation, pofitor of his prophecy, I might declme any difcumon of the 
 
 queftion about his marriage ; whether it was a real transaction, or 
 pafled in vifion only. I have indeed no doubt, that it was a real 
 occurrence in the Prophet's life, and the beginning of his prophe- 
 tical career. I have no doubt, that he was really commanded to 
 form the connexion ; and that the commandment, in the fenfe in 
 which it was given, was really obeyed. But this is, in truth, a 
 queftion of little importance to the interpretation of the Pro- 
 phecy. For the a6t was equally emblematical, whether it was real 
 or vifionary only. And the fignification of the emblem, whether 
 the a6l were done in reality or in vifion, will be the fame. The 
 a6t, if merely vifionary, will admit the fame variety of circum- 
 flances in vifion, as the real a£l would admit in reality. The fame 
 queftions will arife, what thoie circumftances were. And the im- 
 port of each circumftance, attending the a6l, will be the fame, 
 though not of the fame public notoriety. The rcadieft and fureft 
 
 way 
 
PREFACE. hf 
 
 way tlierefore of interpreting the prophecy will be to confider tlie 
 emblematical a6t ar- really performed. The emblem was interpreted 
 by the Holy Spirit, when he gave the command. The incontinent 
 wife, by the declaration of the fpirit, and by the general analogy 
 of the prophetic imagery, was an emblem of the Jewiih natton^ 
 polluted with fplritual fornication, i. e. with idolatry ; but of the- 
 nation generally, in both its branches, for in both its branches it 
 was equally polluted. If there was any difference between Judah, 
 and Ephraim,. it was not in the degree of the pollution. For in 
 different periods of her hiflory Judah had defiled herfelf with idol- 
 atry, in a degree that Ephraim could not eafily iurpafs. But it 
 was, indeed, an aggravation of Ephraim's guilt, that it was the 
 very foundation of her polity. Her very exiftence, as a diftindt 
 kingdom, was founded on the idolatry of the calves, which was. 
 inflituted by Jeroboam for preventing the return of the ten tribes- 
 to their allegiance to the houfe of David. Thefe calves of Jero- 
 boam's, by the way, feem to have been mutilated imitations of 
 the cherubic emblems. Thus they were very fignificant lymbols of 
 a religion founded on mifbelief, and upon the felf-conceit of Natural 
 Reaibn, difcarding Revelation, and, by its own boafted powers,, 
 forming erroneous notions of the Godhead ". This corrupt worlhip,. 
 as an effential part of their civil conflitution, the ten tribes fu- 
 peradded to the guilt of a total defection from their allegiance to> 
 the houle of David ; the type of the true David, from whom final; 
 
 = The Cherubi:n of the Temple, and ihe calves of Dan and Bethel, were both hieroglyphical. 
 figures. The one, of God's inliitalion ; the otlier, of Man's, in direft contravention of the fe-- 
 cond commandment. The cherub was a compound figure ; the calf, fingle. Jeroboam therefore 
 and his fubjefts were Unitarians. And w hen his defcendants added to the idolatry of the calves, 
 the worlhip of Baal, they became Materialills. For the molt antient Pagan idolatry was neither 
 more nor lefs, than an allegoriltd Materialiim. The deification of dead men was the corruption. 
 of later periods of idolatry, when idolaters had forgotten the meaning of their original fymbols, 
 and their original rites. It was not therefore without reafon, that the antieut fathers confideredn 
 the nation of the ten tribes as a general type of herefy. 
 
 apoffacy 
 
^ PREFACE. 
 
 apoftacy will be everlafting dcftruclion. The tu'o tribes, on the 
 contrary, remained loyally attached to David's family ; and the 
 idolatry into which, from time to time, they fell, was rather the 
 'lapfe of individuals, than the premeditated policy of the nation. 
 Except in the reigns of one or two of .their very word Kings, the 
 public religion was the worlhip of the true God, according to the 
 rites of his own appointment, by a priefthood of his own inftitu- 
 tion. And this was the reafon that the kingdom of Judah, 
 though feverely punifhed, was however treated with longer for- 
 bearance -, and, when the dreadfull judgement came, in fome re- 
 fpefts, with more lenity. But as to the degree of idolatry prevail- 
 ing in either kingdom, ellimated by the inftances of it in the prac- 
 tice of individuals, it was equally grofs. Accordingly, fpiritual 
 fornication is perpetually laid to the charge of the whole people, 
 v/ithout diftinftion, by the Prophets; and in the nature of the 
 thing, as well as by the declaration of the Spirit, the Prophet's in- 
 continent wife is the general emblem of the whole Jewirti nation. 
 Whatever is faid of this woman is to be applied to the whole na- 
 tion, unlefs the application be limited, by the exprefs mention of 
 a part by name. And, upon this principle, we lliall find that the 
 whole difcourfe is general, from the end of the firfl; chapter to the 
 14th verfe of the fourth inclufivc. In the 13th verfe of the fourth 
 chapter, th« two kingdoms are diftinguiihed. Thenceforward they 
 are fometimes interchangeably, fometimes jointly, addrefled ; but 
 the part which is common to both, with that which is peculiar to 
 Judah, makes at leaft as large a portion of the whole remainder of 
 the book, as what is peculiar to the kingdom of Ifrael. 
 
 :ofH>e woman's The woman teing the emtlem of the whole Jewifli race, the 
 feveral defcriptions, or parts of the nation, are reprefented by the 
 children, which (he bore in the Prophet's houfe. But here two other 
 queftions ariie, upon which expofitors have been much divided- 
 
 lit What 
 
PREFACE. x\ 
 
 jft. What is the character intended of the woman ? What are the; 
 fornications by which flie is charaiterifed ? Are they adls of incon- 
 tinence in the literal lenie of the word, or fomething figuratively- 
 called ? And, 2d!y, this guilt of literal or figurative incontinence, 
 was it previous to the woman's marriage with the Prophet, or con- 
 tra6ted after it I 
 
 The Hebrew phrafe, " a wife of fornications," taken litetally,, Aproflitate, 
 certainly defcribes a proftitute, and " children of fornications" are 
 the offspring of a promifcuous commerce. Some, however, have- 
 thought that a wife of fornications may fignify nothing worfe " than. 
 " a wife taken from among the Ifraelites, who were remarkable for. 
 *' fpiritual fornication, or idolatry." And that " children of forni- 
 '* cations" may fignify children born of fuch a mother, in fuch a 
 country, and likely to grow up in the habit of idolatry themfelves,. 
 by the force of ill example. God, contemplating with indignation 
 the frequent difloyalty of that cholen nation, to which he was as it. 
 were a Hufband, which owed him the fidelity of a wife, fays to the 
 Prophet, " Go join thyfelf in marriage to one of thofe Avho have 
 " committed fornication againft me, and raile up children who will 
 " themfelves fwerve to idolatry *." But the words thus interpreted 
 contain a defcription only of public maimers, without immediate, 
 application to the chara(5ter of any individual, and the command to. 
 the Prophet will be nothing more than to take a wife. 
 
 But the words may be more literally taken, and yet the impro- 
 priety, as it fhould feem, of a dil^onourable alliance formed by 
 God's exprefs command, as fome have thought, avoided. Idolatry, 
 by the principles on which it wai founded, and by the licence and. 
 obfccnity of its public rites, had a natural tendency to corrupt the 
 morals of the fex ; and it appears, by the Sacred Hiftory, that the 
 prevalence of it among the Ifraelites was a6lually followed with this, 
 dreadfull efFe6t. It may be fuppofed that, in the depraved ilate of 
 
 ' See Abp. Newcome on Hofeaj I, a. 
 
 public 
 
m PREFACE. 
 
 public manners, the Prophet was afraid to form the nuptial con- 
 nection, and purpofed to devote himfelf to a fingle life : and that 
 he is commanded by God to take his chance : upon this principle ; 
 that no difhonour, that might be put upon him by a lafcivious wife, 
 was to be compared with the affront daily put upon God by the 
 idolatries of the chofen people. " Go take ihyfelf a wife among thefc 
 " wantons. Haply flie may play thee falfe, and make thee father of a 
 ■*' fpurious brood. Am not I the Hufband of a wife of fornications ? 
 " My people go daily a wdioring after the idols of the Heathen. Shall 
 *' I, the Godoflfrael, bear this indignity, and ihalt thou, a mortal 
 " man, proudly defy the calls of nature ; fearing the difgrace of 
 *' thy family, and the contamination of its blood, by a woman's 
 *' frailty ?" But this interpretration differs from the former, only 
 in the fpecies of guilt imputed to the Ifraelites collectively ; and the 
 command to the Prophet is ftill nothing more than to venture upon 
 a wife, ill-qualified as the women of his times in general were for 
 the duties of the married ftate. And the injun6lion feems to be 
 given for no other purpofe, than to introduce a fevere animadverfion 
 upon the Ifraelites, as infinitely more guilty with refpecl to God, 
 than any adultrefs among women with rcfpect to her hufband. 
 
 But it is evident, that " a wife of fornications" defcribes the fort 
 of woman, with whom the Prophet is required to form the matri- 
 monial connexion. It cxprefles fome quality in the woman, com- 
 mon perhaps to many women, but actually belonging to the Pro- 
 phet's wife in her individual charaiSter. And this quality was no 
 other than grofs incontinence in the literal meaning of the word : 
 carnal, not fpiritual fornication. The Prophet's wife was, by the 
 exprefs declaration of the Spirit, to be the type or emblem of the 
 Jewifli nation, confidered as the wife of God. The fm of the Jew- 
 illi nation was idolatry, and the fcriptural type of idolatry is carnal 
 fornication ; the woman therefore to typify the nation, muft be 
 guilty of the typical crime ; and the only queftion that remains is, 
 
 whether 
 
PREFACE. ^ xiii 
 
 %vhether this flain upon her character was previous to her connec- 
 tion with the Prophet, or contra6led afterwards ? 
 
 I fhould much incline to the opinion of Diodati, that the exprcf- The woww rn. 
 
 ' 4 co'lineinl^pforc 
 
 fion, '' a wife of whoredoms," may be underftood of a woman that ''«' "'""■•se. 
 was innocent at the time of her marriage, and proved falfe to the 
 nuptial vow afterwards, could I agree to what is alleged in favour 
 of that interpretation, by Dr. Wells and by Lowth the father, that 
 it makes the parallel more exa*?t between God and his backfliding 
 people, the Prophet and his lafcivious wife, than the contrary fuppo- 
 fition of the woman's previous impurity ; efpecially if, with Dr. Wells, 
 we make the further fuppofition, that the Prophet had previous 
 warning of his wife's irregularities. " Forafmuch as in like manner," 
 fays Dr. Wells, " God took Ifrael to be his peculiar people, though 
 " healfo knew aforehand, that they would often prove falfe to him, 
 " and fall into fpiritual whoredom or idolatry." It fecms to me, 
 on the contrary, that the l^rophet's marriage will be a more accu- 
 rate type of the peculiar conne6lion, which God vouchfafed to form 
 between himfelf and the Ifraelites, upon the admiflion of the wo- 
 man's previous incontinence. God's marriage with Ifrael was the 
 inftitution of the Mofaic covenant at the time of the Exodus * ; but 
 it is mofl certain, that the Ifraelites were previoufly tainted, in a very 
 great degree, with the idolatry of Egypt '' ; and they are repeatedly 
 taxed with this by the Prophets, under the image of the incontinence 
 of a young unmarried woman ^ To make the parallel therefore exa£l 
 in every circumftance between the Prophet and his wife, God and If- 
 rael,the woman fhould have been addi6ted to pleafure before her mar- 
 riage. The Prophet, not ignorant of her numerous criminal intrigues, 
 and of the general levity of her charadler, fhould neverthelefs offer 
 her marriage, upon condition that fhe fhould renounce her follies, and 
 
 » Jer. ii. 2. * Levit.xvii. 7. xviii. 3. Jolh. xxiv. 14. « See Ezek. xxiii. 
 
 b attach 
 
xlv PREFACE. 
 
 attach herfelf with fidehty to him as her hufband : llie iliould accept 
 the unexpected offer, and make the faireft promifes^ The Prophet 
 (hould complete the marriage-contradt '', and take the reformed har- 
 lot, with a numerous baftard offspring, to his own houle. There 
 {he lliould bear children to the Prophet (as the antient Jewilh 
 church, amidft all her corruptions, bore many true fons of God) ; 
 but in a little flie iliould relapfe to her former courfes, and incurr 
 her hufband's difpleafure ; who yet ihould neither put her to death, 
 according to the rigour of the law, nor finally and totally divorce 
 her. Accordingly I am perfwaded the phrafes D'JIJr n^H and nb^ 
 D»Ji:r are to be taken literally, " a wife of proftitution," and " children 
 " of promifcuous commerce :" fo taken, and only fo taken, they 
 produce the admirable parallel, wc have defcribed. The Prophet 
 is commanded to take home a harlot for his wife, and receive her 
 baftard brood. After the marriage fhc bears children in the Pro- 
 phet's houfe ; but fhe is not conftant to his bed. She, who at firft 
 was a fornicatrefs, becomes an adultrefs (chap, iii.) ; yet her huf- 
 band is not permitted to difcard her. He removes her for a time 
 from his bed ; debarrs her of all her intercourfe with her lovers, 
 but plainly bids her not defpair of being re-admitted, after many 
 days of mortification, upon her complete reformation, and the re- 
 turn of her affe6lions to him, to the full rank and all the privileges 
 of a Prophet's law ful blamelefs wife. If any one imagines, that the 
 marriage of a Prophet with a harlot is fomething fo contrary to moral 
 purity, as in no cafe whatever to be juftified, let him recolle6l the cafe 
 of Salmon the Juft, as he is ftiled in the Targum upon Ruth, and 
 Rahab the harlot. If that inllance will not remove his fcruples, he 
 is at liberty to adopt the opinion, which 1 indeed rejecf, but many 
 learned expofitors have approved, that the whole was a tranfa6tion 
 in vifion only, or in trance. I reject it, conceiving that whatever. 
 
 » Exod. xix. S. xxiv. .3— 'i, Jofli. xxiv. 24. *■ Dcut. vii. 6. sxvi. 17 — 19. 
 
 was 
 
PREFACE, 
 
 was unfit to be really commanded, or really done, was not very fit 
 to be prefented, as commanded or as done, to the imagination of a 
 Prophet in his holy trance. Since this therefore was fit to be ima- 
 gined, which is the leaft that can be granted, it was fit (in my 
 judgement), under all the circumftances of the cafe, to be done. 
 The greatnefs of the occafion, the importance of the end, as I con- 
 ceive, juftified the command in this extraordinary inftance. The 
 command, if it was given, furely fandtified the a6lion : and, upon 
 thefe grounds, till I can meet with fomc other expofition, which 
 may render this typical wedding equally fignificant of the thing to 
 be typified by it in all its circumftances, I am content to take the 
 fact plainly, as it is related, according to the natural import of the 
 words of the narration'; efpecially as this way of taking it will lead 
 to the true meaning of the emblematical adf, even if it was com- 
 manded and done only in vifion. In taking it as a reality, I have 
 with me the authority, not certainly of the majority, but of fome 
 of the moft learned and cautious expofitors : which I mention, not 
 fo much to fuftain the truth of the opinion, as to prote6t myfelf, in 
 the avowal of it, from injurious imputations. " Haec fententia," 
 fays the learned Mercer, " magis nobis placet, ut revera uxoreni 
 *' fcortum duxerit, et ex ea liberos dubios procrearet. Nam quod 
 " objicitur, honeftas efife oportere do6torum nuptias, fane non pc- 
 *' terant non honeftas efle jubente Domino ; qui id ita volebat ad fig- 
 '• nificandos Ifraelitarum mores. Denique aliorum interpretationes 
 *' tam improbabiles videntur, ut earum nulla fit, cui majorem quam 
 '* huic aflenfum praebere queam. Hebrasi enim fcholiaftas hac omnia 
 *' vifione fa6la fuifife arbitrantur, cum nulla omnino vifion is mentio 
 *' fiatj' To the fame purpofe Mr. Lively: "Quod objicitur con- 
 *' tra legem Divinam et bonos mores hoc fieri, fi do6tor ecclefiae m.e- 
 '* retricem ducat, turn verum eft, fi libidine fua id fecerit injuflu Dei ; 
 *♦ quorum neutrum in Ofea fuifte omnes intelligebant." And the 
 learned Grotius : " Maimonides haec vult contigife tv oTp^mtu tan- 
 
 b 2 turn. 
 
 XV 
 
xvi PREFACE, 
 
 *' turn. Scd et fenfus loci, et alia loca fimilia magis id credi exigunfr, 
 " figno aliquo, in hominum oculos occurrentc, expreffas eas res quae 
 •' inter Deum et Hebraeum populum agebantur. Uxorem ducere, 
 " quse meretrix fuerit, non erat illicitum nifi facerdotibus. Videri 
 " quidcm id poterat fubturpe, fed qulcquid jubet Deus, idem ju- 
 " bendo honeftum facit." The learned Houbigant adopts the fame 
 opinion ; which, among the antients, was ftrenuoufly maintained by 
 St. Cyril of Alexandria, and by Theodoret, and entertained by St. 
 Bafil. And with thefe celebrated and judicious cxpofitors I fcruple not 
 to declare, that I agree. Admitting, however, in my own private judge- 
 ment, the reality of the action, 1 would not be underftocd to admit, 
 I do moft explicitly and pofitively deny, as abfurd and impious, the 
 extravao^ant conclufion, which fome have drawn from the mention of 
 *' the children of promifcuous commerce," that the Prophet was, 
 either in vifion or reality, commanded, or permitted, to cohabit 
 with the woman, not as a wife in lawful! wedlock, but as a harlot ; 
 and himfelf to beget an illegitimate race. Such a converfation of 
 the Prophet with the harlot would have been no type of the fpiri- 
 tual marriage between God and the chofen people : it would have 
 been highly fmfull ; what no occafion, or pretended end, could juftify ; 
 what God therefore never could command ; for, I admit the dif- 
 tindlion of the learned Drufms, " Scortum aliquis ducere poteft fme 
 " peccato ; fcortari non item." The children of promifcuous com- 
 merce are the offspring of the woman in her difiblute lite, previous 
 to her connection with the Prophet. 
 
 Diflinapnrtsof After the marriage the Prophet's wife bore three children. Thefe 
 
 oo^JyT-ftlVhy" children rcprefent, as I have obferved, certain dillincT: parts or de- 
 
 tluX^^^ fcriptions of the Jewifh nation, ot the whole of w^hich the Mother 
 
 mou.'cr.'"' "' was the emblem. Of thefe three children the eldeft and the youngeft 
 
 were fons : tl.c interrjedtate child was a daugb.ter. The eldeft, I 
 
 think, wastue Prophet's fon ; but the two lait were both baftards. 
 
 In this I have tiic concurrence of Dr. Wells ; acutely remarking, 
 
 *' that 
 
PREFACE. xvli 
 
 " that whereas It is faid, v. 3, that the Prophet's wife ' conceived 
 '* and bare a fon to Him,'' it is faid of the other two children only, 
 " ' that flic conceived again and bare a daughter,* v. 6 ; and ' Ihe 
 " conceived and bare a fon,' v. 8 ; implying that the children, Ihe 
 " then bare, not being born, like the firft, to the Prophet, were 
 '** not begotten by him." Theie things being premifed, the names 
 impofed upon the children, by God's direction, fufficiently declare 
 what particular parts of the Jevvilh nation were feverally reprefented 
 by them. The name of the eldeft fon was "^iVyir Jezfeel ; com- 
 pounded of the nouns rit (feed) and bn (God) : the initial ♦ being 
 merely formative of the proper name, as in innumerable inftances. 
 (Dpi;* from Dp;;, '^Nllt^' from nX' and '7N*. n^Oi' from Dll and n* 
 n':iN» from |tN and n' &c.) The import therefore of the name 
 is " Seed of God ;" and the perfons reprefented by the Prophet's 
 proper fon, to whom the name is given, were all thofe true fer- 
 vants of God fcattered among all the twelve tribes of lirael, who, in 
 the times ot the nation's greateft depravity, worfhiped the everlaft- 
 ing God, in the hope of the Redeemer to come. Thefe were a holy 
 feed ; the genuine fons of God ; begotten of him to a lively hope, 
 and the early feed of that Church, which iTiall at laft embrace all 
 the families of the earth. Thefe are Jezrael, typified by the Pro- 
 phet's own fen and rightfull heir, as the children of God, and heirs 
 of the promifes. 
 
 This is St. Jerome's interpretation of the word Tczrael as a mvf- '"'''°" "' 
 tical proper name ; and, for the plain and obvious connection of the J'^'-'^' 
 typical fignification with the etymology and literal meaning, it is 
 much to be preferred to another ; which, however, has been re- 
 ceived with approbation by many, I believe indeed by the majority, 
 of later expofitors. Conceiving that the word pn?, as a verb, ilgni- 
 fics " to fcatter," they render the word " Jezrael" " the diiperfion," 
 or, the " difperfed of God ;" and they expound it as predictive of 
 
 the 
 
 the 
 anie 
 
xvlii ' PREFACE. 
 
 the diiperfion of the Jewilh nation : and this interpretation has 
 been in fo much credit, as to find its way into the marginal notes 
 of the Englifli Geneva Bible, And perhaps it is not akogether ir- 
 reconcileable w ith etymology ; for, the word jriT is, indeed, both a 
 noun and a verb. Tlie noun is the root ; and as the noun fignifies 
 " feed," the verb fignifies " to fow feed :" and, when applied to 
 luch feeds as are Town by fcattering them, virtually indeed it figni- 
 fies to fcatter them. Thus it acquires the fenfc of fcattering abroad, 
 as feed is fcattered, and figuratively may fignify the difpcrfion. But 
 in truth, this interpretation of the word, however confiftent it may 
 be with etymological principles, is clearly fet afide by the manifefl: 
 application of it, in the 2 2d verfe of the 2d chapter, in St. Jerome's 
 fenfe of feed ; which in that pafliage is fo evident, and indeed fo ne- 
 ceflTary, that it is admitted there, by the mofl learned of thole, who 
 would impofe the other fenfe upon it in the ift chapter. They con- 
 ceive the wordfufccptibleof two contrary typical fcnfes, correfpond- 
 ing refpectlvely to the two contrary fenfes, which they afcribe to 
 the root\ The necefTity of impofing contrary fenfes upon one and 
 the fame image, in a fyftem of prophetic images, in different parts 
 of the fame prophecy, feems a fufficient confutation of the fcheme 
 of interpretation, \\ hich creates it. The fenfe, which forces itfelf 
 upon the underflanding of the reader, in one clear unequivocal 
 paflage, being equally appofite, though not of equal neceffity, in 
 every other paflage where the type is mentioned, ought in all reafon 
 to be taken every where as the fingle fignification of the type ; even 
 in preference to any other, which may not be irreconcileable, and 
 may even be applicable, in fome texts where the type is introduced. 
 
 ' Tluis the learned Diodati, upon chap. ii. v. 22, ad hreel," c. al mio pnpolo, il quale, 
 
 Hos. I. 4. " era ftato nominato Izreel in fenfo di minaccia e di maladittione : ma qui e cangiato in 
 " fenfo di gratia e di promefl'a : percioche Izreel puo anche fignificare, colui ch 'Iddio feminaj o 
 ^' ferainera." And to the fame efTeft Rivetus. " Mutatur hie fignificatio nominis ut pro difper- 
 " fione a Deo fafta non amplius accipiatur^ fe-.t [ ro fcrainatione Dei, pro legitime feniine." 
 
 And 
 
P R E- F A C E, xix 
 
 And for this reafon, a third interpretation of this myflical word^ 
 which is adopted by two learned Commentators of our own, Mr. 
 Lowth and Dr. Wells, muft be rejefted. The noun pit has indeed 
 two fenfes. It fignifies "an arm" as well as " feed." Hence thefe 
 expofitors conceive, that Jezrael may fignify either " a Seed of God" 
 or " the arm of God." And they take it in the firft fenfe in chap, 
 ii. 22, and in the fecond in chap. i. But fince the firft is the only 
 fenfe, in which it can be taken, confiftently with the context, in chap, 
 ii. and is apt and applicable, wherever the word occurs ; it is better 
 to adhere to this one ienfe, than to introduce uncertainty and con- 
 fufion, by multiplying the fignifications of a fingle image without 
 neceiTity. Not to mention that the godly are often defcribed in 
 Scripture under the image of God's children, whereas they are not. 
 " his arm," more than any other part of the creation : being indeed 
 the efpecial objedls of his providence, but in common only with all 
 his creatures, an inftrument of his power. Rejectiag therefore all 
 other interpretations of this word, we may fafely abide by St. Je- 
 • rome's, as plain and fimple, agreeable to etymology, conformable 
 to the ufual imagery of holy writ, applicable in all the paflages 
 where this myftical name is ufed, and indifputably confirmed by the 
 harmony and coherence of the prophetic text with itfelf. And, ac- 
 cording to this interpretation, the Prophet's eldeft fon, under the. 
 name of Jezrael, typifies the true children of God among the natu- 
 ral Ifrael. 
 
 All of the jewifh people that were not Jezrael, thofe who were L"-rnh.-,mah 
 iiot Ifrael, though they were of Ifrael, are tvpified by the two baf- "'''^"'■^ " 
 tard children. The firft of thefe, the daughter, was called Lo-ru- 
 hamah. The fex of the child is the emblem of weaknefs '. Her 
 
 ' •• Nequaquam jam Jezrael, id eft, " Semen Dei," nee mafculini fexus filius nafcitur, fed. 
 "Alia J id eft fcemina, fragilis lexus, et quae vidorum ^'..teut conturaelise." Hieron. ad locum. 
 
 name,. 
 
xr PREFACE. 
 
 Tiame, Lo-ruhamah, is a compoiind of the negative particle a'y, 
 and n.tDm the participle Benoni feminine in Pnhal of the verb Dm, 
 which fignifies either to be tenderly afFe6led with love or pity, or 
 to be the obje6l of fuch tender afFeftion, i. c. either actively to love, 
 or pity, or pafTively to be beloved, or to be pitied. The name Lo-ru- 
 hama therefore is "unbeloved,"or "unpiticd,'*or, as itis paraphrafcd 
 in the margin of our Englifh bibles, in conformity with all the an- 
 tient verfions, " not-having-obtained-mercy," Or, as it is rendered 
 by the LXX and St. Peter, ^k r'\eij^£cij. LXX, I. II. lo, by St. Paul, 
 ^n YiyoiTTyiiiivriv, Rom. IX. 25. It is remarkable that, of the two fcnfes 
 which the word Dn"i equally bears, of pity or love, St. Peter in this 
 place Ihould take the one, St. Paul the other; but this, as Dr. Po- 
 cock obferves, " makes no difference in the matter, inafrnuch as 
 *' God's mercy and love go infeparably together." However, the 
 fenfe of mercy or pity, in his judgement, feems more agreeable to 
 what follows. In which, however, I differ from him ; for, the 
 word, in its primary meaning, more fpecifically relates to the natural 
 affe6i:ion, the s-opT-v) of a parent for a child: and, when it fignifies 
 pity or mercy, it is fuch fort and degree of pity as arifes from pa- 
 rental tendernefs. So that, if a choice is to be made between the two 
 renderings, I prefer St. Paul's ; " not beloved." Which is the 
 more to be attended to, becaufe it feems to have been his own ; as 
 all the antient verfions give the other. And St. Paul's rendering is, 
 in this inftance, to be preferred to St. Peter's, becaufe St. Paul ex- 
 preflly cites ; St. Peter only alludes. -This daughter, Lo-ruhamah, 
 typifies the people of the ten tribes in the enfeebled ftate of their de- 
 clining monarchy, torn by intefline commotions and perpetual revo- 
 lutions, harraffed by powerful invaders, impoverilhed by their ty- 
 rannical exaftions, and condemned by the jufl fentence of God to 
 utter excifion as a diflin6l kingdom, without hope of reftoration : 
 for fo the type is explained by the Holy Spirit himfelf. 
 
 The 
 
PREFACE. xxi 
 
 The laft child Is a fon, and the name given him is Lo-ammi. Lo-am™icx. 
 To determine what is reprefented by this child (lince in the appli- 
 cation of this type, the facred text is not fo explicit as in the for- 
 mer), we mud take into confideration the time of its birth. The 
 daughter Lo-ruhamah was weaned, before the woman conceived 
 this fon. " A child, when it is weaned," fays St. Jerome, " leaves 
 *' the mother ; is not nourifhed with the parent's milk ; is fuftained 
 " with extraneous aliments." Tliis aptly reprefents the condition of 
 the ten tribes expelled from their own country, difperfed in foreign 
 lands, no longer nourifhed with the fpiritual food of divine truth 
 by the miniftry of the Prophets, and deftitute of any better guide 
 than Natural Reafon and Heathen Philofophy. The deportation 
 of the ten tribes, by which they were reduced to this miferable con- 
 dition, and deprived of what remained to them, in their worft 
 ftate of willfuU corruption, of the fpiritual privileges of the chofen 
 race, was, in St. Jerome's notion of the prophecy, the weaning of Lo- 
 ruhamah. The child, conceivedafter Lo-ruhamah was thus weaned, 
 ' muft typify the people of the kingdom of Judah, in the fubfequent pe- 
 riods of their hiflory. Or rather this child typifies the whole nation of 
 the children of Ifrael, reduced, in its external form, by the captivity 
 of the ten tribes, to that fingle kingdom. The fex reprefents a con- 
 fiderable degree of national flrength and vigour, remaining in this 
 branch of the Jewiih people, very different from the exhaulled ftate 
 of the other kingdom previous to its fall. Nor have the two tribes 
 ever fufFered fo total an cxcifion. The ten were abfolutely loll in the 
 world, foon after their captivity. They have been no where to be 
 found for many ages, and know not where to find themfclves : though 
 we are alTured they will be found again of God, in the day when 
 he fliall make up his jewels. But the people of Judah have never 
 ceafed totally to be. In captivity at Babylon they lived a feparate 
 race, refpe6ted by their conquerors. From that captivity they re- 
 turned. They became an opulent and powerful! ftate ; formidable 
 
 c at 
 
xxii PREFACE, 
 
 at times to the rival powers of Syria and Egypt ; and held in no 
 fmall confideration by the Ronian people, and the firft Emperors 
 of Rome. And even in their prefent ftate of ruin and degradation, 
 without territory, and without a polity of their own, fuch is the 
 mafculine firength of fufFering, with which they are endued, they^ 
 arc flill extant in the world, as a feparatc race, but not as God's 
 people, otherwife than as they are referved for fignal mercy ; God 
 grant it may be in no very diftant period ! But at prefent they are 
 Lo-ammi. ah (Not) »ov (My people). And (q they have aaually 
 been more than leventcen centuries and a half; and to this con- 
 dition they were condemned, when this Prophecy was delivered. 
 
 proofofthisex- That thefc are typified by the child Lo-ammi apijears, from 
 
 planation of tlie J r J r I ' 
 
 nameLo.anm,i the application of that name, in the loth verfe, to the Chil- 
 dren of Ifrael generally. Whence it feems to follow, that 
 the degenerate people of Judah were implicated in the threaten- 
 ings contained in the former part of the chapter. But in thofe 
 threatenings they cannot be implicated, unlefs they are typified in 
 fome one or more of the typical children. But they are not typi- 
 fied in Jczracl ; for the Jezrael is no obje6l of wrath or threat- 
 ening : not in Lo-ruhamah ; for Lo-ruhamah typifies the king- 
 dom of the ten tribes exclufively ; of necefllty, therefore, in Lo- 
 ammi. 
 
 Anotherproof. The fame conclufion may be drawn, from the ufe of the fecond 
 perfon plural in the explanation of the name Lo-ammi, in the 9th 
 
 verfe. " Call his name Lo-ammi ; for ye are not my people ." 
 
 It is evident, that the pronouh of the fecond perfon plural, 21?, is 
 compellative of the perlbns typified by the child, to which the name 
 is given. The command to name every one of the children is ad- 
 drefled to the Prophet, by the verb imperative in the fmgular num- 
 ber. 
 
PREFACE. 
 
 xxw. 
 
 ber. *' Call his name Jezrael \" " Call her name Lo-ruha- 
 
 " mail ''." "Call his name Lo-ammi '." But in ex- 
 plaining the name Lo-ruhamah, the perfons typified are mentioned 
 
 in the third perfon, " for I will no more have mercy 
 
 " upon ^" not You, but " the houfe of Ifraer." Whereas in 
 
 explaining the name Lo-ammi, the perfons typified are not men- 
 tioned in the third perfon, but addrelTed in the fecond, " for 
 
 *' YE are not my people." The reafon of which I think muff be 
 this : fince the Prophet is the perfon, and the only perfon, to 
 whom, as actually prefent, God fpeaks ; the perfons of whom this is 
 declared, " ye are not my people," muft be that branch of the Jewifli 
 nation, to which the Prophet himfelf belonged. Hence, if there be 
 any truth in the received opinion, that the Prophet Hofea was of 
 the kingdom of Judah, the men of that kingdom muft be the per- 
 fons typically reprefented by Lo-ammi. " Call his name Lo-am- 
 *' mi ; for ye, O Men of Judah, are not my people." This I con- 
 fider as a ftrong corroboration, .though by itfelf it would not 
 amount to proof, of what I conceive to be indifputably proved 
 by the argument from the lothverfe; that the child Lo-ammi repre- 
 fents the Jewifli nation, exifting in the fingle kingdom of Judah, 
 after the captivity of the ten tribes. Or, to put the argument in a 
 ftronger Ihape, independent of any previous aflfumption about the 
 Prophet's country ; fince God, fpeaking to the Prophet, fpeaks of 
 the perfons typified by Lo-ruhamah in the third perfon, and ad- 
 drefles thofe typified by Lo-ammi in the fecond; the Prophet did 
 not belong to any branch of the nation, collectively typifi.ed by 
 Lo-ruhamah : Lo-ammi typified fome branch of the narion, to 
 which he did belong. Lo-ruhamah typified the Kingdom of llrael. 
 To that kingdom therefore the Prophet did not belong. He be- 
 
 " V. 4, ' V. 6. « V. 9. J V. 6. 
 
 c 2 longed 
 
xxiv PREFACE. 
 
 longed therefore of r.ecefuty to the kingdom of Judah. Lo-amnii 
 therefore typiftes this kingdom. 
 
 fvicied. 
 
 ohifai^aim. The obje6lion, which has been brought againft this interpretation 
 of the woman's hift child, from St. Peter's application of the latter 
 part of the loth verfe to the converted Jews of the Afiatic difper- 
 fion, has little weight with me; though it appears, that it was deemed 
 infurmountable by fo great a man as Dr. Pocock. The dcftru6lioir 
 of Jerufalem, and the difperfion of the nation by the Romans, had 
 not taken place, it is obferved, when St. Peter made the applica- 
 tion of the terms of Lo-ammi, and Lo-ruhamah, Ammi and 
 Ruhamah, to thefe converts ; the former, in their flate of unbelief; 
 the latter, in their converted ftate. The Jews, therefore, of Judali 
 and Benjamin had not yet lofh the character of God's people. Yet 
 the prophecy, in the Apoftle's judgement, was already fulfilled ; 
 as appears by his citation of it, both in the comminatory and the pro- 
 miflbry part. The Jews therefore of Judah and Benjamin, whom 
 the threatened punilhment had not yet overtaken, were not the 
 Lo-ammi of the Prophet ; but this child was only another type 
 of the ten tribes, in their outcaft flate. It would be difficult, I 
 apprehend, to prove, what this argument tacitly alTumcs ; that 
 " the ftrangers fcattcred throughout Pontus, Galatia, Cappadocia, 
 " and Bithynia," to whom St. Peter writes, were defcendants of 
 the captivity of the ten tribes, rather than of thofe families of Ju^ 
 dah and Benjamin, which never returned from the Babylonian 
 captivity ; which were very numerous. Befides, St. Peter s applica.- 
 tion of the prophecy is no argument that he thought it any far- 
 ther then fulfilled, than in the individuals to whom he appHes it ; 
 or otherwife in them, than in a fpiritual fenie. There have been in 
 all times, in one part or another of the Jewifh nation, thofe among 
 them^-who, in a fpiritual fenfe, were Ammi and Ruhamah; the 
 lame who have, at different times-, compolcd the Jezrael, which 
 6. at 
 
PREFACE. XXV 
 
 at no time has totally failed. Such were the converts of the Jews 
 in the Apoftolic age. And of this clafs is every Jew, in every pe- 
 riod of the world, when he is brought to look, with the eye of 
 faith, upon him whom they pierced. The Apoftle's application of 
 thefe terms to the converts of his own times, arFords no argument 
 that he thought the prophecy had already received its accomplilh- 
 ment, as it refpe6ts the national condition of the whole, or either 
 branch of the Natural ifrael. 
 
 From this view of the wife of fornications and her three chil- cmeiai fut-jeij 
 dren, the general fubject of the prophecy appears, by the manner "'e f>.nunir',f 
 of its opening, to be the fortunes of the whole Jewifh nation in nil Mck>n.. '"" 
 its two great branches ; not the particular concerns (and leaft of 
 all the particular temporal concerns) of either branch exclufively. 
 And to this grand opening the whole fequcl of the prophecy cor- 
 refponds. In fetting forth the vices of the people, the pi6lure is 
 chiefly taken, as might naturally be expe6led, from the manners of 
 the Prophet's own times : in part of which the corruption, in ei- 
 ther kingdom, was at the greateft height : after the death of Jero- 
 boam, m the kingdom of Ifrael ; in the reign of Ahaz, in the 
 kingdom of Judah. And there is occafionally much allufion, fome- 
 times predidlive allufion, to the principal events of the Prophet's 
 times. And much more to the events in the kingdom of Ifrael, 
 than to thofe in Judah. Perhaps, becaufe the danger being more 
 immediately imminent in the former kingdom, the ftate of things. 
 in that was more alarming, and the occurrences, for -that reafon,, 
 more interefting. Still the hiftory of his own times in detail, in 
 either kingdom, is not the Prophet's fubje6t. It furniflies fimilies. 
 and allufions, but it makes no. confiderable part, indeed it makes 
 no part at all, of the a6lion (if I may fo call it) of the poem^ 
 The aftion lies in events beyond the Prophet's times ; the com- 
 mencement indeed within them ; but the termination, in times yet 
 
 futures 
 
xxvi - PREFACE. 
 
 future ; and, although we may hope the contrai^, for aught we 
 know with certainty, remote. The dcpofition of Jehu's family, by 
 the murther of Zedekiah, the fon and fuccelTor of Jeroboam, was the 
 commencement ; the termination will be the rcftoration of the whole 
 Jewifli nation under one head, in the latter days, in the great day 
 of Jezrael ; and the intermediate parts of the a6lion are the judge- 
 ments, which were to fall, and accordingly have fallen, upon the 
 two dillinft kingdoms of Ifrael and Judah, typified by Lo-ruha- 
 mah and I.o-ammi. 
 
 Mnmeiiieia- A prejudice, which for a long time poffefTed the minds of Chrif- 
 a'l'u'e'ju'i'ce™" tlaus, againft the literal fenfe of the prophecies relating to the fu- 
 fenL.fuieprn- turc exaltatiou of the Jewifli nation, gave occafion to a falfe fcheme 
 leutcuithcfiii.i of interpretation ; which, alTuming it as a principle, that prophecy, 
 tiiej.wf. under the old difpenfation, looked forward to nothing beyond the 
 abrogation of the Mofaic ritual and the difperfion of the Jews by 
 the Romans, either wrefled every thing to the hiftory antecedent 
 to that epoch, and, generally, as near as pofllble to the Prophet's 
 times (as if it were not the gift and bufinefs of a Prophet to 
 fee far before him), or, by figurative interpretations, for the moft 
 part forced and unnatural, applied, what could not be fo wrefted, 
 to the Chriftian Church : and rarely to the Chriftian Church on 
 earth, but to the condition of the glorified Saints in Heaven. This 
 method of expofition, Avhile it prevailed generally, and it is not 
 yet fufficiently exploded, wrapt the writings of all the Prophets in 
 tenfold obfcurity, and thofe of Hofea more than the reft. Eecaufe, 
 what with all the Prophets was the principal, with him is the fingle 
 lubje6l. It might have been expedled, that when once the princi- 
 ple was underftood to be falfe, a better fyftem of interpretation 
 would have been immediately adopted. But this has only partially 
 taken place. Expofitions of many pafTages upon the erroneous 
 fcheme had obtained a general currency in the world, and were 
 
 fupported 
 
PREFACE. ^xvit 
 
 fupported by the authority of great names. Amongft ourfelves, it 
 has long been the perfwafion ot our bed Biblical fcholars and ableft 
 Divines, that the reftoration of the Jews is a principal article of 
 prophecy, being indeed a principal branch of the great fcheme of 
 general Redemption. Notwithftanding this, we have followed ex- 
 pofitors, who had a contrary prejudice, with too much deference to 
 their authority ; and, difcarding their principle, have, in too many 
 inftances, fitten down content with the interpretations they have 
 given us. Dr. Wells, himfelf an aflertor of the literal fenfe of 
 many texts relating to the final reftoration of the Jewifh nation, 
 was neverthelefs fo wedded to the notion, that the particular ac- 
 complilhment of Holea's prophecies was to be looked for in the 
 minute detail of the hillory of the kingdom of Ifrael, in the Pro- 
 phet's own times, or the times next to them ; that he conceived it 
 ncccffary to the interpretation of them, to afcertain to what parti- 
 cular reigns the particular parts belong ; rightly confidering the ' 
 entire book, as a coIle6lion of prophecies delivered at different pe- 
 riods of Hofea's long miniftry. Thefe periods he has endeavoured 
 to diftinguilh, w.th much learning and critical ability, though not 
 perhaps with entire fuccefs. But when this is done, he is under 
 the necefHty of fupplying circumflances in the hidory by mere con- 
 jecture, in order to make the event and the predidtion correfpond. 
 That is, in truth, he is forced to invent hiflory, before he can find 
 the completion of the Prophecy in the times, in which he feeks it 
 As when to bend a particular text, in itfelf not difficult of expofi- 
 tion as a general moral image, to his particular fyflem, he is obliged 
 to imagine, without a fhadow of authority from facred hiftory, 
 that the father of Pekah, the lafh King of Ifrael but one, was by 
 trade a baker L 
 
 He divides the whole book into five fe6lions, each containing, as uncertainty of 
 he fuppofes, the prophecies of a particular period ; and all toge- ci.ronoiogiMi 
 
 feft;on5. 
 
 ther 
 
xyviii PREFACE. 
 
 tlier giving the prophecies, in the order of time in which he con- 
 ceives they were dehvered. His firft fe6tion comprehends the 
 three firft chapters of the book ; and contains the prophecies deh- 
 vered in the reign of Jeroboam II. Hisfecond fedlion ends with the 
 third verfe of chapter VI; and contains the prophecies dehvered in the 
 interval between the death of Jeroboam and the death of Pekahiah. 
 His third fcclion ends with the tenth verfe of chapter VII ; and 
 contains the prophecies delivered during the reign of Pekah. His 
 fourth fe6tion ends with the eighth verfe of chapter XIII ; and 
 contains the prophecies dehvered during the reign of Hofliea. His 
 fifth fe6lion comprehends the remainder of the book ; " contain- 
 " ing," according to the title which he gives it, " a prophecy of 
 *' the reftoration of Ifrael (together with thofe of Judah, under 
 *' the common name of Jews), after the Afiyrian and Babylonian 
 " captivity ; as alfo, and chiefly, the reftoration of all the faid tribes, 
 " or Jews, into their own country, after their captivity, and long 
 " difperfion by the Romans, viz. on the general converfion of all 
 " the Jews to Chriftianity, at the approach, or commencement, of 
 " the happy and triumphant ftate of the Church, which Ihall yet 
 '• be on earth." — Certainly this laft fc6lion is compofed of dread- 
 full comminations and glorious promifes wonderfully intermixed. 
 But the promifes have no clear reference to any reftoration, pre- 
 vious to the final reftoration of the whole race from their prefent 
 difperfed ftate. In the preceding fe6tions, the prophecies correfpond 
 fo imperfectly with the times, to which they are feverally referred, 
 that the truth fcems to be, as it is ftated by Biftiop Lowth, " mo- 
 *' dicum habemus volumen, vaticinationes Hofeae, ut videtur praeci- 
 " puas continens, eafque omnes inter fe fine ullis temporum notis, 
 " aut argument! diftinctione, connexas." — Infomuch, that it muft 
 be a vain attempt to diftinguilh, what the author has left without 
 mark of diftin6lion. I agree not, however, in the confequencc 
 drawn by that illuftrious critic, that the want of thefe diftinftions 
 
 JS 
 
PREFACE. xxix 
 
 is the caufe of the obfcurity wc find in Hofea's \<^ritings : " ifa mi- 
 " nime mirum eft, fi Hofeam perlegentes nonnunquam videamur in 
 •' fparfa qusdam Sib}dlie folia incidere." The argument or rubje6l 
 is one, from the beginning of the book to the end : and obfcurity 
 cannot arife from the want of diftin6tion, in that refpecl, in which 
 the thing is incapable of diftin(5lion. And the fubjedt of thefe pro- 
 phecies being what it is, the chronology of the feveral diftindt ef- 
 fufions can.be of no confequence to the interpretation : the obicu- 
 rity therefore arifes from fome other caufcs. 
 
 It arifes folely from the ftile. And the obfcurity of the ftile can- 3;ie.t>ntnotnr- 
 
 •' ' ■' ci'.i!f'ii,ttiecaiife 
 
 not be imputed to the great antiquity of the compofition (in which "f "'="^["'"17 
 I again relu6lantly difagree with that learned writer, whofe abilities, ""£^ 
 I revere, and whofe memory I cherilh with afFe6lion and regard), 
 nor to any thing peculiar to the language of the author's age. In 
 the Hebrew language, as in the Greek, the earlieft writers extant 
 are beyond comparifon the moft perfpicuous ; Homer, Hefiod, and 
 Herodotus, among the Greeks ; Mofes and Samuel among the He- 
 brews. Nor, in all the poetical parts of holy writ, is there any 
 thing to furpafs, in fimplicity of language, thofe noble monuments 
 of the earlieft infpired fong, which are preferved in the pentateuch : 
 the laft words of Jacob, the Song of Mofes, his laft words, the 
 Song of Miriam, and the effufions of Balaam. Whatever obfcurity 
 we find in thefe moft antient compofitions, arifes not from any ar- 
 chaifms of the ftile, or from any thing of ftudied and affe6ted Angu- 
 larity in the texture of it, but from the fubjeft matter ; and from the 
 profound myfticifm, which fometimes prevails in the prophetic ima- 
 gery. If the book of Job be of an earlier age than any of thefe (except 
 perhaps the laft words of Jacob), ftill its obfcurities are not from archa- 
 ifms, but from diale(5lic idioms of the author's country. Then, for the 
 age of Hofea, it was the age of Ifaiah and Micah ; writers in a highly 
 adorned but flowing eafy ftile. Whatever obfcurity therefore we find 
 in the writings of Hofea, muft be confefted to be his own, not ari- 
 fing from any peculiar idioms of antiquity, or of his own age, 
 
 d He 
 
XXX PREFACE. 
 
 Thegen»rAic',a- Hc dcIlghts In a fUlc, which always becomes obfcure, when the 
 
 ratterul'lusflile. 
 
 language of the writer ceafes to be a living l^Inguage. He is com- 
 matic, to ufe St. Jerome's word^ more than any other of the Pro- 
 phets. He writes in iliort, detached, disjointed fentences ; not 
 wrought up into periods, in which the connection of one claufe 
 with another, and the dialectic relations, are made manifeft to the 
 reader by an artificial collocation ; and by thofe connexive particles 
 which make one difcourfe of parts, which otherwife -appear as a 
 -firing of independent propofitions, which it is left to the reader's 
 difcernment to unite. His tranfitions from reproof to perfwafion, 
 from threatening to promife, from terror to hope, and the contrary, 
 are rapid and unexpedled. His fimiles are brief, accumulated, and 
 often introduced without the particle of fimilitude. Yet thefe are 
 not the vices, but the perfe6lions of the Holy Prophet's (lile : for 
 to thefe circumftances it owes that eagernefs and fiery animation, 
 which are the charafteriftic excellence of his writings, and are fo 
 peculiarly fuited to his fubjedt. 
 
 His peculiar" Befidcs this general chara6ler of Hofea's ftile, I fliall mention 
 in this place two particulars, which are almoft peculiar to this- 
 Prophet ; which I think can create little difficulty, when the reader 
 is previoufly apprized of them, and taught to refer them, w^herever 
 they occur, to the principle on which they really depend ; and 
 yet, for want of being well confidered, they have much perplexed 
 interpreters, and have been the occafion of much unwarrantable 
 tampering with the text in the way of conjedural emendation. 
 
 Frsquentchange The firft is a Certain inconftancy, if I may fo call it, in the perfon 
 *'"^""' of the pronoun, or of the verb. A frequent fudden change from the 
 fecond perfon to the third, or the contrary, in fpeaking, when the 
 people colle6lively are the principal objedt of fpeech. Unaccount- 
 able as this has feemed to many expofitors, it arifes naturally, I ap- 
 prehend, from the general plan of compofition in thefe prophecies : 
 
 which 
 
PREFACE. xxxi 
 
 which are all conceived in the Ihape of a difcourfe, held In public 
 betw^een Jehovah and the Prophet, upon the fubje6t of the guilt, 
 the punilhment, and the final pardon of the people. Even in thofe 
 prophecies, which open with a call upon the children of Ifrael, or 
 upon the priefts in particular and the houfe of the king, to give ear ; 
 Hill the Prophet is the perfon, with whom Jehovah principally talks. 
 To him he fets forth the crimes of the people ; to him he denounces 
 the impending judgements ; and to him he opens his merciful inten- 
 tion of reftoring the converted race of Ifrael to his favour in the lat- 
 ter days. But in thefe difcourfes Jehovah often turns, in the fire of 
 indignation, from the Prophet directly upon the people themfelves ; 
 addreflfrng them in the fecond perfon, of whom he had been fpeak- 
 ing in the third (as in chap. iv. 4. 5). Sometimes the fame turn of the 
 difcourfe is made, in the tendernefs of love, or exuberance of pity 
 (chap, ii, 18. 19. &c. xi. 7. 8). Sometimes, on the contrary, Je- 
 hovah, fpeaking to the people, turns fuddcnly away from them, in 
 contempt as it were of their unworthinefs, to his friend and confi- 
 dent, if we may fo venture to fpeak, the Prophet (chap. viii. 5). 
 The inftances of thefe changes of the fpeech are innumerable ; and 
 fometimes fo fudden, that the fame fentence, which begins in the 
 third perfon, fl:iall end in the fecond ; or, beginning in the fecond, 
 it {hall end in the third. But tliis is fo far from an obfcurity, when 
 it is traced to its true principle, that, by removing it, the whole ani- 
 mation of the difcourfe would be extinguifhed. I have in moft places 
 retained this peculiarity in my tranllation, and, I flatter myfelf, 
 without obfcurity. In fome few inftances indeed, but in very few, 
 I have been com.pelled, for the fake of perfpicuity, to abandon it. 
 
 The fecond circumftance in Hofea'sftile, which has much embar- Nommative ;,b- 
 rafled his interpreters, is his frequent ufe of the Nominative Abfolute. 
 By the nominative abfolute I mean a noun fubftantive, a proper name 
 or an appellative, in the nominative cafe, placed at the beginning 
 of a fentence, without any grammatical connection with any other 
 
 d 2 "^ word ; 
 
 fuliite. 
 
xxxu 
 
 PREFACE. 
 
 word ; and Icrving only to announce, by its name, the principal 
 lubie6l of the propofition, which is immediately to follow, and to 
 awaken attention to it. See chap, ix, 8 and ii. The difficulty is 
 confiderably increafed, when the nominative is not expreffly men- 
 tioned, in what immediately follows, as the fubie6t of the difcourfe, 
 though it is really what is uppermoft in the fpeaker's mind. See 
 chap. xiv. 8. This nominative abfolute occurs in the Pialms, and 
 in moft of the Prophets. It is a figure of vehement impaf- 
 fioned fpeech ; and it is frequent in Hofea, becaufe his if lie, above 
 all the other Prophets, is vehement and impaflioned. The noun fo 
 ufed is eafily diftinguifhed, in our language, by a note of admiration 
 placed after it. And it is the want of that mark, that has made this 
 figure a caufe of obfcurity in the original Hebrew text. 
 
 Anomalies of 
 number and 
 gender. 
 
 Ambiguity of 
 the pionouns. 
 
 The obfcurities arifing from what is called an anomaly either of 
 the number, when a coUedlive noun, fingular in form and plural in 
 fenfe ; or a noun, plural in form and fingular in lenle, is conne(5led 
 indifferently with fingular or plural verbs, pronouns, and adjecSlives ; 
 or, an anomaly of the gender, when a noun, rendering what has 
 naturally no fex, is connected almoll indifferently with mafculine 
 and feminine, and with both in the fame Icntence ; and that other 
 anomaly of the gender, when one and the fame word, taken as the 
 name of a people, may be mafculine, and as the name of the coun- 
 try which the people inhabit, feminine ; and that too in the fame 
 fentence : thefe are not pecubar to ^Iolla, and are too inconfider- 
 able to deferve more, than the bare mention that they are frequent. 
 
 An obfcurity, arifing from an indiflindlnefs in the reference of 
 the pronoun of the third perfon, will appear to the Englilh reader 
 to prevail remarkably in Hofea. But this is not to be imputed to the 
 Prophet, nor indeed to any of the facred writers; in all of whom it 
 is found in the Englilh Bible, but is introduced, often indeed un- 
 avoidably 
 
F R E F A C E. xxxiii 
 
 avoidably, by tranflation ; and it arifes from a circumllance, In whicli- 
 the idiom of our language differs from the Hebrew, and from all the 
 antient languages. The Englilh language admits, in fome particular 
 cafes only, a fubintelle6tion of the pronoun as the nominative cafe to 
 the verb; which, in the antient languages, isoftenerunderftood than- 
 expreffed. And this often lays the Englifli tranflator under an inevi- 
 table neceffity of introducing the pronoun of the third perfon as the 
 nominative cafe, when it is alfo the acculative after the verb ; and-,, 
 before and after the verb, neceffarily rehearfes different perfons. 
 
 • and THEY bare children to them." Gen. vi. 4^ 
 
 *' They," the daughters of men, bear " to them' ;" — to them, die 
 fons of God. Here, indeed, the am.biguity is introduced in the Englifh 
 by a mis-tranflation. The verb lb^ lignifies either " to bear" or 
 ** to beget." And tl:e nominative cafe of the mafculine verb nb% 
 in the original, is " the fons of God." And the proper rendering 
 
 would be thus : " the fons of God came in unto the daughters of 
 
 " men, and begat to themielves children." And this is the renderino- 
 of the Alexandrine LXX, and the old verfion of Tyndal, and of the 
 
 Bifhop's B-ible : (lo'evopsvovjo 01 i]o* tS S'sS wp6g rdg Buyajsoaci jmv uvQqu- 
 
 TTwv, ;^ lyBwucrctv lixvjoTs. LXX. " the chyidren of God had lyen with- 
 
 ♦' the daughters of men, and had begotten them chyidren." Tvndal. 
 
 Again, " in the likenefs of God made he him." Gen.v. i. He, 
 
 God, made him man. Here again the tranflation has introduced 
 the ambiguity ; which is not in the original, and was avoided in 
 the old tranflation of Tyndal, by a better arrangement of the words, 
 
 ** when God created man, and made hym after the fimilitude 
 
 <> of God." The ambiguity, however, in the Englifh language is^ 
 
 often unavoidable; as in Hofea, chap. xii. 4. 5: " He had 
 
 •' wept, and made fupplication unto him. At Bethel he found 
 •' HIM, and there he Ipake with us ;" i.e. He [Jacob] had wept, 
 and made fupplication unto him [the Angelj. At Bethel he [Jacob] 
 found him [the Angel], and there he [the Angel] fpake with us; 
 
 The, 
 
xxxiv - PREFACE. 
 
 The infertion of the nominative He, in the Englifh tranflation, is 
 unavoidable ; and produces the ambiguity, which is not in the ori- 
 ginaL 
 
 The caufes of Hofea's obfcurity, or reputed obfcurity, to fpeak with 
 more juftice of his writings, I take to be thofe, which I have enu- 
 merated. The general commatifm of his Ilile ; his frequent and 
 fudden tranfitions ; the brevity and accumulation of his hmilcs, and 
 thofe two remarkable circumftances, his inconflancy in the perfon 
 of the verb, and the ufe of the nominative abfolute. 
 
 siippnfe.i obfcu- But Arclibilhop Newcome maintains that the " greateft diffi- 
 
 rity, from cm- . . ^ ^ . -iiri •! 
 
 nipt reaJings, «« cultics arifc from the corrupt readmgs, which deform the prmted 
 
 not to be remo- . . . . 
 
 vej by conjee- *« tcxt." Much as I havc been indebted, in the profecution of this 
 ous. work, to the previous labours of that learned Prelate, againft this 
 
 opinion I muft openly and earneflly proteft. It is an erroneous opi- 
 nion, pregnant with the mod mifchievous confequences ; and the 
 more dangerous, as having received the fandlion of his great au- 
 thority. That the facred text has undergone corruptions, is indifpu- 
 table. The thing is evident from the varieties of the MSS, the an- 
 tientverfions, and the oldefl printed editions : for, among different 
 readings, one only can be right ; and it is probable, I go farther, 
 I fay that it is almoft certain, that the worfe reading has fometimes 
 found its way into the printed text. That the corruptions are greater 
 ip Hofea, than in other parts of the Old Teftament, I fee no reafon 
 to fuppofe. That the corruptions in any part are fo numerous, or 
 in luch degree, as to be a principal caufe of obfcurity, or, indeed, to 
 be a caufe of obfcurity at all, with the utmofl confidence I deny. 
 And, be the corruptions what they may, I muft proteft againft the 
 ill-adviled meafure, as to me it feems, however countenanced by 
 great examples, of attempting to remove any obfcurity fi^ppofed to 
 arife from them, by what is called conjectural emendation. Con- 
 fidering the matter only as a problem in the doctrine of chances, 
 
 ' the 
 
PREFACE. xxxr 
 
 the odds are always infinitely againft conjecture. For one inftance 
 in which conjeclure may reflore the original reading, in one thou- 
 fand, or more, it will only leave corruption worfe corrupted. It is 
 the infirmity of the human mind, to revolt from one extreme of folly 
 to the contrary. It is therefore little to be wondered, that, when the 
 learned firft emancipated their minds from an implicit belief, which 
 had fo long obtained, in the immaculate integrity of the printed 
 text, an unwarrantable licence of conje6tural alteration fhould fuc- 
 ceed to that defpicable fuperftition. Upon this principle, great al- 
 lowance is to be made, firfb for Cappellus, after him for Hare and 
 Houbigant, and for others fmce, men of learning and piety, by 
 whofe labours the church of God has been greatly edified ; if, in 
 clearing away difficulties by altering the reading, they have fome- 
 times proceeded with lefs fcruple in the bufmefs, than the very fe- 
 rious nature of it fhould have raifed in their minds. But their ex- 
 ample is to be followed with the greateft fear and caution. I mufl 
 cbferve, however, that, under the name of conjedture, I condemn 
 not altogether alterations, which, without the authority of a fingle 
 MS, are fuggefted by the antient verfions, efpecially by the Vulgate, 
 Syriac, or Septuagint. The confent indeed of thofe verfions, in 
 one reading, wherever it is found, I efteem a confiderable, though 
 not always an indifputable authority for an emendation. 
 
 What authority may, confidently with the rules of fober criticifm, Authoritjrofthe 
 be allowed to the antient verfions in general, or to any one of them uhi.'m ' va^iou: 
 in particular, for the eftablifhment of various readings; are queflions "^ ^"^^' 
 of great moment, which well deferve a deep confideration. Per- 
 haps the error of late years has been to fet this fort of authority much 
 too high. " Le6liones verfionum, quae fuperftitum codicum habent 
 *' praefidium (fays De RofTrwith great judgement) multi faciendas; 
 *' funt, cenfendasque generatim ex exemplari depromptae, quod in- 
 " terpres habebat ob oculos. Contra, quae MSS fide deftituuntur, 
 *' dubiae funt;,, infirmsque per fe autStoritatis ; quum dubii fimus, num 
 
 '* ex; 
 
xxxvi PREFACE. 
 
 ^' ex archetypo codlce eas hauferit interpres, an vero arhitrio indnl- 
 " ferit; ipTuniquc codicum filentium pofterius videtur arguere, nifi 
 *' gravis conjcctura critics aliter fuadeat, hidoriasquc analogia ac 
 " Veritas. Caute itaque colligendas vetcrum intcrpretuni lecliones — 
 •' cautius vero pricferendncT' With refpe^l to the Greek verfion of 
 the LXX in particular, it may reafonabiy be made a doubt, whe- 
 ther the MSS, from which it was made, were they now extant, 
 would be entitled to the fame degree of credit as our modern He- 
 brew text, notwilhftanding their comparatively high antiquity. 
 There is certainly much reafon to believe, that, after the deftruclion 
 of the Temple by Nebuchadnezzar, perhaps from a fomewhat earlier 
 period, the Hebrew text was in a much worfe ftate of corruption, 
 in the copies which were in private hands, than it has ever been 
 fince the revifion of the facred books by Ezra. Thefe inaccurate 
 copies would be multiplied during the whole period of the captivity, 
 and widely fcattered in AlTyria, Perfia, and Egypt; in fhort, through 
 all the regions of the difperfion. The text, as revifed by Ezra, was 
 certainly of much higher credit, than any of thefe copies, notwith- 
 ftanding their greater antiquity. His edition fucceeded, as it were, 
 to the prerogatives of an autograph (the autographs of the infpired 
 writers themfelves being totally' loft), and was henceforward to be 
 confidered as the only fource of authentic texts : infomuch, that the 
 comparative merit of any text now extant will depend upon the pro- 
 bable degree of its approximation to, or diftance from, the Efdrine edi- 
 tion. NoWjif thetranflationof theLXX was made from fomeof thofe 
 old MSS, which the difperfed Jews had carried into Egypt, or from 
 any other of thofe unauthenticated copies ; which is the prevailing 
 tradition among the Jews, and is very probable ; at leaft it cannot 
 .be confuted: it will be likely, that the faulticft MS, now extant, . 
 differs lefs from the genuine Efdrine text, than thofe more antient,. 
 which the verfion of the LXX reprefents. But much as this con- 
 fjderation lowers the credit of the LXX, feparately, for any various 
 
 reading, 
 
PREFACE. xxxvii 
 
 reading, It adds great weight to the confent of the LXX with later 
 verfions, and greater ftill to the confent of the old verfions with 
 MSS of the Hebrew, which ftill furvive. And as it is certainly pof- 
 fible, that a true reading may have been preferved in one folitary MS ; 
 it will follow, that a true reading may be preferved in one verfion : 
 for the MS, which contained the true reading at the time when the 
 verfion was made, may have periftied fincc ; fo that no evidence 
 of the reading ihall now remain, but the verfion. I admit, there- 
 fore, that, in fome cafes, which however will be very rare, the au- 
 thority of any antient verfion (but more efpecially that of the Syriac) 
 may confirm a various reading, fupported by other circumftances, 
 even without the confent of any one Hebrew MS now extant. Pro- 
 vided only, that the emendation be not made without a reafonable 
 certainty, after due confideration, that the fenfe of the verfion, which 
 fuggefts the alteration of the reading, is not to be derived from the text 
 as it ftands: the reverfe of which I take to be the cafe in many inftances 
 of various readings, which have been propofed upon the imagined 
 authority of fome one or more of the antient verfions. But a differ- 
 ence between any of the antient and our modern verfion, is no indi- 
 cation of different readings in the MSS ufed by the different tranfla- 
 tors ; unlefs the text, as it now ftands, be clearly incapable of the 
 fenfe given in the antient verfion : in which cafe the conclufion of a 
 variety in the reading of the original, or of a corruption in the ver- 
 fion, is inevitable. It muft be obferved, however, that this author- 
 ity of the antient verfions is to be confidered both ways. The agree- 
 ment of any of them, in the fenfe of any paffagcwith the modern, being 
 a more certain evidence of the agreement of the MSS, from which 
 that antient tranflation was made, with the text as it now ftands; than 
 the difagrecment in fenfe, when it is not to be reconciled with the 
 prefent text, is an evidence of a various reading of the text in the 
 older MSS. I fay, a more certain evidence ; becaufe, from the dif- 
 agrecment of any antient verfion with the prefent text, the utmoft, ■ 
 we can conclude, is the alternative. Either the author of that an- 
 
 c ticnt 
 
xxxviii PREFACE. 
 
 tient vcrfion had a different reading of the Hebrew, or the text of 
 the verfion itfelf is corrupted ; or, perhaps, the antient interpreter 
 has miftaken the fenfc of the originaL But the conjectural emenda- 
 tion, which I chiefly dread and reprobate, is that which refts iolely,oti 
 what the critics call the " exigence of the place." For a fuppoled 
 exigence of the place, in the text of an infpired writer, when it con- 
 i'lfts merely in the difficulty of the paffage as we read it, may be no- 
 thing more, than the imperfect apprehenfion of the uninfpired critic. 
 With rcfpedt to the divifion indeed of fentences and words, an en- 
 tire freedom of conjedlure may be allowed ; in taking words, or let- 
 ters, which, as the text is printed, terminate one fentence, or one 
 word, as the beginning of the next: or the contrary. Becaufe thefe 
 divifions, in the antient languages, are not from the author, but 
 have been fupplied by fcribes and editors of a late age : and his 
 critical judgement mufl: be weak indeed, who, in fuch matters, is 
 not qualified to revife and reverfe the decifions of the wife men of 
 Tiberias. Numerals may fometimes be corredled by conje6ture ; to 
 make dates agree one with another, or a fum total agree with the 
 articles of which it is compofed. But this is not to be done without 
 the greatcft circumfpc6lion, and upon the evidence of calculations 
 formed upon hiftorical data, of which we are certain. A tranf- 
 pofition of words may fometimes be allowed ; and all liberties may- 
 be taken with the points. Beyond this conje6lure is not to be- 
 trufted, left it make only a farther corruption of what it pretends- 
 to correal. At the utmoft, a conjectural reading fliould be offered- 
 only in a note (and that but rarely), and the textual tranflation- 
 fhould never be made to conform to it. It is much fafer to fay, 
 •' This paffage it is beyond my ability to explain ;" than to fay, 
 " The Holy Prophet never wrote what I cannot underftand ; I un— 
 *' derftand not the words, as they are redde — I underftand the words. 
 " thus altered ; therefore, the words thus altered are what the Holy 
 ^' Prophet wrote." 
 
 I muft 
 
P R E F A C E. xxxU 
 
 ■ I mufl obferve, that the p-reat fimilarity between fome of the let- s'-nibnty rf 
 ters of the Hebrew alphabet, in particular between n and 3 ; "i and l ; no ji.{>.r,crio.i 
 
 -^ * ^ of coiii'-tiurai 
 
 n and n ; H and i ; 1 and » ; i, *, and | ; which is often alleged in emcr>i«ii<.a. 
 defence of conjetSlural emendation ; though it might be an argument 
 of fome weight, in juftification of the exercife of that fort of criti- 
 cifm, in the time of Capellus, Hare, or even Houbigant, who all 
 lived before any great number of Hebrew MSS had been collated ; is 
 now, by the immortal labours of Kennicott and De Rofh, completely 
 turned the other way. For, if the text has been corrupted, by the 
 error of a fcribe confounding fimilar letters ; it might be expected, 
 that, in fome of the multitude of copies from the MS in which the 
 ^ error was firfl: committed, the true reading would regain its place, 
 by the fame contingency of error, by \yhich it loft it. If a tranfcriber 
 in the tenth century writes a l for a 1, and his MS is copied by va- 
 rious tranfcribers in the eleventh, twelfth, and thirteenth cen- 
 turies ; furely the odds are great, that fome of thefe blunder back 
 again, and reftore the -\. And if a conje6turer of the prefent day, 
 propofmg to change a 1 into a l, cannot find a "], in the place of the 
 1, in any one of the numerous MSS that have been collated; he ought 
 to give up his conje6lure, whatever difficulty he may find in the text 
 as it ftands : for the uniformity of the MSS, where the chance of 
 error is equal either way, is hard to be otherwife accounted for, than 
 by the truth of the reading. I have already admitted, that in fome 
 cafes, though but rarely, theantient verfions may cftablilh a reading 
 without a fingle MS. But a reading that has no fupport either from 
 verfion or MSS, now that MSS have been diligently collated, ought 
 to be rejected as indubitably falfe: unlefs the cafe falls within the li- ' 
 mits of allowable conjeiSlure, fpecified above. The work of Dr. 
 Kennicott is certainly one of the greatcft, and moft important, that 
 have been undertaken, and accomplilhed, fince the revival of let- 
 ters. But its principal ufe and importance is this ; that it fhuts the 
 ■door for ever againft conjedlure, except under the reftri6tions which 
 have been mentioned. 
 
 €2 I annex 
 
Jul 
 
 PREFACE. 
 
 fneaed I annex a rift of pafiTages in which, in my tranflation, I follow the 
 
 printed Hebrew text in preference to Abp. Newcome's emendations; 
 whether his own, or thofe of others which he has adopted. 
 
 
 READING OF 
 PRINTED TEXT. 
 
 REJECTED 
 EMENDATION. 
 
 AUTHOR. 
 
 CHAP. 
 
 I. 
 
 9- 
 
 a:b \-!N 
 
 aynbii 
 
 Houbigant, upon mere conjefture. 
 
 CHAP. 
 
 11. 
 
 
 
 
 
 . 9- 
 
 mvDb 
 
 /iiDDa 
 
 Houbigant, from LXX; , 
 
 CHAP. 
 
 IV. 
 
 
 
 
 ■ 
 
 4- 
 
 
 nanDD 
 
 Archbifliop Newconie, from LXX. 
 
 Archbifhop Newcome, upon the authority of a 
 a fingle MS. — The Syr. according to the La- 
 tin interpretation of it in the Polyglott, may 
 feem to favour this reading. But the Latin is 
 wrong. The true rendering of the Syriac is 
 this: " Et populus tuus tanquam cum facer- 
 " dote rixans." The Latin prepofuion cum is ' 
 virtually included in the Hithpael form of the 
 participle 7tjai^«iO. See chap. IV. note (C). 
 
 
 i8. 
 
 inn 
 
 omitted 
 
 Houbigant, w iiJi confent of Seeker. Syr. LXX. 
 and three MSS. See chap. IV. note (P). 
 
 CHAP. 
 
 V. 
 
 3- 
 
 /i'3n 
 
 n:n 
 
 Houbigantj upon authority of all the antient ver- 
 
 fions. 
 
 
 7- 
 
 u?in 
 
 ^Dnn 
 
 Houbigant, upon the fuppofed authority of the 
 LXX. See chap. V. note (D). 
 
 CHAP. 
 
 TI. 
 
 3- 
 
 mv 
 
 rm* 
 
 Archbifhop Seeker, upon the authority of Syr. 
 and Chald. 
 
 - 
 
 5- 
 
 -nx yown 
 
 -IIKD »DS©a 
 
 Archbifhop Newcome, upon the authority of Syr. 
 and Chald. See chap. VI. note (F). 
 
 CHAP. 
 
 VII. 
 
 1. 
 
 ^KBID 
 
 *N3nn 
 
 Archbifhop Newcome, upon the fingle authority 
 of the printed Bible of Brefcia 1494. 
 
 
 2. 
 
 DnnV"? 
 
 D3:i'?a 
 
 Archbifhop Newcome, upon the authority of the 
 Complutenfian -Bible, and fon.e MSS. See 
 chap. VII. note (D). 
 
PREFACE. 
 
 xii 
 
 CHAP. VII. 
 6 
 
 14 
 
 16 
 CHAP. VIII. 
 
 5-6 
 6. 
 
 READING OF 
 PRINTED TEXT 
 
 CHAP. 
 
 CHAP. 
 
 IX. 
 13 
 
 10 
 
 II. 
 
 12. 
 
 14 
 
 
 
 REJECTED 
 EMENDATION 
 
 
 DnDxa 
 
 ^^yv J*"? 
 
 AUTHOR. 
 
 Archbilhop Ncwcome, upon the authority of one 
 MS. and the verfion of the LXX. 
 
 Michaelis. The authority of one MS, and one 
 edition only is alleged, and the verlion of the 
 LXX. Another edition, and fix or feven other 
 MSS, might have been produced from Da 
 Roffi. But there is no fufBcient reafon to dif- 
 turb the printed text. 
 
 Archbifliop Newcome, upon mere conjefture. 
 
 :^^<^tt^3 Vp3 or Archbifliop Newcome, upon authority of LXX. 
 
 j^<)PI Houbigant, alleging the Syriac. But if an al 
 
 teration were to be made upon the authority 
 of the Syriac, it would be to omit the whole 
 word H^T^^■ One MS. only of Kennicott's 
 omits the 1, and originally one other of De 
 Rofffs. 
 
 DiDini or 
 
 y]D'72' 
 
 Archbifliop Newcome, upon the authority of tht 
 Vulg. and the fuppofed authority of Chald. 
 
 Calmet, upon mere conjeflure, without any au- 
 thority, and without any txigentia loci. 
 
 Houbigant, upon mere conjefture, without au- 
 thority, and without necellity. 
 
 Archbilhop Newcome, upon the ftippofed autho 
 rity of LXX. Vulg. and Syr. 
 
 Arclibifliop Newcome, upon mere conjeiSlure, 
 without any authority, and much for the worlc, 
 
 Houbigant, upon mere conjefture. 
 
 Archbithop Newcome, upon mere conjcfture. 
 
 Archbilhop Newcono*, upon the fuppofed autho- 
 rity oi LXX. • 
 
 Archbifliop Newcome, upon authority of LXX. 
 
 Grotius. See chap. X. note (S). 
 
;Jilii 
 
 PREFACE. 
 
 BEADING OF 
 PRINTED TEXT 
 
 CHAP. 
 
 X. 
 
 .14, 
 
 15- 
 
 ^«m.^ /lu 
 
 tJi^nu 
 
 
 REJECTED 
 EMENDATION 
 
 bvyr T2 
 
 CHAP. XI. 
 
 5 
 
 J2 
 
 CHAP. XII. 
 
 4 
 
 
 liny 
 
 ^ny-iu or 
 
 onDb 
 
 )^ "^SIX or -i^DI}* 
 
 omitted. 
 TV 
 
 AUTHOR. 
 
 "icy 
 Wy* or lyn' 
 
 inbyon'mferted 
 
 Grotlus, with fome countenance perhaps from 
 Viilg. and the Alex. LXX. See chap. X. note 
 (S). 
 
 Houblgant, upon authority of LXX. See cha; 
 X. note (S). 
 
 Archbifliop N'ewcomc; thus expunging from tlic 
 text a frequent and raoft emphatic Hebraifm, 
 confirmed by Vulg. Syr. and LXX. except in- 
 deed the reading of the Aldinc MS. and text 
 be admitted. 
 
 Houblgant, upon fuppofed authority of LXX. 
 and Syr. 
 
 Archbifhop Ncwcome, upon the alleged authority 
 of the verfions, the hitter Prophets of Soncinum, 
 and cneMSofKcnnicott's originally; Abn Wa- 
 lid and K. Tanchum ; to which may be added, 
 for the omilfion 01 the fuffix ^, three MSS. of 
 De Rofli's originally. But the introdiiftion of 
 tlie prefix 2 i^ entirely his own, without any 
 authority at all. I fhould tliink by miflake 
 the learned Primate having overlooked the pre 
 pofition t'V. 
 
 Archbifhop Newcome, upon authority of the 
 verfions, and one MS. of Kennicott's originally. 
 
 Archbifhop Newcome, upon the fuppofed autho- 
 I rity of the LXX. 
 
 Archbifliop Newcome, upon authority of LXX. 
 
 Archbifhop Newcome, upon authority of Vulg. 
 and pfrhaps Syr. 
 
 Archbilhop Newcome, upon authority of Vulg. 
 
 Houblgant, upon mere conjefture. 
 
 Houbigant, upon fuppofed authority of Syr. 
 
 Archbilhop Newcome, upon authority of LXX. 
 
 :\rchbifhop Newcome, upon authority of LXX. 
 
 Archbifliop Newcome, upon fuppofed authority 
 of LXX. and Syr. 
 
P R E F A C £ 
 
 rdlli 
 
 ■c 
 
 KKAUING OP 
 PRINTED TEXT. 
 
 KKJECXED 
 EME; DATION. 
 
 AUTHOR. 
 
 eHAP, xiir. 
 4- 
 
 
 ■j'^ynrr- infertefl 
 
 Archbifhop Newcome, upon the autliority of t\v,, 
 MSS with the fuppofed authority of the vci- 
 fioiis. 
 
 • 6. 
 
 arf^nm 
 
 Dn'y-iDn 
 
 Houbigant, mere conje6l;ure, and to the gre..i 
 detriment of the meaning. 
 
 9- 
 
 
 
 Houbigant, upon the fuppofed authority of the 
 Syr 
 
 Houbigant, upon fuppofed authority of Syr. and 
 
 13- 
 
 ny 
 
 rmj?: 
 
 Houbieant. Archbifhop Newcome cites the Syr. 
 andAld. LXX. 
 
 14- 
 
 
 
 Houbigant, upon the fuppofed authority of the 
 v rfions, and the fuppofed authority of St. Pad. 
 bee chap. XIII. note (O). 
 
 CHAP. XIV. 
 
 
 
 
 2. 
 
 •n-Tisu? ona 
 
 or 
 
 Le Glerr, mere conjedlure. 
 
 
 i 
 
 Archbifhop Newcome, upon authority of LXX 
 and Syr. See chap. XIV. note (C). 
 
 6. 
 
 I'lan'jD 
 
 nn^D 
 
 Archbifhop Newcome, upon authority of Child 
 
 8. 
 
 •b 
 
 i"? 
 
 Archbifhop Seeker, upon authority of LXX. 
 
 In. addition to thefe fifty-one inftances', in which 1 re]e6l Me>rioia.- 
 
 •' langemeiit i.f 
 
 the propofed alteration of particular paflages, as unnecelfary Hofen compo= 
 in every one, and, in many, much for the wone ; the metrical vtrawyioft. 
 arrnngement, attempted by the learned Primate, may be confi- 
 dered as one vaft conjectural emendation, affecting the whole 
 text of the Prophet, in the form, though not in the fubltance, 
 
 " It may Iblke the learned reader, if he takes the trouble to compare the foregoing fable, with 
 another which he -.vill find in the i86th page of the fni'uing volume, that in two but in two 
 only, of the fifty-one pafTages in which I rejeft Archbifliop Newcome's emendationi, namely, in 
 chap. vi. 3. and vlii. 5. I have ventured to make emendations of my own. But thefe emeiidntions 
 cf mine he will Jind to be confirmed by a great confentof the oldelt printed editions and belt J\TP3.- 
 
 which 
 
xliv PREFACE. 
 
 I which I have not ventured to adopt. The flile of Hofea is indeed 
 
 I poetical in the very highefl: degree. In maxim folemn, fententious» 
 brief : in perfwafion, pathetic ; in reproof, fevere ; in its allufions, 
 always beautifull and ftriking, often fublime : rich in its images; 
 bold in hyperbole ; artificial, though pcrfpicuous, in its allegory : 
 pofTefling in ihort, according to the variety of the matter, all the 
 chara6lers by which poetry, in any language, is diftiuguiflied from 
 profe. And there cannot be a doubt, that the compofition was ori- 
 ginally in the metrical form. But as the divifion of the hemiftichs 
 is not preferved in the MSS, nor in any of the verfions ; I confider 
 the metrical form as loft. And as the greateft adepts, in the myfle- 
 ries of the Maforetic pundluation, have never difcovered in this 
 book (or, as far as I know, in any of the Prophets) thofe peculiari- 
 ties of accentuation, which are remarkable in the books confefl'edly 
 retaining the metrical form ; I fufpe6l that it was loft early, 
 not only in Hofea, but in all the Prophets (Ifaiah perhaps excepted) 
 and the attempt to reftore it is too much, in my judgement, for 
 modern criticifm ; efpecially as the parallclifm (the only circum- 
 ftance the modern critic has to guide him in the conftru6tion of the 
 diftichs), is, in many parts of the book, if not indeed in the 
 greater part of it, exceedingly imperfect, interrupted and obfcure : 
 an effe6l perhaps of the commatifm of the ftile. If in certain paf- 
 fages the parallelifm is entire, manifeft, and ftriking (as in fome 
 it certainly is, infomuch that fome of Bifliop Lowth's choiceft ex- 
 amples, of this great principle of Hebrew verfe, are taken from this 
 Prophet), I truft that my tranflation is fo clofe, as in thofe parts to 
 difplay the ftru6ture of the original, though the hemiftichal divi- 
 fion is not exhibited to the eye in the printed page: and that, 
 notwithftanding this defecSl, if a defe6l it be, as much of the ver- 
 ification, if it may be fo called, is preferved, as is with certainty 
 difcernible to the Biblical fcholar in the Hebrew text, in its prefent 
 ftatc. 
 
 With 
 
PREFACE. xlv 
 
 With refpe(5l to my tranflation, I defire that it may be diftincllv ^-^'snoUbs 
 underluood, that! give it not, as one that ought to fuperfede the ufe 
 of the PuhHc Tranflation in the fervice of the Church. Had my 
 intention been to give an amended tranflation for pubhc ufe; I 
 fliould have conduced my work upon a very different plan, and 
 obferved rules in the execution of it, to which I have not cOnnned 
 myfelf. This work is intended for the edification of the Chriftian 
 reader in his clofef. The tranflation is fuch as, with the notes, may 
 form a perpetual comment on the text of the Holy Prophet. For 
 a tranflation, accompanied with notes, 1 take to be the bcfl: per- 
 petual comment upon any text in a dead language. My great 
 object therefore in tranflating has been, to find fuch words and 
 phrafes, as might convey neither mere nor lefs than the exa6l fenfc 
 of the original (I fpeak here of the exa6l fenfe of the words, not of 
 the application of the prophecy). For this purpofe I have been 
 obliged, in fome few inftances, to be paraphraftic. But this has 
 only been, when a fmgle word, in the Hebrew, exprefTes more, than 
 can be rendered by any Angle word in the Englifli, according to 
 the eftablithed ufage of the language. A tranflator, who, in fuch 
 cafes, will confine himfelf to give word for word, attempts in truth 
 what cannot be done ; and will give either a very obfcure, or a 
 very defective tranflation. That is, he will leave fomething un- 
 tranflated. The necefhty of paraphraftic tranflation will particu- 
 larly occurr, whereever the fenfe of the original turns upon a pa- 
 ronomafia: a figure frequent in all the Prophets, but in the ufe 
 of which Hofea, beyond any other of them, delights. With the 
 fame view of prefenting the fenfe of my author in language per- 
 fpicuous to the Englifli reader, for Hebrew phrafes I have fome- 
 times judged it expedient to put equivalent phrafes of our own 
 tongue (where fuch could be found) rather than to render the He- 
 brew word for word. But thefe liberties I have never ufed, without 
 apprifmg the learned reader of it in my Critical Notes, and aiTign- 
 
 f ing 
 
xlvi PREFACE, 
 
 ing the reafon. And ibmetimes, in the cafe of phrafes, I have 
 given the Englifli reader a Hteral tranflation of the Hebrew phrafe in 
 the explanatory notes. In fome inftances, but in very few, I have 
 changed words, and forms ofexpreiTion, in f equentufe in our public 
 tranflation, for others, equivalent in fenfe, of a more modern phrale- 
 ology : ever keeping my great point in view, to be perfpicuous to 
 the generality of readers. The dignity, refulting from Archailms, 
 is not to be too readily given up. But perfpicuity is a confidera- 
 tion, to which every thing mufl: be facrificed. And if the phrafe- 
 ology of the Bible were not changed, from time to time, to keep 
 , pace, in fome degree, with the gradual changes of common 
 fpecch ; it would become unintelligible to the common people. 
 With refpe6l to them at this day, the Holy Bible, tranflated into 
 the Englilli of Chaucer's age, would be a tranflation out of one 
 dead language into another. Not to fay that Archaifms, too long 
 retained, inftead of raifing the ftile, become in the end mean, and 
 even ludicrous. The Book of Pfalms would be of little ufe to the 
 vulgar, if it were tranflated into the vulgar tongue, after the man- 
 ner of this" fpecimen : " Why gnafl:es the gens, and the peple 
 " thoughteydil thingis '." Though the text were accompanied with 
 this luminous comment : " The Prophete, fnybband hem that 
 
 ♦' tourmentid crift, faies, whit the gens thoo were the knyttes 
 
 *' of rome that crucified crift. gnajied^^ " as befl:es with oute 
 
 " refoun. and. the peple, thoo were the Jews, thoughte vaynie 
 
 •' thoughtes, &c." And the tragical fl:ory of John the Baptift, fo ad- 
 mirably related in all its circumftances by the Evangelift, would 
 not be heard with gravity in any congregation at this day, were the 
 narrative to proceed in this language: " When the doughtyr of that 
 " Herodias was in-comyn, and had tombylde and plefide to Ha- 
 *' rowd.e, and alfo to the fittandc at mete, the kynge fays to the 
 
 » rf. ii. I. 
 
 ** wench, 
 
PREFACE. xlvii 
 
 " wench, &c." There is a limit therefore to the love of Archaifras, 
 beyond which it ihould not be indulged. But there is a limit alfo 
 to innovation, which I l:iiope I have not paflTed. 
 
 The Notes, which accompany my tranflation, are of two kinds ; ofn.eNcts». 
 Explanatory and Critical. The firft are intended to open the fenfe 
 of the text, and point out the application of the prophecy, to the 
 Englilli reader. The latter are difquifitions upon various points of 
 antient learning, many of them purely philological, to alcertain 
 the true fenfe of the text, to juftify my tranflation of it, or the ap- 
 plication of it that I teach the unlearned reader to make, to the 
 fatisfaclion of the learned reader. The Explanatory Notes accom- 
 pany the text, being given at the bottom of the page ; and the re- 
 ference to thefe is by the fmaller letters. The Critical Notes are 
 placed at the end by themfelves ; and the reference to thefe is by 
 the capitals of the Roman alphabet. It often happens, that 1 have 
 occafion to give an explanatory and a critical note upon the fame 
 palTage. In this cafe, that the text might not be too much crowded 
 with letters of reference ; I have often made the reference to the 
 Critical Note, at the end of the Explanatory. It has fometimes 
 happened, that an Explanatory note has unavoidably run to too 
 great a length, to be placed with convenience at the bottom of the 
 page. In this cafe it is put at the end, among the Critical. And 
 the unlearned reader is referred to it in this manner. " For an ex- 
 *' planation of this, or, for a further explanation of this, fee note 
 " (A)." Whereas in the cafe of reference at the end of an Ex- 
 planatory note, to one of the Critical, in which the mere Englilh 
 reader is lefs interefted, the reference is fimply, " fee note (A)." I 
 would obferve, however, that in the Critical Notes, with the ex- 
 ception of fuch as are purely Philological, the unlearned reader 
 will find much, that may afford him both amufement and inflruc- 
 tion. And many even of the Philological may be of ufe to tliofe, 
 
 who 
 
xlviii PREFACE. 
 
 who have a general acquaintance with antient literature, though but 
 a fuperficial knowledge of the Oriental languages. 
 
 Although no pains have been fpared to afcertain the true fenfe 
 of the original in the obfcureft paffages, by confulting the ablefl; 
 commentators and grammarians, and tranflations, antient and 
 modern, in all the languages 1 underftand ; and by an analyfis, 
 which to many may feem in fome inflances too ftri£f, of words and 
 phrafes of various and doubtfull meaning ; I cannot have the va- 
 nity to fuppofe, that the critical reader will not difcover many ble- 
 mifties and imperfections. Some corrections, which have occurred 
 to myfelf, in the progrefs of the work through the prefs, I hav£ 
 given in a (liort Appendix \ 
 
 » See Appendix, N° I. 
 
 HOSE A. 
 
H O S E A. 
 
 CHAP ^ -*■ ^^ word of Jehovah which was [fpokeii] unto 
 
 I. (A) Hofea, fon of Beeri, in the clays of Uzziah, Jotham, 
 
 Ahaz, Hezekiah, kings of Judah, and in the days of Jero- 
 boam, fon of Joafli, king of Ifrael. 
 
 1 The beginning of the word of Jehovah by (A) Hofea 
 [was in this manner (B). Jehovah faid unto (A) Hofea ; 
 Go, Take to thee a wife of proftitution, and children of 
 promifcuous commerce : for the land is perpetually play- 
 ing the wanton (C), forfaking Jehovah. 
 
 3 So he went and took Gomer, .daughter of Diblaim, and 
 
 4 (he, conceived and bare him a fon. And Jehovah faid 
 unto him, "Call his name Jezrael [a feed of God '^'\', for 
 yet a little while, and I will vifit the blood of Jezrael "^ 
 
 " See Preface. 
 
 '' blood of Jezrael. Heb. — bloods of Jezrael," i. e. blood of the holy feed, the faithful} 
 
 fervants of God, Ihed by the idolatrous princes of Jehu's family in perfecution, and the blood of 
 children fhed in their horrible rites upon the altars of their idols. For further explanation of 
 this fee (D). 
 
 B upon 
 
J II O S E A. CHAP. I. 
 
 upon the houfe of Jehu, and I will abolifli the kingdom 
 
 5 of the houfe of Ifiael. And it fliall be in that very day % 
 when I break the bow of Ifrael in the valley of Jezrael'^." 
 
 6 And fhe conceived again and bare a daughter. And 
 God faid, " Call her name Lo-ruhamah " [Not Beloved] : for 
 I will no more cherifli with tendernefs *^ the houfe of Ifrael, 
 
 7 infom.uch as to be perpetually forgiving them"(F). But 
 the houfe of Judah with tendernefs I will cherifli ; and I 
 will fave them by Jehovah their God, and will not fave 
 them by bow, nor by fword, nor by battle, by horfes 
 nor by horfemen °. 
 
 ' And It fliall be in that very day, when I break — " This entire abolition of the kingdom of 
 the ten tribes lliall take effefil, at the time when I break, &c. See (E.) 
 
 ■■ — when I break the bow of Ifrael, fcc." St. Jeroiile fays the Ifraelites \yfere overtlirown 
 by the Aflyrians in a pitched battle in the plain of Jezrael. But of any fuch battle we have no 
 mention in hiftoiy, facred or profane. But Tigjath-pileler took feveral of the ■principal cities in 
 tliat plain, in the reign of Pekah. And. afterwards, in the reign oi Hofliea, Samaria was. taken by 
 Shahnanazer after a liege o^ three years/ and this put an end to the kingdom of" the ten tribes. 
 2 Kings, XV. 29, and xvii. 5, 5. And the taking of thcfe cities fucceflively, arrd at laft of the 
 capital itfelf, was " a breaking of the bow of Ifrael," a demolition of the whole military ftrength 
 of the kingdom, " in the valley of Jezrael," where all thofe cities were lituated. For the break- 
 ing of a bow was a natural image for the overthrow of military ftrength in general, at a time 
 when the bow and arrow was one of the principal weapons. 
 
 Although the valley of Jezrael is here to be underftood literally of the trad of country to 
 named, yet perhaps there is an indireft allufion to tlie my Hical import of die name. This being the 
 fineft fpot of the whole land of promife, the name, the vale of Jezrael, defcribes it as the property 
 of the holy feed, by whom it is at laft to be pofleffed. So that, in the very terms of the denun- 
 ciation ao-ainft the kingdom of Ifrael, an oblique promile is contained of tlie reftoration of the 
 converted Ifraelites. The Ifrael which pofleffed it, in the time of this prophecy, were not the 
 rightfuU owners of the foil. It is part of the domain of the Jezrael, for whom it is referved. 
 
 « not beloved," a dilowned, neglefted child, having no part in the afFedions of the reputed 
 
 father. 
 
 ' — , — cherifh with tendernefs," or, " cherifti ^^ ith a parent's tendernefs;" for tliis is the full 
 force of the original word. 
 
 And 
 
CHAP. I. H O S E A. ' 3 
 
 8 And fhe weaned Lo-ruhamah ; and (lie conceived and 
 
 9 bare a fon. And God faid, " Call his name Lo-ammi 
 [N(5/ a people of mine\^ for ye are no people of mine, and 
 
 lo I will not be yours. Neverthelefs the number'' of the 
 children of Ifrael fliall be as the fand of the Sea, which 
 cannot be meafured, and cannot be counted ; and it fhall 
 be, that, in the place ' where it was faid unto them, " No 
 people of mine are ye," [there] it fliali be faid unto them, 
 
 I I " Children of the living God." And the children of Ju- 
 
 8 Thefe expreffious are too magnificent to be underftood of any thing but the final refcue of the 
 Jews from the power of Antichrift in the hitter ages, by the incarnate God dettroying the enemy 
 with the brightnefs of his coming ; of which the deftruftion of Sennacherib's army in the days 
 of Hezekiah, might be a type, but it was nothing more. It may feem perhaps, that the prophecy 
 points at feme deliverance peculiar to the houfe of Judah, in which the ten tribes will have 
 no fhare ; fuch as the overthrow of Sennacherib aftually was ; whereas the deftru<Stion of Anti- 
 chrift will be an univerfal blefling. Bat, in the different treatment of the houfe of Judah and 
 the houfe of Ifrael, we fee the prophecy hitherto remarkably verified. After the excifion of the 
 kingdom of the ten tribes, Judah, though occafionally vifited with fevere judgements, continued 
 however to be cherifhed witli God's Love, till they rejefted our Lord. Then Judah became Lo- 
 ammi ; but ftill continues to be vifibly an objeft of God's Love, preferved as a dillindl race for 
 gracious purpofes of Mercy. Perhaps in the lafl; ages the converts of the houfe of Judah will be 
 the principal objefts of Antichrift's malice. Their deliverance may be firfl: wrought, and through 
 them the blefling may be extended to their brethren of the ten tribes, and ultimately to the 
 whole world. This order of things the fubfequent prophecy teems to point out. 
 
 '' the number of the children of Ifrael." I think this is to be underftood of the myflical 
 
 Ifrael ; their numbers, confifting of myriads of converts, both of the natural Ifrael, and their 
 adopted brethren of the Gentiles, fliall be immeafurably great. 
 
 ' And it ihall be that in the place, &c." That is at Jcrufal<'m, or at leaft in Tud<xa, where this 
 prophecy was delivered, and where the execution of the fentence took place. There, in that very 
 place, they, to whom it was faid, Ye are no people of mine, fliall be called children of the 
 Living God. This muft relate to the natural Ifrael of the houfe of Judah, for to them it was 
 faid, " Ye are no people of mine." And fince they are to be acknowledged again as the children 
 of the Living God, in the fame place where this fentence was pronounced and executed, the pro- 
 phecy clearly promifes their reftoration to their own land. See Note (G.) 
 
 B a dah 
 
4 H S E A. 
 
 CHAP. I. 
 
 dah n-iall be collefled'', and the children of Ifrael fliall be 
 united, and they fhall appoint themfelves one head, and 
 come np from the earth'. For great fliall be the day of 
 Jezrael '". 
 
 1 Speak to (A) your brethren, O Ammi [O my Peop/e]^ 
 CHAP. and to your fifters, O Run amah [O darling daugbter\^. 
 a Argue with your mother ; Argue, that flie is no wife of 
 mine, and [that] I am not her hufband. But let her re- 
 move her paramours from her prefence, and her adul- 
 
 3 terers from her embraces ^. Left I ftrip her even of her 
 under garments ; and fet her up to public view naked as 
 the day when flie was born (B) ; and make her hke the 
 wafte vvildernefs ""^ and reduce her to the condition of a 
 
 4 parched land, and kill her with thirft : and cherifli not 
 
 * And the children of Judah fliall be collefted, &c." When converts of the houfe of Judali 
 fhall have obtained a re-fettlement in the Holy Land, then a general converfion fliall take place 
 of the race of Judah, and the race of the ten tribes. They fliall unite in one confelhon, and 
 in one polity, under one king, Chrifl the Saviour. 
 
 ' and come up from the earth,' i. e, from all parts of the earth to Jerufaleni. Jerufalem 
 
 being fituated upon an eminence, and in the heart of a mountainous region, which rofe greatly 
 above the general level of the country to a great diflance on all fides, the facred writers always 
 fpeak of perfons going to Jerufalem, as going up. 
 
 " great fhall be tlie day of Jezriiel." Great and happy fhall be the day, when the holy 
 
 feed of both branches of the natural Ifrael iliall be publickly acknowledged of their God ; united 
 nndtr one head, their king Mefliah ; and reftored to the poifellion of the proniilbd land, and to 
 a tltuation of high pre-eminence among the kingdoms of the earth. See note (H.) 
 
 ' Although the Ifraelites in the days of Hofea were in general corrupt, and addicled to idolatry, 
 
 a her 
 
CHAP. II. H O S E A, 5 
 
 her children with kindnefs, for they are children of pro- 
 mifcuous commerce. 
 
 5 For their mother hath played the wanton ; Ihe that 
 conceived them hath caufed fliame (C). For flie faith, I 
 will go after my lovers ; givers of my bread and my 
 water, of my wool and my flax, of my oil and my li- 
 
 6 quors ^. Therefore, behold I flop up her ways (D) with 
 thorns, and 1 fence her in with a ftone fence (E), that fhe 
 
 7 fliall not find her outlets (F). Though flie run after her 
 lovers ^, fhe lliall not overtake them ; though flie feek 
 them, flie fliall not find them. Then flie will fay, I will 
 go and return to my firft hufband ; for it w^as better with 
 
 8 me then, than now. But flie would not know that I gave 
 her the corn, and the wine and the oil ; and filver I fup- 
 
 yet there were among them, in the worft times, fomewhohad not bowed the knee to Baal. Thefe 
 were always Ammi and Ruhamah, Gods Own People and a Darling Daughter. God coinmlHions 
 thefe faithful! few to admonifh the inhabitants of the land in general, of the dreadful! judge- 
 ments that would be brought upon them by the grofs idolatry of the Jewifh Church and Nation. 
 
 *> Heb. from between lier breafts." See Cant. I. 13. 
 
 ' Heb. and lay her wafte lilic a wildernefs." It may feem liarfh to fay of a woman, that flie 
 fhall be laid wafte like a wildernefs, and reduced to the condition of a parched land. But It is 
 to be obfened, that the allegorical ftyle makes an intercommunity of attributes between the type 
 and tlie tiling typified. So that wlien a woman is the image of a country, or of a church ; that 
 may be faid of the woman which, in unfigured fpeech, might be faid of the country, or the 
 church, which flie reprefents. The country might literally be made a wafte wildernefs, by unfruit- 
 ful! feafons, by the devaftations of war, or of no.\ious vermin : a church is made a wildernefs 
 and a p.irched land, when the living waters of the fpirit are withheld. 
 
 <• Milk; Honey, Wine, &:c. 
 
 • her lovers;" i. e. lier idolSj whicli, in her dlftrefs, fhe ^^ill fupplicate in vain, 
 
 plied 
 
6 H O S E A. CHAP. 11. 
 
 plied to her in abundance, and gold, with which they 
 
 9 provided for Baal. Therefore I take away again my corn 
 
 in its proper time, and my wine in its feafon, and I carry 
 
 oflf my wool and my flax [which were] to cover her na- 
 
 10 kednefs ^ And now I will difcover her vilenefs (G) in 
 the fight of her lovers, and none fhall deliver her out of 
 
 1 1 my hand. And 1 will caufe all her merriment to ceafe, 
 her feftivals, her new moon, and her fabbaths, and all her 
 
 J 3 public aflembl'es. And I will lay wafte her vineyards and 
 her fig-tree orchats (H), of which fhe faith, thefe are 
 my pay (I), with which my lovers requite me ; but I will 
 make them a foreft, and the beafts of the field fhall devour 
 
 13 them. Thus I will vifit upon her the days of the Baalim, 
 
 f I think this pth verfe fpeaks of calamities already begun, and the loth defcribes the progiefs 
 and increafe of them. It appears from all the prophets, and particularly from Amos and Joel, 
 that the beginning of judgement upon the refradory, rebelUous people was in unfruitful! feafons, 
 and noxious vermin, producing a failure of the crops, dearth, murrain of the cattle, famine, 
 and .peftilential difeafes. 
 
 « footh her and — fpeak kindly to her." Speak what fliall touch her heart, in her outcaft 
 
 • ftate in the wildernefs of the Gentile world, by the proffers of mercy in the Gofpel. " For tlie 
 " doftiine of the Gofpel," fays Luther upon this place, " is the true foothing fpeech, with which 
 " the minds of men are taken. For it terrifies not the foul, like the Law, with fevere denunciations 
 " of punithment ; but, although it reproves fin, it declares that God is ready to pardon finners 
 
 - " for ihe fake of his Ion ; and holds forth the facrifice of the Son of God, that the fouls of finners 
 " may be affured, that fatisfaftion has been made by that to God." 
 
 '■ thence." The Englifh word " thenca" renders either " from tliat place,'' or " from 
 
 " that time," or "in confequence of thofe things." And the original word is ufed in all thefe 
 various fenfes. No one of thefe fenfes would be inapplicable in this place : but the laft feems 
 the moft fignificant. God declares, that the calamities of the difperfion, together with the footh- 
 
 .ing intimations of the Gofpel, by bringing the Jewifh race to a right mind, will be the means of 
 
 when 
 
CHAP. II. H O S E A. 7 
 
 when (lie burnt incenfe to them, and decked herfelf with 
 her nafal gem, and with her necklace, and went after 
 her lovers, but Me Ihe forgat, faith Jehovah. 
 
 14 Neverthelefs, behold I will footh her ; and though I 
 make her travel the wildernefs, 1 will fpeak kindly to 
 her ^. For thence '' I have appointed her vineyards for 
 her, and the vale of tribulation ' for a door of hope. And 
 
 15 there Ihe fliall fing as in the days of her youth, even 
 as in the day when flie came up out of the land of Egypt "". 
 
 16 And it fliall be in that day, faith Jehovah, thou flialt call 
 me IsHi \_My hufbaiid\^ and no more fhalt thou call me 
 
 17 Baali^ \My Lor'd\. For I will take the names of the 
 Baalim out of her mouth, and they fliall no more be re- 
 
 re-inftating them in that wealth and profperity, which God has ordained for them in their 
 own laud. 
 
 ' tribulation" or confternation, Heb. Achor, alludins" to the vale near Jericho, where the 
 
 IlVaelites, firft fetting foot within the Holy Land, were thrown into trouble and confternation by 
 the daring theft of Achan. In memory of which, and of tlie tragical fcene exhibited in that 
 fpot in the execution of the facrilegious peculator and his whole family, the place was called the 
 Vale of Achor. Jofli. vii. And this Vale of Achor, though a fcene of trouble and diftrefs, was 
 a door of hope to the Ifraeliles under Jofliua ; for there, immediately after the execution of 
 Achan, God faid to Jofliua, " Fear not, neither be thou difmayed'' (chap. viii. i.) ; and promifed 
 to fupport him againft Ai, her king and her people. And from this time Jofliua drove on his 
 conquefts with uninterrupted fuccefs. In like manner the tribulations of the Jews^ in their pre- 
 fent difperfion, fliall open to them the door of hope. 
 
 ^ See Exod. xv. This perpetual allufion to the Exodus, to the circumftances of the march 
 through the wildernefs, and the firft entrance into the Holy Land, plainly point the prophecy to 
 a fimilar deliverance, by the immediate power of God, under tliat Leader, of whom Mofes was 
 the type. 
 
 ' Iflii is an appellation of Love, Baah of Subjeftion and Fear. "■ God hath not given us the 
 fpirit of Fear, but of Power and of Love, and of a found mind." 2 Tim. i. 7. See Jer. xxiii, 27. 
 See note (K.) 
 
 membered 
 
8 H O S E A. CHAP. II. 
 
 18 membered by their name'". And I will make a covenant 
 for them in that day, with the beafts of the field, and 
 with the fowls of the heavens, and with the creeping 
 things of the ground ; and bow, and fword, and armour, 
 (L) will I break from oft' the earth, and I will make them 
 
 19 lie down in their beds in fecurity. And I will betroth 
 thee to myfelf for ever. Yes — I will betroth thee to myfelf 
 with jurtice ", and with righteoufnefs ", and with exuberant 
 
 20 kindijcfs ", and with tender love ". Yes — I will betroth 
 thee to myfelf, with faithfullnefs" ; and thou flialt know 
 
 21 the Jehovah. And it IhaU be in that day, 1 will perform 
 my part (Nj, faith Jehovah — I will perform my part upon 
 the Heavens ; and they Ihall perform their part upon the 
 
 "> It is in vain to look for a purity of religious woriTiip, anfwerable to this prophecy among the 
 Jews retvirned from tlie Babylonian captivity. This part of the prophecy, with all the reft, will 
 receive its accomplifhment in (he converted race in the latter days. It is faid, indeed, that, after 
 the return from Babylon, the Jews fcmpuloufly avoided Idolatry, and have continued untainted 
 with it to this day, But generally as this is aflerted by all commentators, one after another, it is 
 not true. Among the reftored Jews there was indeed no public Idolatry, patronifed by the govern- 
 .ment, as there had been in times before the captivity, particularly in the reign of Ahaz. But from 
 the time of Antiochus Epiphanes to the laft moments of the Jewilh polity, there was a numerous 
 and powerfull faftion, which in every thing aft't;(5\ed the Greek manners ; and this Hellenifing 
 , party were Idolaters to a man. The Jews of the prelent times, as far as we are acquainted with 
 them, feem indeed to be free from the charge of Idolatry, properly fo called. Bat of the pre- 
 fent ftate of the ten tribes we have no certain knowledge j without which we cannot take upon 
 us either to accufe, or to acquit them. 
 
 a. covenant." This covenant with the bcafls of the field, the fowls of heaven, and the 
 
 reptiles of the earth, is the final converfion of the mnft ignorant and vicious of the Heathen 
 .to the true faith. The efteft of which mult be, that ihcy will all hvc in peace and friendlliip 
 with the re-eftablilhed nation of the Jews. 
 
 ° juftice,— righleoufnefk, — exuberant kiiidncfs, — tender love, — faithfulluefs." Thefe words 
 
 all have reference to what Chrift did and gave for the efpoufal of tlie Church, liis Bride. 
 See note (M.) 
 
 Earth ; 
 
CHAP. II. H O S E A. 9 
 
 2 2 Earth ; and the Earth fliall perform her part upon the 
 corn, and the wine, and the oil ; and they lliall. perform 
 
 23 their part upon the Jezrael \the feed of Go(f'. And I will 
 fow her [as a feed], for ray own felf, in the earth" ; and 
 with tendernefs I will cherifli her, that had been Lo-RU- 
 HAMAH ^Jbe not-beloved] ; and I will fay to Lo-ammi \no 
 people of mine~\^ Ammi ^my own people^ art thou; and he 
 . fliall fay, My God ! 
 
 CHAP. I ^^'^ Jehovah faid unto me again, " Go, love the 
 
 ^^^' woman'' addicted to wickednefs (A), and an adultrefs ; 
 
 after the manner of Jehovah's love for the children of 
 
 Ifrael '', although they look to other Gods, and are addicted 
 
 to goblets of wine." 
 
 nan 
 
 ° The myriads of the natural Ifrael, converted by the preaching of the Apofllcs, were the firft 
 feed of the Univerfal Church. And there is reafon to believe, that the refloration of the con- 
 verted Jews will be the occafion and means of a prodigious influx of new converts from the 
 Gentiles in the latter ages. Rom. xi. la and 15. Thus the Jezrael of the Natural Ifrael from 
 the firft have been, and to the lalt will prove, a feed fown of God for himfelf in the Earth. 
 See note (O). 
 
 ^ the woman ;" i.e. Gomer the prophet's wife, difcarded for her incontinence after her 
 
 marriage. In Chap. i. 3, before her marriage, fhe was only a fornicratrefs ; but, for her irregularities 
 afterwards, fhe is now branded with the name of an adultress. See note (B), and Appendix^ N^ II. 
 
 *> children of Ifrael." " Children of Ifrael," and " Houfe of Ifrael, ' are two diftinft ex- 
 
 preffions to be differently underftood. " The houfe of Ifrael," and fometimes "Ifrael" by itfelf, 
 is a particular appellation of the ten tribes, as a diftinft kingdom from Judah. But " the chil- 
 dren of Ifrael," is a general appellation for the whole race of the Ifraelites, comprehending both 
 kingdoms. Indeed it was the only general appellation, before the captivity of the ten tribes ; af- 
 terwards, the kingdom of Judah only remaining, " Jews" came into common ufe as the name of the 
 whole race, which before had been the appropriate name of the kingdom of Judah. It occurs for 
 the firft time in the i6th chapter of the Second Book of Kings, in the hiftory of Ahaz. It is true we 
 read in Hofea of " the children of Judah and the child-ren of Ifrael ;" i. 11. But this is only an 
 honourable mention of Judah as the principal tribe, not as a diftinft kingdom. And the tjue 
 
 C So 
 
lo H O S E A. CHAP. III. 
 
 2 So I owned her (B) as my own by fifteen pieces of filver, 
 
 3 and a homer and a half of barley. And I faid unto her, 
 *' Many days (halt thou tarry for me ; thou flialt not play 
 the wanton, and thou Ihalt not have to do with a hufband, 
 neither will I with thee''." 
 
 4 For many days fliall the children of Ifrael tarry, without 
 king, and without ruler '*, and without facrifice % and 
 without ftatue, and without ephod and teraphim ^. After- 
 w'ard fliall the children of Ifrael return, and feek the Je- 
 hovah their God, and the David their King, and adore 
 (D) Jehovah, and his goodnefs, in the latter days. 
 
 cxpofition of the expreflfion is, " the children of Judah, and all the reft of the children of Ifrael." 
 We find Jiid.ih thus p.inicularly mentioned, as a principal part of the people, before the kingdoms 
 were leparated. See 2 Sam. xxiv. i. i Kings, iv. ao and 3J. And yet at that time Ifrael was the 
 general name, i Kings, iv. I. 
 
 ' The condition of the woman reftrained from licentious courfcs, owned as a wife, but without 
 rettitution of conjugal rites, admirably reprelents the prefent ftate of the Jews, manifcllly owned 
 as a peculiar people, withheld from idolatry, but as yet without accefs to God through the 
 
 Saviour. 
 d without king and without ruler ;" without a monarch, and without any government of 
 
 their own. 
 
 e without facrifice ;" deprived of the means of offering the typical facrifices of the law, 
 
 and having as yet no fliare in the true facrifice of Chrift. 
 
 * witliout ftatue, ephod, and teraphim." After much confideration of the paffage, and of 
 
 much that has been written upon it by expofitors; I reft in the opinion ftrenuoufly maintained by 
 the learned Pocock, in which he agrees with many that went before him, and has the concur- 
 rence of many that came after, Luther, Calvin, Vatablu% Drufius, Livelye, Houbigant, and arch- 
 bifliop Newcome, with many others of inferior note ; I reft, I fay, after much confideration, in 
 tlie opinion, that Statue, Ephod, and Teraphim, are mentioned as principal implements of ido- 
 latrous rites. And the fum of this 4th verfe is this ; that for many ages the Jews would not be 
 their own matters ; would be deprived of the exercife of their own religion, in its moft efi!cntial 
 parts ; not embracing the Chriftian, they would have no lliare in the true lervice ; and yet would 
 be reftrained from idolatry, to which their forefathers had been fo prone. 
 
 Hear 
 
CHAP. IV. H O S E A. II 
 
 CHAP. I Hear the word of Jehovah, ye children of IfraeP; 
 
 for Jehovah hath a controverfy with the inhahitants 
 
 of the land ; becaufe there is no truth, nor piety, nor 
 
 a knowledge of God in the land. Curling and falfehood, 
 
 and murther and theft, and adultery, are burft out (A), 
 
 3 and blood follows clofe upon blood '\ Therefore the land 
 fhall mourn, and every one dwelling therein fhall pine 
 away, even to the beafts of the field, and the fowls of 
 the heavens ; yea, the fiQi of the fea alfo fliall be taken 
 away. 
 
 4 By no means (B) let any one expoftulate, nor let any 
 one reprove *" ; for thy people ^ are exa£lly like thofe who 
 
 It is to be obferved, that this fourth verfe is the expofition of the type of tlie prophet's dealing 
 with his wife. If the reftri£lion of the Jews from idolatry is not mentioned, we have nothing in 
 the expofition anfwering to that article of the typical contradl with the woman, " Thou flialt not 
 play the wanton." And certainly the reftriftion from idolatry is not mentioned, in this fourth 
 verfe at all, if it be not reprefented by tarrying without ftatuc, without ephod, and teraphim. 
 See note (C). 
 
 ' See the foregoing chapter, note ^ The prophecy is ftill general, rcfpeding both branches of 
 the Jewifli people. 
 
 '' Murther upon murther. 
 
 ' Let no one expoftulate or reprove ;" for all expoftulation and reproof will be loft upon 
 
 this people, fuch is their ftubbornnefs and obftinacy. 
 
 "• thy people ;" i. e. thy countrymen, O prophet. 
 
 * contend with the prieft." To contend with the prleft, the authorized interpreter of the 
 
 law, and the typical interceflbr between God and the people, was the higheft fpecies of contu- 
 macy and difobedience, and by the law was a capital oftence. See Deut. xvii. I2. God tells the 
 prophet, that contiuuacy and perverfenefs, even in this degree, were become the general character 
 of the people. That the national obftinacy, and contempt of die remonftrances and reproofs of the 
 prophets, were fuch, as might be compared with the ftubbornnefs of an ir.dividnal ; who, at theperil _ 
 of his life, would arraign and difobey the judicial decifions of Gods priefts. See note (C). 
 
 C 2 will 
 
12 H O S E A. CHAP. IV. 
 
 5 will contend with the prieft'. Therefore thou'^ flialt fall 
 in the day ^, nnd the prophet alfo Ihall fall with thee in 
 
 6 the night ^, and I will cut off thy mother '. 
 
 My people are brought to nothing for lack of know- 
 ledge *" : becaufe thou ' haft fcornfully rejed;ed knowledge, 
 therefore I will fcornfully rejed: thee, that thou be no 
 prieft to me. In as much as thou haft forgotten the law 
 
 7 of thy God, thy children alfo will I forget. In proportion 
 as they were magnified % they have finned againft me. 
 
 8 Their glory I will change into infamy. The fin offerings 
 of my people they eat, while to their iniquity they lift up 
 
 9 their foul ". [Or, every one of them liftb up his foul.] (G) 
 Therefore it fliall be like people like prieft, and I will 
 
 f thou." The laft fentence was addreffed to the prophet — " thy people, O prophet." 
 
 This to tjje people tkemfelves: "Thou, O ftubborn people." This fudden converfion of the 
 fpeech of tlie principal fpeaker, from one to another of the different pcrfons of the fcene, is fo 
 frequent in the prophets, that it can create no difficulty. 
 
 c in the day;" not for want of light to fee thy way ; but in the full day-light of divine 
 
 inftruiStion, thou flialt fall. Even at the rifing of that light, which is for the lighting of every man 
 tliat cometh into the world." In this day-timCj when our Lord himfelf vifited tliem, tlie Jews 
 made their laft falfe ftep, and fell. 
 
 >■ in the night." In the night of ignorance, which fliall clofe thy day, the prophet fhall 
 
 fall with thee; that is, the order of prophets among thee fhall ceafe. 
 
 • thy mother;" i. e. tliy mother-city, the metropolis. So Capellus, Houbigant, and 
 
 archbifliop Newcome. Eut Jerufalem is intended, not Samaria. For Samaria was the metro- 
 polis of the kingdom of the ten tribes, not of the whole nation, the children of Ifrael in 
 general. See (D). 
 
 "i knowledge;" i. e. confideration, attention. Becaufe they would not ufe the means of 
 
 knowledge which they had. But this lack of knowledge in the people was, in great meafure, 
 •wing to the want of that conftant inftruftion which they ought to have received from the priefts. 
 
 vifit 
 
CHAP. IV. H O S E A, 13 
 
 vifit upon each his ways, and his own perverfe manners to 
 
 10 either I will requite. And they lliall eat, and not be fatis- 
 fied ; wanton, and not procreate ; becaufe they have for- 
 
 1 1 faken the Jehovah, to give attention (H) to chamljering 
 and wine, and the intoxicating jnice, which take poiTelTion 
 of the heart. 
 
 1 2 My people confult their wood " ! — Let their ftaff therefore 
 give them anfwers (I). For a fpirit of lafcivioufnefs hath 
 driven them aftray, and they play the wanton, [breaking 
 
 13 loofe] from fubje6lion to their God. Upon the tops of 
 the mountains they facrifice, and upon the hills they burn 
 incenfe, under the oak p and the poplar, and the acorn- 
 tree, becaufe the fliade thereof is good. Since thus it is. 
 
 The lack of knowledge therefore is a general inattention of tlie people to their religious duty, 
 arifing from a want of the aduiODitioos of tlieir conftitiited teachers. The mention, tlierefore, 
 of this lack ot knowledge occafions a fudden tranfuion from general threateniugs to particular 
 denunciations againll the pritilhood. See note (E). 
 
 ' becaufe thou," Sec. — thefe denunciations are addrelTed to the High Priell for die time 
 
 being, as the reprefentative of the whole order. 
 
 " magnitied." The priefthood among the Jews was, by God's appointment, a fituation 
 
 of the higheli rank and authority. The complaint is, that, in proportion as they were niii'ed in 
 dignity and power above the red of the people, they furpaifed the rell in impiety. See (F). 
 
 ° Ihe fin ortenngs. Sec." That is, while they exercife the lacred funditn of the pritl'thood,- 
 and claim its higheft privileges, their own hearts are fet upon the prevailing idolatry-. 
 
 ° confult their wood;" i.e. the images of their idols, made of wood, "confult," as 
 
 oracles, to foretell what is to cume to pals, or to advife what meafures flioiild bo taken. 
 
 r the oak ;" i. e. the evergreen oak, or ile.\ ; — the acorn-tree," the common oak. 
 
 ' feparate themfelves with harlots;" i. e. they go atide, retire with the women, who 
 
 proftituted their perlbns in the precinds of the idolatrous temples. — themfelves /' with rttpecl 
 to tlie change of perfon. See note '. 
 
 let- 
 
14 H O S E A. CHAP. IV. 
 
 (K) let your daughters play the wanton, and your daugh- 
 
 14 ters-in-law commit adultery. I will not villt upon your 
 daughters when they play the wanton, nor upon your 
 daughters-in-law when they commit adultery. Becaufe 
 themfelves feparate themfelves '* with harlots, and facrifice 
 with the women fet apart to proftitution \ Therefore the 
 people, which will not underftand, fhall fall '. 
 
 15 'If thou play the wanton, O Ifrael, let not Judah be- 
 come guilty. — And come ye not unto Gilgal ", neither go 
 ye up to Bethaven, and fwear not " Jehovah liveth''." 
 
 ' fet apart to proftitution ;" or, — coiilecrated to proftitution." The people are charged 
 
 with partaking in thofe rites of the idolatrous worfhip, in which proftitution made a ftated part of 
 the religious feftivity. The expreflions clearly allude to the praftice mentioned by Baruch, vi. 43, 
 and minutely defcribed by Herodotus, book i. ch. 199. 
 
 ' Here the chapter ought to end. 
 
 ' Here a tranfition is made, with great elegance and animation, from the general fubjeft of tlie 
 whole people, in both its branches, to the kingdom of the ten tribes in particular. " Whatever 
 the obftinacy of the houfe of Ifrael may be in her corruptions, at leaft let Judah keep herfelf 
 pure. Let her not join in the idolatrous worfhip at Gilgal or Bethaven, or mix idolatry with the 
 profeftion of the true religion. — As for Ifrael, I give her up to a reprobate mind." Then the 
 difcourfe paflV;s naturally into the detail and amplification of Ifrael's guilt. 
 
 ° Gilgal, in this period of the Jewifh Hiftory, appears from Hofea and Amos to have beon a 
 fcene of the groffeft idolatry. " Come ye not" — i. e. Ye, O Men of Judah. See note '. 
 
 " Swear not, kc." i. e. Swear not the folemn oatli of the living God in an idolatrous 
 
 temple. 
 
 * in a large place," i. e. in an uninclofed place, a wide common. They (hall no longer 
 
 be fed with care in the rich enclofures of God's cultivated farm ; but be turned out to browfe the 
 fcanty herbage of the wafte. That is, they fhall be driven into exile among the Heathen, freed 
 from what they thought the rellraints, and of confequence deprived of all the bleflings and be- 
 nefits, of religion. This dieadfull menace is delivered in the form of fevere derifion : a figure 
 much ufed by the Prophets, efpecially by Hofea. Sheep love to feed at Luge. The fheep of 
 
 Truly 
 
CHAP. V. H O S E A. 15 
 
 16 Truly Ifrael is rebellious, like an unruly heifer (L). 
 
 1 7 Now will Jehovah feed them as a lamb in a large place ^ 
 
 18 A companion (N) of idols is Ephraim. — Leave him to 
 himfelf. Their ftrong drink is. vapid ^. — Given up to 
 lafcivioufnefs, greedy of gifts % (O fliame !) (Q) are her 
 
 1 9 great men. The wind binds her up in its wings ^'', and 
 they (liall be brought to fhame becaufe of their facrifices. 
 
 CHAP. I Hear ye this, O ye Priefts, and hearken ye, O Houfe of 
 ^' Ifrael, and Houfe of the King give ear, for upon you [pro- 
 
 ceeds] the fentence ; becaufe ye have been a fnare upon 
 
 Ephraim fliall prefently have room enough. They ftiall be fcattered over the whole furface of 
 the vaft Affyriaii Empire, where thpy will be at hberty to turn very heathen. See (M.) It is 
 remarkable, however, that even in this flate it is faid Jehovah will feed them. They are ftill, 
 in their utmoft humiliation, an objeft of his care. 
 
 » vapid." Sour, turned. The alinfion is to libations made with wine grown dead, or 
 
 turning four. The imaoe reprefents the want of all fpirit of piety in their afts of worlLip, and 
 the unacceptablenefs of fuch worfliip in the fight of God. Which is alledged as a reafon for the 
 determination, exprefled in the preceding claufe, to give Ephraim up to his own ways. " Leave 
 him to himfelf," fays God lo his Prophet, " his pretended devotions are all falfe and hypocritical, 
 I defire none of them." See (O). 
 
 * Heb. They love. Give ye. See Prov. xxx. 15. See (P). 
 
 " An admirable image of the condition of a people torn by a conqueror from their native 
 land, fcattered in exile to the four quarters of the world, and living thenceforward without any 
 fettled relidence of tlieir own, liable to be moved about at the will of arbitrary matters, like a 
 thing tied to the wings of the wind, obliged to go with the wind whichever way it fet, but never 
 fuffered for a moment to lie ftill. The image is ftriking now; but muft have been more ftriking, 
 when a bird with expanded wings, or a huge pair of wings without head or body, was the hie- 
 roglyphic of the element of the air, or rather of the general mundane atmofphere, one of the 
 moft irrefiftible of ph) fical agents. binds," or, " is binding," the prefent tenfe, to de- 
 note infiant futurity. 
 
 Mizpah, 
 
i6 H S E A. CHAP. V. 
 
 a Mizpab, a net fpread upon Tabor ; and the prickers " have 
 made a deep llaughter. Therefore will I bring chaftife- 
 ment '' upon them all. 
 
 3 I have known Ephraim, and Ifrael hath not been con- 
 cealed *" from me. For at this moment thou playeft 
 
 4 the wanton, O Ephraim ; Ifrael is polluted. Their per- 
 verfe habits (B) will not permit them to return unto their 
 God ; for a fpirit of wantonnefs is within them ^, and the 
 
 5 JEHOVAH they have not known. Therefore the excel- 
 lency of Ifrael *" fliall anfwer ' to his face, and liVael and 
 
 3 pricker'^," Icouts on horfeback, attendants on the cliace, whofe bulinefs it was to fcour 
 
 the countiT all around, and drive the wild beaiis into the toils. The Priefts and Rulers are ac- 
 culcd as the leducers of the people to apolhicy and idolatry, not merely by their own ill exam- 
 ple but w ith premeditated delign, under the image of hunters deliberately fpreading their nets 
 and fnares upon the mountains. And their agents and emilTaries, in this nefarious projeft, are 
 reprefented under the image of the prickers in this deftruftive chace. The toils and nets are 
 ■whatever in the external form of idolatry was calculated to captivate the minds of men: 
 magnificent temples, Itately aitars, images richly adorned, the gaiety of feftivals, the pomp, and, 
 in many inftances, even the horror of the public rites. All which was fupported by the go- 
 vernment at a vail expence The deep flaughter, which the prickers made, is the killing of the 
 fouls of men. See (A). 
 
 ^ will I bring chaftfcment upon ." Heb. will I be chaftifement, or, a chaf- 
 
 tifer, unto ." 
 
 ' have known hath not been concealed," i. e. have always known hath 
 
 at no time been concealed." In like manner, at tlie end of the next verfe, have not 
 
 known," is equivalent to have never known." 
 
 '' within them," deep in their minds." 
 
 ' the excellency of Ifrael," i.e. God. The original word, which the public tranflation 
 
 renders " pride," is the fame which in Amos viii. 7. is rendered " excellency." And there the 
 •"■ excellency of Jacob" certainly fignities the God of Jacob. Sec (C.) 
 
 ■ ' anlwer." Gpd is confidcrcd here, as in many parts of the Prophets, as condefcending 
 
 ■to a litigation with his people ; and the anfwer here is an anfwer in the caufe argued. The 
 anfwer on the part of GoJ will be fo clear and convincing, that the people of Ifrael will ftand 
 
 Ephraim 
 
CHAP. V. H O S E A. 17 
 
 Ephraim (hall fall in their iniquity ; with them alfo flTall 
 
 6 Jvidah fall. With their flocks and their herds they will 
 go to feek the Jehovah, but they fliall not find him ^ ; 
 
 7 he hath difengaged himfelf '' from them. To Jehovah 
 they have been falfe, for they have begotten a race of 
 aliens'. Now fhall a month devour them with their 
 portions ''. 
 
 8 Blow ye the cornet in Gibeah, the trumpet in Rama ; 
 found an alarm at Bethaven. — [Look] behind thee, O 
 
 9 Benjamin ' ! Ephraim fliall be given up to defolation, in 
 the day of rebuke, among the tribes of Ifrael. I have 
 declared what fliall furely be. 
 
 condemned by their own judgement. The anfwer will prove the juflice of God's dealing with 
 them, and tlieir guilt, even to their own convi£tion. 
 
 » See 2 Chron. xxix. 31 — 35. xxx. 13 — 15. 22 — 24. xxxi. 2 — 10. 2 Kings xxiii. 21. 22. and 
 26. 27. i Chron. xxxv. i. 7 — 9. 18. Alfo, 2 Chron. xxxiv. 20 — 28. The prophecy looks for» 
 ward to the times of Hezekiah and Jofiah ; declaring, that the attempts of thofe pioHS Kings, to 
 reftore tlie true worfliip, will fail of any durable effeiS, and will not avail to reverfe the doom 
 pronounced upon the guilty people. 
 
 I" — — difengaged himfelf." Heb. ■ loofened himfelf." 
 
 ' a race of aliens." Heb. — — children ftrangers.'' that is, children trained from their 
 
 earlieft infancy in the habits and principles of idolatry, and growing up aliens with refpedt 
 to God (for all are not Ifrael that are of Ifrael), alienated from Jehovah In their affeftions ; and 
 In their way of thinking, in their fentiments, and praftices mere heathen. 
 
 * Now ftiall a month devour them witli tlieir portions." A very fliort time fhall compleat 
 
 their deftruftion. with their portions," i.e. their allotments. They fliall be totally difpofleffcd 
 
 of their coutitrj'- ; and the boundaries of the feparate allotments of the feveral tribes fhall be con- 
 founded and obliterated, and new partitions of the land into diltrids fhall be made, from time to 
 time, at the pleafure of its fucceffive mailers. The captivity of the ten tribes was completed 
 foon after Hezekiah's attempted reformation, and tlie kingdom of Judah not long furvived Jo- 
 fiah's. To thefe things I think " the month" aOudes. 
 
 ' Look behind thee, O Benjamin." This prefents the image of an enemy in clofe purfuit, 
 ready to fall upon the rear of Benjamin. 
 
 D The 
 
t8 H O S E a. chap. v. 
 
 I o The rulers (E) of Judah have been as thofe that re- 
 
 move the bounds "". Upon them like a flood I will pour 
 out my fury. 
 
 I I Ephraim is hard prefled, ruined in judgement " ; be- 
 caule he is fclf-willed, walking after a commandment °. 
 
 I a Therefore am 1 as a moth in the garment p to Ephraim, 
 and as a worm in the flefli ^ to the houfe of Judah (G). 
 
 13 When Ephraim perceives his holes *i, and Judah his cor- 
 rupted fore (l), then Ephraim will betake him to the 
 Affyrian, and ""fend to the King, who takes up 
 all quarrels \ But he fliall not be able to repair the da?mage 
 
 14 for you ', nor fliall he make a cure of (L) your corrupted 
 
 "' That is, they have confounded the diftindions of right and wrong. " They have turned 
 iipfide down all political order, and all manner of religion." Englidi Geneva. 
 
 • hard preffed, mined in judgement." That is, he ha's no defence ta fet up agamft the 
 
 accufation brought againll lihn ; he has nothing tri fay for hinifelf. 
 
 - felf-v/illed, walking after a commandment." That is, although he has a commandment 
 
 to walk after, namely the divine law, yet he will take his own way; and this he does, not- 
 withllanding that he pretends to acknowledge the authority of the commandment. The ten 
 tribes pretended to be worfliippers of Jehovah ; but they worlLipped him in the calves at Dan 
 and Bethel ; and they appointed a priefthood of tlieir own, in prejudice of the prerogative of the 
 fons of Levi. But fee note (F). 
 
 p a moth in the garment, a worm in the flefli." From fmall and unperceived begin- 
 nings, working a llow, but certain and complete dellrudlon. 
 
 ^ holes" eaten by the moth. See (H). 
 
 ' I leave a fpace hwe, to fliew that fomething is wanting to be the nominative cafe of the 
 verb " fend. ' Perhaps " Judah," which however is not fupplied either by MSS. or verfions. 
 But certainly fomething mult have been laid about what Judali would do, when he perceived 
 his fore. 
 
 > the king w ho takes up all quarrels." This defcribcs fome powerful! monarch, who 
 
 took upon him to interfere in all quarrels between inferior power* 5 to arbitrate between them-, 
 and compell them to make up their differences, upon fuch terms as he thought jiroper to 
 diftate : whofe alliaoce was of courfc anxioufly courted by weaker flates. Such was the 
 
 fore^ 
 
CHAP. V. H O S E A. 19 
 
 fore. For, I will be as a lion unto Ephraim ; and as a young 
 lion to the houfe of Judah, I. I will feize the prey, and 
 1 5 begone ; I will carry off, and none fliad refcue. I will 
 begone, I will return unto my place " ; till what time 
 they acknowledge their guilt, and leek my face. When 
 diftrefs is upon them, they will rife early to feek me ^. 
 
 €HAP. I Come "", and let us return unto Jehovah. For he hath 
 
 ^^' torn, but he will make us whole ; he hath inflicted the 
 
 a wound, but he will apply the bandage. He will bring us 
 
 to life after two days ; the third day he will raife us up, 
 
 3 and we fliall live in his prefence ^\ Then we fliall know, 
 
 Aflyrian monarch, in the times to wliich the prophecy relates. His fiiendfliip was purchafed 
 by Menahem, King of Ifrai-l. 2 Kings xv. 19. 20. and in a later period follicited by Ahaz. 
 xyi. J — 9. See (K). 
 
 ' See 2 Chron. xxviii. 19 — 21. 
 
 * unto my place." The image of the lion is purfued, making off to his lalre with the 
 
 prey. The fenle is, that Jehovah will withdraw the tokens of iiis prefence from the Jewifli tem- 
 ple. The three firft v«rfes of the next chapter fhould be joined to this. 
 
 •"' — ^ rife early to feek me." Dr. Wheeler. Compare Jer. xxxv. 14. 15. 
 
 * Come ." The Prophet fpeaks in his own perfon to the end of the third verfe. He 
 
 takes occafion, from the intimation of final pardon to the penitent, given in the conclufion of 
 God's aweful denunciation of judgement, to addrefs his countrymen in words of mild pathetic 
 perfuafion. 
 
 '' live in his prefence," Jehovah, who had departed, will return, and again exhibit the 
 
 figns of his prefence among his chofcn people. So tlie converted and reflored Jews ^^•ill live in 
 his prefence. The two days and the third day feem to denote three diftinc5t periods of the 
 Jcwifti people. The firft day is the captivity of the ten tribes by the Affyrians, and of the t«o 
 under tlie Babylonians, confidered as one judgement upon the nation; beginning with the capti- 
 vity of the ten, and completed in that of the two. The fecond day is the whole period of the 
 prefent condition of the Jews, beginning with the difperfion of the nation by the Romans. 
 The third day is the period yet to come, beginning with tlicir reftoration at the fecond advent. 
 R. Tanchum, as he is quoted by Dr. Pococke, was not far, I think, from tlu' tnic meaning of the 
 
 D 2 ve 
 
20 H O S E A. CHAP. VI. 
 
 we fhall purfue after the knowledge of the Jehovah. 
 His coming forth is fixed as the morning '^ ; and he fliall 
 come upon iis as the pouring fhower (B), as the harveft 
 rain, [as] the rain of feed-time [upon] the earth ''. 
 
 4 What •= fliall I do for thee, O Ephraim ? What fliall I 
 do for thee, O Judah ? Since your piety (D) is as the cloud 
 
 5 of the morning ; as the dew, which goeth off early. It is 
 for this that I have belaboured [them] by the pro- 
 phets (E), killed them by the words of my mouth ' : and 
 the precepts given thee (F) were as the onward-going 
 
 6 light ^. For I defired charity (G), not facrifice ; and know- 
 place. "The Prophet," he fays, " points out two times and thole are the tirlt captivity, 
 
 and a fecond. After which fliall follow a third [time] ; Redemption : after which fliall be no 
 depreflion or fervitude." And this I take to be the fenfe of the prophecy in immediate applica- 
 tion to the Jews. Neverthelefs, whoever is well acquainted with the allegorical ftyle of prophecy, 
 when he recollefts, that our Lord's fuflerings were inflead of the fufferings and death of finners ; 
 that we are baptized into his death ; and by baptifm into his death are buried with him ; and that 
 he, rifing on the third day, raifed us to the hope of life and immortality ; will eafily perceive no 
 very obfcure, though but an oblique, allufion to our Lord's refurreftion on the tliird day: flnce 
 every believer may fpeak of our Lord's death and refurreftion, as a common death and refurreftion 
 of all believers. 
 
 ' fixed, &c." His appearance is fixed and certaiji, at its proper feafon, as the return of 
 
 the morning. See (A). 
 
 *' The images here delcribe the Jehovah, who is to come forth, as coming In the ofRce of an 
 univerfal benefaftor; the giver of the moli general and ufefuU benefits, and as coming forth at a 
 fixed feafon, and at a fcafou when his appearance will be expetled. See note (C). 
 
 • Here Jehovah takes up the dil'courfe again in his ovin perfon. 
 
 ' lulled tliem," frightened them to death with terrible tlireatenings. 
 
 e as the onward-going light." Heb. as light which goetli forth," i. e. as light, of 
 
 which it is the nature and property to go forth — to propagate itfelf infinitely, and in all direc- 
 tions. A mofi exprelfive image of the clearnefs of the praftical leflbns of the prophets. 
 
 ' This is the general rule, comprehending tlie fum of the praftical precepts of the prophets. 
 
 ledge 
 
CHAP. VI. H O S E A. %i 
 
 7 ledge of God, more than burnt offerings ''. But they, 
 like Adam ', have tranfgrefled the covenant ; even in thefe 
 circumftances ^^ they have dealt treacherouily againft me. 
 
 8 Gilead' is a city of workers of iniquity, marked vi'ith foot- 
 
 9 fteps of blood. And, like a banditti lying in wait for a 
 man, a company of priefts, upon the highway, murther 
 unto Sichem '. Verily they have committed lewdnefs in 
 
 I o the houfe of Ifrael (L). There have I feen a horrible 
 
 I I thing. Fornications in Ephraim ! Ifrael polluted ! More- 
 over, O Judah, harveft-work '" is appointed for thee, when 
 I bring back the captivity of my people. 
 
 ' — — like Adam." As Adam tranfgrefled a plain command ; fo the Ifraelites tranfgrefled the 
 plaineft and the eafieft precepts. As Adam's crime was not to be excufed by any nccclhty or 
 want ; fo the Ifraelites, fecme under the protettion of Jehovah had tliey continued fiiilhfull to 
 him, had no excufe in feeking other aids. Adam revolted from God to Satan ; fo the Ifraelites 
 forfook God to worftiip Devils. Adam broke that one command, on which the juliitication of 
 himfelf and his pofterity depended ; fo the Ifraelites broke the one precept of charity. 
 
 •^ even in thefe circumftances." With all the advantages of the prophetic teaching; in 
 
 fpite of all admonition and all warning. See (H). 
 
 ' If Gilead be put here for Ramoth Gilead (and I know not what other city can be meant, 
 fee (I),) it was a city of refuge, Deut. iv. 43 ; and fuch alfo was Sichem. Jofli. xx. 7. Both 
 therefore inhabited by priefts and Levites. By defcribing the firll of thel'e two cities as polluted 
 with bloud, and the high-road to the other as befet with knots of prielis, like robbers, intent on 
 blood, and murthering on the whole length of the way, up to the very walls of tlie town ; the 
 Prophet means to reprefent the priells as I'educers of tlie people to that idolatry, which proved the 
 ruin of the nation. Inlomuch, that, like a man who ftould be murthered in a place of religious 
 retreat, or upon liis way to it j the people, under the influence of fuch guides, met their dellruftion 
 in the quarter where, by God's appointment, they were to feek their fafety. See (K.) 
 
 " harveft-work." Harvefl:-work is cut out for Judah at the feafon of bringing back the 
 
 captivity. The tribe of Judah is in fome extraordinary way to be an inftrument of the general 
 refloration of the Jewilli people. Obferve that the vintage is always an image of the feafon of 
 judgement ; but the harveft, of the in-gathering of the objedls of God's final mercy. I am not 
 aware, that a Angle unexceptionable inftance is to be found, in which the harveft is a type of 
 
 When 
 
2 2. H O S E A. CHAP. VII. 
 
 CHAP. I When (A) I would have healed* Ifrael, then the ini- 
 ■ quity of Ephraim fliewed itfelf openly **, and the wicked 
 
 doings of Samaria; for they carried on (B) delufion". 
 Therefore a thief is coming ; a banditti fallieth forth in 
 a the ftreets ''. And let them not fay unto their heart, (D) 
 that I have remembered all their wicked doings'": even 
 ftill their perverfe habits cling around them, they are be- 
 
 3 fore my face. By their evil doings they pleafure the 
 
 4 king, and by their perfidies ^ the rulers. All of them 
 
 judgement. In Rev, xiv. ij, i6, " the fickle is tiiruft into the ripe harveft, and the earth is 
 reaped;" i. e. the eleft are gathered from the four winds of heaven. The wheat of God is ga- 
 thered into his barn, (Matt. xiii. 30.) After this reaping of the earth, the fickle is applied to the 
 clufters of the vine ; and tiiey are cal^ into the great wine-prefs of the wrath of God. Rev. xiv, 
 
 18 20. This is judgement. In Joel, iii. 13. the ripe harveft is the harveft of the vine, i. e. 
 
 the grapes fit for gathering, as appears by the context ; fee (M). In Jer. li. 33. the aft of threfli- 
 ing tlie corn upon tlie floor, not the haneft, is tlie image of judgement. It is true, the burning 
 of the tares in our Saviours parable, Matt. xiii. is a work of judgement, and of the time of har- 
 veft, previous to the binding of the fheavcs. But it is an accidental adjunft of the bufinefs, not 
 the harveft itfelf. I believe the harveft is never primarily, and in itfelf, an image of vengeance. 
 
 a healed," or " reftored." The particular time alluded to is, I think, the reign of the 
 
 fecond Jeroboam, when the kingdom of Ifrael teemed to be recovering from the lofs of ftrength 
 and territory it had fuftained, in the preceding reigns, by the encroachments of the Syrians ; for 
 Jeroboam " reftored the coaft of Ifrael, from the entering of Hamath unto the lea of the plain." 
 2 Kings, xiv. 2i5. The fuccefles, vouchfafed to this wariike prince againft his enemies, were figns 
 of God's gracious inclination to pardon the people, and reftore the kingdom to its former profpe- 
 
 rity. " For the Lord faw the afffiftion of Ifrael that it was bitter. And the Lord laid that he 
 
 would not Wot out the name of Ifrael from under heaven ; but he faved them by the hand of 
 Jeroboam, the fon of Joalh." 2 Kings, xiv. 26, 27. But thefe mercifull purpofcs of God were 
 put afide by the wickednefs of the king and the people. For thi^ fame Jeroboam " did that 
 " which was evil in the fight of the Lord, he departed not from the fins of Jeroboam the for. of 
 Nebaf, who made Ifrael to fin." Ver. 24. 
 
 ^ Ihewed Itfelf openly," literally "was uncovered," or "was bare," i.e. was open, 
 
 avowed, and undifguifcd. 
 
 are 
 
CHAP. VII. H O S E A. 23 
 
 are adulterers ; like an oven over-heated for the baker ; 
 the ftoker (F) defifts, after the kneading of the dough, 
 
 5 untill the fermentation of it be complete (G) °. In the 
 day '' of our king (I), the rulers were fevered with wine ' ; 
 
 6 he ftretched out his hand to (K) fcorners ^ Truly, in the 
 inmoft part of it, their heart is Hke an oven (L), while 
 they lie in wait ; all the night their baker fleepeth ; in 
 
 7 the morning it ' burneth like a blazing fire "'. They are 
 all hot as an oven ; and have confumed their judges ; all 
 
 ' delufion," literally " they wrou^it fallehood," or " a lie." The lie, faUehood, or de- 
 
 lufion, was every tiling that was fedu^tive in the external rites of the fall'e religions. 
 
 ' The thief, Pul ; whofe peace Menahem bought with contributions levied upon the 
 
 people. The banditti, the m-mies of TigJath-pilefer, over-running Gilead, Galilee, and Naptliali, 
 2 Kings, XV. 19, 20, 29, and i Chron. v. 26. 
 
 ' Let them not confole themfelves with the imagination, that in thefe judgements, to-be exe- 
 cuted by Pul and Tiglath-pilefer, they have fuffered punifhment in full proportion to their guilt, 
 and have nodiing further to dread. They continue unreclaimed. Their evil habits furround 
 them ; they are obfervcd and noticed by me, and will l)ring down further vengeance. Obfcrve 
 that even the firll of thefe things was yet to come, when this prophecy was delivered. But it i.s 
 nfual with all the prophets, looking forward to futurity with full allurance of fiith, lo fpeak of it 
 m the prefent, or even in the paft time. See (C). 
 
 ' their perfidies" towards God, in deferting his fervice for idolatry. See (E).. 
 
 ' For the expofition of this text fee (H)-. 
 
 '' the day of our king," The king's butl>day, or perhaps the anniverfary of his acceffion. 
 
 • fevered with wine," Heb. " were tick \\ ith heat from wiue. ' 
 
 * — — ho ftretched oat his hand to fcorners." Thole, who in their cups made a ieft of the triif 
 religion, and derided .the denunciations of God's prophets, he diftinguiflied, with tlie mod. fa- 
 miliar marks of his royal favour; in this way carrying on the plot of delufion. 
 
 ' it," i. e. the oven. 
 
 " As an oven conceals the lighted fire all the night, while the baker takes his reft, and in t)ie 
 morning vomits forth its blazing flame ; fo all manner of concupifcence is brooding mifchief in 
 their hearts, while the ruling faculties of reafon and confcience are lulkd afleep, and their wicked 
 defigns wait only for a fair occafion to break forth.. 
 
 their 
 
34 HOSE A. CHAP. VII. 
 
 their kings are fallen " , not one among them hath called 
 unto me. 
 
 8 Ephraim, he hath mixed himfelf with the peoples ° ! 
 
 9 Ephraim is a cake not turned p ! Foreigners have devoured 
 his ftrength % and he perceiveth not ; grey hairs alfo are 
 
 10 fprinkled upon him ', and he perceiveth not. And the 
 excellency of Ifrael anfwereth to his face ^ ; but they return 
 not to Jehovah their God, nor feek him for all this. 
 I I For Ephraim is like a filly dove without fenfe. They call 
 12 upon Egypt; they betake them to Affyria '. — Whither- 
 foever they betake them, I will fpread over them my net ; 
 as the fowls of the heaven 1 will bring them down ; I 
 will chaftife them, as they hear it declared in their con- 
 gregations \ 
 
 • all their kings are fallen." The prophecy looks forward to the fall of the fix laft 
 
 Kino-s in perpetual fucceffion, Zechariah, Shallum, Menahem, Pekahiah, Pekah, Hcfliea. 
 
 • mixed himfelf with the peoples." By his alliances with the heathen, and by imitation 
 
 of their manners, he is himfelf become one of them. He has thrown off all tlie diftinilions, 
 and forfeited the privileges, of tlie chofen race. 
 
 f . a cake not turned." One thing on one fide, another on the other. Burnt to a coal at 
 
 bottom ; raw dough at the top. An apt image of a charafter that is all inconfiftencies. Such 
 were the ten tribes of the Prophet's day ; worshippers of Jehovah in profeflion ; but adopting all 
 the idolatries of the neighbouring nations, in addition to their own femi-idolatry of the calves. 
 
 9 Foreigners, &c." His alliances with the Aflyrians at one time, witli the Syrians at another, 
 at laft with the Egyptians, have weakened his ftrength. 
 
 ' — — grey-hairs," the fyniptonis of decay. 
 
 ' See V. j. 
 
 ' betake them to Afl"yria." Heb. they go to Affyria." This going to Aflyria can- 
 not relate to the captivity of the ten tribes, of which Dr. Wells underflands it. It is fome vo- 
 luntary going to Aflyria, which is imputed to them as a crime. Indeed, from this paflage and 
 many others, it appears that Dr. Wells's third and fourth fedtions were delivered before the 
 
 Woe 
 
CHAP. VII. H O S E A. 25 
 
 13 Woe unto them, far they have wandered away from 
 me. Deftrudtion awaits them, for tliey have rebelled 
 againft me. And I would have redeemed them, but they 
 
 14 fpoke lies againft me. And they cried not unto me in 
 their heart, although they howled upon their beds, and 
 
 15 put themfelves in a ftir about corn and wine (M). They 
 turned againft me (N) ; — then I chaftifed. — I ftrength- 
 ened their arms; -—then they imagined mifchief " againft 
 
 16 me. They fall back into nothingnefs of condition"''. 
 They are become like a deceitfuU bow. Their ru- 
 lers fhall fall by the fword, for the petulance of their 
 tongues. This fhall be their deriiion in the land of 
 Egypt. 
 
 time, to which Dr. Wells refers them. Thofe of the third, and part of the fourth, not later 
 than the reign of Menahem, and all of them before the reign of Hofhea : tliough the pre- 
 diftions contained in tliem extend to tlie very laft period of the kingdom of the ten tribes, 
 and even far beyond it. 
 
 ' ■ — ~- hear it declared in their congregations." Thej'^ heard their punifliments declared in 
 the prophetical denunciations in the Books of Mofes, which were redde in their fynagogueJ 
 every Sabbath-day. 
 
 ° imagined mifchief againft me." Formed their plots for the introdutftion of idolatry, pro- 
 ceeding even to perfecution of the prophets and the true worfliip. 
 
 ' The fituation of the Ifraelites, as the cliofen people of God, was a high degree; a rank of 
 diftinftion and pre-eminence among the nations of the earth. By their voluntary defedlion to 
 idolatry, they debafed themfelves from this exaltation, and returned to the ordinary level of the 
 heathen ; fo far above which the mercy of God bad railed them. As if a man, ennobled by the 
 favour of his Sovereign, fliould renounce his honours, and of his own choice m'w himfelf with 
 the loweft dregs of the people. Thus voluntarily defceiiding from their nobility of condition, 
 the Ifraelites returned to " Not-High." For fo the Hebrsw literally founds. See (O). 
 
 E The 
 
a6 H O S E A. 
 
 CHAP. VIII. 
 
 VIJI. 
 
 CHAP. I The cornet at thy mouth, [be it] Hke the eagle upon 
 
 the houfe of Jehovah ""; in as much as they have tranf- 
 
 a greflTed my covenant, and rebelled againft my law. [Yet] 
 
 they cry unto me, O my God, we acknowledge thee (B). 
 
 3 Ifrael ! He hath caft off, hath Ifrael, what is good — the 
 
 4 enemy fhall purfue him. They have fet up kings of 
 themfelves (C), but not from me. They have appointed 
 rulers, whom I knew not^ Their fdver and their gold 
 they have wrought for themfelves into idols ", that they 
 may be cut off. 
 
 5 Thy Calf, O Samaria, hath caft thee oflf. My anger 
 
 " Let tlie found of the cornet in thy mouth be llirill and terrifying, as the ominous fcream of the 
 tagle lighted upon the roof of the temple. See (A). 
 
 houfe of Jehovah." The houfe of Jehovah is the temple at Jerufalem. The firft four 
 
 verles therefore of this chapter feem to concern the whole people, and to predift the final dif- 
 perfion of the people by the Romans. At tlie jth verfe the prophecy returns to the kingdom of 
 the ten tribes. 
 
 '' Tlie only kings of tl>e Ifraelites, of God's appointment, were thofe of tlie line of David in 
 Judali, and of Jeroboam and Jehu in the kingdom of the ten tribes. But thefe kings and princes, 
 made without anv divine direftion, are, I think, rather to be underftood of thofe who reigned in 
 Judxa after the death of John Hyrcanus, with the ufurped title of king, being not of the royal 
 family of David ; and of the high priefts irregularly eonttituted, in violation of the right of pri- 
 mogeniture in Aaron's family, than of the ufurpers after Zechariah in the kingdom of Ifrael. 
 
 • Of the idolatry of the Jews, after the return from the Babylonian captivity. See Chap. 
 II. note ■". 
 
 ■I Here God himfelf, who is the fpeaker, turns fhort upon Samaria, or the ten tribes, and, in 
 a tone of dreadfuU indignation, upbraids their corrupt worlhip, by taking to himfelt the title ot 
 Samaria's Calf. I, whom you have fo diflionoured, by felting up that contemptible idol, as an 
 adequate fymbol of my glory ; I, who have lb long borne with this corrupt woriliip, now ex- 
 preflly difown you. 
 
 • This thing, vile and abominable as it is, was his own invention ; not a thing that he had learnt 
 or borrowed from any other nation. 
 
 • — — him." viz. Ifrael. The firft line of this 7th verfe prediifts generally the difperfion of 
 
 burns 
 
CHAP. VIII. H O S E A. z7 
 
 burns againil: them. How long will they bear antipathy 
 
 6 (D) to pure religion (E)? For from Ifrael came^ even 
 this (F) : the workman made it, and it is no God. Verily, 
 
 7 the calf of Samaria fliall be reduced to atoms (G). Verily, 
 a wind (liall fcatter him ^ abroad, a whirlwind Ihall cut 
 him down (h) : there fliall be no ftem belonging to him : 
 the ear ftiall yield no meal ; what perchance it may yield, 
 
 8 ftrangers fliall fwallow it up. Ifrael is Avallowed up ^ : 
 They are now among the Gentiles like a velfel in which 
 
 9 no man delighteth '. For they are gone up of their own 
 accord (l) to Aflyria'\ A wild afs all alone for hirafelf' 
 
 the ten tribes, and the demolition of their monarchy b}- the force of the Alfyrian, reprefented 
 under the image of a fcattering wind and deftroying whirlwind. The following claufcs defcribe the 
 progreffive fteps of the calamity, in an inverted order. " There fhall be no ftem belonging to 
 him." Nothing ftanding ereft and vifible in the field ; that is, tlie nation fhall be ultimately fo 
 utterly extinguifhed, that it fliall not be to be found upon the furface of the earth. But before 
 this utter ruin takes place, it (hall be impoveriflied, and reduced to great weaknefs. For " the ear," 
 upon the ftem yet ftanding, fliall be an ear of empty hulks, " yielding no meal." The nation fhall 
 not thrive in wealth or power. " And what perchance it may yield, ftrangers fliall confume." 
 Before the extreme decay, reprefented by the barren ear, takes place; its occafional temporary 
 fucceffes, in its laft ftruggles, will all be for the enrichment and aggrandizement of foreign allies, 
 at laft the conquerors of tlie country. 
 
 ^ fwallowed up." Under this image the Hebrew language, the Greek, and our own, 
 
 defcribe any fudden deftru6lion fo complete, as to leave no vifible veftige of the thing remaining^ 
 
 ' A utenfil for the loweft purpofes. 
 
 ■^ to AfTyria." This is not yet the going into captivity. The captivity, though near at 
 
 hand, is yet to come. This going up is paft. It is a voluntary going up, aod a crime. The 
 captivity is the punifhment, 
 
 ' all alone for himfdf." The pronoun "for himfelt"," after " alone," is highly emphati- 
 
 cal. It exprelTes the felfilhnefs which belongs to an animal, favage in fuch degree as not only 
 not to be tamed for the fervice of man, but frequently not dil'pofed to herd with its own kind ; 
 without attachment to the female, except in the moment of delire; governed entirely by the 
 eeflrum of its own hifts. " Though wild all'es be often found in the dclerl in whole herds, yet 
 
 E 3 is 
 
28 H O S E A. CHAP. vin. 
 
 10 is Epbraim. They have given bounty to lovers'". Not- 
 withftanding that they may give the bounty among the 
 gentiles, forthwith will I embody them (K) ; and ere long 
 they (hall forrow^ on account of the burthen, the king 
 and (L) the rulers "". 
 
 1 1 In as much as Epbraim hath multiplied altars ", altars 
 13 are (counted) fin unto him (M). I will write upon him 
 
 13 Sin's". The mafters (N) of my law are accounted as it 
 were an alien race ''. The facrificers of my proper offer- 
 ings (O) facrifice flefli, and eat. — Jehovah accepteth 
 them not. Forthwith will he remember their iniquity, 
 
 14 and vifit their fins. They fliall return into Egypt "i. For 
 
 it is ufual f»r fome one of tliem to break away and feparate himfelf from his company, and 
 run alone at random by himfelf: and one fo doing is here fpoken of." Pococke upon the place. 
 
 " bounty to lovers." The prophecy alludes not exclufively to the bargain with Piil, but 
 
 to the general profufion of the government in forming foreign alliances ; in which the latter kings 
 botli of Ifrael and Judah were equally culpable ; as appears by the hittory of the collateral reigns of 
 
 Ahaz and Pekah. • to lovers." Every forbidden alliance with idolaters was a part of the fpiri- 
 
 tual incontinence of the nation. given bounty to." The Hebrew word might be more lite- 
 rally rendered " gifted," or " endowed." But to preferve any thing of the fpirit of the original, 
 it is neceflary to ufe a word here capable of being applied to military bounties in the next verfe. 
 In the next verfe God fays, that whatever bounties the Ifraelites might otfer, in order to raife 
 armies of foreign auxiliaries ; he would embody thofe armies ; he would prefs the men, paid by 
 their money, into his own ferv ici againft them. 
 
 ■" Ere long the king and the rr.krs will lament the impolitic expence incurred In gifts and pre- 
 fents to their faithlefs allies, and the burthen of taxes for that purpole laid upon the people. 
 
 n multiplied altars ;" in contempt of the one altar at Jerufalem. 
 
 " 1 will write upon him Sin's." An allulion to tlie cuilom of marking a flave with the owners 
 name. See note (M). 
 
 P the mailers of my law." Thofe, who pretend to be expounders of my law, fliall be dif- 
 
 oVned as aliens. 
 
 1 " To return into Egypt," or, " to go to Affyria," feem to be ufed as proverbial exprefllons, 
 capable, accorcjing to the application, of the one or the other of two different meanings. Either 
 
 Ifrael 
 
CflAt.Vtii. H O S E A. 29 
 
 Ifrael hath forgotten his Maker, and buikleth temples ; 
 and Jttdah hath l«ultiphed fenced cities : but I will fend 
 a fire upon his cities, wHich fhall devour the ftately build- 
 ings thereof. 
 
 CHAP. I Rejoice not, O Ifrael, like the peoples '', with joyous ex- 
 
 ^-^•^ ultation (A) ; for thou haft played the wanton, not cleaving 
 
 to thy God : thou haft fet thy heart upon the fee of profti- 
 
 2 ttition (B). Upon all floors is corn ". The floor and the 
 vat fhall not feed them% and the muft (C) fhall deceive their 
 
 3 (D) expe<5l actions. They ihall not dwell in the land of 
 jE^OVAtt, for Ephraim is returning into Egypt-, and they 
 
 to 'be Vedfa'ctd to. an abje<9: 'oppreired condition, like 'that of flie Eg)'ptian fervitude ; wliich 
 is the fenfe here : or to fall into the grolfefl idolatries, fuch as were pradtiled in Egypt and Alfy- 
 ria; which is the fenfe below, chap. is. verfe 3. See Dr. Blaney on Zechariah, v. ii. 
 • •" The proplv.Cy, delivered in this and the next following chapter, feems to regard the kingdom 
 of Ifrael principally. 
 
 •• It fliould feem that this prophecy was delivered at .a time, whdn the fitiialion df public affairs 
 •Was promifing^ ; perhaps after fome fignal fuccefs, which had given occaiion to public rejoicings. 
 
 — — like the peoples." Thofe national lliccelfes, which might be juft caufe of rejoicing ^ 
 ether people, are none to thee; for thon lied tinder the heavy lentence of God's wrath, for thy 
 ditteyalty to him; aTid all thy bright profpefts will vaiiifli, and terminate in thy deftruftion. The 
 Gentiles were not guilty in an equal degree with the Ilraelites ; for, althtiu^'h they tinned, it was 
 not againll the hght of Revelation, in contempt of the wdniiags of infpired prophets, or in bieach 
 ^ aify ^spfefs covenant. 
 
 ' What the fee of prollitution was, on which they!had fet thdir hearts, tippears by chap. ii. 12 ; 
 «srmely abundance of the fruits of the earth ; which they afcribed to theheaverjly^diesyand other 
 ■phyfical agents, which they worlhipped. The prophet here tells them, they might thirrk thry had 
 obtained their fee. For their crops were indeed abundant ; neverthelefs (hey would not be the 
 better for the plenty of their land. This might be brought to pafs, by the jiift judgement of 
 <jOd, in various ways ; either the corn not yielding a nutritious meal ; nor the grape a generous 
 juice : or the ftomach failing in its office, to extract nutriment from good bread, and wholelbme 
 drink J. cy the enemy driving them from their land, which thenceforward ihould produce its 
 abundance for ftrangers, 
 
 eat 
 
$o H O S E A. CHAP. IX. 
 
 4 eat unclean things in AflTyria ^. Let them not make liba- 
 tions of wine to Jehovah % for their facrifices are not 
 pleafant to him (£) : they are to them as the meat of 
 mourners ^ ; of which all that eat are polluted : their 
 food forfooth be it to themfelves (G) ; let it not come into 
 the houfe of Jehovah. 
 
 5 What will ye do for the feafon of folemn aflembly, and 
 
 6 for the feftival of Jehovah ? For lo they ° are gone be- 
 caufe of devaftation ! Egypt fliall gather them — Memphis 
 fliall bury them"". Their valuables of filver, the nettle 
 fliall difpoflefs them, and the thilUe, in their dwellings (H). 
 
 7 The days of vifitation are come ! The days of retri- 
 
 ' returning into Egypt, and tliey eat unclean things in Allyria," i.e. they are degene- 
 rating in their manners into mere idolaters of the very worrt fort. 
 
 * Compare Jer. vi, 20. and If. i. ii. 13. 
 
 ' meat of mourners," i, e. the viands fet out at funeral feafts ; which feafts were in ufc 
 
 among the Jews as well as the Gentiles, and for any thing tliat appears, were not forbidden, by tlie 
 law, except to the priefts ; who were to take no part in the ceremonies of interments, except of 
 their nearefi: relations. But fuch viands were unclean, and brought a temporary uncleannefs 
 upon all who partook of them. See note (F). 
 
 « they," i. e. the people of the land. 
 
 * Probably many of the inhabitants of the kingdom of Samaria fled into Egypt before the 
 Aflyrian captivity, and remained there to their death. 
 
 ' Stupid. gone mad." Stupid, if he himfelf dlfcernetli not the figns of the times. Gone 
 
 mad, if, aware of the impending judgement, he flatters the people with delufive hopes ; and, by 
 that conduft, makes himfelf an inftrument in bringing on that public ruin, in which he himfelf 
 muft be involved. For a fuller explanation of this palfage fee note (I). 
 
 k hi.s ways." either the ways which the prophet himfelf purfues, and then tlie prophet is 
 
 . threatened with judicial deception ; or the prophet's ways may be the ways he recommends to the 
 
 bution 
 
CHAP. IX. H O S E A. 31 
 
 bution are come ! Ifrael fhall know it. Stupid is the 
 Prophet (l) ! The man of the fpirit is gone mad ' ! In 
 proportion to (K) the greatnefs of thine iniquity, great aifo 
 
 8 is the vengeance ! The watchman of Ephraim is with his 
 God (L). The Prophet ! — the fnare of the fowler is over 
 all his ways ''. Vengeance againft the houfehold ' of my 
 
 9 God (M) ! They have gone deep in corruption, as in the 
 days of Gibeah '". He will remember their iniquity, he 
 will vifit their fins. 
 
 10 As grapes in the wildernefs " I found (O) Ifrael ; as the 
 firft ripe upon the fig-tree, in the beginning of her feafon, 
 I beheld your fathers. They of their own will (P) went 
 to Baal Peor, and confecrated themfelves to that obfce- 
 
 people; and then they are warned againft his prevarications. The former, 1 thinks is the better 
 expofition. 
 
 The watchman is here evidently a title, by which fome faithfull prophet is diftingaiflied from the 
 temporifers and feducers. But who in particular is this watchman, thus honourably dillinguiihed, 
 and how is he " with his God?" I think the allufion is to Elijah and his miraculous tranilation. 
 " Elijah, that faithfull watchman, that refolute oppofer of idolatry in the reign of Aliab and 
 Jezabel, is now with his God, receiving the reward of his fidelity in the enjoyment of the beati- 
 fic vifion. But the prevaricating prophets, which now are, are the viftims of judicial delufion." 
 See (N). 
 
 ' the houfehold of my God," the priefts and prophets. 
 
 "■ See Judges xix. 
 
 " in the wildernefs." The wildernefs is rightly connefted with grapes, and is not to be 
 
 connefted with Ifrael. Here is no fort of allufion to the wildernefs, through which the Ifraelites 
 were ledde to the promifed land, as fome of the Jewilh expofitors have mofi: abfurdly imagined ; 
 in which God found not Ifrael, but led him into it. The " walle howling wildernefs," in 
 which God is faid to have found Ifrael, in Deut. xxxii. 10. is the wildernefs of idolatry j and 
 the image there cxprefiTes the weak ftate of the Ifraelites, when they lived intermixed with 
 idolaters, as llrangers in Canaan, and afterwards as flaves in Egypt. 
 
 nity ; 
 
32 HOSE Ak^ CHAP. IX.. 
 
 nity (Q) ; and as [my] love of them fo were their abo- 
 II minations''. Ephraira (R) ! Hke a bird fli a] I their glory 
 
 flie away ; there fhall be no birth, no geftation, no con- 
 la ception f. If fo be they bring up their children, ftill will 
 
 I make them childlefs, till not a man is left. Yea, verily 
 
 woe unto them, when I turn away (S) from them 'i. 
 
 13 Ephraim, to all appearance (T), was planted on a rock (V) 
 in a quiet habitation. But Ephraim is xxpon the point of 
 bringing out his children to the murtherer. 
 
 14 Give them, O Jehovah — What wouldft thou give? 
 — Give them an abortive womb and dried-up breads ; 
 all their wickednefs' in Gilgal (W). 
 
 1 5 Truly there 1 hated them '. For the evil of their per- 
 verfe pra<5lices (X), I will drive them out of my houfe, 
 
 ° The love, gratuitous ; the aboniiuations wiLbout inducement, but from mere depravity. The 
 love, the tendercft ; the abominations, enormous. 
 
 ■■ Baal Peor was the power prefiding over procreation ; making the women fruitfull, and 
 giving them quick and eafy labour. (See note Q.) Sterility therefore is tlireatened, wltk pecu- 
 liar propriety, as the judgement for tiie worfliip of that idol. 
 
 1 turn away froiiji them," i. e. when I give them totally up ; no longer attending to 
 
 their conduft, or vifiting their fins ; when I have done wiUi them. 
 
 ' Requite them all tlwir idolatries committed in Gilgal. At the begimiing of the verfe tlie pro- 
 phet addrefles Jehovah. Jehovah interrupts him, " What wouldft tlion give ?" i.e. what wouldft 
 thou afk me to give them. The prophet relumes, and goes on to the end of the verfe. Then 
 Jehovah fpeaks again to the end of the i6th verfe. The fpirit of the prophet's prayer I take to 
 be, that God would in mercy rather vlfit the finfulil people with judgements immediately from 
 himfelf, than give them up to the fword of the enemy. " Let us fiiU into the hands of the Lord," 
 faid David, " for his mercy is great, and not into the hands of man." 
 
 ' — there I Iwted them," The firft great offence of tlie Ifraelites, after their entrance into 
 
 the Holy Land, was committed while they were encainped in Gilgal. Najiiely, the facrilegious 
 peculation of Achan. (JloJh.. vii.) And to this, I think with Dr. Wells, thefe words allude. 
 
 I win 
 
CHAP. IX. H O S E A. ^^ 
 
 I will love them no more ; all their rulers are revolters. 
 
 16 Ephraim is blighted (Y) ; their root is dried up : they Ihall 
 produce no fruit * : even if they bring forth, yet will I flay 
 the goodlieft [offspring] of their womb. 
 
 17 My God will caft them away, becaufe they have not 
 hearkened unto him ; and they fliall become wanderers 
 among the heathen, ■ ' , 
 
 CHAP. I Ifracl was a yielding (A) vine ; his fruit * was anfwer- 
 able to his vigour (B). According to the increafe of his 
 fruit he iticreafed in altars ; like the beauty of his 
 2 land he made the beauty of his images ^. Their heart is 
 divided " : now fliall they undergo their punifliment. 
 [God] himfelf (C) fliall break down their altars, and de- 
 
 Tliere, lays God, of old was my quarrel with them. 
 
 Gilgal was the place where the armies of Ifrael, upon their entering Canaan, firft encamped ; 
 ■tt here Jofliiia fet up the twelve ftones, taken by God's command out of the midft of Jordan, in 
 memorial of the miraculous partage through the river. There tlie firft paffover was kept, and the 
 fruits of the promifed land firft enjoyed. There the captain of tlje hoft of Jehovah appeared to 
 Joftiua. There die rite of circumcifion, which had been omitted during the 40 years of the wan- 
 dering of the people in the wildernels, was renewed. And in the days of the prophet Samuel, 
 Gilgal appears to have been an approved place of worfhip and burnt otfering. But in later times 
 it appears from Holea and his contemporary Amos, that it became a place of great refort for 
 idolatrous purpofes. And thefe are tl)e wickednefles in Gilgal, of which the prophet here fpeaks. 
 
 • Or thus, " Ephraim is fmitten at the root ; he is dried up, that he can bear no fruit." See 
 note (Y). 
 
 ' The fruit here meant is riot the fruit of good works, but the fruit of national profperlty ; 
 increafing population, abundant crops, numerous flocks and herds, public opulence, military 
 ftrength. 
 
 '' His idolatrous altars were as numerous, as his national profperlty was great; and the exquifite 
 workmanftiip of his images was as remarkable, as the natural beauty of his country. 
 
 ' divided" between God and his idols. 
 
 F face 
 
34 H O S E A. CHAP. X. 
 
 3 face their images. Surely prefently fliall they fay, We 
 have no King, becaufe we feared not the Jehovah; and 
 a King, what could he do for us ! 
 
 4 Negotiate (D) — Swear falfe oaths — ratify a treaty '' — 
 Neverthelefs judgement fliall fprout up, like hem- 
 
 5 lock (E) over the ridges of the field. The inhabitants (F) 
 of Samaria fliall be in confternation (G) for the great 
 calf (H) of Bethaven ; for there fliall be mourning over it 
 of its people and of its priefts, who exulted (l) over its 
 
 6 glory % becaufe it is ftripped off from it. With itfelf (K) 
 alfo it ' fliall be carried into Affyria, a prefent to the 
 King (L) who takes up all quarrels ^. Ephraim fliall be 
 overtaken in found fleep'^(M), and Ifrael Ihall be difgraced 
 
 *' Negotiate alliances with one power and another — make a treaty witli the Aflyrian — bind 
 yourfclves to it with an oath. - — Break your oath, and make a new alliance with the Egyptian. 
 In Ipight of all mealures of policy, all acquifitions of foreign aid and fupport, judgement is 
 fpringing up. 
 
 = its glory." The riches of its temple. 
 
 ♦ it." The glory ; the riclies of the temple fliall be carried away, together with the idol 
 
 jtK-lf. 
 
 « See V. 13. 
 
 " in found lleep." In a dream of fecnrity ; when nothing will be lefs In his thoughts than 
 
 danger. 
 
 ' The politics of treaties of alliance mentioned v. 4. An impolitic alliance with tlie King of 
 Egypt was the immediate occafion of Shalrtianezer's rupture with Hofea, which ended in the cap- 
 tivity of the ten tribes. 
 
 * like a bubble, &c." which no fooner fwells, than it burfts. 
 
 ' The fin of Ifrael now exceeds the (ins of thofe finfidl times, when every one did what was 
 right in his own eyes ; and it feemed right in the eyes of the whole tribe of Benjamin, to prote<ft 
 the outrage of the Sodomites of Gibeah. See Judges xix. 
 
 •^ There — " i. c. upon that occafion, the quarrel with the tribe of Benjamin, on account of 
 
 by 
 
CHAP. X, H O S E A. 35 
 
 7 by his own politics '. Samaria is deftroyed. Her king is 
 
 8 like a bubble (N) upon the furface of the waters ''. The 
 •chapels alfo of Aven, that fin of Ifrael, fliall be demo- 
 
 lifiied ; the bramble and the thirtle fliall overgrow their 
 altars; and they fliall fay to the mountains, Cover us; and 
 to the hills, Fall upon us. 
 
 9 More than in the days of Gibeah is the fin of Ifrael '. 
 There they flood "". It overtook them not (O) at Gibeah, 
 
 10 the war againft the children of iniquity". It is in 
 
 my defire, and I will chaftife them ° ; and the peoples 
 fliall be gathered together againft them, when they are 
 tethered down to their two furrows (P). 
 
 1 1 Yet Ephraim is a trained heifer — I delighted in tread- 
 
 tlie outrage of the men of Gibeah. they ftood." they, tlie Ifiaelites, " flood," fct themfelves 
 
 in army for the attack. 
 
 " God gave the Ifraehtcs fuccefs in that righteous war. It may feem however flrange, that it 
 fliould be faid that the " war overtook tliem not," as if they had not fufFered by it ; when they 
 were unfuccefsfull in the two firft aflauits, and were repulfed by tlie Benjaminites with a flaugh- 
 ter amounting, in the two days, to 40000 men. Judges xx. 21 and 25. But befides tliat tho 
 confederated tribes were ultimately fuccefsfull, tliis lofs, in proportion to tlieir whole embattled 
 force, which confilUd of 400000 men (v. 2), was nothing in comparifon with that of the tribe 
 of Benjamin, which was all but cut off. For of their force, which was 26700, no more than 
 1600 furvived tlie bufinefs of the tliird day, in which tlie town of Gibeah was taken and de- 
 ftroyed. And of tliis remnant all feem to have been cut off afterwards, except the 600 men that 
 fortified themfelves upon the rock Rimmon ; fo that of the whole tribe not one forty-fourth part 
 was left. 
 
 " It is in my defire, &c. Then I protected and gave them fuccefs. — But now it is my defire, 
 that they fliould fuffer due punifliment, and I will bring puniihmeutupon them. 
 
 when they are tethered down to their two furr(jws." Or, when ihey are lied to 
 
 fheir two faults." That is, when they are reduced to a fituation of fuch difficulty and danger, as 
 to have no hope of deliverance by any meafures of human policy, in which alone they place their 
 
 F 2 . ing 
 
36 H O S E A, CHAP. X, 
 
 ing out [grain] (Q). Therefore I myfelf for good have 
 croffed her neck''. — I will make Ephraim carry me (R) 
 — Judah fhall plow, Jacob fhall harrow for himfelf '^. 
 
 13 Sow to yourfelves for righteoufnefs, reap according to 
 mercy'; break up your fallows * ; for it is time to feek 
 the Jehovah, untill he come, and rain down righteoufnefs ' 
 
 13 upon you. — Ye have plowed wickednefs, ye have reaped 
 iniquity, ye have eaten deceitfuU fruit " ; becaufe thou haft 
 trufted in thy own way '% in the multitude of thy mighty 
 
 14 men. Therefore a tumult lliall arife among thy peoples, 
 and all thy fortreffes fliall be demoliflied, as Shalman de- 
 
 confidence, but by choofing one or other of two alliances, the Egyptian or the Airyrian ; in the 
 forming of either of which they are criminal, having been repeatedly warned againft all foreign 
 alliances. 
 
 p This and the following claufe give the image of a hulbandman mounting his bullock, to di- 
 reft it over the corn. 
 
 ' The three firft claufes of this verfe exprefs what had been done, for the inftmftiou of 
 Ephraim, by the Mofaic inttitution. T!ie two lall predi£l the final converfion of the Ephraimites, 
 with th€ reft of the people, and their rettoration to a condition of national fplendor and profpe- 
 ritv. Notwithftanding the judgements that are to fall upon Ephraim, flie was long under the 
 training of my holy law; and the effeft of that early difcipline ftiall not be ultimately loft. I 
 will in the end bring Ephraim to obedience — Judah fliall be diligent in the works I prepare for 
 her ; and tlie whole race of Jacob fhall lake part in the fame labours of the fpiritual field, witlv 
 profit and advantage to themfelves. 
 
 ' i. e. Sow fuch feed as may produce righteoufnefs in God's fight, that fo ye may reap ac- 
 cording to his exuberant mercy. The prophet fpeaks in this 12th verfe. In the following Jeho- 
 vah takes up the difcourfe again. 
 
 ' Compare Jer. iv. 3. 
 
 ' The imputed righteoufnefs of Chrift, 
 
 " •^— deceitfuU fruit," fair to tlie eye, but witliout fl.nvour, and affording no nouriflimcnt. 
 
 " — — thy own way," the meafures of thy own policy. 
 
 " Heb. The wickednefs of your wickednefs." The idolatricfl praftifed in Bethel fhall bring 
 4own fimilar \ engeance upon you. 
 
 moiiflied 
 
CHAP. XI. H O S E A. S7 
 
 moliflied Betharbal (S) ; in the day t)f battle the mother 
 15 was daflied in pieces upon the children. Thus fliall 
 Bethel do to you, becaufe of your extreme wickednefs *, 
 As the morning (T) is brought to nothing (V), to nothing 
 fluall the King of Ifrael be brought y. 
 
 CHAP. I When Ifrael was a child, then I loved him, and out 
 
 XI.' 3 of Egypt called (A) my fon\ No fooner they called 
 
 them, than they were gone from ray prefence, They ! (C) 
 
 They facrificed to Baalim, and burnt incenfe to graven 
 
 3 images " ; although I was a go-nurfe (E) to Ephraim, 
 
 taking them (F) over the fhoulders '': but they would not 
 
 J' The fudden and total deftruftion of the monarchy of the ten tribes is compared to the fud- 
 den and total extinftlon of the beauties of the dawn in the Iky, by the inftantaneous diffufion of 
 the folar light : by which the ruddy lireaks in the Eaft, the glow of orange-coloured light upon 
 the horizon, are at once obliterated", ablbrbed, and loft in" the colourlcfs light of day. The 
 change is fudden even in thefe climates. It mull be more fudden in the tropical ; and in all, it 
 is one of the moft complete tliat Nature prefents. 
 
 = The Ifrael of this eleventh chapter is the whole people compofed of the two branches of Judah, 
 and the ten tribes. But " the houfe of Ifrael" is the kingdom of the ten tribes, as dillinft from 
 the other branch. 
 
 "• my fon." Although the fon here immediately meant is the natural Ifrael, called out of 
 
 Egypt by Mofes and Aarun ; there can be no. doubt, that an allufion was intended by the Holy Spirit 
 to the call of the infant Chrift oat of the fame country. In reference to this event the pafll,':e might 
 be thus paraphrafed : " God in fuch fort fet his afteftion upon the Ifraelites, in the infancy of their 
 " nation, that, fo early as from their firlt fettlemcnt in Egypt, the arrangemeiit was declared of 
 " the defcent of the Meffiah from Judati, and of the calling of that fon from Egypt." See Gen. 
 xlix. 10. Numbers, xxiii. 2a. xxiv. 8. and Deut. xxxiii. 7. See note (B.) 
 
 • graven images." For an explanation of this common expreflion lee note (D.) 
 
 * 3 go-nurfe, &c." When a young child is firft taught to go, the nurfe places herfelf 
 
 behind its back ; and putting her hands forward, over its Ihoulders, brings them under its arm- 
 pits : and, fupporting the child in tliis manner, paces Uowly after it, taking Hep for ftep with the 
 child. The allufion in the text is t« that lort of nurfcj who performs this office. 
 
 know 
 
38 H O S E A. CHAP. XI. 
 
 know that I preferved their health (F^) amid the grievous 
 
 4 plagues (G) of men ". I drew them with the bands of 
 love, and I was unto them as they that raife the yoke ^ 
 upon their cheeks, and I fpread provender ^ before him. 
 
 5 He fliall not return into the land of Egypt ^ ; but the 
 AflTyrian, he fliall be his king : becaufe they have refufed to 
 
 6 return [to me] (H). And the fword fliall weary itfelf in his 
 cities, and confumehis diviners', and devour becaufe of their 
 
 7 counfels. And my people fliall hang in anxious fufpenfe 
 till my returning '' : for they called them to a high degree' ; 
 all of one mind (K), they would not (L) be exalted. 
 
 « grievous plagues of men." Tlie plagues of Egypt, which touched not tlie Ifraelitcs. 
 
 * the yoke ;" the heavy yoke of the Egyptian bondage. The expreflion of raifiiig the yoke 
 
 refers, as is well obfcrved by aichbiihop Newcome, and before him by bilhop Lowth on Ifaiah, 
 1.3, to the cuftom of raifing the yoke forward, to cool the neck of the labouring beaft. 
 
 ' provender." The manna in the wildernefs. Callalio. 
 
 '' not return into Egypt." They were defirous of making their efcape thither, and many 
 
 families perhaps effected it. See ix. 6. But here it is threatened, that the nation in a body fliall 
 not be permitted fo to efcape. 
 
 ' diviners." The Itupid propliet, and the man of the fpirit gone mad^ mentioned ix. 7« 
 
 See note (I). 
 
 ^ The Ifraelites are not threatened with utter deftruSion, but a near approach to it. Till the 
 feafon fhall come for God's turning to them again, tliey fliall remain in a liate of doubtfuU anxious 
 cxpedtation of relief, or of worfe diftrefs. 
 
 ' a high degree ;" the opfwfite of " nothingnefs of condition," mentioned chap vii. 16. 
 
 See the notes on that place. 
 
 " return. ' When I come a fecond time, it will not be to deftroy. An indirect promife 
 
 of coming again, not for judgenrent, but for mercy. 
 
 " the Holy One, &c." Dweiling with thee, but in a peculiar and cxtraordinarj- manner, 
 
 not after the manner of men. I am nci frequenter <jf cities in general. See note (t\). 
 
 ° after Jehovah." Time will yet come, when they flinll be converted. 
 
 f children." It is remarkable that the expreffion is neither " their children" or "my 
 
 children," but fmiply " children." The firft would liniil the difcourfe to the natural Ifrnel ex- 
 
 How 
 
CHAP. XI. H O S E A. 39 
 
 8 How fliall I give thee up, O Ephraim ? Abandon thee, 
 O Ifrael? How fliall I nnake thee as Admah, place thee in 
 the condition of Zeboim ? — My heart is turned upon me, 
 
 9 my bowels (M) yearn all together. — I will not execute 
 the fury of mine anger; I will not return"' to make de- 
 ftrudlion of Ephraim. For God I am, and not man ; the 
 Holy One in the midfl of thee, although I am no fre- 
 
 10 quenter of cities". They (liall walk after Jehovah °. — 
 Like a lion he Ihall roar, — verily he himfelf (O) (hall 
 
 1 1 roar ; and children p fhall hurry (P) from the Weft. They 
 fhall hurry like the fparrow (Q) from Egypt, and like the 
 
 cltifively ; the I'econd would be nearly of the fame efFeft, as it would exprefs fuch as were already 
 children at the time of the roaring. But the word " children," put nakedly, without either of thele 
 epithets, exprefles thufe who were neither of the natural Ifrael, nor children, tliat is worfliipncrs, of 
 the true God, at tlie time of the " roaring," but were roufed by that found, and then became chil- 
 dren ; i.e. the adopted children, by natural extraftion Gentiles. This and the next verie contain indeed 
 a wondirfull prophecy of the promulgation and progrefs of tlieGofpel, and the reiluratioii of tlie race 
 of Ifrael. The firfl claufeof this lothverfeflates generally, that they Ihall be brought to repentance. 
 In what follows, the circumftances and progrefs of the bufinefs are defcribed. Firfl, Jehovah fhall 
 
 roar — the roaring is unqueiUonably the found of the Gofpel. Jehovah himfelf fliall roar the 
 
 found fliall begin to be uttered by the voice of the incarnate God himfelf. The firft efTeft fliall be 
 children fliall come fluttering from the Weft ; a new race of children — converts of the Gentiles • 
 chiefly from the Weftern quarters of tlie World, or what the Scriptures call the Weft; for no 
 part I think of Afia Minor, Syria, or Paleftine, is reckoned a part of the Eaft in the lancaiao-e of 
 the Old Teftament. Afterwards the natural Ifrael Ihall hurry from all tlie regions of their dif- 
 perfion, and be fettled in their own dwellings. 
 
 It is to be obferved that the roaring is mentioned twice. It will be nioft confiftent with the 
 ftyle of the prophets, to take this as two roarings ; and to refer the hurrying of the children from 
 the Well, to the firft ; the hurrying from Egypt and Afl> ria, to the fecond. The times of the 
 two roarings are the firft and fecond advent. The firft brought children from the Weft; the re- 
 newed preaching of the Gofpel, at the fecond, will bring home the Jews. And perhaps this 
 fecond Ibuuding of the Gofpel may be more remarkable even than the firft, the roaring of Jehovah 
 ih perfon, 
 
 dove 
 
40 H O S E A, CHAP. XI. 
 
 <3ove from Aflyria ; and I will fettle them in their own 
 13 houfes, faith Jehovah (R). Ephraim hath corapafled me 
 about with treachery, and the houfe of Ifrael with deceit. 
 But Judah fliall yet obtain dominion ^ with God, and fliall 
 be ertablillied ' with the Holy Ones. 
 
 CHAP. I Ephraim feedeth on wind'', and followeth after the Eaft 
 
 ■^^^•* wind^ Every day he multiplieth falfehood and deftru6lion ''. 
 
 They make a covenant with the Affyrian, and oil is 
 
 2 carried into Egypt. Jehovah hath alfo a controverfy 
 with Judah ; and is about to vilit upon Jacob according 
 to his ways ; according to his perverfe pradlices, he will 
 
 3 recompenfe unto him. In the womb he took his brother 
 by the heel, and in his adult vigour (A) he had power 
 
 4 with God. Even matched with the angel (B) he had power, 
 
 4 obtain dominion." A promiflury allufion to a final reftoration of the Jewifli monarch/. 
 
 r cftablilLcd." The word may fignify either the conftancy of Judah's fidelity to tlic 
 
 ^'Holy Ones;" or the firmncfs of the lupport, which he (hall receive from them. "The Holy 
 Ones," the Holy Trinity. By the ufe of this plural word the prophecy dearly points to the con- 
 verfion of the Jewifli people to the Chriftian faith. See note (S.) 
 
 » The prophet fpeaks to the end of the 6th verfe ; then God. 
 
 k feedeth on wind ;" purfues meafures, from which he reaps no advantage : his forbidden 
 
 and impolitic alliances. 
 
 t Eaft wind." The females of fome .nnimals, mares in particular, are fuppofed to con- 
 ceive heat, by fnuflJng the drj' Eaft wind. So the Ifraelites, by their foreign alliances, were in- 
 flamed with the love of idolatry. 
 
 * deftruftion ;" i. e. multiplies his falfehood to God, and the caufesof his own deftruftion. 
 
 = he fpake with us ;" he, that is God, fpake with us in the Joms of Jacob, The things 
 
 fpoken certainly concerned Jacob's pofterity, as much, or more than himfelf. See note (E). Ob- 
 ferve that the taking of his brother by the heel is not mentioned in difparagcment of the Patriarcli, 
 On the contrary, the whole of thefe two verfes is a commemoration of God's kindnefs for the 
 
 and 
 
CHAP. XII. H O S E A. 41 
 
 and was endued with ftrength (C). He had wept (D), and 
 made fuppHcation unto him. At Bethel he found him, 
 
 5 and there He fpake with us ^; even Jehovah God of Hofts, 
 
 6 Jehovah is his memorial '^. Thou^ therefore turn unto 
 thy God ; keep to Charity and Juftice (g), and ever look. 
 out for thy God. 
 
 7 ''A trafficker of Canaan (H) ! The cheating balances in 
 his hand ! He has fet his heart upon over-reaching (I), 
 
 8 Neverthelefs Ephraim fhall fay ', Although I became rich, 
 I acquired to myfelf [only] forrow ; all my labours pro- 
 
 9 cured not for me, what may expiate iniquity (K). But I, 
 Jehovah, am thy God from [the time thou wall in] the 
 land of Egypt. I will yet again make thee dwell in tents, 
 
 10 as in the days of the folemn affembly. I alfo have fpoken 
 [coming]upon the prophets (L), and I have multiplied vilion; 
 
 anceftor of the IfraeliteSj on which the prophet founds an animated exhortation to them, to turn 
 to that God, from whom they might expeft fo much favour. This favour of God for Jacob dif- 
 played itficlf, when he was lefs than an infant ; for, before lie was born, he took his brother by the 
 heel ; and, in his adult vigour, he was endued with fuch ftrength, as to prevail agaiuft the angel. 
 
 ' - — — his memorial ; i. e. God's memorial. His appropriate, perpetual, incommunicable 
 name, expreffing his effence. See note (F.) 
 
 ■ Thou therefore, O Ifrael, encouraged by die memory of God's love for thy progenitor, and 
 by the example, which thou haft in him, of the efficacy of weeping and fupplication, turn to thy 
 God in penitence and prayer, and in the works of righteoufnefs ; and ever, under all circum- 
 ftances, and at all times, look out for his mercy and aid, and weary not with expe£lation of his 
 coming. 
 
 '' God fays to the prophet, inftead of turning to me, and keeping to works of charity and 
 juftice, he is a mere heathen hucklter. 
 
 ' Neverthelefs, the time will come, ii-hen Ephraim will repent and i"iy, &c. What follows is 
 the penitent confeifion of the Kphrainiites, in the latter days, wrought upon at lafi by God's judge- 
 ment and mercies. 
 
 G and 
 
4a H O S E A. CHAP. XII. 
 
 and, by the miriiftiy of the prophets, I have Ihevvn fimi- 
 htades ''. 
 
 1 1 Was there idolatry in Gilead r Surely in Gilgal they 
 are become vanity. They facrifice bullocks ; their altars 
 
 I 2 alio are as heaps upon the ridges of the field K But Ja- 
 cob "' fled into the field of Syria, and Ifrael became a fer- 
 
 13 vant for a wife, and for a wife he kept watch (M). There- 
 fore by a prophet Jehovah brought up Ifrael out of 
 
 14 Egypt, and by a prophet was he tended (N). Ephraim 
 has given bittereft provocation. Therefore his mur- 
 thers fliall be upon him — He fliall be forfaken — And 
 his mafter " fliall requite unto him all his blafphemies. 
 
 ■' Compelling tlie prophets to perform fymbolical aftions ; as, in the cafe of Ifaiah, going naked ; 
 Jeremiah, binding himfelfj Ezekiel, lying on one (ide; not mourning for his wife ; Hofea's mar- 
 riage } and many other inftances. 
 
 ' The tribes fettled about Gilead, beyond Jordan, were already captivated by Tiglath-pilefer. 
 God, by the prophet, declares, that the idolatry Itill pra£tifed in Gilgal was equally abominable^ 
 and would bring down fmoilar judgements upon the remaining tribes, on the Weft of Jordan. 
 
 " So oppofite to thine was the conduft of thy father Jacob, that he fled into Syria, to avoid an 
 
 dliance with any of the idolatrous families of Canaan ; and, in firm reliance on God's promifes, 
 
 ubmitted to the greateft harddiips. And in reward of his faith, God did fuch great things for 
 
 lis pofterity, bringing them out of the land of Egypt, and leading them through tlie wildernefs 
 
 like fheep, by the hand of his fervant Mofes. 
 
 ' his mafter;" that is, his conqueror, who fliall hold him in fervitude, and be the inftru- 
 
 nient of God's juft vengeance, 
 
 ■ The former part of the verfe defcribes the confequence and pre-eminence of Ephraim, in 
 his own country, and among the neighbouring nations ; the latter part, his diminution and lofs of 
 confequence by his idolatry. 
 
 '' Spoken ironically. 
 
 ! This verfe briefly defa'ibes the progrefs of idolatry among the ten tribes, from the time of 
 
 When 
 
CHAP. XIII. HOSE A, 43 
 
 CHAP. I When Ephraim fpake, there was dread. He was ex- 
 
 XIII 
 
 a alted m Ifrael : but he offended in Baal, and died ^ And 
 
 now they repeat [their] fin : and, (A) in their great wif- 
 
 dom *", they have made to rhemfelves molten images (B) of 
 
 their filver ; idols, the workmanQiip of artificers. Their 
 
 finifhing is (C), that they fixy, *' let the facrificers of men 
 
 3 kifs the calves ''." Therefore they fliall be as the cloud of 
 the morning, and as the dew which paiTeth away early '^ ; 
 as chaff driven by the whirlwind from the threflnng floor, 
 
 4 and as fmoke from the chimney. Yet I Jehovah am thy 
 God from the land of Egypt ; and thon flialt know no 
 God but me ^, for faviour there is none befide me. 
 
 the introduaion of the worfliip of the Tynan Baal in the reign of Ahab, which may be reckoned 
 its commencement. From this time tliey were daily multiplying their idols, and adopting all the 
 abominations of the heathen rites. The worlhip of Jeroboam's calves was the leall part of their 
 guilt J for it was not properly idolatry; it was a fchifmatical worlhip of die true God, under dif- 
 allowed emblems, and by a ufurping priefthood. But at length fuperlUtion made fuch a progrefs 
 among them, that human facrillces were made an elfential rite in the worfhip of the calves. And 
 this was the finiftiing ftroke, the laft ftage of their impiety ; that they faid, " Let the facrificerff 
 of men kifs the calves." Let them confider lliemfelves as tlie mod acceptable worfhippers, who 
 approach the image with human blood. — Kifs tlie calves ;" i. e. worfliip the calves. Among the 
 antient idolaters, to kifs the idol was an aiSl of the moft Iblemn adoration. Thus we read in Holy- 
 Writ of " all the knees which have not bowed to Baal, and every mouth which hath not kifled 
 him." Tully mentions a brazen ftatue of Hercules at Agrigentum, in which the workmanfliip 
 of the mouth was fenfibly worn by the frequent kiffes of the worfhippers. And in allufion to this 
 rite, the Holy Pfilmill, calling upon the apoftate fadion to avert the wrath of the incarnate God, 
 by full acknowledgement of his Divinity, bids them "kits the fon ;" i.e. worfliip him. See 
 more about liuman facrilices note (D). 
 *" Compare vi. 4. 
 . ' thou flialt know no God but niej" i. e. thou flialt not experience the power and pro- 
 
 G 2 I fuf- 
 
44 H O S E A. CHAP. XIII. 
 
 5 I fuftained thee (E) in the wildernefs ; in the land of 
 parching third (F), as in their own paftures : and they 
 
 6 were fed to the full (G). Fed to the full, and their heart 
 was lifted high ; — for that very reafon ^ they forgat me. 
 
 7 Therefore I will be unto them as a lion ; as a leopard by 
 
 8 the way fide (H) I will lye upon the watch (1). 1 will 
 meet them as the bereaved bear, and I will rend the caul 
 of their heart : like a lioneis I will devour them upon the 
 fpot (K.). The wild beaft ° fhall tear them limb from 
 limb (M). 
 
 9 It is thy deftruc5lion (N), O Ifrael, that upon me [alone 
 
 teftion of any other. Thofe thou callcfl thy Gods will be able to do nothing for thee. 
 
 ' ^— for that very reafon." My kindncfs itfelf was the occafion of their ingratitude ; for, in 
 the pride of heart, which the miraculous fupply of their wants for fo long a time produced in 
 them, they forgot their benefaclor. 
 
 ' God, in a paroxyfm as it were of indignation, calls himfelf the wild Beaft. See note (L). 
 
 ■" Powerfull as my protection would have been, O Ifrael, hadft thoa placed thy reliance and hope 
 upon me exclutively ; thou hail broken the covenant, thou haft fought to other fuccour, thou 
 haft formed alliances with the heathen, and even courted the proteiSion of their Gods. I tliere- 
 fore, in my wrath, withdraw from thee my fpecial aid ; and, iince forfaken of me, ll)ou haft no 
 other helper, thy ruin muft enfue. Thus thy great privilege, to have God alone for thy defence, 
 becomes the occafion of thy deftru6tion. What follows is angry expoftulation, in broken 
 fentences. 
 
 ' Where is thy king .> iV-c." This vehement redoubled interrogation feems to fuppofe a 
 denial on the part of the Ifraelites of the helplefs ruined ftate, afferted, in the former verfe, as the 
 confequence of God's withdrawing his proteftion. Do you deny this ? Do you pretend that you 
 have ftill means of defence, hope of deliverance ? You rely upon the policy or prowefs of your 
 monarch. Where is he, this wife and mighty king ? Tell me in what quarter ? Your judges, 
 your provincial rulerSj where are tliey ? Let fee what deliverance this king and thefe rulers can 
 cfted. 
 
 it 
 
CHAP. XIII. H O S E A. 45 
 
 10 ir lies] to help thee ^. Where (O) is thy King r Where 
 'now is he? To fave thee forfooth (P) in all thy cities. — And 
 
 1 1 thy Judges? (Q) Inafmuch as thou faidft, Give me a King 
 and Rulers, I gave thee a King in mine anger *", and I 
 take him away in my fury. 
 
 1 2 The iniquity of Ephraim is faggotted up ' ; his lin 
 
 13 is hoarded'. The pangs of a travaiUng woman are com- 
 ing upon him — He is of the thoughtlefs race (R), for it 
 is the critical moment when he ought not to ttand ftill ; 
 — the children are '" in the aperture (S). 
 
 ■' I gave thee a king in mine anger." It is not to be concluded froni this expreffion, that 
 
 God diflikes the monarchical form of government. If this were the place for the difcuflion, it 
 were eafy to fhew, that the monarchical is the form raoft approved in Holy Writ; as it was alfo 
 among the heathen the favourite government of the heroic ages. But the original form of o-o- 
 vernment in IlVael was a monarchy ; in which God himfelf was the monarch, and the prieftsj pro- 
 phets, andj'idges, were his minifters. When the Ifraelites therefore defired to have a king, they 
 forgot that they had a king already ; the Lord of all tlie Earth condefcending to be in a pecuhav 
 manner their immediate fovereign. Their petition for a king was in contempt of that fovereignty 
 of God ; and this was the circumftance, by which they incurred God's difpleafure in that petition. 
 I would obferve thr.; the fevenverfes of this chapter, from the jth to the nth inclufively, form a 
 feftion which regnrds the whole race of Ifrael in general. At the 12th veri'e the prophecy turns 
 again on Ephraim i;i particular. 
 
 ' fagottcd up — hoarded" in God's remembrance. 
 
 " the aperture," Heb. the breach." They are aftually paffmg through the opening 
 
 of the parts diftendcd by the throes of labour. It is the \erj moment, when the pains mull 
 terminate in the delivery, or the death of the woman. A proverbial expreflion for a crjlis of 
 extreme danger, and doubtfull cataftrophe. See If xxxvii. 3. At fuch a moment as this, 
 thoughtlefs Ephraim is fupine and unconcerned. 
 
 From- 
 
46 HOSE A.' CHAP. XIII. 
 
 14 (T)From the power of Hell" I will redeem them. From 
 Death I will reclaim them °. Death ! I will be thy p Pefti- 
 lence (V). Hell ! I will be thy p Burning Plague (W). 
 
 15 (X)No repentance is difcoverable to my eye""! becaufe he 
 is run wild among favage bealh (Y). The Eaft wind (Z) 
 fliall come, Jehovah is railing up the blalt (Z) from 
 the wiUlernefs ; and he fhall dry up his fountain, and lay 
 dry his fpring (AAj fhall He'. He (hall plunder the ftore 
 
 16 houfe of all goodly veiTells '. Samaria is found guilty, — 
 
 " Hell." Not the place where the damned are to fufter their torment ; but the invisible 
 
 place, where the departed Ibuls of the deceai'ed remain, till the appointed time Ihall come for the 
 re-urMon of foul and body. This is the only Hell of the Old Teftaraent ; though, by an abufe of 
 the word, the place of torment is the firll notion it prefcnts to the Englilh reader. But the 
 Engliih word Hell properly imports no more than the invifible or hidden place, from the Saxou 
 " helan," to cover over. 
 
 In the New Teltament we find the word Hell in our Engliili Bibles in twenty-one paflages in 
 all. In nine of thefe it fignifies the place of torment; namely, in thcfe. Matt. v. 22. 29. 30. 
 X. 28. xviii. 9. xxiii. i^. 33. Mark ix. 47. Luke xii. 5. In the other twelve, fimply the region 
 of departed fpirits. And in tliis fame fenfe it is ufed In the Apoftle's Creed, " He defcended 
 into hell." Of this place we know httle, except that to thofe, who die in the Lord, it is a place 
 of comfort and reft. Not a Jacobinical paradife of eternal fleep and fenfeleflhefs ; but a place of 
 happy reft and tranquil hope. In the prophetic imagery it is often mentioned, with allufion to 
 the popular notions, as a dark cave deep in the bowels of the earth. Sometimes it is pcrfonified 
 as in this paflage. 
 
 " As my property, by the right of an owner. 
 
 f — Peftilence," the putrid plague-fever, Burning Plague." The folftitial inflamma- 
 tion, which feize* and kills in an inftant. See note (W). 
 
 ' The frequent and fudden tranfitions from threatening to promife, from indignation to patlie- 
 tic perfwafion, and the contrary, produce much obfeurity in the latter part of this prophet ; which 
 however difappears, when breaks are made in the proper places. In the i.3tli verfe, the peril of 
 Epbraim's fituation^ arifing from his own hardened thoughtlefl'nefs, is drfcribcd in the moft ftriking 
 images. In the 14th, God the Saviour comforts him with the prcmilc of the final deljverance 
 
 that 
 
CHAP. XIII. H O S E A. 47 
 
 that fhe hath rebelled again ft her God. By the fword they 
 Ihall fall ; their infants fliall be dafhed in pieces, and their 
 pregnant women fhall be ripped up. 
 
 CHAP. I Return, O Ifrael ^ unto Jehovah thy God, for thou 
 
 XIV.' a haft fallen by thine iniquity. (A) Take with you words % 
 
 and return unto Jehovah. Say unto him, Take away all 
 
 iniquit}^, and accept good ^. So will we render thee bul- 
 
 3 locks (C), our own lips '". The Aflyrian fliall not fave 
 
 us ; we will mount no cavalry, and no more we will fay 
 
 and falvation. In thefe words, " No repentance is difcoverable to my eye," the Saviour complains, 
 that thefe terrors and thefe hopes are all ineffeftual. That he perceives no figns of repentance 
 wrought by them. The Hebrew founds literally, " Repentance is hidden from mine eyes.'' 
 The total defedt of the thing is moft ftrongly expreffed in the affertion, that nothing of it is to 
 be difcerned by the all-fearching eye of the Divine Saviour. This complaint of univerfal impe- 
 nitence, with the reafon afligned, introduces new threatening, with which the chapter ends. 
 The reafon afligned for the Impenitence is, that Ephraim is run wild among favage beafts. Bro- 
 ken loofe from the reftraints of God's holy law, given up to his depraved appetites, and turned 
 mere heathen. For the heathen are the favage beafts. 
 
 "■ He." Either Jehovah, or the conqueror reprefeuted under the image of the wind. 
 
 ' all goodly veflels." Every article of ornamental furniture of coflly materials and 
 
 exquifite workmanfliip. 
 
 ' In this xivth chapter, the Prophet is the fpeaker to the end of verfe 3. Then to the end of 
 verfe 6, God, the Saviour. lu verfe 7, the Prophet j verfe 8, the Saviour; verfe 9, the 
 Prophet. 
 
 ^ Ifrael." The whole family of Ifrael, in both its branches, is addrefled. 
 
 ' Take with you words, i.e. a fet form of fupplication. 
 
 '' Take away all iniquity " i. e. Take intirely away the finfull principle within us. Take 
 
 away the carnal heart of the old Adam. " Create in me a clean heart, O God, and renew a 
 right fpirit within me." And then, when we are thus begotten again unto holinefs by thy Spirit, 
 " accept the good :" accept, as good, what, fo regenerate, we fhall be enabled to perform. See 
 note (B). 
 
 * — — bullocks, our own lips." Lips are here put for pralfes and thankfgivings uttered by 
 
 " Our 
 
48 H O S E A. CHAP. XIV. 
 
 *' Our Gods are ye," to the work of our own hands : inaf- 
 much as with Thee the fatherlefs obtaineth fond protec- 
 tion. 
 
 4 I will reftore their converfion ^ I will love them gra- 
 tuitoufly" ; for mine anger is departed from me (D). I 
 
 5 will be as the dew unto Ifrrael ; he fhall bloflbm as the 
 lily, and ftrike his roots like [the foreft-trees of] Leba- 
 
 6 non ''. His fuckers flrall fpread farther and farther (E) ; 
 
 and he fliall be like the olive tree, for his beauty, 
 
 and a fmell [lliall be] in him like [the fmell of] Le- 
 banon '. 
 
 the lips. This kind of metonymy, which puts tlie caufe or inllrument for the efteft, is very 
 frequent with the facred writers. By caUing vocal devotions bullocks, the phrafeology fliews, 
 that this form of fupplication is prepared for tliofe times, when animal facrifices will be abolifhed, 
 and prayer and ihankfgiving will be the only offering. 
 
 ' their converfion." i. e. their converted race. I take converfion as a coUeftive noun, for 
 
 converts; like captivity, for the captives, and difperfion, for the difperfed. The converted na- 
 tion God promifes to reftore to his favour, and to a fuuation of profperity and fplendour. 
 
 • gratiwtonlly." Are good works then nothing, you will fay. " Is there no place at all 
 
 " for them in the doiSrine of Repentance ? I anfwcr, that hitherto the difcourfe hath been about 
 " reniifhon of fms, and the gift of the Holy Ghoft. Thefe are entirely gratuitous, and not of our 
 " merit, but fimply of the inexhauftible goodnefs and compallion of God. Therefore, when we 
 " I'peak of the remifllon of fins, it is right to be filent about our own works ; which, becaufe they 
 " arc done without the Holy Spirit, although with regard to civil fociety they may not be bad, yet 
 " cannot be called good, and ought not ; becaufe of the unclean heart, from which they proceed. 
 " Rut when through faith we have received remiflion of fins, and, together with that the gift of the 
 " Holy Ghofi: ; forthwith from the heart, as from a pure fountain, come forth works alio good, and 
 " well-pleating to God. For, allhougii by rcafon of ihe remains of < rigiiial fin, tlie obedience even 
 
 They 
 
\ 
 
 CHAP. XIV, . H O S E A. 49 
 
 7 They shall return (f). Sitting under hi* fliadow'', 
 they fliall abound in corn (G). Tiiey fliall germinate 
 like the vine, [and] be famous (H) as the wine of Le- 
 banon '. 
 
 S Ephraim (l) ! What have I to do any more with 
 
 idols "' ? I have anfwered him. And I will make him 
 
 flourifli (K.), Uke a green fir-tree. From me thy fruit is 
 fuppUed. 
 
 9 Who is wife ? for he will confider thefe things ; in- 
 telligent ? for he fliall comprehend (L) them. For 
 ftreight and even (M) are the ways of Jehovah", and the 
 
 " of the Saints is not perfeftly pure, yet on account of faith in Chrift it is pleafing and acceptable 
 " to God." Luther, in his Commentary upon this chapter. 
 
 '' Lebanon is put by metonymy in the Hebrew for the forefts growing on it. 
 
 '' — — the fmell of Lebanon." The mountain is celebrated by travellers for the fragrance of 
 the greens, that cloth its fides. Maundrell found the great rupture, " which runs at lead feven 
 hours travel direftly up from the fea, and is on both fides exceeding fteep and high, clothed with 
 fragrant greens from top to bottom." Compare Cant. iv. ii. 
 
 * his Ihadow," i. e. the fliadow of Jehovah. 
 
 ' as the wine of Lebanon." The Phoenician wines in general were efteerned by the an- 
 
 tients ; cfpecially thofe of Tripolis, Tyre, and Berytus, places at the foot of Lebanon, or very 
 near it : and the wines of that country fiill are excellent. " Le vin du Mont Liban, dont le Pro- 
 phete Ofee a fait dcja I'eloge, eft encore excellent." Niebuhr, Voyage, torn. II. p. 2'56. 
 
 " Ephraim idols." An exultation of Jehovah over idols. Ephraim ! Even he is 
 
 returned to me. I have no more conteil to carry on with idols. They are completely over- 
 thrown. My fole Godhead is confefled, 
 
 " T' e ways of Jehovah, are the ways which Jehovah himfcif takes, in his moral government 
 of the world j and the ways of godllncfs, which he prefcribes to man. Thefe taken together arc 
 
 H juftified 
 
50 H O S E A. CHAP. XIV. 
 
 juftified (n) fliall (O) proceed " in them, but revolters (P) 
 lliall ftumble therein''. 
 
 " the ways of Jehovah." They are ftreight, becaufe they go ftrcight forward, without devia- 
 tion, to the end ; the h'nppinefs of man, and the glory of God. 
 
 ° and the juftiticd fhall proceed in them." In the ways of God, as they have been de- 
 
 fcribed, " the jullified," thofe who by faith in Chrift have obtained remillion of their fins and 
 the gift of the Holy Ghoft, " fliall proceed;" they will be making daily and hourly approaches 
 to the journey's end. They fliall be enabled to advance continually in the underftanding of 
 the ways of Providence, and of the way laid out by Jehovah for them. 
 
 f revolters fliall ftumble therein." To the incorrigible enemies of God, the very fcheme 
 
 of mercy itfelf will be a caufe of error, confufion, and ruin. " As God's ways are plain to the 
 Holy, fo are tkey a tumbling block to the workers of iniquity," Ecclus. xxxix. 34. 
 
 
 1?13 
 
 CRITICAL 
 
I SI ] 
 
 CRITICAL NOTES 
 
 upoisr 
 
 H O S E A. 
 
 ^<>■®■^C>5®^■®« 
 
 CHAP. /. 
 
 (A) Unto HOSEA" Vvr\ ■?« by Hofea" V^r^2. unto 
 
 Hofea" vunn ^« 
 
 To fpeak to Hofea and by Hofea (^J< and 3) are phrafes of different import. 
 To fpeak to — expreffes, that to him tiie difcourfe was immediately addreffed. 
 To fpeak by — that through him it was addrefled to others. And that the 
 fpeech, fo addrefled to others, was not the prophet's own, but God's ; God 
 ufing the prophet as his organ of fpeech to the people. The different import 
 of thefe two conftrudlions, fo manifeft in the Hebrew text, has been very judi- 
 cioufly preferved in the LXX, according to the Vatican, in the Vulgate, in the 
 Chaldee, in Luther's Latin tranflation, in Calvin's, in our public tranflarion, and 
 in Archbifhop Newcome's, but neglected by Caftalio, Jun. and Trem. and by 
 Houbigant. It muft be confefled, that in fome inftances the prefix 3 feems ufed 
 as equivalent to !?K. But its mofl proper meaning is indilputably a mean be- 
 tween the oppofite fenfes of p and ^N, frojn and towards, denoting " reft, re- 
 lidence, or continuance in." Hence it is the proper prepofition of the in- 
 ftrument, as that in which the adlive power of the firfl efficient is placed. 
 
 H 2 And 
 
3- C R I T I C A L N O T E S chap. i.. 
 
 And in fuch fludied change from one mode of expreffion to another, as oc- 
 curs in this paflage, it is reafonable to fuppofe, that each is ufed in its diftindt 
 and appropriate meaning. Some palTages indeed have been alleged, in which 
 3 after verbs of fpeaking to, might be rendered by the Latin " cum," or the 
 EngliHi " with." As in Numbers xii. 8. " With him [u] will I fpeak mouth 
 to motuh." But in this, and every inftance of the fame kind except one, tlie 
 parties in the difcourfe, or the fuppofed difcourfe, are God and the Prophet. 
 And in every difcourfe of God vith a prophet, much more is intended than 
 t!ie prophet's information ; the prophet is always the vehicle of a Divine Mef- 
 fage to the people. Even in this text of Hofea, where wliat is faid by God 
 feems immediately to concern the prophet individually, being a command of 
 fomething to be done by him in the ceconomy of his domeftic life ; yet the adt 
 commanded being of public intereft and importance, as it was typical of the 
 cafe between God and the people of Ifrael ; being commanded for that very 
 reafon, as a method of public admonition and denunciation ; even in this in- 
 ftance, which in the firft face of it has much the appearance of a private af- 
 fair of the prophet's, it was rather by than to Hofea that Jehovah fpake ; and 
 the change in the original from b'A to n, and back again, is not immaterial, 
 and ought to be preferved in the tranflation. 
 
 Some imagine, that a, in this andfimilar paffages, defcribesthe mannerof the 
 divine communication with the holy prophets, not by an audible voice, but by 
 Internal fuggeftions. " Loqui in aliquo dicitur Deus, cum ea, quoe agi vult, 
 ejus cordi, ut agantur, infpirat," Eucher. de quseft. V. & N. T. If this be 
 the force of 2, it renders neither " to" nor " by," but "within." " The 
 beoinnine of the word of Jehovah within Hofea ." But I cannot but 
 
 too "^ 
 
 think, that in all this extraordinary intercourfe which God vouchfafed to hold 
 with man, the internal fuggeftion muft always have been accompanied, not 
 perhaps with an audible voice, but with fome external lign, by which the 
 prophet might with certainty diftinguifli the revelations of the Holy Spirit 
 from thoughts arifmg in his own mind : and I very much doubt, whether in- 
 ternal fuggeftion alone was a method of communication. I have no doubt 
 therefore, that " by," rather than " within," is the proper rendering of -3 in 
 this paffage. 
 
eiur-. I. ' UPON HO SEA. . / ^^ 
 
 (B) — ^vas in this manner." This I take to betlie force of 
 
 the copula V prefixed to "i^KV And fo it is taken by Caftalio and Houbiganf. 
 The 1 is often to be taken as a particle' of fpecification, equivalent to fiilicet, 
 nempe, or n.'wirum. A very remarkable inftance of this ule of it we find in 
 Job's memorable confefiion of his faith in the Redeemer to come. Jcb xi;<.- 
 23—27. 
 
 23 Oh that my words were now written ! 
 Oh that they were infcribed in a regifter ! 
 
 24 That, with a pen of iron or lead, 
 
 For everlafting they were grayen on a rock ! 
 
 After this wifh, 1 prefixed to 1J^> at the beginning of the next verfe, very 
 ill rendered " for" in our public tranflation, fpecifies the words, which Job 
 would have recorded ; the matter of the inicription. 
 
 25 'nyT *3J*1 Namely, [the fe words,] I know th« Living one is my 
 
 Redeemer, &C.- to the end of v. 27. 
 Vide Nold. not. 120S. 
 
 (C) is perpetually playing the wanton" rt^m nsr. to whore 
 
 whores." This conflrucSlion, in which the finite verb is connected with its 
 own infinitive, for tlie moft part expreflfes tlie perpetual repetition of the a<Slion, 
 as a matter of daily pradlice and habit. 
 
 Biixtorf's diftiaclion, that when the infinitive is put firft, this conftruftion 
 exprefiqs the greater certainty and evidence of the thing-^; but when the infinitive 
 follows, -the pontinuance and frequent praftice, fee-ms to me to have no founda- 
 tion. I thiijk .-that, in either pofition of the infinitive, greater certainty, or 
 greater frequency may be exprefied, as the fubjedl matter may require. 
 
 . ,(D) I will vifit the blood of Jezrael upon the houfe of Jehu." 
 
 . Jezrael, the myftical name of the Prophet's fon, muft be familiar to all who 
 axe converfent: .in .the H&ly.. Scripture^, as tlie name of a city in the tribe of 
 IfiTachar, and ,q£ a valley or plain, in which the city flood : the city, famous 
 for its vineyard, which cofl the rightfuU owner, the unfortunate Naboth, his 
 
 ' See Thef. Gramm, lib. II. cap. 16. Reg. 2. 
 
54 CRITICAL NOTES CHAr. i. 
 
 life; and, by the righteous judgement of God, gave occa^.on to the down- 
 fall of the Royal Houfc of Ahab : the plain, one of the fineft parts of the 
 whole land of Canaan; if we may judge from the partiality of the Kings of 
 Ifrael for >the fp©t, who all fixed their refidence in one or other of its nume- 
 rous cities. Modern expofitors, entirely forgetting the Prophet's fon, hare 
 thought of nothing in this pafllige but the place ; the city, or the plain. A 
 miftake into which per'.iaps they have the more eafily fallen, by realbn of the 
 explicit mention of the place at the end of the fubfequent verfe. But if the 
 •word Jezriiel be taken here as the name of a place, the threat of " avenginp-, 
 ■or vifiting, upon the houfe of Jehu the blood of Jezriiel," will llgnifv, that 
 the family of Jehu was to be punifhed for blood (hed by Jehu, or by liis de- 
 scendants, in tliat place. 
 
 Jehu himfelf fhed the blood of Ahab's family, with unfparing hand, in Jez- 
 Tael. But this was an execution of the judgement, which God had denounced 
 by his Prophet Elijah againfl the houfe of Ahab, for the cruel murther of 
 Naboth. And it mayjuflly feem extraordinary, that this Ihould be mentioned 
 as a crime of fo deep a dye, as to bring down vengeance upon Jehu's houfe. 
 It is true, that when the purpofes of God are accomplifhed by the hand of 
 Man (which is the cafe indeed in fome degree in every human adlion), the very 
 fame aA may be juft and good, as it proceeds from God, and makes a part of 
 the fcheme of Providence ; and criminal in the higheft degree, as it is per- 
 formed by the Man, who is the immediate agent. The Man may adl from fin- 
 full motives of his own, without any confideration, or knowledge, of the end 
 to which God directs the adVion. In many cafes the Man may be incited by 
 enmity to God and the true religion to the very a6l, in which he accomplifhes 
 God's fecret, or even his revealed, purpofe. The Man, therefore, mayjuftly 
 incur wrath and punifhment, for thofe very deeds, in which, with much evil 
 intention of his own, he is the inftrument of God's good providence. But 
 thefe diftindfions will not apply to the cafe of Jehu, in fuch manner as to 
 folve the difficulty arifing from this interpretation of the text. Jehu was fpe- 
 cially commiffioned by a Prophet " to fmite the houfe of Ahab his mafter — 
 to avenge the blood of the Prophets, and the blood of all the fervants of 
 Jehovah, at the hand of Jezabel ^." And however the general corrup- 
 
 ' a Kings jx. 7, 
 
 tion 
 
CHAP. I. U P O N H O S E A. s6 
 
 tion of human nature, and the recorded imperfe<ftions of Jehu's charadler, 
 might give room to fufpedl, that in the excifion of Ahab's family, and of 
 the whole faction of Baal's worfhippers, he might he inftigated by motives of 
 private ambition, and by a cruel fanguinary difpofition ; the fa6l appears from 
 the hiftory to have been otherwife : that he afted through the whole bufinefs 
 with a confcientious regard to God's commands, and a zeal for his fervice : mr 
 fomuch, that when the work was completed, he received the exprefs approba- 
 tion of God; and the continuance of the fceptre of Ifrael in his family, to the 
 fourth generation, was promifed as the reward of this good and accepted fer- 
 vice. " Jehovah faid unto Jehu, becaufe thou haft done well, in executing 
 that which is right in mine eyes, and haft done unto the houfe of Ahab ac- 
 cording to all, that was in my heart ; thy children of the fourth generation 
 Ihall fit on the throne of Ifrael *." And it cannot be conceived, that the very 
 fame deed, which was commanded, approved, and rewarded, in Jehu, who 
 performed it, fhould be punifhed as a crime in Jehu's pofterity, who had no. 
 Ihare in the tranfadtion. 
 
 To avoid tliis difficulty, another interpretation is mentioned with approba- 
 tion by the learned Pococke, in which " the blood of Jezrael" is ftill under* 
 ftood of the blood of Ahab's family, fhed by Jehu in Jezrael : but, by a parti- 
 cular acceptation of the verb np3, this is underflood not as the object, but as 
 the ftandard, or model, of the punifhment. And the words are brought to this 
 fenfe ; that God will execute vengeance upon the wicked houfe of Jehu, in- 
 flaughter abundant as the flaughter of Ahab's family and kindred' ia Jezraeli- 
 But in this way of taking the words, a punilliment is denounced for a crime 
 not fpecified ; which is not after the manner of the denunciations of Holy Writ. 
 Befides, although the Hebrew words in themfelves might not be incapable of 
 this conftru<?tion, if thb were the only paiTage fn which the phrafe occurred ;■ 
 the truth is, it is a very common manner of expreflion. And wherever the' 
 phrafe is ufed of " vifiting any thing upon a perfon," the thing, whrch is tlie- 
 obje(5l of the verb tranfitive (without any prepofition or prefix) is- always to 
 be underftood as fome crime to be puniflied upon the perfon. And to take 
 ttie phrafe in any other manner here would be a mode of interpretation, whiclt; 
 would tend to bring upon the fi:yle of the facred writers the very worft fpecies-. 
 
 • a Kings X. jo. 
 
 of 
 
56 CRITICAL NOTES chap.!, 
 
 of obfcurity — that of uncertainty ; divefting tlie moft familiar expreflions of 
 a clear definite meaning. 
 
 For thcfe reafons, I am perfwaded, that Jezrael is to be taken in this pafTage 
 in its myftical meaning; and is to be underftood of the perfons t^'-pified by 
 the Prophet's Ton — the holy feed — the true ferrants and worfhippers of God; 
 It is threatened, that their blood is to be vilited upon the houfe of Jeliu, by 
 which it had been flied. The princes defeended from Jehu wCreaE idolaters; 
 And idolaters have always been perfccutors of the true religioa. In all ages; 
 and in all countries, they have perfecuted the Jezrael unto death, whenever 
 they have had the power of doing it. The blood of Jczriiel, therefore, which 
 was to be vilited on the houfe of Jehu, was the blood of God's fervants, fhed 
 in perfecution, and of Infants fhed upon the altars of their idols, by the idola- 
 trous princes of the line of Jehu. And fo the exprefiion was underftood by 
 St. Jerome and by Luther, 
 
 (E) And it fhall be in that very day, when I break, &c." I fuggeft it to 
 the learned to confider^ whether the phrafe fo frequent in the Prophets, 
 .^<^^^T DV2 n'T!') is not to be differently taken, according as it is connected, or 
 not eonnedted, with the fubfequent claufe by the copula l. I am much in- 
 clined to think, that when it is not fo connefled, min DV is to be underftood 
 of a time defcribed, or marked, by feme event already mentioned ; and the 
 force of the exprefiion is to notify, that the event of the fubfequent claufe is to 
 take place at that time. But when thefe three words are connected with the 
 fubfequent claufe by the copula "); then I conceive, that the event of the fubfe-» 
 quent claufe affords the marks of the time, and gives tlie date of the event 
 prcvioufly mentioned. So that in both cafes a fynchronifm is defcribed, but 
 with this difference ; that in the firft cafe the event previoufly mentioned gives 
 the date of the other ; in the fecond cafe, the other event gives the date 
 of that previoufly mentioned. Thus in chapter ii. verfe i6. (i8 Heb.) 
 'ly'N "ikipn rrri' D«3 Ninn DVn HTT) " And it flmll be in that day (faith Jeho- 
 vah) thou fhalt call me Ilhi." i. e. in the day when Jehovah fhall do the things 
 mentioned in the preceding verie, Thefe things make the date of the time ; 
 and. the calling of Jehovah Ifhi is the evtiyt referred to that date. But in tliis 
 pafPage i/TinUJI Kinn DVn mil " And ii fhall be in that very day and I break, 
 &c." i. e. And it lliall be [the thing laft mentioned, the " demolition of the 
 
 kingdom 
 
euAP. I. U P O N H O S E A. 57 
 
 kingdom of irr?.el, fhall take place] in that very day when I break, Sec." 
 Here the breaking of the bow is the event that marks the date ; and to that. 
 date, fo marked, the threatcne<i excifionof the kingdom of the ten tribes is re^ 
 rferred. I prefume not to lay this down as a rule of interpretation, which will 
 invariably hold. But I think it will, and I propofe it to the learned, as a 
 ■matter that deferves an accurate inveftigation. Whether the rule hold inva- 
 riably or no, I cannot but think that the fuppofed diftinilion has ledde me to 
 the true fenfe of this text ; which, taken the contrary way, as I think it has 
 been generally taken, as a denunciation, that, when the Monarchy fliould be 
 abolifhed, its military ftrength fhould be broken, appears to be of lefs im- 
 portance. For how flwuld the military ftrength furvive the Monarchy ? But 
 it was of moment to give the people warning, that the advantages, which the 
 enemy would gain over them in that part of the country, would end in the ut- 
 ter fubvcrfion of the kingdom. For had this timely warning produced re- 
 pentance and reformation; the judgement, no doubt, would have been 
 ■averted. 
 
 (F) Infomuch as to be perpetually forgiving them." So I render 
 
 with Jun. and Trem. Llvelye, and Houbigant, and with tlie approbation of 
 Drufius. The words will not bear the fenfe, in which they are taken by Arias 
 Montanus ; although it is adopted by Calvin, Caftalio, Diodati, in our public 
 tranilation, and by Archbifhop Newcome. For the verb N'i'3, in the fenfe of 
 taking away, never governs its objedl by the prefix b. 
 
 (G) in the place where." So I render the words nci* DlpD3, 
 
 and for thus rendering we have the authority of LXX. Jerome, Vulg. Syn.' 
 .and Chald. and, it muft be added, of St. Paul himfelf*. It feems, 
 •therefore, to have been without due confideration, that a different rendering 
 has been adopted, upon the authority of fome of tlie later Jews, by Jun. 
 and Trem. Caftalio, Grotius, Wells, and Houbigant. As ii''\TH DipDS might 
 be equivalent to *iu;i< nnn — *' inftead of what," />ro eo quod; a fenfe which 
 I believe cannot be fupported by a ftngle Inftance. Junius objects to the 
 ^tlier rendering, that to bear that fenfe the word mpo ought to have had the 
 ■emphatic article prefixed. But Mr. Llvelye well remarks, that in other places 
 
 * Rom. ix. 26, 
 
 I tXm 
 
58 CRITICAL NOTES chap. t. 
 
 this fclf fame cxpreflion, in the felf fame form, is taken by that learned in- 
 terpreter himfelf, in the very fenfe which in this place he rejedls. Namely, 
 in Lev. iv. 24. Jer. xxii. 12. and Ezek. xxi. 35. Indeed, in thofe places it 
 can be taken in no otlier. I agree with Mr. I,ivelye, that this fenfe, confirmed 
 by all the antient verlions, and by St. Paul, is indeed the only true and cer- 
 tain fenfe of the phrafe. 
 
 (II) ID. II. By the expofition which I have given of the feveral parts of- 
 this pafTage, I hope I have fhewn that it is an exprefs prophecy of the final con- 
 verfion and reftoration of the Jews, not without manifeft allufion to tlie call of 
 the Gentiles. The word Jezrael, though applied in this paffage to the devout 
 part of the natural Ifrael, by its etymology is capable of. a larger meaning, 
 comprehending all of every race and nation, who, by the preaching of the 
 Gofpel, are made members of Chrift and the children of God. All thefe are 
 a feed of God, begotten, of him, by the fpirit, to a holy life, and to the inhe- 
 ritance of immortality. The words Ammi and Ruhamah, and their oppoiites, 
 Lo-amml and Lo-ruhamah, are capable of the fame extenfion ; the two for- 
 mer to- comprehend the converted, the two latter the unconverted Gentiles. 
 In this extent they feem to be ufed in chap. ii. verfe 23, which Itake to be a 
 prophecy of the call of the Gentiles, with manifeft allufion to the reftoration 
 of the J«W3. Accordingly, we find thefe prophecies of Hofea cited by St. 
 Paul to prove, not the call of the Gentiles folely, but the indifcriminate call- 
 to falvation both of Gentiles and Jews. He affirms, that God "has called us, 
 [i. e, us Chriflians] vefix^ls of mercy, afore-prepared unto Glory," if y.ovov l^ ^l^aluiv 
 d\xci Ty iz i^y^"', " not of the Jews only, but moreover of the Gentiles too'." 
 And it is in proof of this propofition, that he cites the prophecies of Hofea. 
 i^nd the manner of his citation is thus. Firfi, he alleges two claufes, but in 
 an inverted order, from the 23d verfe of chapter ii. which feem to relate . 
 more immediately to the call of the Gentiles. "I will call them my people, 
 &C. — and her beloved, &c." And to thefe. he fubjoins, as relating folely to 
 the reftoration of the Jews, that part of this prophecy of the firft chapter, which 
 afiirms, that " in the place where it was faid unto them, ye are not my peo- 
 ple, there they fhajl be called the children of the Living God." From thefe 
 
 ' Rom. ix. 24. 
 
 detached, 
 
CHAP. r. UPON H O S E A. 5^ 
 
 detached paflages, thus connedled, he derives the confirmation of Ins propofi- 
 tion, concerning the joint call of Jew and Gentile to the mercy of the 
 Gofpel *. 
 
 The allulion, which is made to thefe propliecies by St. Peter in his firft 
 Epiftle"^, is not properly a citation of any part of them, but merely an accom- 
 modation of the exprcffions, "Not my People;" " My People ;" "Not 
 having obtained mercy;" " Having obtained mercy;" to the cafe of the He- 
 brews of the Afiatic difpcrfion before and after their converfion. 
 
 It is furprizing, that the return of Judah from the Babylonian captivity 
 fhould ever have been confidercd, by any Chriftian Divine, as the principal cb- 
 jeA of this prophecy, and an event in which it has received its full accom- 
 plilhment. It was indeed confidered as an inchoate accomplifliment, but not 
 more than inchoate, by St. Cyril of Alexandria. The expofitors of antiquity, 
 in fuch cafes, were too apt to take up with fome circumftances of general re- 
 femblance, without any critical examination of the terms of a Prophecy, or of 
 the detail of the Hiftory to which they applied it; The faft is, that this pro- 
 phecy has no relation to the return from Babylon in a fingle circumllance. 
 And yet the abfurd interpretation, which conliders it as fulfilled and finished 
 
 in that event, has of late been adopted. " et erit numerus filiorum, &c." 
 
 V. lo. " Quando impleta eft haec praedi61:io ?" fays a learned expofitor; and 
 anfvvers the quefl:ion, " In reditu Babylonico." But what was the number of 
 the returned captives, that it fliould be compared to that of the fands upon 
 the fea fhore ? The number of the. returned, in comparifon with the whole 
 captivity, was nothing. " Then Judah and Ifrael fhall appoint themfelves one 
 head." Zorobabel, fays Grotius. But how was 2k)robabel one head of the reft 
 of Ifrael, as well as of Judah ? A later critic anfwers, " After the return from 
 Babylon, the difl:in6tion between the kingdoms of Ifrael and Judah ceafed." 
 But how was it, this diftindtion ceafed ? In - this manner, I apprehend. 
 The kingdom of Ifrael had been abolifhed above i8o years before ; Judah alone 
 exifl:ed as a body politic ; and the houfe of Judah returned under their leader 
 Zorobabel, with fome few ftraglers of the captivity of the ten tribes. And no 
 fooner were the returning captives re-fettled in Judaea, than thofe of the ten 
 tribes, joining with the mongrel race, which they found in Samaria, Separated 
 
 '.Rom. ix. 35, 26. '' Chaj.). ii. ic. 
 
 I a ihemfelve? 
 
6a CRITICALNOTES chap, i,- 
 
 themfelvcs from Jiiduh, and fct up a leader, and a fchifmatlcal vvorfliip of 
 their own. Was this any fuch incorporation, as tlie prophecy defcribes, of 
 Jiidah and the rcfi: of Ilracl under one Sovereign ? To interpret the prophecy 
 in tliis manner is to make it little better, than a paltry quibble ; more worthy 
 of the Delphic tripod, rlian of the Scripture of Truth. Very judicious upon 
 tkis fubjccft arc ihefc remarks of the learned ITonbigant. " The Prophet," he 
 fays, " in the loth verfe, paffes from thrcatenings to promifes, which is the 
 " manner of the Prophets, that the Jews might not think, that after the ac- 
 *' compllfhment of the thrcatenings, God would concern himfelf no more' 
 " about their nation. Thofe promifes feem' to refpedl the final condition of 
 " th.e Jews, when they fliould colledl under one head, the Meffiah ; that it 
 " might properly be faid of them, " Ye are children of the Living. 
 " God." It is difficult to accommodate the words of this pafTage to the re- 
 " turn from tlie Babylonian captivity. Thofe Jews, who returned from Baby- 
 *' Ion, were not fo much as one hundredth part of the whole Jcwlfli rare ; fo> 
 " little were tlicy to be compared with the fands of the fea : nor did they 
 " appoint thcm.fclves one head. Zorobabel was indeed their leader, but not 
 " their fingle leader; and their form of government henceforward was not 
 " monarchical, but an ariitocracy. Nor had they kings till the very laft, when 
 " they were become unworthy to be called, " Children of the Living God." 
 
 CHAP. 11. 
 
 (A) X HE verb "nDK is comparatively fo feldom ufcd oihervvife, than as equi- 
 valent to tlie Englilh verb " to fay," with a declaration fubjoined of what was 
 faid ; that I hefitated long about the tranflatiun, which I venture to give of this 
 paffage ; in which 1 take the verb as equivalent to the U.iiglifii word " to fpeak," 
 without immediate mention of the words fpoken. But, confulting the Con- 
 cordances, 1 find many unquefHonable inftances of this ule of it. See Pf. iv. 
 5. Pf. Ixxi. ID. Gen. xliii. 27. 29. Ezek.xxxiii. 10. Ezra viii. 22. Pf. xxix. 9. 
 
 Efther 
 
CHAP. II. UPON HOSEA. 6r 
 
 Eftlier iii. 4. iv. 10. vi. 4. Pf. Ixxxix. 19. cxlv. 6. Exod. xix. 25. 2 Chron, 
 xxxii. 24. a Sam. xiv. 4. 
 
 (B) The verb Dt'3 fignifies properly " to flay the Ikin." Hence, when ap- 
 plied to garments, it fignifies, " to ftrip to the bare Ikin," to diveft even of 
 tb.e garments next the Ikin. any is a more general word, and exprelfes a lels 
 degree of denudation. And the two joined togetlier exprefs, " to ftrip per- 
 " fecStly one already half naked." riDiy nriCffiBX ]^- Ne nudum earn plane di- 
 nudem. This is confirmed by a fimuar expreffioii in the Book of Job ^ — 
 ^ thou haft ftripped the naked of their clothing," i. e. thou haft even diverted 
 the beggar, thinly clad, of that poor covering. The verb y^cfometimes fignifies, 
 " to fix,- or leave remaining in its place." But properly, I thiiik, it denotes^ 
 " to prefent openly to view." Hence the full fenfe of the palfage is, that the 
 difgraced difcarded wanton fhould be ftripped ftark-naked, and in that fitua- 
 tion expofed to public view.. To exprefs this clearly in the EngUlh language, 
 I have found it neceffary to tranfpofe ihe Hebrew words, which ftand in this 
 order. " Left I ftrip-her-tc-the-lkin, naked, and-fet-her-up-to-view as the. 
 "day when ftie was bora." But it is evident that the circumitance, in which. 
 the condition of the difgraced adultrefs refembles that of the day of her birtlv, 
 is perfedl nakednefs. 
 
 (C) hath caufed fliame." T take the verb rw^lin actively, as it is 
 
 taken by L2vX, and Archbifhop Newcome. It is evidently the third perfon'. 
 ling. fern, prajterit. Hiphil. 
 
 (D) her ways." For "Jj-n I read with Syr. !T»3"»*T, the noun pi u-- 
 
 ral in regimine, inll:ead of the ftngular, and with the luffix of t-he thirct perfon 
 fenvnine lingular, inftead of the fecond. The LXX render the pronoun in^ 
 the third perfon, infl:ead of the fecond : but the noun they give in the fingu- 
 lar: as if they redde HDIl ; which reading is adopted by- Houbigant and. 
 Archbifhop Newcome. 
 
 (E) a ftone fence," ilD is properly " maceria."' A low wall 
 
 of loofe ftones, laid one upon another, without any cement or mortar. 
 
 i Chap. xxii. d. 
 
 Such- 
 
6i C R I T I C A L N O T E S ctsap. m. 
 
 Such enclofures are very common at this day in Gloucefterfhire, and other 
 'parts of this ifland, where quarries of the ftone, fit for the purpofe, abound. 
 
 (F) ■ her outlets." n")l^n3, are paths worn by the feet, often 
 
 pafling and re-pafling upon the fame line. I think that here the -word figni- 
 fies " gaps" in a bramble hedge, or ftone-fence, made by clambering over re- 
 peatedly at the fame place. The text alludes to a double enclofure, an inher 
 fence of loole ftone, a branible hedge on the outfide : both damaged and bro- 
 ken in many places. The hedge is to be made; the ftone fence repaired; 
 the gaps in both clofed ; and all made fo firm and ftrong, that it will be im- 
 pradlicable to find any way out. This enclofure is an admirable image of na- 
 'tional difficulty, and diftrels, from which no human policy, or force, can ex- 
 tricate. 
 
 (G) • her vilenefs." nri'723. Confidering the connedlion of this 
 
 nienace with that immediately preceding, of carrjang oft' the wool and the flax, 
 the materials of the woman's cloathing, I have fome fufpicion that this word 
 may fignify the parts of the perfon, which moilefty conceals : and might be 
 better rendered — " her fhame." In Leviticus v. 2. and in other palfages, 
 n"733, in reg. ri^23, is ufed for a putrid carcafe. 
 
 (H) her vineyards and her fig-tree orchats." I cannot but think 
 
 the words 1S3 and nJMn are ufed here by a fynecdoche for plantations of vines 
 and fig-trees. Certainly it cannot be faid of a fingle tree, that it is laid wafte, 
 or made a foreft. 
 
 (I) . my pay." KDH- The fee of proftitution. Compare ix. i. " 
 
 (K) • Iilii Baali." TJie words in'^ii and ^yn are both applicable 
 
 to a huft)and : and fometimes fimply as a huft^and. But taken ftricftly, 
 the latter fignifies a fevere ; the former, a kind indulgent hufband. "Vox. 
 " bV2 proprie fonat ixuv habens quamcumque rem in fua poteftate ; quare ad 
 *• maritum Tefcttur per elHpfin, qui integre dicitur a^'K bv^, Exod. xxri. 3. 
 
 " Sed vox fumitur in facris hoc fenfu gemini fignificatione ; vel fim- 
 
 " plice, pro marito abfque alterius qualitatis refpedlu, ut Gen. xx. 3. Joel i. 
 *' 8. vel j//(f.w7iKwj pro viro imperiofo, qui uxorem fevere habet tanquam Do- 
 
 " minus. 
 
OHAP. IT. U P O N ,H O S E A. 63 
 
 " minus, & omni fuo in earn jure utitur ; quomodo tw tj,»>», viro lenl & be* 
 " nigno, contradiitinguitur ; ut apud Hof. cap. ji. 15. & Jer. xxxi. 32,."' 
 Vitringa ad Jef. cap. liv. 5. 
 
 (L) armour," nDnVa. I think the word is ufed here for every 
 
 accoutrement of battle, all ofFenlive weapons, and defenfive armour, 
 
 (M) betroth thee to myfelf with juftice, &c." A noun fubi^an- 
 
 tive after the verb C>"1K, with 3 prefixed, denotes the dowrjr, or that which the 
 Man gives to obtain his fpovife of her parents*. Chrift gave for the efpoufal 
 of the Church his bride, ^nil, his own juftice; D3©0, his perfe6l obedience 
 to the law-; non, exuberant kindnefs ; p^am, tender love; ^3^'2^<, faithfuU- 
 nefs, fteddy adherence to his part in the covenant between the Holy Three. 
 
 " Ubi diligenter expendi loca fcripturae, in quibus ufus eft vocis- 
 
 " nilDi*, ubi Deo aut Regi tribuitur ; , obfervavi convenientiflimam ei eKe fig- 
 " nificationem, Fidei, live Fidelitatis, Veracitatis, Conftantia3 in repraefen- 
 " tandis promifTis : & eft vere propria hasc & genuina vocis fignificatio, ubi 
 " de Deo ufurpatur." Vitringa ad Jef. xi. 5. 
 
 "Yes — I will betroth thee, &c." The copula ") in the original exprefles 
 air this emphafis_ of reiterated affeveration. . 
 
 (N) r will perform my part, &c." ^3y^^. The primary and moft 
 
 proper meaning of the verb TMV I take to be " to re-a(^ ;" when B re-a.£l:s 
 upon A, in confequence of a prior a<ftion of A upon B. But more largely it 
 predicates reciprocal, correfpondent, or cor-relate aftion. Thus it fignifies ■ 
 the proper adlion of one thing upon another, according to eflablilhed phyfi- 
 cal fympathies in the materialworld ; or, among intelligent- beings, according 
 to the rule of moral order. It has always reference to a fyftem of agency ; 
 and may be applied to any individual agent, in a fyftem of agents, whofe ac- 
 tion regularly excites, or is excited by, the anions of the reft. Thus it may 
 be applied to the aft of the firft mover, which fets all the reft- a-going, as 
 well as to the adls of the fubordinate agents : as in vocal mufic, it is applica- 
 ble, to the finging of the firft voice, as well as to the inferior performers, who 
 
 • See 2 Sam. iii, 14. 
 
 Mlow- 
 
<Si CRITICAL NOTES chap. ii. 
 
 follow him. And in this paflage it is applied firft to the a<n:ion of God him ■ 
 felf, upon the powers of Nature ; then, to the fubordinate adlion of the parts 
 ■of Nature upon one another ; and laft of all, to the fubfervience of the ele- 
 ments and their phyfical produftions, to the benefit of man, and ultimately by 
 the direcStion of God's over-ruling providence, to the exclufive benefit of the 
 godly. In fhort, it cxprefTes generally one agent performing its proper part 
 upon another. And to tins general notion all the particular fenfes of the word 
 are reducible. 
 
 (O) I will fow her as a feed for myfelf." Thus the learned Va- 
 
 itablus ; " Et feminabo earn — Hebraifmus, pro fpargam cam inftar fementis 
 " fuper terram." And Mr. Lively6 : " Ad ecclefisc multiplicationem hoc 
 " pertinel." 
 
 CHAP. III. 
 
 |A) addidled to wickednefs." I adopt the ren<lerirtg of tlie 
 
 XXX and Syr. which nothing oppofes hut the Maforetic pointing. 
 
 (B) I own'd 'her," TD^m, from the root HDn. See Parkhurft. 
 
 This was not a payment, in the fhape of a dowry ; for the woman was 'his 
 property, if he thought fit to claim her, by virtue of the marriage already 
 •had : but it was a prefent fupply of her neceflary wants, by which he acknow- 
 'ledged her as his wife, and engaged to furnifh her with alimony, not ample 
 indeed, but fuitable to the reclufe life, which he prefcribed to her. Calvin 
 obferv-es, that the parfimonious gift, a fum of money which was but half the 
 price of a female flave, and a pittance of black barley bread, typified the 
 hard fare, wliich the Ifraelites were toexped at the hand of God, in their flate 
 •of exile. 
 
 (C) without Statue, and without Ephod and Teraphim." 
 
 An Ephod feems to have been a garment, like a cloak without fleeves, co- 
 shering the body as low as the pit of the flomach before, and as low as the 
 
 ihoulder- 
 
CRAT. III. UPON HOSE A. 6s 
 
 fhoulder-blades behind. It feems to have taken its name from the ftraitnefs of 
 its collar, and the manner in which it was faftened about the perfon. The 
 Ephod of the High Prieft was of coftlj' materials, and the richeft embroidery ; 
 and it made a verj' principal part of his robes of office. But fomething of a 
 fimilar fhape, and of the fame name, but made of plain linen, was worn by 
 the Inferior priefts ', and occafionally at leafi: by other perfons''. But it 
 appears alfo, that idolaters, at leaft the idolatrous Ifraelites, fometimes 
 drefled up the images of the deities they worfliipped, in a gorgeous Ephod, 
 refembling that of the High Prieft, and made perhaps in imitation of it. 
 And this was fo principal, and fo facred a part of the idol's robes, that the 
 word was fometimes ufed as a name for the idol itl'elf. Thus certainly we muft 
 underftand Gideon's Ephod; when it is faid, " that he fet it up (Ti'') in his own 
 " citv, in Ophrah, and that all Ifrael went a whoring after it; which thing 
 " became a fnare unto Gideon and his houfe"." This Ephod was made, ac- 
 cording to the facred Hiftorian, of the fpoils of the flaughtcred Midianites, 
 the purple robes of their king?, the gold of their ear-rings, and other orna- 
 ments. Infomuch that, in the coftlinefs of the materials, it much refembled 
 the facred Ephod of the High Prieft. But wlien it is faid, that it " was fet vp 
 " in Ophrah, and that all Ifrael went a whoring after it," the robe is certainly 
 put for an image, which was adorned with it, and drew fo much admiration, 
 that, whatever the original intention of the maker of it might be, in procefs of 
 time it became an obje6l of idolatrous adoration. The Ephod, therefore, ap- 
 pears to have been a principal ornament both of the true and of the falfe wor- 
 fhip. And when the word is ufed, in the figurative language of Prophecy, as 
 it is in this paflage, to exprefs in general the external grandeur of public in- 
 ftitutions; it is in itfelf of ambiguous import, and its connexions in the con- 
 text muft determine, whether it refers to the approved forms of a pure fervice, 
 or to idolatry. That it refers to the latter in the text, ii evident from the 
 conne6tion with Statues mentioned next before, and Teraphim next after the 
 Ephod. For both thefe will be found to be produced here, as principal ar- 
 ticles of the furniture of idolatry. 
 
 » I Sam. xxii. i8. •> i Sam. ii. i8. ' Judges viii. 27. 28. 
 
 K Wc 
 
66 CRITICAL NOTES chap. iir. 
 
 We find the Teraphim among the faithfull, in the patriarchal ages, and 
 among idolaters afterwards. For Laban, who was a worfhipper of Jehovah, 
 had his Teraphim % and Nebuciiadnezzar had his''. Tliey fccm to have been 
 images, made in fome general refemblance of the perfon of a man'. The Te- 
 raphim of the idolaters were probably corrupt imitations of thofe of the true 
 worfhippers ; for the antient idolatry was in every thing a mimickry and mif- 
 application of the patriarchal fymbols. The Teraphim of idolaters were magi- 
 cal images, ufed for the purpofes of Divination ; as appears in particular from 
 Ezekiel in the place quoted. But the patriarchal Teraphim were probably 
 emblematical figures, like the Cherubim ; .like thofe I mean of the limpler fort, 
 which were feen in the ornaments of the more open parts of the tabernacle, 
 •and of the temple. Tlie Teraphim I take to have been figures of the like 
 Tnyftic import; but of materials lefs coftly, of coarfer workj and certainly upon 
 a fmaller fcale : though not of fo diminutive a fize, as to be carried about by the 
 High Priefl, according to Dr. Spencer's wild notion, concealed in the folds of 
 the facred breaft-plate. For it appears, that one of thefe images was big 
 enough to perfonate a fick man in bed '^. I imagine they were ufed, as mofl 
 faj:red ornaments of confecrated chapels, or oratories, in private houfes. The 
 life of them was certainly allowed before the law ; and whether it might 
 not be tolerated occafionallv for fome time after\vard, when, by reafon of the 
 deprefled fituation of the Ifraelites, the tabernacle at Shilo might not be accef- 
 fible to the greater part of the people, is a queftion, that mav deferve confi- 
 deration. For my own part, I would not take upon me to pronounce, that 
 IMicah, the man of Mount Ephraim of whom we read in the Book of 
 Judges^, was an apoftate, and an idolater. The circumftances of the fi:ory 
 incline me indeed to the contrary opinion ; though his worfhip feems to have 
 been, in a confiderable degree, corrupt. But however that may be, however 
 innocent the ufe of thefe images might have been in the patriarchal ages, and 
 however it might be tolerated (which however I afiert not) upon particular oc- 
 cafions in the earlieft periods of the Jewilh Hillory, when the public worfliip 
 was interrupted by the tyranny of the heathen nations, who were permitted 
 from time to time to hold the Ifraelites in fubjedlion ; it is very certain, that 
 
 " Gen. xxxi. 19. '' Eztk. xxi. 2X. ' i Sam. xix, 13 and 16. 
 
 * I Sam. xis, 15 and 16. « Chap. svii. and xviii. 
 
 in 
 
CHAP. in. UPON HOSE A. d-j 
 
 in procefs of time they were fo much abufed, to fiiperftitious purpofej, that 
 the ufe of tliem was abfolutely forbidden to God's people ; and, long before 
 the time of the Prophet Hofea, they were confidered as a part of the worft 
 rubbifh of idolatry, which it became the duty of the faithfull to deftroy. Juft as 
 the brazen ferpent, wliich Moles had ere^led by God's exprefs command, a fa- 
 cred fymbol,as our Lord himfelf expounds it, of the redemption, became {o much 
 an object of fuperftitious adoration, that it is recorded as one of the good acls 
 of Hezekiah, that he brake it in pieces, calling it in contempt Nehufhtan ; 
 *' the brazen thing \" Wlien the Prophet Samuel would reprefent to Saul 
 the enormity of his crime, in not having executed the command of God; he 
 could find nothing worfe with wliich- he could compare it, than the iin of witch- 
 craft and Teraphim''. The Teraphim are numbered among the abominations in 
 the land of Judah and in Jerufilem, which Jofiah put away =. From all this I 
 cannot but conclude, that the Teraphim, in the text of Hofea, are to be under* 
 Hood of nothing but implements of idolatrous rites, images confecrated to the 
 purpofes of Magic and Divination. If the reader willies for fuller information 
 upon this fubjeft, from which he may form an opinion for himfelf, let him 
 confult Dr. Spencer's Diliertation on Urim and Thummim. Information he may 
 derive from the various and profound erudition of that work, which will make 
 him amends for the difguft, which the extravagance (not to give it a worfe 
 name) of the opinion which the author would fuftain, if he has any reverence 
 for the myfteries of the true religion, muft create. Let him alfo confult the 
 learned work of Francifcus Moncceius, De Vitulo aureo, particularly the 4th, 
 5th, 6th, and 7th, the i6th, 17th, i8rh, 19th, and 20th chapters of the ift 
 book; Mr. Hutchinfon, on " The Names and Attributes of the Trinity of the 
 *' Gentiles," in the fedlion, intituled, D^Sin D'n\^ : the learned Julius 
 Bate's " Enquiry into the occafional and ftanding Similitudes of the Lord 
 " God :" the fame learned writer's " Critica Hebrasa," under the roots nST 
 and bD3, Vitringa, upon Ifaiah li. 8. and xl. 19. But above all, let him 
 confult the judicious Pococke upon this place. In thefe writers he 
 will find great variety, and contrariety indeed, of opinions ; and none perhaps 
 ^hat he will think proper, in every particular, to adopt. But he will coUedl 
 much information from them all ; and upon the whole perhaps will fee reafon 
 
 » 2 Kings xviii. 4. i- i Snm> xv. 23. ' 2 King'; xxiii, 24. 
 
 K 2 to 
 
6« CRITICAL NOTES 
 
 ClfAP. III.- 
 
 to acquicfce in the opinion, which I venture to upliold ; that the Teraphim 
 were originally emblematical figures, of patriarchal inftitution ; afterwards 
 mimicked and nnfapplied by idolaters ; and at laft, generally and fo groffly 
 abufed, to i'uperlHtious purpoles, that they became unfit for the ufe of God's 
 people, and were abfolutely prohibited and condemned. And this had taken 
 place before tlie days of Samuel ; confequently long before Hofea, in wliofe 
 time they muft have been conlidered as purely idolatrous and profane. 
 
 I come now to the Statuk, the firll word of the three ; which will require 
 no long difcuffion. This, like the Teraphim, had been in ufe among the true 
 worfliippers in early ages ; but was fo much abufed, before the giving of the 
 law,' that it was abfolutely prohibited by Mofes. A flatue, r\2'^D, fignifies any 
 thing, more efpecially of ftone, ere6i;ed or fet up as a monument or memo- 
 rial ; but particularly as a reHgious monument. That confecrated pillars of 
 ftone were in ufe among the Patriarchs, we learn from the hiftory of Jacob. 
 Idolaters, inftead of limple pillars, fet up images carved in the liuman, or 
 other form, to reprefent the objedl of their worflrip. This abufe was certainly 
 antient, and gave occafion to the firridl prohibition of the Mofaic Law, " Ye 
 *' Ihall make you no idols, nor graven image; neither rear you up nS^ja, a 
 '' {landing image [flatue, or pillar \]" "After this prohibition," fays Dr. 
 Pococke, " we cannot look on any fucli ufed in religious worfliip, but as a 
 " part, and fo a iign, of the falfenefs of that worfhip. And fo here therefore 
 " [in this text of Hofea] to fay, the children of Ifrael fhall be without fuch ; 
 " is as much as to fay, tliat they Jliall not iiave free exercife of their former 
 '> way^s of idolatrv." 
 
 If I may offer a conjefture concerning the difference betv/een thefe idola- 
 trous Statues and the Terapiiim ; I would fay, that the Statues were of large 
 dimenfions, fet up in public, as objedls of popular adoration : the Teraphim 
 were of a fmaller lize, and for different purpofes ; kept in the moll facred re- 
 c.effes of temples, or confecrated chapels, for magical rites, and rarely, if ever, 
 expofed to public view. 
 
 Thus, flnce it appears, that both the Statue and the Teraphim of Hofea were 
 implements of idolatry; no doubt can remain, that the Ephod, which is men- 
 tioned between the two, is to be underflood of the idolatrous Ephod, not of 
 
 •" Lev. xxvj 5, 
 
 that 
 
CHAP, in, UPONHOSEA. . ^ 
 
 that which belonged to the holy veftments of the High Prieft. As it is put 
 between tl:e Statue and tlie Tcraphim, it may feem, that it may be conne<5lcd 
 with either : connedled with the ftatue, it will denote the robe, with which the 
 idol was cloathed : connedled with the Teraphim, the Ephod of the Prieft of 
 the Teraphim. And in this connec^lion (to which indeed the ftru<!:T:ure of the 
 fentence in the original feems to point in preference) I would choole to take it. 
 For thus we lliall have idolatry defcribed, by the three principal features in its 
 external appearance : the Statue, the public objeft of popular adoration : 
 tlie Teraphim, the images of the more fecret rites of incantation : and the 
 Sorcerer, or Hierophant, conducting the ceremonies and propounding to the 
 confulters of the oracle the anfwers he pretended to receive, reprefented by the 
 Ephod, the moft remarkable of his robes of office. 
 
 (D) and adore " bn "linSI. The conftrudion of in3, go- 
 verning its objecft by tlie prepofition bn, I take to be iingular. I apprehend, 
 that when a verb, exprefling any aflection of the mind, governs its obje6l by 
 this prepofition, that conftrucftion exprefi'es the motion or effort of the mind-, 
 fo aftedled, towards that obje6f. The force of this conftrudlion here is to de- 
 note, that the converted Ifraelites will make Jehovah, and his goodnefs, the ob- 
 jeA of religious awe and admiration. The phrafe is well paraphrafed by the 
 LXX, X, i-^gy,: ojTui hrl zio y.vsfy x, Itti Tc7g uyK^olq dvi^. The Englifh word adore 
 exprefles the motion of the mind towards Jehovah and his goodnefs. Aben 
 Ezra, Drufius, and Livelye, take the verb nnS' here as equivalent to mn*, 
 cap. xi. II. rendering — "and haften to." "Nam verba pavendi & trepi- 
 " dandi feftinare & properare quandoque fignificant," fays Livelye, The ob- 
 fervation is true ; but as no inftance occurs, in which the verb ln3 is acflually 
 fo ufed, after much hefitation between the two, I prefer the former expo- 
 fition. 
 
 CHA?. 
 
?o CRITICALNOTES chap. iv. 
 
 CHAP. IV. 
 
 (A) burft out." 11S19. A metaphor taken from rivers exiin- 
 
 dating the banks, and bearing down every obftacle to the impetuofity of the 
 waters. The verfion of LXX, and tlie vulgate, retain the image of the wa- 
 iters, but fail in exprefliug the violence of the eruption, Ki-xpTon lirl ir^g y^j. 
 LXX. inundaverunt." Vulg. 
 
 (B) By no means." This is the force of "ji*, urging and preffing the pro- 
 hibition. 
 
 (C) like thofe who will contend with the Prieft." This is the na- 
 tural rendering of the Hebrew words, and the fenfe agrees well with the con- 
 text. The objedlions raifed by Rivetus, and adopted by Houbigant, though 
 they feemed of fo much weight to Archbifhop Newcome, as to induce him to 
 alter the text upon the authority of a fingle MS. are entirely founded upon a 
 ■mifapprehenlion of the prophecy, and a mifconception of the paflage : upon a 
 mifapprehenfion of the prophecy, as if the ten tribes exclufively were the ob- 
 ject of it : upon a mifconception of the pafTage, according to the ufual accep- 
 tation of it, as if litigation with the Priefts were the crime charged : whereas 
 it is only a fimile. 
 
 (D) The word OK fignifies a principal city '. 
 
 (E) for lack of knowledge." The Hebrew verb yT, and the 
 
 nouns y\ and nyi are applied not only to every endowment and acquiiition of 
 the mind, which falls under the general notion of knowledge of any kind, but 
 to that fort of condudl alfo, which may be referred to knowledge and under- 
 
 ' 2 Sam. XX. 19. 
 
 ■ftandinc 
 
CHAP. IV. UPONHOSEA. ■ ;» 
 
 ftanding as its proximate caufe, or motive. And thej' more frequently anfwer 
 to the Greek words (rvMiivyA and c-vyiyig, than to iTrlgxcr^cn and i-7ric::^[j.tj : Signify- 
 ing rather the voluntary appUcation of the mind to the confideration of the 
 pradlical good, than the mere pofleflion of fpeculative knowledge. The 
 Englifh words, " to know," and " knowledge," by the conftant ufe of them 
 in our public tranHation to render the Hebrew words in all their applications 
 to fpiritual fubjetfls, have acquired the (ame extent of meaning, and t!ie fame 
 peculiar force ; and have become familiar even to the Englilli reader, in what 
 may be called their Hebrew fenfe. It has been thought fit therefore to retain 
 them in many inftances, as in this, where other words might be more conform- 
 able to the habits of modern fpeech. 
 
 Butintiiis place, " lack of knowledge" fignifies a lack of tliis practical' 
 knowledge, arifing from lack of inftrudlion. The Priefts are taxed with negli- 
 gence of their duty, in not teaching the people, and in fufFering a general ig- 
 norance to prevail ; and for this crime, they are threatened with the abolition of 
 their order. 
 
 In this part of the difcourfe, fomc obfcurity has arifen from the fudden turn- 
 ings of the fpeaker from the people in general to the priefts in particular, and 
 back again from the priefts to the people ; and from the ditiiculty of catching the 
 exa<5l places, where thefe tranfitions are made. In the 8th verfe, it is manifefl, 
 tlie Priefts are in queftion : for of no other perfons it could be faid, that 
 *' They ate the fin-offerings of the people." And St. Cyril of Alexandria 
 thinks, the firft tranfition to them is in this place. Calvin, with more judge- 
 ment, thinks they are firft accofted at the beginning of this 6th verfe. But 
 in the 7th verfe he thinks tJie difcourfe returns again to the people ; and 
 what follows he applies to the people generally, though not without particular 
 allufion, as he fuppofes, to the Priefts. But his expofttion is embarraffed, and 
 obfcure. lam perfwaded, that the difcourfe turns fliort upon the Priefts at the be- 
 ginning of this 6th verfe, with the complaint of the people's lack of good 
 teaching; and turns away from the Priefts again to the people at the lath, 
 and not before; and I have the fatisfadlion to find, that in this I have the con 
 currence of that great critic Drufius ; who, upon " lack of knowledge," in 
 
 verfe 6, fays, " Hoc autem accidebat culpa facerdotum Nam ordina- 
 
 *' rium munus facerdotum erat enarrare legem, & populum excaerudire. Mai. 
 " ii. 7. Deut. xxsi. 9. and xxxiii. 10." And at the end of verfe 11, he fays, 
 
 " Hadlenus 
 
72 
 
 CRITICAL NOTES chap. iv. 
 
 " Ha(^eiuis faccrdotum mores Prophetica libertate infecftatus eft." This divi- 
 fion of the matter of the cUfcourfe makes the whole perfpicuous. 
 
 I will alio reje6l thee, &c." Since the perfon threatened was to 
 
 be lejeiled from being a Prieft ; he was a Prieft, at the time when he was 
 threatened : othervvifc he had not been a fubjedt of rejedlion. The perfon 
 threatened therefore miift have been the head, for the time being, of the true 
 Levitical Priefthood, not of the intruded Priefthood of Jeroboam. This is a 
 proof, that the metropolis, threatened with excifion, is Jerufalem, not Sama- 
 ria ; and that the ten tribes exclufively are not the fuhjctl of this part of the 
 Prophecy. 
 
 (F) magnified." DIID. The word is applicable to increafe in any 
 
 way, either in fize, numbers, power, or wealth, &;c. See Drulius and Luther 
 on the place. But as the Priefts were greatly magnified in dignity and power, 
 and there is no reaion to fuppofe, that they were multiplied by natural increafe, 
 in a greater proportion than the reft of the people ; I think the thing intended 
 here is the elevation of the order in civil rank and authority. 
 
 (G) every one of them lifts up his foul," Vi^SJ. All the antient 
 
 verfions give the pronoun plural. And eight of Dr. Kennicott's MSS, among 
 which are fome which he efteemed of high authority, w'ith others of 
 De Rofii's, read Di:?33. Archbifliop Newcome adopts this reading, which feems 
 indeed entitled to the preference. If the fingular fuffix be retained, it muft 
 be taken in that diftributive fenfe, in which Jun. and Trem. underftand it. 
 
 (H) From Archbifliop Seeker's note upon this paflage, it appears to have l^een 
 the opinion of that acute and wary critic, that the public tranflation, " becaule 
 they have left oft'" to take heed to the Lord," was not to be brought, by any 
 ufual and natural conftru6lion, out of the Hebrew words, IDli''? IHty mn^ DKO. 
 He moves two queftions : ift. Whether the verb 2tV can govern its immediate 
 obje6l by the prefix "? ? adly. Whether nin^ can be the objedt of the verb 
 IDi^ ? Upon both he feems himfelf inclined to the negative. " Vix puto 
 " 3?y infinitivutn cum ^ regere ; vel hominem dici Dcum, fed Dei mandata, 
 " fervare." With refpecfl to the fecond point, it is certain that rniT' never 
 once occurs as tiie objedl of the verb 'lai', Drulius refers to Zech. xi. ii, 
 
 where 
 
CHAP. IV. 
 
 UPON HOSE A. ^ 
 
 where the perfonal pronoun 'jli* is the objecl of the participle D"'ia"'a, as a 
 paflage which may warrant this conftruclion. But in that paflage Jehovah is 
 not the fpeaker, to whom the perfonal pronoun belongs ; nor is the participle 
 iifed in the _fenfe of obeying, or ferving, but of obfervlng, or remarking. 
 *' The poor of the flock which obferved me, or watched me ;" i. e. watched 
 my anions. See Archbifhop Newcome, and Dr. Blaney, on that place. 
 
 In the Book of Proverbs, however, we find a text, which affords an in- 
 ftance of a conftrudlion of this verb fo finiilar to that, which our public tranf- 
 lation fuppofes here, that if the connexion of Jehovah, as the bbje6f, with the 
 verb were the only difficulty, it might feem removed. In Proverbs xxvii. i8. 
 the noun Adonai, not indeed as a title of Jehovah, but in the fcnfe of a 
 mafter, is the obje6l of the participle Benoni of the verb "IDZ* in the fenfe of 
 ;" waiting upon," in the capacity of a fervant. But the other difficulty feems 
 .infuperable. After a nice examination, I fcruple not to aflert, that the verb 
 •:ny never governs its immediate objedf , the perfon or thing forfaken, aban- 
 doned, or left off, with the prefix b. It follows of neceffity, that the order of 
 conftrudfion cannot be that which our public tranflation demands. Namelv, 
 this, mrr- r« "lO^^ "imy '•D. For in this order, the fentence, TWrV JIK na^"?, h 
 the objedl of the verb 31J^, and connedls with the verb by the prefix b. 
 
 The verb 2^y always governs its immediate obje6l without any prefix. But 
 when a noun, following this verb, is connected with it by b, the noun exprelTes 
 either the perfon to whom, i. e. to whofe pofTeflion, ufe, and advantage, or 
 .the thing in return for which, as a more defired objeft, or the end and pur- 
 pofe for which (the 10 "vsku tS) or, the time for which, the dereliftion is made. 
 •Thus Pf. xlix. 1 1. D"?''n D-inK*? i:iiy") — and leave their wealth to others ;" i. e. 
 to the poiTeirion and ufe of others. So If. xviii. 6. yii^n nana*?! Dnn tO"'y'7 nn*imi^ 
 
 *' they fhall be left together to the bird of prey of the mountains, 
 
 '' and to the beafls of the earth." And Malachi iv. i. (Hcb. iii. 19.) 
 «)Dyi a>-|!i^ an"? 2)^ n"? — fhall^not leave them root or branch." . 
 
 Jofliua xxiv. 16. God forbid onnM D''n'7U iny"? niiT n^< nii>D — that wt 
 fliould forfake the Jehovah to ferve other Gods ;" i. e. to take up with the 
 fervice of other Gods as a preferable fervice. 
 
 a Chron. xxxii. 31. ^^f\v:h DTl'^Nn 13iy — God left him to try hiiri T 
 
 i. e. for the end or purpofe of trying him. ■ : I 
 
 Pf. xvi. 10. bMi'ib '<2;5: myn K^ — " thou wilt not abandon my foul to hell." 
 
 L ' Lam. 
 
74 CRITICAL NOTES chap. iv. 
 
 Lam. V. ao. " Wherefore Dr^^ Tis"? Ijn^yn doft thou forfl'.ke us fo long time." 
 Thefe feven texts are the only inttances in the Bible, in which a noun, or what 
 ftands as a noun, following the verb my is connefted with the verb by b '. 
 
 I have therefore adopted a divifion of the Hebrew, received by fomc learned 
 Rabbin, and confirmed by a much higher authority, that of the Syriac verfion, 
 and not contradifted by the LXX. I make a ftop equivalent to a comma at 
 UTy, and expunging the foph-pafidc at Ity^b, I take that word in immediate 
 connection with the following words ; fo that ni3i, )«, and VITn are accufa- 
 tives after the infinitive iDt^, and I fuppofe an ellipfis of the pronoun T-it 
 rehearfing the nouns m^l, f, and fflTD (than which elliplis nothing is more 
 frequent in the prophetic ftyle), as the nominative of the verb npV Tluis, ac- 
 cording to this divifion, " to give attention to chamberings, &c." is either 
 the end to which, or the object of preferable choice for v'hich, they forfake 
 Jehovah; and, as fuch, is connedled with the verb ^y by ^. Thus the con- 
 ftruftion is regular and natural, and the fenfe perfpicuous, and well fuited to 
 the context. The learned reader will perhaps be the more eafily reconciled to 
 this expofition, and rendering of the text, if he remarks the fimilitude of 
 phrafeology in this pafTage, and another in the Book of Jonah, chap. ii. lo. 
 imr D^D^^*"li' ■'ban anD'JlD. "They who attend the vanities of deception 
 *' (i. e. the vain rites of the falfe religions), forfake their gracious benefaftor." 
 
 (I) — ■ give them anfwers." "b Ta''. 133 as a verb in Hiphil (for in that 
 
 conjugation, and in Hophal alone, the verb is ufed,) is " to tell, relate, 
 " make publickly or manifeftly known," by words, or other figns and tokens, 
 of certain interpretation : alfo *' to foretell." And in this fenfe it is almofl; an 
 appropriate word of oracular prediction : and fo it is ufed here. 
 
 (K) Since thus it is." — This I take to be the force of p Vy- The phrafe 
 is more cmphatical than " therefore," in the Englifli language, or than the fim-^ 
 pie copula in the Hebrew. It refers diftinftly to what has gone before con- 
 cerning the manners of the people, as the ground of God's dealing witji them 
 in the manner declared in what follows. 
 
 (L) Ifrael is rebellious like an unruly heifer." bii'-)\tr< TiD miD mSD. 
 
 I reflore the rendering of the Bifhop's Bible and the Englifh Geneva, It was 
 
 » See Appendix, N" II. 
 
 changed 
 
CHAP. ir. U P O N H O S E A. 75 
 
 changed into what we now read in the public tranflation, — " Ifracl flideth back 
 *' as a backfliding heifer," upon a fuppofition, that tlie adlions of the reftivc 
 bcair, rcfufing the yoke, are hterally exprefTed in the original by the word 
 miD, and that the difobedience of the IlVaelites is vcprefented under the image 
 of the like action, A notion which the apparent affinity of the roots mv and 
 *T)D might naturally fuggeft. 
 
 The verlion of the LXX too is evidently founded upon a fimilar notion of 
 the original, as literally defciibing the adlions of the animal; but aft ions of 
 a very different kind, not thofe of reilivenefs, but the involuntary running 
 about of the heifer ftung by the gad-fly, .Aton djq ^cijj.oc\ts ziTxpoicp£:irx -zirapo'i^c,i]- 
 (Tiv 'lT^cir,X. But there is certainly no ground at all for this particular inter- 
 pretation in any ufe of the verb *nD, or of TiD, among tlie facred writers : 
 and our public tranflation is much more, than this of the LXX, to the purpoftf 
 of the context. 
 
 The fadV, however, is, that the verb T1D, or th£ participle, is in no one 
 paffage in the Bible, except this, applied to a brute. It is true, in Lam. iii. 
 II. we find the word TiiD applied to a brute. But not to a domeftic brute,' 
 in a reftivx or a frifky mood ; but to a wild beaft, fprung from his laire, and 
 croffing the way of the traveller : and not to the wild beaft imiTjediately, but 
 to Jehovah, in wrath and taking vengeance, reprefented under the image of tiic- 
 wild beaft. And in the phrafe in this paflage, "ITlD '^"^,"1, I take T]10 to 
 be another word, not from the root TO, but the Poel form of the verb IW. 
 *' He turneth afide my ways." That is, he fcares me out of the ftrait path, 
 and compels me to take a new direction. In tlie fifteen other peffages (and 
 no more) in which the word *i"iO occurs, it invariably fignifies the perverfe 
 difpofition, or difordefly conduct, of a moral agent ; without any exprefs al- 
 lufion to any brute. It feems, therefore, at leaft doubtfull, whether, in this 
 pafTage of Hofea, the figure is not rather in the application of the partici- 
 ple to the heifer, than of the verb to Ifrael. And it feems fafer to give what 
 is indubitably the fenfe of the pafTage in plain terms, after the example of 
 the author of the Syriac vcrfion, and the majority indeed of interpreters, 
 than to afFedl to retain metapliors of the original, which may be merely 
 Jmaginar}'. 
 
 It is worthy of remark, that in many paffages of Scripture befides this, wc 
 read in our Englifh Bibles of *' backfliding Ifrael," an4 of " Ifrael's back^ 
 
 X a " flidings." 
 
7^ CRfTICAL NOT"ES chap, iv 
 
 " flidings." But the Hebrew word, in all thefe other paflages, is very different, 
 and from quirfe another root. And that other word, in the llnfe of 
 *' back-Hiding,'' is never, any more than this word "no, applied to a 
 brute. 
 
 (iVI) feed them in a large place," nmDa- This word amD- is 
 
 neVer ufed but in a good lenle; and, for the moft part, figuratively, as an 
 image of a condition of liberty, eafe, and abundance. I agree, therefore, 
 with Grotius, that this is faid with bitter irony. " Eft hie ■/Xsvctcri/.og : irrilia 
 acerba; ex ambiguo. Late pafcere amant agni : Deus Ifraelem difperget per 
 totum Aftyriorum regnum." 
 
 (N) a companion of idols," Ci''2)iV Tl^n. See P{iilm cxix. 6^^ 
 
 Ifaiah i. 23. 
 
 (O) their ftrong drink is vapid," DN3D "TD. The verb ID with 
 
 an accufative after it, without a prepofition or prefix, will not bear the fenfe 
 ©f " going after," which fome have given it in this place. Nor can I think 
 with Houbigant, that the verb in the Kal form is to be taken in the Hiphill 
 fenfe, the noun nyo being its fubjedl, and the pronominal fuffix attached to 
 the noun its objedt. I agree with thofe interpreters, who take the noun KID^ 
 as the nominative of the neutral verb ; which makes the conftrudlion natural,, 
 and the fenfe mofi: appofite. It is well remarked by Drufius and Livelye, that 
 wine, in that ftate which the Hebrew words defcribe, is called in Latin, Vinum 
 fugiens, " Si quis vinum fugiens vendat fciens, debeatne dicere." Cic. de 
 Off. lib. 3. 
 
 (P) The conftruftion is certainly uncommon. But I fee nothing in it fo 
 harfh and obfcure, as to make an alteration of the text neceffary. I give the 
 fenfe which the learned Pocock approves, which feems to me to arife eafily from 
 the Hebrew words. It muft be obferved, however, in juftice to Houbigant 
 and Archbifhop Newcome, that their omilTion of "in has the authority of 
 three manufcripts of Kennicott's, of the Syriac verfion, and the LXX, and. 
 was fuggefted by Archbifliop Seeker. 
 
 (Q)-(a 
 
CHAP. IV. ^ U P O N HOSE A, 77 
 
 (Q.) — (O fliame) For a long time I thought myfelf origuial and lingle in this 
 way of rendering. But I have the latisfadlion to find, that the learned Dru- 
 fius was before me in it. He renders thus : " Scortando fcortati funt, .amant 
 *' date (O Dedecus) proteAores ejus." And he makes this note upon O Dedecus, 
 " Primus ita expofui ; an re6fe, judicent periti harum rerum, ^ hk «Vc'/fO{ t£v- 
 y.^nntiAjv.'" 
 
 CHAP. V. 
 
 (A) Prickers." a''tfl-', from the verb 121 ;i*, circumire, difcurrerCy 
 
 obambulare, luftrare, late per campos quaquaverfum difcurrere\ It is applied. 
 Num. xi. 8. to the people fcattered over the plain to gather up the manna. 
 
 Hence the noun D^D"^, in this place may naturally render thofe horfemen, 
 whofe office it was in the chace to fpread themfelves on all fides of the plain, to 
 drive the wild beafts, roufed from their laires or coverts,' into the toils. Such perfons, 
 in our old Englifh language, were called " prickers," as I conceive from the verb 
 "to prick," i.e. to fhewofFona mettlefome horfe"; becaufe their office required, 
 that they fhould be well mounted, and they were always galloping acrofs the coun- 
 try in all diredlions. The noun is not yet become quite obfolete. For the yeomen 
 that attend the King, when his Majefty hunts the Hag, whofe duty it is to 
 keep the animal within convenient bounds, are at this day called the " Yeo- 
 " men Prickers." I take 0*0^^ here in this fenfe, as the nominative of the 
 verb 1p''Dyn, and njflnti^ as the accufative after the verb. " Curfores profun- 
 " dam ediderunt cjcdem." In the Latin expreffion, " profunda caedes," 
 caedes is properly the blood fhed ; and the great number of murthers is re- 
 prefented under the image of a great depth of that blood. The imagery of 
 the Hebrew in this place is e3ia<5lly tl« fame. But it is a figurative chace. 
 
 \ See Appendixj N° II. 
 
 ^ A gentle knight was priding on the plkhi, 
 Yclad in- mighty arms and iilver fhield. 
 
 His angiy fteed did chide his foming bit. 
 
 As mucli difdaining to the curb to yield; Spcnfer^ Fairy Queen. 
 
 The 
 
yS CRITICAL NOTES chap. v. 
 
 The wild bf afts are Men, not influenced and reftrained by true principles of re- 
 ligion : the principle hunters, the Kings and the apoftate Prierts, who, from 
 nlotives of felf-intereft, and a wicked and miltaken policy, encouraged idola- 
 try, and fupported its infhtutions : the prickers, the fubordinate agents in the 
 buTinefs : the flaughter, fpiritual flaughtcr of the fouls of men. 
 
 (B) their perverfe habits." DrT'V'^ya. I take this as the nomina- 
 tive cafe to the verb lanS as it is taken by the Syr. 
 
 There are few words in the Hebrew language lefs reduced to any one 
 precife meaning, than this very common one obbvO. The true fenfe of whicli 
 we fhall therefore endeavour to afcer'tairi. It is very obvious, that it is imme- 
 diately derived from ^Vy, which the Lexicons give as a root, fignifying, as a 
 verb, " to do, perform, efFccft," in any manner; and, as a noun, any fort of 
 deed, work, performance, a6lion, &c. good or bad. And under this imagi- 
 nary latitude of meaning, the lexicographers have contrived to cover their ig- 
 norance of the real definite meaning of the word. 
 
 The two words biy and r6y are diftindt roots in the Hebrew language ; and 
 -each has an bbv defccnding from it, differing as much in fenfe, as in etymo- 
 logy, from the bbv derived from the other. 
 
 The firft of thefe two roots 'piy fignifies, " toopprefs, defraud, injure, to be 
 linjuft." This feems to be the primary meaning of the root, though the verb 
 occurs but once in Kal, namely, in Ifaiah xxvi. lo. But as a noun rendering, 
 injuftice, fraud, iniquity, unrighteous dealing, or an unjufl or wicked man, 
 it occurs frequently. 
 
 In the Poel form this verb fignifies, to treat very harflily, to treat injurioufly, 
 contumelioufly, and in this fenfe it is applied to inanimate things, to disfigure, 
 to mar external beauty ^ Alfo, " to glean," becaufc the vineyard, that is 
 gleaned, is treated harfhly, divefled of its rich cloathing, and marred in its 
 external beauty. In this fenfe both the verb, and the nouns deriving from it, 
 are fometimes written defe61:ively, without the l after the y ; as •)n'?'?y*1 '' ; for 
 in*?b")y'V But in all thefe pafHiges we find the 1 in a great number of the beft 
 MSS, and in our common printed text the abfence of the 1 is marked by the 
 Cholem point. 
 
 > Job xvi. 15. * Judges XX. 4^*- 
 
 As 
 
CHAP. V. 
 
 UPON HOSE A. fg 
 
 As a noun fubftantive, the word "^ly fignlfies " a little boy, a child:" becaufe 
 the age of childhood is obnoxious to injury and ill ufage. Some of the lexico- 
 graphers would have it a fucking child. But for this there is not the leaft au- 
 thority. The place where the notion of fucking would be moft to the purpofe 
 is Ifaiah xlix. 15. But even here it is not neceflary, and it is not exprefled in 
 any one of the antient verfions. 
 
 With this noun fubftantive bv the feminine plural ni'TV, rendering, accord- 
 ing to fome, females of the herd or flock giving fuck ; according to others,, 
 pregnant females, or females that have juft dropped their young, but more 
 properly, I think, females that are " bringing up" their young, has no fort of 
 connedtion. We never find the word mby \vith a 1 between the y and the b, 
 or with the Cholem point to mark the abfence of the 1 in tliat place. It has 
 no connection, therefore, with the root ^Ijr. Its conne61ion, in the fenfe of 
 *' bringing up," with the other root nby, " to rife, or raife," is evident. There is 
 another very remarkable difference between the mafculine ^ly and the feminine 
 m^y. The former is never applied to the young of any other fpecies than man ; 
 the latter to brutes only, never to the human fpecies : notwithftanding that 
 Calafio fays, that the plural D^biy fignifies " ladtentes, parvuli hominum & 
 belliarum," and that "jiy as a verb fometimes fignlfies " ladlare." Both which 
 aflfertions are erroneous. 
 
 To this fame root the noun fubfi:antive blV or by, in the fenfe of a yoke, is 
 to be referred. 
 
 ■From the Poel form of the verb, two nouns bb)V and bb)]>t2 are derived, 
 both fignifying, " a little child." The former is fometimes written bbv. But 
 the majority of the beft MSS. give it every where complete, with the 1 between 
 the y and the b, and in the printed text the ablence of the *)■ is marked by the 
 Cholem point. TliC latter noun occurs only in one place, namely. If. iii. 13. 
 
 If this noun b'^iyo had any plural it would be □'•V'piya, which might be 
 written defectively a^V^yn But with this word, our noun abbvtl, the in*- 
 mediate fubje<51: of this difquifition, has no connection. 
 
 Our noun 0>'?"?yD is found in 38 different paflages ; or in 39, if in Zech. 
 i. 4. 0'ybbv^Q'\, which fome MSS. give inftead of ayb''bv^^, be the true 
 reading. But it is not once found with a "t betv/een the y and b, nor with the 
 Cholem point to mark the abfence of a ") in that place. There is nothing there- 
 fore 
 
So CRITICALNOTES 
 
 CHAP. V. 
 
 fore, in the form 6f the word, to indicate any connection "with tlie root b^y. 
 We muft thercforf' refer it to tht tbif of the other extradlion. 
 
 From the root- nV, " to afcend, mount upwards, to go or come up," wc 
 form the re-duplicate verb '?'?y, by dropping the final n of the primary root, 
 •and doubling the middle radical. In which way, however it may difpleafe the 
 Maforetes and their difciples, many verbs doubling Ain are formed from verbs 
 i]uiefcent Lariied He. Of which yss from rtis, ^"PD from n'?D, and bbp from 
 vhp, in from nil, are indubitable inftances. To this bbv, from r\by, ti)e 
 learned Mr. Parkhuril would reduce the verb, which fignities " to glean." 
 '?'?i», lie lays is, to " afcend repeatedly." He adds, " it is ufcd for a repeated, 
 *' or lecond afcending of vines, in order to gather all the grapes, and may be 
 " rendered to glean." But in every one of the paffages, which he cites, the 
 verb is manifeftly the Poel form of ^lj?. And I cannot fmd, that the verb "j^y, 
 from nbv, occurs in any other than the Hithpael form. And in -this form it 
 Carries no marks, in its orthography, of adelcent lrom'?iy, but in its fenfe ma- 
 nifefts its extradtion from n'py. For it lignifies, " to exalt or raife one's felf 
 \ip, to afllime and difplay fuperiority in a good or bad fenfe," with or without 
 juft grounds. 
 
 From this verb bb)!, which as a verb is found only in Hithpael, I derive our 
 verbal cbbyo. This noun is ufed only in the plural number. It denotes, 
 therefore, fomething which is in ita nature plural. And if it denotes adtions 
 of any fort, it muft fignify not any individual a6l, but a fet or fyftem of ac- 
 tions. And becaufe it muft conneil with the fenfe of the primary root n^y 
 (with which the verb moft evidently conne6ls), it muft exprefs fome fet, or 
 fyftem of things, which naturally afcend, mount, get uppermoft. Upon thefe 
 grounds I am perfwaded, that the word ZD'bb'HD denotes the moral or immoral 
 habits of a man, as things coming over him, growing up, and, in the vulgar 
 phrafe, " getting the upper hand." The learned reader will judge for himfelf, 
 ripon a critical examination of the 38 or 39 pafiages in which this word occurs, 
 whether this fenfe be not well adapted to the context in every one of them ; 
 and whether every other fenfe, which expofitors have ofi^ered, be not pofitively 
 excluded by the ufe of the word in fome one or other of them. 
 
 As the afcendancy of liabit is the principal circvmiftance, which this noun 
 exprefles, it is applicable to all habits poflelTing that afcendancy, good or bad. 
 This indifference of the natural meaning of the word appears evidently from 
 
 the 
 
ciiAP.v. UPON no SEA. 81 
 
 the life of it in Prov. ix. 11. That evilis not necenarily implied m it, ap- 
 -pears from the appHcation of it, in two other places ', to the works of God. For 
 "the moft part, however, it denotes e%al habits. 
 
 It may feenv, that the application of it to the works of God, in the two paf- 
 fages in the Pfalms juft mentioned, excludes the fenfe of habits entirely. For 
 in God, philofophically fpeaking, there can be no habit. But the facred 
 writers, in fpeaking of God, confine themfelves not to a philofophical ftylc. 
 They ar€ ftudious rather of a manner of fpeaking, which may convey what is t© 
 be underftoood of God to the minds of men in general, even of thofe the 
 leaft improved by fcience asid philofophy. Hence it is that they fpeak, of the 
 works and adlions of God, in figures taken from the actions, not only of men, 
 but even of wild beafts. Tire works of God, intended in tiie two texts 
 <ited, are not indeed thofe, which are daily, and every where, ieen in the 
 ^ordinary proceedings of his providence ; but thofe wonderful works of mercv, 
 which he was performing in favour of his chofen people for many years, in- 
 deed for ages, from the very beginning of the Hiftory t>f the Ifraelites to the 
 Pfalmift's own times ; which, proceeding from the imnierited goodnefs of 
 '"God, may be -called, in tlie accommodating ftyle of Holy Writ, works of ha- 
 h\t. And however unp^iilofophical the manner of fpeaking may be, as it cer- 
 tainljr is, the philofophical Greeks cotild find no terms, in their difrin-ctand co- 
 pious language, by winch they could fo well defcribe the immutability of 
 'God's perfe<ftions, as by words litcrallj^ rendering " habit," or " character 
 " fixed 'b^' habit," fj-'ivocv Iv txvjS rfiit. 
 
 This interpretation of the word O^'jVyo as rendering " habits," is much con- 
 firmed by tiie antient verfions. In one pafilige, indeed t*, the LXX render it 
 by c^it)/jLioi. In three others % by S;«g«Av«. In fix "* others', b}' ipya. In another "^.^ 
 by zi!-f,dyi/.czjce. In the remaining 28 of the 39 pafTages in which the word is 
 found, they render it 'i-znr^iv^/iuloi ; which is the word of the Greek language 
 •dxadlly rendering *' habits." And by the fame word I'ZL-zrjhv^.t^o!, it is rendered 
 by Aquila, in four of the eleven pafTages in which th.e LXX give another 
 ^word s ; and in a fifth of thofe eleven by Theodotion ''. 
 
 =■ Pf. Ixxvii. 12. and Ixxviii. 7. ^ If. iii. 8. * Hof. iv. 9. v. 4. vii. 2. 
 
 * See Appendix/N° II. ' PI. Ixxvii. 12. Ixxviii. ". If. iii. lo. Jer. xxi. 12 — 14. xxri. 13. 
 
 ■f Jer. xliv. 2a, « If. iii. 8. Hof. v. 4. vii. 2. Jer. xxi. 14^ *' Jer. xxi. i^. 
 
 M *' Habits/' 
 
82 CRITIGAL NOTES chap. v. 
 
 *' Habits," therefore, is the true Englifh rendering of the word. For 
 which, in fome inftances,. " manners," or " pradtices," may be ufcd. But 
 fume epitiiet will generally be wanted, in Englilli, to exprefs the afcendancy^ . 
 niid, In the cafe of evil habits, the. malignant afcendancy, implied in the no- 
 tion of the original word. 
 
 (C) -the excellency of Ifrael." ^X"li^'> IWl. 
 
 From the verb nxi, " to rife, fwcU, grow higher and higher, to be exalted 
 in power, honour, glory," come three nouns ; two mafculine, nN3 and pK3,- 
 and one feminine, mNa, in regimine mxa. The firft HKlfomedmes drops the final 
 n, and makes its plural D''ND. It renders the adjedlive " proud/' or " arro- 
 " gant," and in one pafTage ■' the noun fubftantive " pride," or " arrogance," 
 and is ufed in no other fenfe, or for no other fort of fwelling,. than that of 
 pride. The feminine noun fubftantive mx:) (which fometimes drops the N and 
 becomes nil) and the mafculine ]1143 exprefs the adlion of fwelling, in all the 
 various ways in which the verb may fignify ta fwell. And they are ufed with 
 lb little difcriaiinalion, that two very able critics in the Hebrew language have 
 faid, that they knew not what the difference is between them. Both are ufed 
 for " fwelling," in the literal fenfe ; for an increafe in bulk or quantity. They are 
 both applied to the fwelling of the fea. The feminine ms:i, in Pf. Ixxxix.. lo. 
 The mafculine }1N3, in Job xxxviii. ii. And either of them is ufed to ren- 
 der figurative fwellmgs ; excellence in general, in power, rank, wealth, &c. 
 But wirii thisdiftind^ion, that the feminine niK^ often fignifies " pride," properly 
 fo called, as an internal quality and a vice. The mafculine p><D is never ufed for 
 pride, in a bad fenfe, and as an internal quality; though it has been taken in 
 that fenfe in this paifage, and in many others, by our own trarirflators and other 
 interpreters. But T>X3 exprefles rather condition, or external appearance, than, 
 charaifier : great elevation in rank and power ; brilliant profperity ; fplendor 
 and gaiety of ornamental drefs ; majefty, pomp^ ftatelinefs ; any thing in con- 
 dition, which, in the degenerate mind, may engender pride; any thing in. ex- 
 ternal deportment, which may be a fymptom of it.; and any thing grand, and 
 majeHic in outward appearance, without any imputation of pride to the perfon 
 to whom it belongs. The feminine n^J42, befides every thing to which "iW3 is 
 
 * Trov, viii. 13, 
 
 applied. 
 
CHAT. V. U P O N II O S E A. 83 
 
 applied, extends alfo to the moral internal fweUings of (be heart, aivl rendeis 
 the vice of "' pride," wTiich pxa never cxprefles. In Prov. viii. 13. ^IM is ren- 
 dered in our public tranflation " arrogancy," In If. xvi. 6. the word occurs 
 twice, and is repeatedly rendered " pride." But in a parallel paflage *, where- 
 the word occurs again twice, our tranflators firft render it by " pride," and tlic 
 fecond time by " arrogancy." But in every one of fhefe paiiages ^"(NJ is joined with 
 the feminine n"lK3, which is the proper word for pride. It may ligiiify there- 
 fore fomething, in forae way connedtcd with pride, but not pride ivfelf. I 
 would render it " ftaielinefs;" preferving the reference to external deportmenT: 
 
 or appearance, which I take to be eflential to the word. " pride and ftate- 
 
 " linefs, and the evil way, and the mouth of inconftancy, I liate \" " We have 
 " heard of the ftatelinefs of Moab (he is very proud), of his pride, and his ftateli- 
 " nefs, and his fury, not in juft proportion to his ability ^" Or, as the paflage 
 might be rendered, "We have heard of the ftatelinefs of Moab — extravagan-tly 
 " proud is liis pride. And his ftatelinefs and his fury not in juftpropoition to his 
 *' ability." In this rendering, the adjective Rj, in the fecond claufe of the fen- 
 tence, is taken as the predicate of imS3, and the verb fubftantive is underftood. 
 Again, *' We have heard of the ftatelinefs of Moab — his hanghtinefs is ex- 
 " ceedingly fupereminent. — His ftatelinefs alfo and his pride, and the tower- 
 ** ing ambition of his heart ''." The rendering of the middle claufe of this 
 fentence is from Dr. Blaney's tranflation ; which -firft fuggefted to me the 
 tranflation, which I propofe, of the correfponding claufe in the parallell paffage 
 of Ifaiah. nK3 is taken as a verb, of which "023 is the fubjedl. Tlie word 
 pK3 occurs in Scripture above forty times. But thefe three are the only paf- 
 fages, in which elevation of rank or power, grandeur and majefty, -externally 
 difplayed, are not more to the purpofe of the context, than pride, or any in- 
 ternal affection of the heart. And in thefe three pafTages the internal affection 
 is mentioned by its proper name, and ftatelinefs of deportment, as the etfedt 
 •or fymptom of the affedion, connedls well with it. 
 
 The words " Pride," in tlie Englilh language, and '"^ Superbia," in the La- 
 ^n, are fometimes ufed abufively, to exprefs an afFcdiion of the mind not cri- 
 jninal. As" fume fuperbiam qucelitam meritis." That fatisfa6tion and com- 
 
 -• Jer. xl\'Tii. 29. ^ Prov vni. 13. 
 
 * If. ivl.4. •* Jer. xlviii. 29. 
 
 M 2 plucenc\, 
 
84 CRITICAL ROTES chap. v. 
 
 placency, which we naturally feel in confcious fupenority, cither in mental en- 
 tlowmems, Ixidily ftrength,, or in rank and condition, is in itfelf not criminal. 
 It is natural to the mind of man ; and when it is accompanied with a due fenfe 
 of thankfullncls to God, as to him by whole only gift one maa difFereth 
 from another, and is not mixed with ai-i arrogant afllimption of merit to our- 
 selves, or witli contempt of others, it is indeed a virtuous feeling. The 
 word iis^' howe^ er- is never ufed to exprefs even this honourable moffenlive 
 pride. But, like the words pride and fuperbia, it is often applied to the ex- 
 ternal thing, which produces this internal afFeftion. In our Englifii Bibles, 
 we read in three paflages ' of the " fwelling of Jordan." In the original 
 pTn 11X3. But the fwelling of the waters of the Jordan cannot be the thing 
 intended. For, it appears, from a fourth paffage'' where the fame expref- 
 fion occurs in the original, that this fl"!"''"' pJ*I was fomething that might be the 
 fubjed; of devaftatlon ; for, it is faid of it, that it " is fpoUed." It could be no- 
 thing butr the thicket of trees and bufhes, which adorned the banks of the river.. 
 It is very properly rendered in thisplace, " the pride of Jordan," in our public 
 tranflation, and " fuperbia Jordanis," in the Vulgate. It is properly called the 
 pride of Jordan, as an ornament of which the river, could we afcribe to it fenfe 
 and intelligence, might juilly be proud. Superbia Jordanis is the rendering of 
 the Vulgate in the three other paflages; and " the pride,." inftead of ""the 
 " fwelling of Jordan," would be the true rendering in Engliih. See Dr. Blaney,, 
 iipon Zech. xi. 3. 
 
 It is now evident, in what fenfe,. and with what propriety, the Temple at 
 Jerufalem, in two pafiages "^j. and God himfelf, in a third '^, as refident in 
 that Temple, is called, " the excellency of Jacob ;" and God himfelf 
 again, in this paflage, *' the excellency of Ifrael." The Temple, by the 
 magnificence of the fi:ru<B:ure, the coftllnefs and fplendor of its furniture 
 and ornaments,, and the pomp and awefullnefs of the rites performed in it, 
 but, above all, by the tokens of the Divine prefence in the fan6tuary, was- 
 the great ornament of the city of Jerufalem, and the boaft and pride • of the 
 whole nation. A temple, in which the Glory of Jehovah was vilibly difplayed, 
 and the immediate communication of God. with, the Ifraelites thus manifefted, 
 was the circumftance, in their external condition, which raifed them above all 
 the nations of the earth ; and this Temple, and this God, ought to have been 
 their pride. But pride being too common and ambiguous a word to be ap- 
 
 ■" Icr. xii. 5. xix. jg. 1. ^14. ' Zedi. xi. j, f Pf.ilvii. 4. Amos vi. S. '' Amosviii. 7. 
 
 plied 
 
CHAP. V. UPON HOSE A. g^ 
 
 plied to fuch holy fubje6ts, I retain the well chofen word of our public tranf- 
 lation, " excellency." 
 
 (D) a month." it'in. The change of t^'m into bvnn propofed by 
 
 Houbigant, flands upon the fingle authority of the LXX (if indeed upon 
 that), unfupported by any MS, and contradidted by Chald. Aquila, Symma- 
 chus, Theodotion, St. Jerome, and the Vulgate, who all reprefent the re- 
 ceived reading ti'^^. 
 
 (E) rulers, nii^. I prefer the word " rulers"^ to "princes," by 
 
 which our public tranflation here, and in moft other places, renders the He- 
 brew word; becaufe, in the modern acceptation of the word ptinces, royalty, 
 or, at leaft, royal blood, is included in the notion of it. But thefe CD'^ of 
 the Old Teftament, were not perfons of royal extradlion, or connedlcd by 
 blood or marriage with, the royal family; but the chief priefts and elders, who 
 Gompofed the fecular, as well as the eccleliaftical, magiftracy of the country. 
 
 (F) felf-willed, walking after a- commandment." According to 
 
 the antient verfions, " going after idols." Inftead of the word is^, a command- 
 ment, it fliould feem that thefe antient interpreters red fome word lignify- 
 ing idols, and' defcribing them either as vanities^ or as obje^ls of contempt 
 and difguft. The verlions of the LXX, and the Syr; fuggefl: Nli*, " vanity :" 
 St. Jerome and the Vulg. a^, " filthy ordure." Which might alfo be the read- 
 ing of Jonathan, who has a rendering of his own, " their judges have 
 
 •■' turned themfelves to go a-whoring after the mammon of iniquity." But as 
 no trace of either of thefe readings, or of any other variety, appears in any 
 one of the numerous MSS, collated by Kennicot and De Roffi, and the pre- 
 fent text gives a ftriking and appofite meaning ; 1 have thought it my duty to 
 adhere to it. Declaring, however, that 1 conlider K1^, H)i, and 12, as three 
 various readings, eacL of high authority, among which the learned reader is 
 at full liberty to make liis own choice. 
 
 (G) a moth in the garment — a worm in the flefli." 3pT — B'JJ; 
 
 Rabbi Tanchum, as he is quoted by Dr. Pocock upon this place, fays, tliat 
 C'y is a worm breeding in clothes, and eating them ; Dpn, a worm breeding ini 
 
 old 
 
86 CRITICAL NOTES cn.vp. v, 
 
 old rotten wood. But the learned Drufius fays of the latter word, thnt It may lie 
 utiderftood of a worm that breeds either in wood, or in the bones. That ;tii2,ni- 
 fies fome kind of worm, or maggot, I hav-e no doubt. Becaufe the rule of the 
 jwrallclifm demands fome gnawing infect:, that n-iiy correfpond with K^j^, the 
 moth. But from the efFe6l afcribed to it in the foilowing verfe, which is a 
 fere running with corruption, I think it mufl: be underftood of a worm, bred 
 indeed within the human body, but eating through the flefli. IJiave taken 
 the liberty to add the words, " in the garment," " in the flefh," to mark tlije 
 dlrtinftlon of the fpecies exprefled by the two words, and to prefent the 
 ••image of the original more adequately to the Englifh reader. 
 
 (H) his holes." vbu, made by the fretting of the moth. I take 
 
 •ihe word as a noun, from bbn, to perforate, or make a hole of any fort. 
 
 (•I) his corrupted fore," "nia. Or, according to many of the befl: 
 
 MSS, miO. I fee no neceffuy for making lia the root, and going to the 
 Arabic for the fenfe of it. The noun nna comes regularly from the Hebrew 
 root in, to comprefs or fqueeze, and iignifies fomething that wants fqueeaing 
 or compreffing ; and thus a purulent i'ore, which wants to have the matter 
 Iqueezed out, or perhaps to be comprefled with a bandage ; but the firfl: notion 
 J prefer. See Bifliop Lowth, upon Ifaiah i. 6. 
 
 (K) the King who takes up all quarrels," TV- No proper name 
 
 either of man or place, but clearly a noun, from the verb yn, put here in op- 
 pofition with "I'po, and charaAeriftic of the King, in the manner expreifed in 
 my tranllation. So yVquila, hytc^-lo^ivov. Symmachus, St. Jerome, and Vulg. 
 
 " ultorem." Theodotion x^^r,v. ytph y-lBriK"? TCn iijbnb. " ad regem 
 
 *' ut adventaret.ultum eos." Jonathan. 
 
 (L) repair the damage make a cure of." The words, K3"> 
 
 andnnSS refer refpe6lively to the moth-eaten holes in the garment, and the 
 fore in the flefh. K3"l is properly to reftore, whatever is damaged, to a found 
 and whole condition : to repair a decayed or rained building, to mend a 
 damaged clotli. 
 
 CHAP. 
 
CHAT. vr. 
 
 U P ON H O S E A.. 8>r. 
 
 CHAP. VL 
 
 ('A) — — His coming forth is fixed as the morning." " Coming 
 
 ** forth," for ^■my. 37 MSS. and feme of the oldeft printed texts give WSSQ, 
 I fixed as the morning," wV oji^poj /SeS^/a vjlTrt'ptlviia, mii. Sym. 
 
 (B) pouring fliower." The word a^ is not fimply a fhower, 
 
 but a hard pouring fhower. 
 
 (C) harveft rain rain of feed time," mv — ^np'?)D3; Our pub-- ■ 
 
 fie tranflation gives " latter rain — former rain." But the Hebrew nouns have 
 nothing of " latter" or " former,"' implied in their meaning. And the Eng- 
 lifh expreflions convey a notion, jufl the reverfe of the truth, to the Englilh-' 
 reader. For what it calls the latter rain, fell'inthe fpring, which we confider 
 as the former part of the year ; and'what it calls the former rain; fell about the 
 end of our year, namely, in the autumn. i:^")p'?a"is hterally the " crop-rain;"' 
 That which fell juft before the feafon of the harveft, to plump the grain before 
 it was fevered. And the beginning of the feafon of the harveft in Judasa 
 being the middle of March, according to the old ftyle ; this rain fell abouf 
 the beginning of that month, and may properly be called the " Harveft-rain." 
 The other mv, is literally the " fpringing-rain," or rather, "the rain wliich 
 " makes to fpring :" that which fellupon the feed, newly fown, and caufed 
 the green blade to Ihoot up out of the ground. This fell about the end or 
 middle of Oftober. Icall it the " rain of feed time;" for the Iprlnging rain might 
 turn the thoughts of the EnglilTi reader to the fpring. Thefe rains of feed' 
 time and harA-eft are the w]'!? t3-pw<M0j :^ ovi/mo? of St. James ^ But the Apof- 
 , tie's epithets have reference to the order of the hxiltand man's expedations^ not- 
 to the civil divilion of die year. 
 
 ' V. 7.- 
 
m CRITICAL NOTES 
 
 CHAP. V1-. 
 
 (D) ■ piety." nDn. The various fcnfes of this word are well enu- 
 merated liy \'itringa upon Il'aiah >:1. 6. But the general radical meaning of tl;c 
 word is by none fo well de\'eloped, as by Mr. Parkhurft. Exuberance is in- 
 cluded in the notion of it, in all its applications. The exuberant kindnefs of 
 God to mail ; overflowing piety of man towards God ; exuberant kindnefs of 
 man to man; exuberant pruriency of inordinate luft" ; exuberance of wrath, 
 and of reproachfull language. In its good fenfe, the word " mercy" is inade- 
 quate, in the application of it either to God, or man. As from God to man, 
 exuberant or abundant kindnefs is in general the befffc Englifh word. As be- 
 tween man and man, " exceeding kindnefs." In many pailages in which it is 
 rendered " mercy," it properly flgnifies " philanthropy," difplaying itfclf in a 
 general niildnefs and gentlenefs of manners. This is clearly the fenfe in Prov. 
 xi. 17. and, I think, in many other paffages, in which it is not applied to any 
 individual aft. As from man to God, "piety," fwelling in the lieart, and dif- 
 plaving.itfelfnn aAs of devotion. In this place, I think, it fignlfies that fudden 
 flow of piety, which occafionally comes upon men of very loofe lives, if they 
 are not wholly loft to all fenfe of religion ; particularly under afRiftions, which 
 ■produce a momentary penitence. 
 
 Munftcr pertinently remarks, that the Jewifh nation liad its tranfient fits of 
 reformation, cutting down the groves, killing the priells of Baal ; but they 
 foon returned to their abominations. 
 
 (£) l)elaboured by the prophets," OJ^-'n^a ^nosn. The LXX, 
 
 and Syr. certainly take the Prophets for the objedl of the verb ^riDlfn. And 
 the prophetical order was indeed deeply implicated in the national guilt : in- 
 fomuch that many of them were promoters of it ; and as fuch are frequently 
 reproved and threatened by Hofea, and by all the faithfuU Prophets that were 
 true to their commiflion. But I cannot find, that this verb, in any inftance, go- 
 A'erns its objeft: by the prefix 2. I take the prefix therefore for the prepofition 
 of the inftrument ; and I take Ephraim and Judah, rehcarfed by the fuffix D, 
 in the verb DTlDin, for the object of both verbs. And to this Jonathan, St, 
 Jerome, and the VAilgate agree. 
 
 ' Lev. XX. 17-. 
 
 be- 
 
CHAP. vT. U P O N H O S E A. 89 
 
 belaboured ;" the image is that of a hewer of vvoodj laying on 
 
 heavy fir kes, with the axe, upon a piece of hard timber. 
 
 (F) — — the precepts given thee." So I underftand the word y^^'Vls. 
 
 The learned reader will find the various fenfes, or applications rather, of this 
 word diftin<51:ly exhibited by Vitringa, upon Ifaiah, vol. II. p. 422. It ligni- 
 fies a fixed priticiple, or rule, in any thing to which principle and rule can be 
 applied. Here I take it for the pradfical rules of a moral and godly life, as 
 delivered by the Prophets; and fo Calvin expounds it: — " Significat hie 
 
 " Deus fe regulam pie et fandle vivendi monftrSfle Ifraelitis. Judicia tua, 
 
 *' hoc eft ratio pie vivendi \" It is certain indeed that the Syr. and Jo- 
 nathan red KS' "jliO '•DSti'OV But none of the MSS give this reading, or 
 any variety ; except that one, of no great authority, has ^tOSK^D in the fin- 
 gular ; which feems to have been the reading given in St. Jerome's Septuagint ; 
 though the Septuagint, as we now have it, agrees with the Syr. and Jonathan. But 
 St, Jerome and the Vulgate are with the printed text, though they render it but ilL 
 
 (G) Charity." I think, with Calvin, that tlie word nan is ufed here iit 
 
 a comprehenfive fenfe ; Signifying both piety towards God, and philanthropy. 
 I can find no fingle word to anfwer to it, but Charity. For Charity, in the 
 Evangelical fenfe, is the love of man founded upon the love of God, and 
 arifing out of it. 
 
 (H) even in tiiefe clrcumftances." This I take to be the force of the 
 
 abverb □©, as it is ufed here, referring neither to place nor time, but to a 
 flrate of things. The Latin " Ibi" might in fome degree exprefs it, but wc 
 have no one word for it in our language. 
 
 (I) The very learned Drufrus fays, in his notes upon this place, that he 
 once conjedlured, that Gilead was put here by a fort of abbreviation for Ramotk 
 Gilead, as Aven is fometimes put for Beth-aven ; but that he abandoned this 
 conjefture, when he found mention, as he thought, in Eufcbius of a city called 
 limply Gilead, in the mountainous regions of the fame name. Then he pro- 
 duces a paffagc from Eufebius"*' De Locis Hebraicis," as tranflated and altered 
 by St. Jerome, in which, after a general defcription of the mountain Galaad, or 
 <jilead, it is fald, " from, which mountain a city alfo, built in it, took its 
 
 " Calvin, ad locmn. 
 
 N *' mmti 
 
go CRITICALNOTES chap. vi. 
 
 "name; which city Gilead the fon of Machir, the fon of Manafll-li, took 
 *' from the Amorites^" It is evident that in thefe words the author, vvhethcE 
 Eufebius himfelf or St. Jerome, refers to the facSl recorded Num. xxxii. 39. 40; 
 and uederftands the Gilead, which Machir the fon of Manaffeh is there faid to 
 have taken from the Amorites, of a city of that name ; in which I have no doubt 
 that he is right. But I fee no reafon to fuppofe, that this was any other than 
 Ramoth-gilead itfelf. It is to be obferved, that the conqueror of the Amorites 
 in this quarter was not Machir himfelf, the fon of Manafleh ; for he muft have 
 been dead long before the Exodus ; but a fon of Machir's ; of neceflitv, there- 
 fore, Machir's fon Gilead ; for he appears to have had no other fon. And if 
 I might offer a conjedlure upon a point, which, from the filence of hiftory, is 
 of fo much uncertaint}' ; I fhould fay that Gilead, having taken a principal city 
 of the Amorites, in the mountainous country, fortified it for himfelf, and gave 
 it his own name. That from the city the name paflcd to the diftridl, whicli was 
 allotted to him ; and from that difl:ri(5t, to the whole of a large trail of moun- 
 tainous country, which made part of the fettlement, not only of the half tribe of 
 Manaffeh, but moreover of the tribes of Reuben and Gad. But the.name Gilead, 
 having thus been transferred from the city to a country comprehending many 
 cities ; the city, for diftindlion, took the name of Ramoth-Gilead ; the word 
 Ramoth probably alluding to the lofty turrets raifed by Gilead for defence againfl- 
 beliegers. 
 
 (K) to Sichem." In taking n^2'^ for the name of the city with the 
 
 local paragogic n, I am fupported by the Syr. LXX, and Symmachus ; and by- 
 the Vulgate,- in taking DD© for the name of the place, though not in the con- 
 flrudlion of the paragogic n. 
 
 (L) In the original I remove the Soph-pafuk at llVy to ^Nia'S fo conneding 
 the two werds ^N-lo> noa with the 9th verfe, and making the loth verfe begin 
 with the word 'n''Nn. This is the only alteration of the printed text, which' 
 I make or admit, in this paffage ; and this is fupported by the verfron of the 
 LXX." 
 
 ' " A quo monte et civitas, in eo condita, fortita eft vocabulum ; quam et cepit de AmoffCEoruni 
 " manu Galaad filius Machir, filii Manaffe." 
 * Vide Appendix, No. 11. 
 
 (^:I) That 
 
CHAP. ri. U P O N H O S E A. 91 
 
 (M) That the Iiarveft in Joel, iii. 13. is the fruit of the vine is confirmed 
 by the verfions of Syr. and LXX. and by the ufe of the word "lisp in If. xvii. 
 1 1, where it is ufed for the ripe fruits of a grafted plantation (fee bilhop Lowth's 
 tranflation) ; whence it Itould feem that, ahhough by its etymology, it mofb 
 properly fignifies corn .reaped, mowed, or cut down ; yet it is ufed, as a general 
 word, for the fevered fruits of the earth, of whatever kind. And the word 
 "*)'^p by itfelf being capable of this general meaning, nap TJip is a fpecific name 
 for the corn-harvell (If. xvii. 5.) ; and a''Dn "fiip a ilill more fpecific name for 
 the wheat-harveft. 
 
 CHAP. VII. 
 
 (A) VV HEN I would have healed." ^K3"ID. At the very time when I was 
 about to heal. — Dum in eo eiTem ut fanarem. This is the force of the prefix 
 "3, which would be very ill changed into 2 ; an alteration for which there is no 
 authority, but that of a fingle printed edition, not of any MS. 
 
 (B) carried on — " I'^ys. The verbs nw and ^ys are not perfectly equi- 
 
 v^aleat. The verb 7WV is fimply " to do," or " make," facere, in any manner, 
 without reference to the length of time, degree of labour or thought, neceflary 
 to the performance. But the verb ^ys is applied to thofe operations only, which 
 require fome continued labour of the hand, or long application of the mind, 
 or both. The thing meant here feems to be the carrying on of a premeditated 
 plot or fcheme for the fubverfion of the true religion, and the eftablifhment 
 of idolatry. 
 
 (C.) let them not fay unto their heart, that I have remembered all their 
 
 doings." To the fame eiFecSl Aquila ; iy jji-^vrajs s'lTrooa-t roag KupSfocig ocvJmv, -^Ktroot 
 xuKiccv dQMv iij.vria-Stiv. St. Jerome alfo, the Vulgate, and Abarbanel take the 
 negative b2 as a prohibitory particle ; though neither he, nor St. Jerome, ex- 
 pound the prohibition exadly in the fenfe exprefled in my tranflation. Sec 
 Piocock, p. 289. 
 
 N 2 (D) 
 
$a CRITICAL NOTES 
 
 CHAP. vir. 
 
 (D) unto their heart." a2±>b. The change of the prefix b Into i, 
 
 though fupported by the reading of the Complutenfian edition, and feven or 
 eight MSS of Kennicott's, and feven or eight more of De Roffi's, would be 
 nuich for the worfe. When a man thinks within himfelf what he is afraid, or 
 afhamed, or un^villing, to utter aloud, or declare openly ; then he fpeaks in 
 his heart : and this is exprefled by 3. But when a man purfues his own 
 thoughts without utterance, but without any defire of concealment ; more efpe- 
 cially when he foothes and confoles himfelf with hopes and expe<St:ations well or 
 ill founded, when he encourages and incites himfelf to aftion ; then he fpeaks 
 to his heart. — wpof ov iJ.;yciKyjToptx Su/^ov: and this is exprefl'ed by '7. 
 
 (E) their perfidies" I think tlie word li'n3, as a noun-fubflantive,, 
 
 renders not fo properly " a lie," in the fenfe of a falfe affertion, as a " failure" 
 in the truth of a promife or engagement ; a failure in any point of duty, or 
 natural obligation; in particular, in loyalty to the rightfull fovereign, and: 
 above all to the Sovereign of fovereigns. 
 
 (F) the f!oker." T^D, a noun-fubftantive, regularly formed from the 
 
 Hiphil of the verb my. Excitator. The man whofe bufinefs it is to ftir up the 
 fire in the oven. This I take as the nominative cafe of the verb r\)2'2l^. 
 
 (G) untill the fermentation of it be complete. All this I take to be 
 
 expreffed in the words initDn ^y. And St. Jerome's rendering, which is alfo 
 
 that of the Vulgate, is to the fame amount donee fermentaretur totiim." 
 
 The noun nsibn properly renders the adl, or paffion rather, of fermentation ; 
 the being fermented. 
 
 (H) An oven, in which the fire is raifed to fuch a pitch, as to continue 
 burning fiercely for a long time, by its own internal fury, when no further 
 means are ufed to ftir it up ; in which the heat is fo intenfe, as to be too flrong 
 for the baker's purpofe, infomuch that it muft be fufFered to abate, before the 
 bread can be fet iji ; is certainly a moft apt and ftriking image of the heart of 
 the fenfualift, inflamed with appetite, by repeated and exceflive indulgence fo 
 wrought into the ordinary habit and conflitution of the man, that it rages b^ 
 the mere lull: of the corrupted imagination, even in the abfence of the external 
 
 objects 
 
CHAP. vii. U P O N H O S E A. 93 
 
 obje<n:s of defire, that might naturally excite it; and works itfelf up to an ex- 
 cefs, which is even contrary to the purpofe, for which the animal appetites are 
 implanted ; in fuch fort difordering the corporeal frame, that till the paflion 
 has fpent itfelf in a great degree, it is incapable of enjoying its proper objedl. 
 
 To apply the images feverally, I take the Oven to be the heart : the burn- 
 ing fire, the animal appetites in adl : the ftoker, or fire-ftirrer, the external 
 objedls of defire, conlidered as prefent to the fenfes, and exciting the appetites. 
 The dough, the fenfitive animal frame, or nervous fyflem, confidered as the 
 proper objedl of the immediate aftion of appetite : the baker, who ought to 
 manage the oven, regulate the heat, fupeiintend the ftoker, and condudl every 
 thing aright for the baking of the bread, is reafon or intelle6l ; which ought 
 to be the governing faculty in the human foul. The fire always gets a-head,- 
 whenr'this baker takes too long a fleep. As in the 6th verfe. 
 
 The fenfuality however here is that, of whicli fenfuality is the conftant 
 fcriptural type, the abfurd and wicked pafiaon for idolatry. 
 
 (I) our king." 133^0; I think there is irrificHi in the fuffix. 
 
 *' This rare king of ours." 
 
 (K) ■ to fcorners." So the Bifliop's Bible, and the Englifh Geneva. 
 
 And to the fame efFedl Calvin. exiendit manum fiiam ad illufores." 
 
 " Dicit regem manvim fuam protraxifie illuforibus ; nempe in fignum focietatis." 
 Inftances of the ufe of the particle DK in the fenfe of the Latin ^(7, or, which 
 would come to the fame thing here, as a fign of the dative cafe, are to be found 
 in Noldius. Perhaps the paflages cited by him are not all to the purpofe j. but 
 fome among them feem decifive. 
 
 (L) Truly, in the inmoft part of it, their heart is like an oven." I take^the 
 order of conftrudion thus : -n:nD [n'n] 11")p DlV O. I take tlie fuffix l in the 
 word IHTp, as rehearfing the noun l"? ; which I underftand as the nominative cafe 
 of the verb fubftantive underftood : and thus I bring out the fenfe, which I have 
 given in my tranflation. 
 
 (M) put themfelves in a ftir about corn and wine." In the He- 
 brew I place the Soph pafuk at the word mi-'liT, in the 14th verfe; and I make 
 
 the 
 
94 
 
 CRITICAL NOTES chap. vrr. 
 
 the 15th begin with the word niD'. Then at the word ""a (the fecond word of 
 the 15th verie, according to this diviflon), I place Rebhia ; and at Tncyi, 
 Athnach; Rebhia again at D/lVni ; and the Soph pafuk at yn I leave undil- 
 turbed. Thefe corredtions of the Hops are the only alterations I make in 
 the printed text. 
 
 • put themfelves in a ftir." I'^'^'i^H!- This can be nothing but the 
 
 third perfon plural of the future in Hithpael of the verblW. There are four 
 diftindl roots, 13% niD, m3, "nj, each of which has its proper fignification. 
 13'', " to fear, to be in confternation." 113, to " fojourn," as a foreigner. m3, 
 " to exciteor ftir up," particularly war or llrife ; or, neutrally, " to be in a ftir." 
 113, " to faw." IJ'' is evidently the leading word ; but all the four, .efpecially 
 the three firft, have an intercommunity of fecondary fenfes. 113, in a fecondary 
 fenfe, takes the fenfe of 13S "to fear;" and, in another fecondary fenfe, agrees 
 withm3, " to be in a ftir." Even the fourth 113, " to faw," feems not entirely 
 unconnedled with ni3, " to excite ;" for the firft efFedl of fawing is the exci- 
 tation of fmall light duft, that flies about in the air, and is in perpetual ftir. 
 The Lexicons, among the fenfes of 113, give " to aflemble," or " coliecH:." But 
 I agree with the learned Mr. Parkhurft, that this fenfe belongs not to this root, 
 nor to any one of the four roots ; and where the Hithpael is rendered in our 
 public tranflation, as in this place, of " perfons aftembling themfelves," it is 
 to be underftood of *' putting themfelves in a vehement ftir, or commotion." 
 m3na IVD, in Jer. XXX. 1^. is " ji whirlwind ftirring itfelf up." 
 
 (N) turned againft me." IIIDV From the root 11D, not from 
 
 11D, which forms the third perf. pi. fut. lib*. 
 
 (O) They fall back into notliingnefs of condition." bv N^ 121©^ For the elu- 
 cidation of thefe difficult words, I obferve, firft, that the verb ai\y fignifies either 
 *' to return," or " to turn away from," or " to turn towards," But properly 
 and moft frequently " to return," in reference to a former place, or condition. 
 2. In the fenfe of returning, or of turning towards, it ufually governs the 
 place to which, by the detached prepofition bn, or the prefix ^. But either 
 of Jiiefe may be omitted ; and the verb will appear as a verb tranfitive, go- 
 
 ■verning 
 
GH-AP.VIIV UPON HOSE A. 95 
 
 verning the place, or condition, " to which," as its objecSt:, without a prepofition; 
 like fome verbs of motion, in particular conncvftions, in the Latin language. 
 Urbem adii. Domum redii. Romara profedlus fum. This conilr«(^ion, in 
 the Hebrew language, is very rare ; but this palTage is one clear inftance of 
 it. For bv vh (whatever it may mean) ftands as the place " to which," and as 
 the accufative after the verb tranfitive yw ; and it is by no means neceffary to 
 correct the text by conje6lure, with the learned Houbigant, to fupply the fup- 
 pofed omifiion of the prefix. Although, if any emendation were neceflary, 
 his conjedlure, abb for vb, might feem very plaufible. 
 
 II. The word bv ha.s been very differently taken by different interpreters; 
 whofe various opinions are flated at length, by the learned Pocock upon the 
 place. I confider none of them as deferving of attention, but thofe which at- 
 tempt to afcertain the meaning of the word as it ftandsj without the aid of 
 conjeclural emendation. And thefe all take the word in one or other of three 
 different ways : i. As a noun adje^live. 2. As a noun fubflantive. %. As an 
 adverb. But, whichever way it is to be taken, ^i* xV is fomething defcribed- 
 by privation of the thing fignified by by, whatever that may be. 
 
 I. As a noun adjeflive, the word bv is fuppofed to be an epithet of God, 
 defcribing him as the High one, or the Highefl. The learned Drufius, who 
 adopts this fenfe, thinks the word an abridgement of ^vVy by apocope. And 
 for this he may have the authority of fome learned Rabbin. Neverthelefs, I 
 fcruple not to deny, that a fingle inftance of a fimilar apocope is to be found 
 in the Hebrew language. The word bn is no fuch inflance, by apocope from 
 Cn'^K ; for ba and n'?K are two diftinft roots. The word n* is no fuch in- 
 ftance, by apocope fiom rDlH'' : for tlie latter is a compound of the former,, 
 with the Benoni of another root. Nor' is any unexceptionable inftance to be 
 found, in which the word bv is ufed as an adjective rendering " High." This 
 interpretation, therefore, tliough it is adopted by our Englifh tranflators, being 
 rejedled, as founded on an irregular formation of the noun, and an unexam- 
 pled fenfe of the noun fo formed ; it remains, that the word b))Tnu& be either 
 a noun fubftantive, or an adverb. As a noun fubftantive it may render either 
 •' a yoke," or " height;"' as an adverb, " on high," furfum. The Vulgate 
 takes it in the fenfe of " a yoke," underftanding, figuratively, " the yoke of 
 " the Mofaic law." For the rendering of the Vulgate is," Reverli funt, ut 
 
 " effeat 
 
96 CRITICAL NOTES chap. vn. 
 
 *' eflent abfque jugo." Which is well expounded by Grotius, " Denno vo- 
 *' luerunt efle abique jugo. Per jugum inteUigenda lex." Symmachus, and 
 the 6th Greek, render to the fame effeft. avrj-psj/a)/ cl^ to jj-tj 'iyjiv (vyov. Sym. 
 ecTTi^viTCiv 'iva hxyMfr.v (y-viv i^tyS. E. This fenfe the Hebrew words will certainly 
 bear ; and of all that have been propofed it feems the beft fenfe, next after 
 that which I have given in my tranflation ; which is R. Tanchum's, and, in my 
 judgement, the beft of all. 
 
 According to this interpretation, ^ is taken either as a noun fub- 
 ftantive, rendering "height;" or, as an adverb, rendering "on high;" 
 and it is not material, which way it be taken. For if it be an adverb, 
 ftill bv vh flands as a noun, after the verb 2W, and exprefles that which 
 is the privation of height. But the height, whether exprefled by the 
 noun, or by the adverb, is to be underftood figuratively, of height of 
 rank or condition. In which fcnfc the adverb is ufed, 2 Sam. xxiii. i. 
 -bv Dpn 'Myn. " The man who was fettled in a high degree ;" i. e. eftablilhed 
 on the throne of Judah, which was made the inheritance of his family in 
 perpetuity, and raifed, in his own perfon, to be the type of his great de- 
 Icendant. The Ifraelites alfo were placed in a high degree, to be worfhip- 
 pers of the true God ; which high degree they relinquifhed by their defedlion 
 to idolatry, and returned to the low level of the heathen ^. The verfions of 
 the LXX, and the Syriac, rightly underftood, convey the fame meaning, and 
 give it in words exactly equivalent to thofe which I have ufed. (RiV.-g-pojtp?; ug hUv- 
 LXX. J0*J>O jO ^'^ Cu^iScil? Syr. " ObliquArunt fe ad nihilum ;" not, as 
 the Polyglott tranflation gives it, " nulla de causa." We fay, in common fpeech, 
 of a man, who, by mifcondudl, has loft all efteem and credit in the world, 
 ^' He h^s brought himfelf to nothing." 
 
 ' See R. Tanchum ap. Pocock, 
 
 CHAP, 
 
CHAP. viir. UPON HO sea; 9; 
 
 CHAP. VIIL 
 
 (A) The cornet at thy mouth, &c." To this efFeA the Vulgate ; witk 
 Aquila, Symmachus, and Theodction according to St. Jerome. 
 
 In gutture iuo fit tuba, quaft aquila, cjjc." Quae tam late audiatur, quara 
 aquila tempi wm fupervolitans, & e fublimi crocitans. Grolias. 
 
 (B) I place the Soph-pafuk at IWT. *' O my God." — Ifrael, fpeaking 
 colle6lively, ufes the lingular pronoun and the plural verb. 
 
 (C) of themfelves." Sponte. This I take to be the force of the 
 
 pronoun Dn. See v. 9. 
 
 . (D) have antipathy." This is the true fenfe of the phrafe ^3> x^. 
 
 See Pf. ci. 5. If. i. 13. and compare iVmos vii. 10. 
 
 (E) pure religion." For T»p3, the Complutenfian, and four other 
 
 printed texts, with 44 MSS, among them fome of the very oldeft and beft, 
 give iVpJ ; which is certainly the true form of the word. It lignifies purity, or 
 cleannefs, generally. Hence moral purity, innocence. But here, I think, it 
 particularly denotes " pure religion," or the p\irity of worfhip. " Pure reli- 
 ** gioA, and undefiled," in oppofition both to the fuperftitious pra6lices of 
 idolaters, and the falfe fhew of hypocrites. 
 
 (F) even this." Kim. The 1 is highly emphatical, aggravating 
 
 the accufation. Even a thing fo abominable, as this, was his own invention. 
 Archbifhop Newcome fays, " The Ifraelites may have originally borrowed this 
 •" fuperftltion from the Egyptians ;" for., in Egypt, he obferves, " this fpecies 
 *' of animals were worfhipped ; the Apis at Memphis, and the Mnevis at He- 
 ** Jiopolis." But the Prophet fays expreffly, not indeed in the learned Pri- 
 
 O mate's 
 
$^ C R I T I C A L N O T E S chap, via, 
 
 mate's amended text, and mis-tranflation ; but, in his own words, lie fays ex- 
 preffly, that the Ifraelites borrowed this fuperftition from nobody. It was all 
 their own. Indeed, what they had feen in Egypt was the worfhip of a living 
 calf; not of the lifelefs image of a calf, or of any other animal. 
 
 (G) reduced to atoms." nTT D*2n«y. Sebab eft minimum quidque 
 
 in re quavis; ut fcintilla, fragmenta, fegmenta. Grotius ad locum. 
 
 (H) " To fow the wind,, and reap the whirlwind," may certainly be a prover- 
 bial expreflion for meafures of bad policy, ending in ruin, and difappointing 
 the ftatefman's expecftations. But inilead of taking the verbs lyif and nap* as 
 plurals, of which the plural pronoun of the third perfon underftood, rehearfing 
 Ifrael collecflively, is the fubjedl ; I take the verbs in the lingular number, and 
 the final Vas the affixed pronoun of the third perfon lingular, rehearfing Ifrael : 
 and the nouns rtlT and nriBID I take as the fubjedls of thofe verbs refpedively. 
 And thus I bring out the fenfe exprefTed in my tranflation. The only objec- 
 tion I am aware of is, that the feminine nouns, nil and nnSJID, are taken as the 
 fubjecls of verbs mafculine. But of thefe two nouns, the former is often maf- 
 culine. And the anomaly of gender between verbs and nouns, efpecially 
 when the noun is the name of a thing, which hath not naturally the one fex or 
 the other, is fo frequent, that ni") is fometimes both mafculine and feminine 
 in the fame fentence. It is fomewhat in fiivour of my interpretation, that for 
 r)'ip'> five MSS give ■ni^ip'' ; in which form the verb mull be fingular, and the; 
 iinal T muft be the affixed pronoun. For the third perfon pi. prast. admits not 
 the epenthetic T. It is true, that in Exodus xviii. 26. we read, in the printed 
 texts, ")B')3t:7\ ■ But upon this Buxtorf obferves, " Unum reperitur cum Schu— 
 " rek praeter morem." And 15 MSS, and the Samaritan text, give "IDBty*" in 
 the regular form, without the epenthetic T. 
 
 (I) of their own accordt" This I take to be the force of the pro- 
 noun non. And this is generally its- force, where it appears, as in this place, 
 pleonaftic. See v. 4. and chap. ix. 10.. 
 
 (K) 
 
CHAP. viii. UPON HOSE A. 
 
 99 
 
 (K) will I embody them." OiDpK- The verb yip Signifies to 
 
 colle6l, into one mafs, things naturally feparate and difperfed. Hence more 
 particularly, to form or aflemble armies. The ufe of the verb in this fenfe, in 
 the hiftorical books of Scripture, is very frequent. In If. Ivii. 13. the noun 
 1'^')2p renders *' thy companies," i. e. *' companies of foldiers." I take the 
 verb here therefore as a military term ; and, confidering how it ftands con- 
 nedted with the verb l3nS I think that verb is to be taken as a military term 
 too ; the former rendering the embodying of armies, the latter the granting 
 of bounties to the perfons enlifting, or of tribute to foreign princes furnifhing 
 auxiliaries. Thus God threatens, that he will prefs, into his own armies againft 
 the Ifraelites, thofe very bands of foreign mercenaries, whom the Ifi-aelites 
 themfelves, to the great mortification of the King and the rulers, when the 
 r -error of the meafure appeared by the event, had paid at a dear r^te. 
 
 I find, I have the concurrence of the learned Noldius in this interpretation 
 of the paffage ; as far at leaft as the general meaning is concerned. •' Sen- 
 " fus eft, quamvis mercede conducant gentes in auxilium, ego tamen mox 
 *' contra eos illas ipfas colligam. Scil. brevi futuras ex amicis hoUes." Nold. 
 Concordant. Partic. Annot. 1031. 
 
 (L) and the 'rulers." Tlie reading of 0''TUn for rT'))D is fup- 
 
 ported by fuch a weight of authority, that I cannot but adopt it. Eight MSS 
 of Kennicott's ; nine of De Roffi's ; two n-rore of Kennicott's originally; fix 
 more of De Roffi's originally ; the notes of the printed Bible Minchath Shai ^ ; 
 the Babylonian Talmud ; LXX ; Syr. Chald, Aq. Theod. St. Jerome, Vulg. 
 And yet there is no difficulty in the conftrudlion of the common text. For it 
 might be thus rendered, " And ere long the rulers fhall forrow for the burthen 
 *' of the King," i. e. for the burthen impofed by the King in taxes. 
 
 (M) I punctuate the original thus. Over the firft mn3t!3, in verfe 11, I 
 place Rebhia, or the femicolon ; and at the fecond mnSTD, in the fame verfe, 
 I place tlie Soph-pafuk : that the fecond KQn^ may be thruft forward into the 
 ^ubfequent verfe, where it ftands as the objed of the verb tranfitive aiDDK i ex- 
 
 » For an amount of this Bible, fee De Roffi, Trolegom. part I. §. j;, 38, 
 
 O 2 preiing 
 
loo CRITICAL NOTES 
 
 CHAP. viir.. 
 
 prefTing what God will write, or infcribe, upon Ifrael ; riamely, that Jie h the- 
 property of Sin. Innram ei notas, " Peccati maftigia." 
 
 A fimilar allufion, though with a different application, to an owner's, or com- 
 ' rhander's mark impreffed upon the perfon, occurs If. xliv. 5. in nearly the 
 fame phrafes. 
 
 " One fhall fay, I am Jehovah'^s ; 
 
 " And another fhall be called by the name of Jacob ;•. 
 
 " And another lliall infcribe his hand, JEHOVAH'S, 
 " And furname himfelf by the name of Ifrael. 
 
 Jehovah's, this is what he will write upon his hand : as " Sin's,'*" 
 
 is what God in Hofea threatens to write upon Ephraim's perfon. The only- 
 difference in the phrafeology of the two Prophets is this : the verb 3JT3 go- 
 verns the thing written upon, in Ifaiah in the accufative ; in Hofea, by the pre- 
 fix b. The prefix b in the word written, T\)7Vb in Ifaiah, ^^a^'? in Hofea, is 
 the fign of the genitive of the poffeffor. 
 
 " an allufion," fays BilTiop Lowth, upon. Ifaiah, *' to the marks 
 
 " which were made by pun6lures rendered indelible by fire, or by ftaining,. 
 *' upon the hand, or fome other part of the body, fignifying the ftate or cha- 
 " radler of the perfon, and to whom he belonged. The flave was marked witlv 
 " the name of his mailer; the foldier, of his commander; and the idolater, 
 *' with the name or enfign of his God." Dean Spencer obferves, that, among 
 the heathen, flaves were ufually marked in the forehead; foldiers, in the hand. 
 And he thinks, that flaves were ufually marked in the hand among the Jews.. 
 The mark of the idol was impreffed on different parts of the body'. We 
 have allufion to. this.cuflom, in Re^-;. iii. la. xiii. 16. xiv. i. In the primitive 
 ao-es, it wasufual for Chriftians to mark themfelves, upon the wrifl or arm, with 
 the name of Chrift, or with the fign of the crofs : as Spencer and Lowth fhew 
 .from Procopius upon this paffage of Ifaiah. To ^e r/, xetpi Ktysi, h<x to g'l^itv 
 'la-bog woAAsf, tVi kk^ttmv n {SfeKX'CiyMv, n t» gctv^S to (ryij/.s1ov, rj irjv Xpiga wpoa-tjycpMy^ 
 
 * See Spencer De Leg. Hebr, lib. II. c. 14. §. i. and 4. 
 
 (N) 
 
CHAP. vnr. U P O N H O S E A. loi 
 
 (N) The mafters ." For UT I read with the marginal varieties of the 
 
 Venice Bible of 15 1 8, with the marginal Keri of Vander Hooght, and with 
 13 MSS, UT. 
 
 (O) my proper offerings." One can only guefs at the precifc 
 
 fenfe of the unufual word ^anin, which, with the majority of interpreters, I 
 take to be the plural of a noun fubftantive anin, from the root nn*, with the 
 pronoun of the firft perfon lingular affixed, but blended by crafis with the iod 
 plural. I think it renders t-hofe offerings, which were fo appropriate to God; 
 fo demanded, as it were, by God as his exclufive property, that the whole 
 was to be burnt upon the altar, and even the priefls were not to tafle it. And 
 thus the word feems to have been taken by Livelye and Drufius. The accu— 
 fation is, that the priefls, the facrificers of thefe offerings, facrificed, and ate ; 
 an a.6t of the higheft facrilege. — ■ " The facrificers of my proper offerings ;•" 
 Tiat, I take for the particle Benoni plural, in regimine, fignifying perfons of- 
 fering facrifices. It is fo ufed in 1 8 places belides this. 
 
 CHAP. IX. 
 
 (A) — — with joyous exultation," b''^ bn, exultationem ufque. b''!l is a 
 
 noun fubflantive, fignifying, " leaping ancf dancing for joy," after the pre- 
 pofition b'^ ; not, as fome have taken the word, the imperative Hiphil of the 
 verb V)D conftru6led with the prohibitory particle !?i*. For it is contrary to 
 the invariable rule of the Hebrew language, that the imperative mood Ihould 
 prohibit. Or, in other words, the prohibitory particle muft be conflrudled 
 with a future tenfe, never with an imperative mood. Compare Job Hi. 22, 
 
 (B) fee of prollitution/' pnbt. At this word I place the Soph- 
 
 jpafuk. 
 
 (C) 
 
■102 
 
 CRITICAL NOTES chap. ix. 
 
 ■ (C) mufr," tt'^TiJl. The word often fignifies " new wine ;" but 
 
 its primary and proper meaning feems to be " muft in the vat," under the pro- 
 cefs of fermentation. When this procefs mifcarries, the muft never turns to 
 a found wine. And this feems to be threatened here. 
 
 (D) their." For the fingular ni, the marginal varieties of the 
 
 Venice Bible of 151 8, the Bible of Hale 1720, the notes of the Bible Min- 
 chath Shai, the Bible of Pefaro 15 17, feventeen MSS of Kennicott's (among 
 them the oldeft and the beft}, and three more originally, eight of De Roffi's, 
 and nine more originally, give the plural 02. 
 
 (E) their facrlfices are not pleafant to him." I take away the 
 
 Zakeph-katon from "i^, and inftead of it place Rebbia at DnNliS, taking that 
 noun as the nominative of the verb la^y. Dr. Wheeler adopted tlie fame 
 .pundluation. 
 
 Our public tranflation, wit'h many others, makes this 4th verfe predidlive 
 of the condition of the Ifraelites in captivity ; when they fhould be deprived of 
 the means and opportunity of making offerings to Jehovah, according to the 
 prefcribed rules of the Mofaic ritual. According to the conllruftlon which I 
 adopt, it is a defcriptio-n of the enormity of their idolatrous pradtices, in their 
 own land, previous to their captivity, which brought down upon them that 
 judgement. And with this interpretation ftands the authority of Kinchi, the 
 LXX, Gipitoand CEcolampadius as quoted by Pocock, Calvin, Zanchius, 
 and the learned Drufius. In the general fenfe of the paflage all thefe inter- 
 preters agree ; with fome difference however among them in the gramma- 
 tical cojiftrudlion of the words. That, vvliich I adopt, is approved by Kimchi, 
 And the critical Drulius. 
 
 (F) as the meat of mourners," a>y\H arh'2. The noun iiK, and 
 
 the verb n3>», are diilindl roots in the Hebrew language. And from the 
 verb defcends another noun, differing in fenfe as well as in etymology, but ex- 
 prefled by the fame letters, as the former. The Maforetes have endeavoured 
 to diftinguifh the two nouns by giving them different points, which would 
 make the radical jioun found "awvcni" the derivative from tlie verb, 
 
 *' OWil,'" 
 
CHAP. rx. UPON HOSE A. ,03 
 
 ** own." Neverthelefs, they have perpetually confounded the two, applying 
 to the one the points, which, in their fyftem, belong to the other. 
 
 The radical noun TiH, in the Maforetic pronunciation " Awven," fignifies. 
 *' aftivity," or ftrcngth and vigour, in adlual exertion ; and fpecifically the gene- 
 rative ftrength and vigour of the male. And this fenfe of adlivity ailing, I 
 take to be the proper and primary meaning of the word. In one place I think 
 it is ufed to denote " adult vigour," in oppofition to the weaknefs of 
 infancy*. In the plural number, it is fometiraes ufed to exprefs intenlity, 
 or abundance of adlive vigour; and once, I think, for the rapid motions 
 and efficacious influences of the heavenly bodies'*. "Lift up your eyes 
 *' on high, and behold! Who hath created thefe ? [namely, the heavenly 
 " bodies.] He that leadeth foi'th their hoft by number, calleth every one of 
 •' them by name. Made abundant in adfive powers [D''JIX 2"1D], and firm in 
 •' ftrength, not one faileth." It occurs in the plural once as a noun-adjeibive, 
 lignifying perfons endowed with flrength, power, and adlivity, for great enter- 
 prizes, " When a wicked man dieth, his expedlation fliall perifh, and the- 
 *' hope of the aftive [d''31K n'i'nin")] perifheth "." The noun here renders the 
 Latin " impigri ad labores;" and defcribes thofe, who have been the mofl 
 active, and with the beft fuccefs, in arduous enterprifes ; never backward to 
 encounter toil or difficulty. 
 
 From this primary fenfe of a<ftive ftrength, and fpecifically ths generative 
 vigour of the male, this noun became a name or title of the Sun -, incefTantly 
 adlive in the conflancy and rapidity of the apparent diurnal and annual motions 
 (rejoicing as a Giant to run his courfe), in the perpetual propagation' of light 
 and heat to the utmoft limits of the univerfe, and in his genial influences on 
 all nature, as the firflr phyiical principle of fecundity in the animal, vegetable, 
 and mineral kingdoms. Thefe phyfical powers, which properly indeed belong 
 to the Sun,, as an inftrument im the hand' of God; the antient idblaters 
 afcribed to that luminary,, as inherent in itfelf, independent of tile Creator; 
 for they made it felf-exiftent. AJrcxpu/j? ^. By its influences on nature, 
 they made it the author of all good to the good, and of all evil te' the badi 
 At laft they afcribed to it intelligence andvvill ; at leaft they fpoke of it as in- 
 telligent, and made it the fovereign of the moral, as well as of the material worldi 
 
 ? Hof. xii. 4, » If. xl. 26. I Prov. xi. 7. *_ Orph. H, V. lin. j. 
 
 Thefe 
 
3©4 C R I T I C A L N O T E S chap. ix. 
 
 Thefe various powers are diftindllyexpreffed in the epithets, afcribed to the Sua 
 in the Orphic invocation : 
 
 AvTOpVYIC, CX,KOijXM, 
 
 
 'K-oa-jj-Oii^ciTup, 
 
 (p':p;(r^is, JcapTT/jU,;, mocuxv 
 
 Tligo<pvKoc^ ■ 
 
 "0/x^« hy.KiOTVi'ijs, ^ooTiQ (fuii. 'Orph. H. V. 
 
 The noun l^H, as generally denoting aftivity, but more particularly the a6li- 
 Vity of the fecundating principle, comprehends almoft every thing that is ex- 
 prefled by thefe feparate epithets, except intelligence and felf-exillence, and 
 -was perhaps the oldeft name of the fun as an objedl of worfhip. Being once 
 ufed as a title of the fun, it became the name perhaps of any image or emblem 
 of the fun, placed in the idolatrous temples ; and was afterwards more largely 
 ufed among the Ifraelites as the name of any idol-image. Thus it is underfi;ood 
 in If. Ixvi. 3 ; atleaft fo it is taken by Jer. and Vulg. ; though nothing hinders 
 but that it may be ufed, even in that place, as an appropriate name of fome 
 idol-image of the fun : for the worfhip of the fun was a very principal part 
 of the idolatry of the Ifraelites, both long before, and long after, the times of 
 the prophet Ifaiah *. 
 
 From this ufe of the word, as a name for idol-images of the fun, it naturally 
 acquired the fenfe of fun worfhip in particular; and thence, of idolatrous wor- 
 
 = See 2 Cb«on. xiv. 5. z Kings, xxUi 5. and z Chron. xxxiv. 4. 
 
 ihip 
 
-CHAP. I-X. 
 
 UPON HO SEA. I05 
 
 fhip in general. And then its meaning was extended to fignify any thing in 
 thought, word, or deed, contrary to true religion and the pofitive commands 
 of God. And this accounts for the various fenfes of iniquity, unrighteoulhefs, 
 d.2tKioc, ciyojjt.icx, TiocKia, 10 utotto'j, [xmtoux, zs-ofVipiac, in which it is rendered by in- 
 terpreters in various places ; in the far greater part of which, however, the ori- 
 ginal word feems ufed with reference, more or lefs obvious, to idolatry, as the 
 cardinal vice. 
 
 It once, and I think only once, fignifies " Vanity," in the fenfe of " Falfe- 
 .hood%" and that in the fpecific inftance of the falfe refponfes of the oracles of 
 the idols ''. In fome other paffages, in which it is rendered " vanity," it is 
 either confounded with the other word, rendering affliction, or may be taken 
 in its common meaning of iniquity. 
 
 Falfehood is fo nearly allied to "non-entity," that it is not furprizing, that 
 the word fhould be found in this fenfe in Amos v. 5. pj*"? n'n* bn DU') — 
 
 and Bethel Ihall come to nought." x, Bxi^nX 'igoci oog »;^ v7r(Xffx}S(roi. LXX. 
 
 Kabb ri!T' bi<nU3 Hn^V^b vn'jsnv Jonathan. 
 
 **0)oiS.j^ jOj i*jj ^OCLJ ^>jj JS*»^0 Syr. et Bethel erit inutilis, 
 
 Vulg. This is certainly the only paffage, in which the word p« fignifies non- 
 entity, or, nothing. And were it not for the eonfent of all thefe antient ver- 
 fions with the Malbretic punduation ; another fenfe, with an alteration of the 
 points, might be admitted here, which will be mentioned in the fequel. 
 
 Whether this v/ord ever renders " wealth," or " worldly fubftancc," may 
 -deferve confideration. From its primary fenfe of " adtivity," it might natu- 
 rally be applied to the acquifitions of adlivity. But unexceptionable examples 
 of this application feem to be wanting. 
 
 As the noun pt<, in the fenfe of idolatry, or iniquity, in the lingular number 
 never fignifies a fingle individual a6t, a fin, or a crime, but denotes the gene- 
 ral finfuUnefs, iniquity, or idolatry of the charadler ; it is never ufed in the 
 plural number to denote a multitude of fuch fingle adls : " Idolatries, fins, 
 
 ' Zech. X. 2. 
 
 '' " As niy or l^y. by being a word for what made man fall, became a root for " iniquity;" 
 " fo by this the principal objeft in the fyftem [i.e. the fyftem of the vifible univerfe] being 
 -" worlhippedj perhaps it [the name of that principal objeft] became a root for " fahity." 
 
 Mr. Hutchinfon, On the Names of the Trinity of thv G-ntiles. Tit. px ri'^- 
 
 P ■*' iniquities." 
 
io6 C R I T I C x\ L NOTES ckap. ix. 
 
 " iniquities." It occurs, indeed, in the plural only in four places *. And, in 
 every one of thefe places, it is confounded by the Maforetes with the other 
 noun (own). But, in the lafi: of the four ^, it is ufed in its proper fenfe of 
 animal ftrength and vigour. " He giveth ftrength to the faint, D'JIM t^K'?1, and 
 " to him that is nothing in vigour lie increafeth force." In the fecond'^, it 
 fignifies vigour of procreation : and in both places the plural is ufed, only to 
 give intenfity to the fenfe. In the third'', it denotes the inceffant adlivity of 
 the heavenly bodies, in their rapid motions and phyfical influences, as hath been 
 already declared : and in the iirfi:'', it is a noun adjedlive, in appofition with 
 CtyiJH underftood, and is rendered, in our public tranflation, " unjuft men ;" 
 but rather fignifies, as hath been fhewn, " adlive men," " buftlers." This 
 text is rendered in a Angular manner by the learned Mr. Parkhurft, in his 
 Lexicon (after Schultens, I believe), " And his lingering hope fhall miferably 
 *' perifh. He takes the plural D''31}* adverbially, " dolorificis modis." But 
 there feems to be no reafon to refort, in this text, to an unexampled ufe of the; 
 word. 
 
 Upon the whole it appears, that D"'3^^*, in* the paflcige of Hc)fea under ccnfi- 
 deration, cannot be taken as the plural of the radical noun ]Mi (awven) ; fince 
 no fenfe of that word, authorized by tlie ufage of tlie facred writers, is appli^ 
 cable in this place. 
 
 The verb TTiik has two fenfcs, remotely, if at all, connected with each other, 
 I. To occur, happen, to befall, betide. II. To mourn, lament, grieve. 
 
 Some, inftead of giving the root n3K thefe two fenfes, make two different 
 roots ; n3>», to occur ; and pK, to grieve, or mourn. But from nSK, which 
 Calafio makes the lingle root, the verb p^*, which occurs only in the Hithpael 
 conjugation, may be formed ; as bbv from nby. 
 
 From this root, WH, therefore, in its fecond fenfe, or from )3^», if that be 
 a diftinft root, comes the noun fubftantive ^^^» (own, in the Maforetic pro- 
 nunciation), rendering what occalions mourning, lamentation, or grief; 
 namely, " pain of body ;" or " a condition of calamity and affli6lion." It is 
 ufed for " bodily pain," in Gen. xxxv. 18. where it denotes the excrticiating 
 pains of laborious parturition. It is ufed for grief, or mourning for the dead, 
 
 » Prov. xi. 7. Pf. Ixxviii. 51. If. xl. i6. If. xl. 29. ^ If. xl. 29. 
 
 * Pf. Ixxviii. 51. J If. xl. 26. f Prov. xi. 7. 
 
 in 
 
CHAP. IX. UPON HOSE A. lo^ 
 
 In Deut. xxvi. 14. It is ufed for a ftate of raif^ry or affli6lion, in Prov. 
 xxii. 8. " He, that fowetli evil, fliall reap mifery." And it fignifies calamity, 
 mifery, or tribulation, wherever it is connedted, by the copula, with the noun 
 'bW- In the phrafe boV") ]'^ti, PK is always to be taken as this derivative noun, 
 not as the radical. For though in many pafTages either might fuit the con- 
 text ; yet in fome, the radical noun will give no good meaning : whereas there 
 is not one, in wliich this derivative, in the fsnfe of mifery or affliftion, is not 
 applicable. In Amos v. 5. pM might be taken as this derivative noun in the 
 fenfe of tribulation. So Calvin takes it. " Bethel erit in moleftiam," i. e. 
 Bethel is doomed to tribulation; or Bethel fhall be a caufe of tribulation. But 
 the confent of the antient verfions with one another, and with the Maforetic 
 pundluation, in the fenfe of "nought," or " non-entity," feems decilive, that 
 the pj(} of this place of Amos is the radical noun. Were it not for the deference 
 due to antient authority, Calvin's expofition of the word, which takes it for the 
 ■derivative, would be greatly to be preferred. 
 
 It may feem perhaps an objedlion to this analyfis of the meaning of the two 
 nouns, the radical and the derivative, that the name of the Sun has been ge- 
 nerally fuppofed to have been Own, not Awven. That it is to be referred, there- 
 fore, to the derivative, not to the radical word; and cannot have been, as I 
 fuppofe, the origin of that fenfe of the latter, by which it renders idolatry, 
 and iniquity. I kcow not, that this opinion has been taken up, on any better 
 authoiity, that that of the Maforetic pundluation. We read twice in Genefis', 
 ■of a " Prieft of Own," according to the points. But the verfions of the LXX 
 and the Vulg. in tliefe places are fo paraphraftic, that no conclulion can be 
 'drawn from them, concerning the pronunciation of the nairxC. From the Sy- 
 riac it fhould feem, that it -was Awvan or Ovan ; much nearer to Awven, than 
 ■to Own. But however that rnay be, I contend only, that the two words, the 
 fame in the letters, are diftind: in their etymology, and in their meaning. 
 That the Maforetes meant to mark this diftindlion by their points. But 1 
 maintain, that if the two words were differently founded, according to their 
 •different meanings, the Maforetes have perpetually confounded them ; and in 
 ,5nany places have given Awven, when they fhould have given Own, and Own 
 when they fhould have given Awven ; and thus have brought obfcurity upon 
 
 ■ xli. 45. and 50. and xlvi. so, 
 
 P 3. the 
 
io3 CRITICAL NOTES chap, m 
 
 the meaning of the words, and have perplexed the texts-, in- which they occur. 
 And the name of the Sun is one inftance, in which they have mis-pointed. But 
 this is immaterial to my argument ; which refls not on any fuppofed accuracy 
 of the Maforetic points, or the truth of the pronunciation they reprefent. Ori 
 the contrary, I impeach both. The name of the Sun, rightly founded, may 
 have been Own, or it may have been Awven. The found of the two words may 
 have been, in all cafes, tlie fame ; always Awven, or always Own, or always 
 fomethirrg elfe ; and yet the words might be different in etymology and fenfei 
 As in Greek, Qpuvo^, " the fky," and «pawV, " the palate." In Latin, malu>^ 
 " evil," and mahim, " an apple." In English, *' a hop," a certain motion of 
 the body, and " hop," the flower of a certain plant. " Born," carried, and 
 " born," partu ediius. Without deciding whether the pronunciation of the two 
 Hebrew nouns were the fame or different, or what was the true found of ei- 
 ther; I maintain only the diflincflion between the two, in fenfe and etymology; 
 and I ufe the different founds, "Awven," and "Own," only as received 
 marks of that diftindlionj often confounded. 
 
 Jn two paffages the word yiM has been taken in the fenfe of " goods," or 
 " fubftance." " His children fhall fcek to pleafe the poor, wi« TTia^'n vn>1? 
 and his hands Ihall reflore their goods'." And, " I have found me out fub- 
 *' ftance ^." But it mull be the radical noun, if either, not this derivative^ 
 that can render " goods," or " fubflance." And if thefe paflages are th-os 
 rightly rendered, the word in both texts is mis-pointed by the Maforetes. In 
 the text of Job, it is at any rate mis-pointed ; for no fenfe of the derivative 
 noun is applicable there ; and the radical is capable of its ufual meaning : for 
 the pafTage may be rendered, " His children fhall make their court to the 
 " poor, and his own hands fhall recompenfe his iniquity." See Scot's verfion 
 of the Book of Job, and the notes. Thatext of Hofea will be conlidered ia 
 its place. 
 
 The derivative v/ord ^IK never occurs ia the plural, in the fenfe of griefs, 
 affli6lions, calamities, mournings, or indeed in any fenfe at all. For the plu^ 
 ral D'^'fti is found only in the four paffages quoted above; and, in every one 
 of thofe, it is the plural of the radical noun, though otherwile pointed by the 
 Maforetes. 
 
 ' Job XX. 10. * Hbfea xii. 8. 
 
 Hence 
 
«HAP. IX. ■ UPON HOSE A. 
 
 109 
 
 Hence it follows, that the word CJIM, in this text of Hofea, is not the plu- 
 ral of the derivative nounp}*, rendering " mournings." And it has been fhewn, 
 that it cannot be the plural of the radical noun ; which would give no mean- 
 ing here. It remains, therefore, that it is the participle Benoni in Kal of ths 
 verb nJK, regularly formed, according to the rule of conjugation of the verbs 
 quiefcent Lamed n> rendering " lugentes, perfons who are mourning, or 
 " mourners." 
 
 This being fettled, it is not difficult to underftand, what is meant by the 
 ** meat of mourners." The external ex^prefTions of grief for the dead, the 
 rites of mourning, and the ceremonies of interment, feem to have been much 
 the fame among the Jews, as were pratflifed by the Heathen ; even in fonie par- 
 ticulars which were exprefsly forbidden by the Mofaic law: infomuch, that 
 practices, in many things, contrary to the law, feem to Imve obtained even 
 among thofe, who cannot be lufpe6ted of giving in- to any thing, that was un- 
 derltood, in their own times, . to be idolatrous. How it came to pafs, that the 
 DivineLaWjin thefe inftances, gave way tofafhion and cuftom ; it is difficult to 
 explain. But the fadl feems indifputably proved by Jer. xvi. 5 — 8. For the 
 expreffions of grief and mourning for his countrymen, dying of grievous deaths 
 and confumed by the fword and by famine % forbidden to the Prophet, feem 
 to be fuch, as it is fup.poled the Holy Prophet would have ufed, had he not 
 been fo forbidden. And they feem to be forbidden, not as things generally 
 iinfull, but improper upon that particular occafion. And yet many of them were 
 certainly contrary to the provifions of the law. It is very remarkable, that 
 fome of the fame things were prohibited by the Decemviral Law, and yet con- 
 tinued in pradlice among the Romans. " Mulieres genas ne radunto, neve leffftm 
 "funeris ergo habento." Was it that the prohibition among the Jews, as well 
 as the Romans, was founded on political, rather than religious, confiderations ; fo 
 that though the Civil Law was difobeyed, in the continuation of the pradlice, 
 no religion was violated ? Among the ceremonies of interment in ufe among 
 the heathen, the moft eflential and indifpenfible were banquets among the rela- 
 tions of the deceafed. Thefe, indeed, were not forbidden by the Mofaic Law, 
 except to the Priefts ; and to them only by virtue of the general prohibition of 
 their- interference in the obfequies of the dead; with permiffion, however, in 
 
 . ' V. 4, 
 
no CRITICAL NOTES Chap. ix. 
 
 the cafe of father, mother, fon, daughter, brother, or virgin fifter^ Thefe 
 banquets were of two kinds. Banquets around the body of the deceafed, be- 
 fore it was carried ovtt; and a fealt <. f the family and relations, after the ob- 
 fcquies were finifhed, and the body, or the aihes of it, entombed. Both are to 
 be traced among the Gentiles up to the heroic ages. Of the firft f(jrt was the 
 fuiTiptuous feafl, which Achilles made for his myrmidons around the body of 
 Patroclus, while it lay unburied ''. Of the fecond, the banquet in Priam's pa- 
 ilace, after the interment of He6tor'=. The latter was the conclufion of the 
 mourning. The relations of the deceafed affumed the garb of feftivity ; for 
 they were crowned with garlands, and celebrated the praifes of the deceafed^. 
 To this feaft " the cup of confolation," mentioned Jer. xvi. 7. is probably to 
 be referred, anfv.ering to the " circumpotatio ;" which was interdicted among 
 the Romans by the Decemviral Law, on account of the excefs to which it was 
 carried. The former feaft, before the interment, was the Parentalia of the 
 Romans, and the ■zca^illHTrva, of the Greeks. It is faid, that the viands for 
 this feaft were contributed by the relations and friends of the deceafed ; and 
 >thence it is fuppofed to have acquired its Greek name. In the manner of 
 the celebration among the Greeks, this banquet, in itfelf innocent, feems to 
 ^have been connected with fomething of an idolatrous worfliip of the manes of 
 the deceafed. For in the parentalia of Patroclus, the company feem to have 
 formed a ring around the dead body, placed in the center, which, in that li- 
 tuation, was plentifully wetted with the blood ftreaming from the flaughtered 
 animals"; which gives the banquet the appearance of a feaft upon the vi6lims 
 
 ' Levit. xxi. I — 3. 
 
 'Z^o^oucvoi, TtTcXXoi d oil: K. _fJLYtKx^t; aiyEi' j 
 
 "EvofAi'jot TxvuoiP.o oict. ^?^&>os HQxiroiOt Tl, T« Spj iJCC» 
 
 " Xiixijif Ji TO aiiuK, fBy.Xii Kiov" auraj eViHa 
 Ef c^vvayHfajj-tvoL) aaivvA t^iKvhx SaiTa, 
 Aw/^aj-tv (V Upixuoto OfTi^ipUi ^jtrtX^p;. II. H. oOI» 
 
 * Sequebantur epulae, quas inibunt parentes coronati : apiid quas de morlui laude, cum quid 
 reri erat, pr.xdicatum. Cic. Dc Leg. Lib. IL c. 25. 
 
 facrificed 
 
CHAP. i:s:. UPON II O S E A. 
 
 Ill 
 
 facrificed to the fhadc of the hero. The feaft, however, not abufcd by this 
 fuperllitioa iii the manner of the celebration of it, was fo much efteemed 
 among the Jews' an indifpenlible duty to the memory of the dead, that it was 
 a part of Tobit's excellent exhortation to his fon, to " pour out his bread 
 " upon the burial of the juil * ;" that is, to be liberal in contribution of viands 
 to the zs-ipihiTTva. Thefe contributary viands were probably " the bread of 
 " men" of the Prophet Ezekiel ^ Among the Athenians it is faid to have been' 
 the duty of a particular magiftrate, to fupply the provilions for this feaft for the 
 poorer citizens^ 
 
 In the fimpllcity of the primitive ages, this feaff was probably celebrated 
 only a fingle day. It appears not, at leaft, that the parentalia of Patroclus 
 were repeated. But in later times the feafts were continued every day, as long 
 as the body lay above ground. Whence they acquired, among the Romans, 
 the name of " Novendiales Epulae." For on the ninth day, the body, ac- 
 cording to their pradfice, was carried out. The Jews proceeded to fuch pro- 
 fufion in thefe banquets, that Jofephus fays, many perfons of condition re— 
 duced themfelves to beggary by this expence '. The viands ferved up at thefe 
 funeral feafts, whether the parentalia, or the concluding feaft after the fune- 
 ral, were all unclean, by the ufe to which they were applied, and defiled all 
 who ate of them ; and all come properly under the denomination of the 
 *^ meat of mourners." 
 
 But there were other offerings confecrated to the dead, in rites of the 
 groffeft fuperftition ; which may be included under the fame denomination. 
 Such were the libations of wine and oil poured upon the funeral pile, and the. 
 meats burned with the dead body. 
 
 Congefta cremantur 
 
 Thurea dona, dapes, fufo crateres olivo. ^n. VI. 224. 
 
 Such alfo were the provisions laid from time to time upon the tomb, or placed, 
 near the grave, for a repaft for the fhade of the deceafed, which was fuppofed 
 to feed upon them. Thefe were properly the mspi<ru.uloi of the Greeks, and the 
 Silicernium of the Romans. They were fometimes offered for the purpofe of 
 
 I Tobit, iv. IT. * xxiv. i^- ! De Bello Judaico, lib. II. c. i. 
 
 magical 
 
112 CRITICAL NOTES chat. ix. 
 
 magical evocation, as in the OdyiTey. Sometimes, to appeafe the ghoft of a 
 tnurthered man ; as the ofl'erings of Clytemneftra, at the tomb of Agamemnon, 
 in the Choephorae of vEfchylus, and the Eledba of Sophocles. But more fre- 
 quently they were merely otFerings of the relations in honour of the dead. It 
 may feem almoft incredible, that the chofen people of God fliould ever give 
 into a pra6lice of fuch horrible idolatry. But what may we not believe of 
 thofe, who could " fet tlieir abominations in the houfe called by the name of 
 "Jehovah," and make their children " pafs through the fire to Moloch?" 
 And there is a text which brings them under ftrong fufpicion, and feems plainly 
 to infmuate, that they brought this pradice with them out of Egypt, and 
 continued it afterwards. In the a6th chapterof Deuteronomy there is a law, 
 which requires of every one, who fhould prefent himfelf before God to offer 
 his firft fruits, to make a folemn profeffion, that he had bond fide applied the 
 v.'hole of his tithes to the religious and charitable ufes prefcribed by the laws 
 •of tithing ; without fubtradlion of the fmalleft particle, upon any pretence, for 
 any other purpofe. " I have not eaten thereof in my mourning [that is, I 
 " have confumed no part of them in feafts at the funerals of my relations,] 
 *^ neither have I taken away ought thereof for any unclean ufe, nor given ought 
 
 •• thereof for th-edead." Or, more literally, " nor given of it to a dead 
 
 *' man*." Now what fhould this giving of the fruits of the ground, or of the 
 flock, to a dead man be, but fomething analogous to the filicemium of the 
 iheathen ? And why fhould this folemn profeflion be exadled, if the Ifraelites 
 were not in fa6t addidled ;to this abominable practice ? All , thefe viands 
 ;ierv«d.up at the funeral feafts, and all tlie fepulchral cates laid about the graves 
 of the dead, as offerings to the departed fpirit, were '' meats of mourneis," 
 and all in the higheft degree, but efpecially the laft, unclean. 
 
 It wojild be unpardonable not to apprife the reader, that in the interpretation 
 I have given of the text in "Deuteronomy, I differ widely from tlie learned Dr. 
 ; Spencer ; whofe fecond chapter, of the fecond book of his work, upon the 
 -Hebrew ritual, entitled " Lex, -de profeflione triplici, pofi: oblatas decimas & 
 " primitlas, faciendS," is well worth the reader's perufal, if he delights in tlie 
 .refinements of deep erudition fancifully mifapp'.led. 
 
 ' V. 14. 
 
 Upon 
 
CHAP. IX, UPON HOSE x\. ^ 113 
 
 Upon the general fubjedl of funeral feafts^ and the rites of mourning, many 
 interefting and judicious remarks are to be found in the notes of the learned 
 Dr. Blayney, upon Jer. xvi. 5 — 8. 
 
 (G) to themfelves." So Abarbinel expounds the word C3a'93\ 
 
 and after him Grotius. " Cibus eorum ipfis erit "' ipforum tantum ulibiis 
 
 fervire poterit; quali dicat, ovxtyjo. 
 
 (H) Their valuables of lilver, &c." There is certainly much ambiguity in 
 the grammatical conftrudlion of tliis paflagc, though the general fenfe is very 
 clear. It describes the extreme devafetion of the country, by the AfTyrian 
 conqueft, under the image of weeds growing up in the dwehings, deferted by 
 the owners, and ftripped of their coftly and elegant furniture of filver. 
 
 To afcertain the conftru61ion, I obferve, in the firft place, that nanD is a 
 noun fubftantive, fignifying generally whatever, for its value or beauty, is moft 
 defired. This is its frequent fenfe. The fenfe, in which fome take it, and 
 which the learned Pocock feems to prefer, of the places, in which fuch valua- 
 bles were ftored for fafe keeping, or fet out for ufe or ornament ; though not 
 inconilftent with the frequent import of the verbals formed with the heeman- 
 tic a prefixed, and with the peculiar force of that formative, is, I believe, in 
 this word unexampled. 
 
 2. In the word QSDD'?, the prefix b denotes that SDD is the material, in which 
 thefe valuables were wrought \ And when two words are conne^ed, as thele 
 two are here; a pronoun, fuffixed to the ktter of the two, very often belong? 
 properly to the former ; which I take to be the cafe here. So that 0303*7 nana 
 may properly be rendered, " Their valuables of, or in, filver." 
 
 3. The two words DBDO"? nana fi-and as a nominative abfolute, exprefling 
 the principal fubjeil of the fentence following ; a figure of fpeech frequent 
 in all the prophets, and in which Hofea particularly delights. 
 
 4. The verb □^T'" is the third perfon fingular future of the verb VT in the 
 Hiphil conjugation, with the pronoun plural of the third perfon fuflixed. I 
 fay in the Hiphil conjugation ; to which interpreters have not attended. For [ 
 cannot find, that the verbs quiefcent Phe Jod ever form the third perfon fingu- 
 
 ' See Xoldiiip, ^. §. ij. 
 
 a !:u 
 
1,4 <:RITICAL NOTES CHAP. IX.. 
 
 lar of tiie future in Kal, or Pihel, with the double ». Buxtorf, indeed, cites 
 two inftances * ; tlie latter with fome hefitation. But in the firft, the Samaritan 
 text, and the Complutenfian .Bible, give is^l in the regular form. And in 
 the fecond, the verb Vn*^ feems to be in Hiphil, as Buxtorf himfelf allows 
 It may be taken. For the true rendering of the verfe I take to be, " For Je- 
 " hovah is high, yet hath he refpeA unto the lowly ; but the lofty one from 
 '•' afar he maketb to feeir Compare Judges viii. i6, where many MSS. give- 
 ynivj. And vnv is a Hiphil form of the ftiture, though lefs regular than the 
 doiible «. Now the verb tihS in the Hiphil conjugation, fignifies " to dif- 
 *' poffefs," to drive out the former owner or occupier, and take pofleffion in 
 his room. 
 
 5. The nominatives of this Hiphil verb are the nouns ^'TDV and nin. And 
 DH^bnHl is to be taken as connefted with both thefe nouns. Tluis the 
 exadl renderino- will be, " Their valuables in filver — the nettle, the thiftle in 
 *• their dwellings fhall difpoflefs them." 
 
 6. The pronoun D, fuffixed to the verb W*, may rehearfe either the people,., 
 he Ifraelites ; or their valuables, nonD being taken as a colledive. In the firft 
 
 way the fenfe will be, that the nettle and the thiftle, growing up in the de- 
 ferted manfions of the Ifraelites, lliall difpoffefs them of their valuables ; in the 
 fecond, that thefe weeds fo growing up ftiall difpoflefs the valuables, i. e. occupy, 
 the place, which thofe coftly things once filled. The latter, I think, the 
 more cafy and natural expofition. 
 
 If the learned reader is not fiitisfied with this expofition of the grammar of 
 the text, he may find in Pocock all the conftruftions (except this) which the 
 words can be brought to bear. And in the variety he may make his own 
 choice. 
 
 (I) — : the Proplict." The title of " Prophet" fcems to have been given to 
 
 all of the prophetical order ; that is, to all who had been educated in the 
 fchools of the Prophets, and profeffed a life of retirement and religion : be- 
 caufe thefe were ufually the perfons, to whom the gift of prophecy was im- 
 parted ; though it was by no means given to all, or even to the greater part of 
 them. Some, perhaps, among them pretended to it, who had never received 
 
 ' Gen. ii. 7. and Pf. cxxxviii. 6. 
 
 it 
 
\ 
 
 CHAP. IX. UPON HO SEA. , 115 
 
 it at all. And others, to whom it was in fome degree given, temporifed in the 
 ^.ife of it, by profane accommodations to the humour of the people, the reli- 
 gious opinions, or the political meafures of the court. Of the latter in parti- 
 cular we have a remarkable inftance in thofe Prophets of Ifrael, who encouraged 
 Ahab to the expedition againft the Syrian, for the recovery of Ramoth Gilead, 
 which proved fo fatal to himfelf. That the grofs impofture of pretences to 
 infpiratlon, by perfons that had it not at all, was a6lually pra6lifed, feems to 
 be implied in Micah ii. ii. and Jer. xxiii. 31, 3a. That thofe, who had the 
 extraordinary gift, pretended, upon fome occaiions, to vifions which they had 
 never feen, and to commands which they had never received, is certain, from 
 the very memorable ftory of the impofition pradlifed by the old Prophet, who 
 dwelt in Bethel at the time of the fchifm of the ten tribes, upon the man of 
 God of Judah, who had prophecied againft Jeroboam's altar *. The old Pro- 
 phet, whatever his crime might be in this deceit, and it certainly was great, 
 appears to have been, in his general charafter, a true fervant of God. But 
 the more frequent crime was certainly that of temporifing, in the manner of 
 delivering meflages of warning, which had been really received. The perfons 
 guilty of this condudl were deeply implicated in the guilt of the nation, and 
 were promoters of the idolatry, to which the Kings and the people were fp 
 much addicted '•' ; and they are reproved and threatened In every page of the 
 prophetical writings. Thefe are the perfons, who, in this text of Hofea, 
 under the title of Prophets, are taxed with flupidity and madnefs. 
 
 The communication of the gift of prophecy, to perfons fo falfe to the duties 
 of their office, feems fomewhat analogous to the communication of the mira- 
 culous gifts, in the primitive church, to many who made, if not a wicked, 
 certainly an improper and injudicious ufe of them. And analogous to the 
 threatened punifliment of falfe teachers, in the latter ages of Chriftianity, 
 was the punifhment of thefe prevaricating Prophets. " God fent them 
 " ftrong delufion that they fhould believe a lie '=." " If tlie Prophet be de- 
 " ceived when he hath fpoken a thing,, I the Lord have deceived that Prophet; 
 ♦' and I will ftretch olit my hand upon him, and will deftroy him from the 
 ** midfi: of my people Ifrael''." Hov%' it was, that God deceived the Prophet, 
 is an awefuU queftion, to be cautioufly touched. It is evident, from the text 
 of Ezekiel, that the Prophet himfelf was highly criminal in the deception 
 
 ' 1 Kiiigs xiii. ' JLT. xxiii. 15. • 2 Thelf. ii. n. * Ezck xiv, 9, 
 
 Q 2 tiwi 
 
ii6 CRITICAL NOTES chap. ix. 
 
 that he fufTered. It ma)' be, that, for his unworthinefs, the fpirit of wifdom and 
 iindcrftanding was withheld from him, which might have enabled him to dif- 
 cern the true meaning of the allegorical vifions prefentcd to his imagination. 
 Or it may be, that, for the guilt of tlie nation, the prophetic fpirit was 
 imparted to thofe, who wilfully mifmterpreted their vifions. Thus the vifion 
 v/as true, and the whole fallity was in the error, or the difhoneltj'^, of the 
 Prophet. It is hardly to be conceived, that falfified fcenes of futurity could 
 be obtruded by the Holy Spirit on the Prophet's mind. I would obferve, that 
 in the cafe of Ahab, the lying fpirit in the moirth of the Prophets, was not a 
 fpirit that lied to them, but a fpirit that incited them to lie to the King. 
 
 (K) In proportion to." This is the force of Vy. according to."' 
 
 (L) his God." .1 read mbik, w'ith the Soncinum Bible of 1486^ 
 
 the notes of the Bible Minchath Shai, four MSS. of Dr. Kennicott's, two 
 more originally, three of De Roffi's, and one more originally. 
 
 (M) my God." I read Tlb'^, with two MSS. of Dr. Kennicott's, 
 
 and one originally of De Roffi's. The words yr\bii and "inbn, in this verfe, feem. 
 to have changed places, to- the great detriment of the emphalis. 
 
 (N) Luther's notion of this pafTage was not very different from mine. 
 
 Exiftlmo Antithefi uti Prophetam. Sententia enim eff, quod priora tem- 
 
 pora habucrint veros prophetas ; qui magno animo repreliendcrunt idolatriam, 
 & docuerunt verum Dei cultum. Sed qui nunc funt, inquit, occafio funt er- 
 rorum & impietatis. Ponunt enim laqueos populo, 8cc. Diodati too agrees in 
 this interpretation. 
 
 (O) I found." The verb NSO here figniiies not to find fomething 
 
 in a place unexpected, but it is equivalent to the verb, " to find," or " trou- 
 " vcr," in fuch expreflions as thefe. " I find it very good." — " Je le trouve 
 " tres bon." — And the fenfe is, as grapes in the parched barren defert are 
 found deliglnfull by the thirfty traveller, fo was Ifrael antiently delighted in by 
 God. Sec Pocock on the place. Calvin's remark is very judicious : " Porro 
 " non intelligit Proplieta dignum fuilTe populum, quern tantopere amaret : fed 
 
 *' Hebrsei 
 
CHAP, rx, ■ UPON HOSE A. 117 
 
 " Hebraei dicunt " Invenire," quemadmodum etiam Gallice dlc'imus, *' Je 
 *' trouve cela a mon gout." Reputavi igiiur Ifrael tanquam uvas in de-- 
 «' ferto." 
 
 (P) See chap. VIH., note (I). 
 
 (Q) to that obfcenity." DT2b. Luther takes the word rW2 fof 
 
 the name of the idol. For rendering the paflage, " Et fandlificaverunt fe 
 " turpi Idolo," he adds this note : " Bofhet autem fine dubio appellat idolum 
 *' Peer, turpem & foedam ftatuam." He cer^ainly is not far from the truth> 
 though the word /iu;a is not altogether a proper name. 
 
 The word nVD, as a verb, fignifies to " open." It occurs in this fenfe in- 
 four places only, in all of which " a mouth" is the objedl : in three, the hu- 
 man mouth r in the fourth', the mouth of Hades perfonified. It is never ufed 
 as a noun, but in the name of the idol, BaaL-Peor; and once, as the name of a 
 hill''. In the name of the idol it feems to be the infinitive ufed, as a noun ; 
 or as the Latin gerund in -tit, after the preceding noun Baal. So that the name 
 of the idol renders in Englifh, " The Lord of opening." I take Baal-Peor,. 
 therefore, to have been worfhipped as the power prefiding over procreation; 
 opening the womb, both for conception and for parturition j to have been in 
 fhort the npo9vf,aix of tlie Orphic fyfteni^ 
 
 This power was worfhipped by the Greeks, imder the name of Artemis. 
 Her office extended far beyond the affairs of mere midwifery. She had not only 
 propagation univerfally, not merely that of the human fpecies, in her care. But 
 as generation and corruption reciprocate in material things, fhe fuperintendcd 
 both. And, being fuppofed to have in her power tJie iillies of life and death, 
 fhe was the general arbitrefs of the fortunes of men. She had a variety of 
 titles, according to her various offices ;. and her family connedtions, her pe- 
 digree, and her confanguinity, are differently ftated, according as ffie is con- 
 templated in the exercife of one, or another, of her various powers. And from 
 thefe cUfi'erent names and different ftories, the poets, and their commentators^ 
 have made as many different goddefles* But "Aflsy-is, ElK:-i9vicx, U^,o9v^aM^ 
 
 ' If. V. 14. ^ Nirni. xxxiii. 28. 
 
 « Compare Hutchinfoii; " On the Names of the Trinity of the Gentiles.'" Tit. "il^S '^J'^, 
 
iiS CRITICAL NOTES chap. ix. 
 
 ^yifj-t^Tvip, TCx'1, 'E-y-o:rri, Jana, Diana, Partuna, Luna, Juno Lucina, were all 
 the fame power, confidered in various aiVs, and vvorfhipped with various rites, 
 and under different fymbols. But the paramount character of this divinity- 
 was that of the patronefs of procreation ; and, in this charafter, flie was the 
 Baal-Peor of the Moabites, 
 
 The learned reader will make it no objeftion, that all the titles, I have enu- 
 merated, of the Greek and Latin idol, are feminine ; whereas Baal is a mafculine. 
 It was a firft principle among the Myftagogues* that every God was of either 
 fex. And this very perfonage, in the characfter of Selene, is faluted, in the 
 
 Orphic invocations, as male and female, SijKvg tsk, apo-yjV^, and was both 
 
 Lunus and Luna among the Latins ; and the word n©a will lead to feminine 
 appellations of Baal-Peor. 
 
 We are told, by Herodotus, tliat the Artemis of the Greeks was worfhipped 
 by the Egyptians, under the feminine appellation of Bubaftis, in the city of 
 the fame name ''. And in a Greek epigram, cited by H. Stephens, in his The- 
 faurus, Bubaflis is faid to be a title of Ifis, as the guardian goddefs of women 
 in labour. It is very remarkable, that Buibatos was a title of Diana, as Hefy- 
 chius affirms, among the Thracians. The Egyptian rites of Bubaftis, as they 
 are defcribed by Herodotus % were in the higheft degree obfcene. But this 
 is not all. The city Bubaftis (commonly written Bubaftos, but Herodotus 
 writes it wuh an i) certainly took its name from the goddefs. Now the name 
 of the city, in the Prophet Ezekiel '', is ron '•9 ; which feems only a dialectic 
 variation, as is obferved by the learned Parkhurft % for r)©a ""B. And the li- 
 teral rendering of nto'a ""B is " foramen turpitudinis." Hence it is cafy to 
 guefs, under what emblematical figure the goddefs was worfhipped, in the city 
 that bore her name ; and the conje6ture is much confirmed by the attitudes, by 
 which the Egyptian ladies are faid to have expreffed their devotions ^ in the an- 
 nual feftival of this obje6t of tlieir worfhip. 
 
 Hence I have no doubt, that in the word rW2, as it is ufed here, and in 
 fome other texts of Scripture, there is a paronomafia ; a favourite figure with 
 the Prophets, which cannot be adequately expreffed in a tranflation. To pre- 
 ferve what they could of it, our Englifh tranflators have judicioufly atlded 
 
 » Orph. M.S. *" Euterpe, 156. and 59. and 138. * Eiitwrpe, 60. 
 
 ■* XXX. 17. ' Lexicon, undcx the word \l^2- ' Herodot. Euterpcj 60. 
 
 the 
 
CHAP. IX. UPON HO SEA. 
 
 1.19 
 
 the demonflrative ''that" to the word " fhame," by which they render the 
 noun fubllantive; and I have followed their example, prefixing " that" to 
 my word " obfcenity." By giving tlie appellative " fhame," or " obfcenity," 
 without " that," the appropriation of the word to the idol would be loft : and 
 the fenfe of the name would be loft,, if the Hebrew word. " Bofliet" were re- 
 tained in the tranflation as a proper name. 
 
 The learned Vitringa has a notion of his own about this " confecrating of 
 *•' themfelves to that obfcenity." He thinks fome rite muft be fignified, by 
 which fome of the Ifraelites deVoted themfelves to the worlliip of that idol,. 
 " ut placerent amafiis." And fo far he is probably in the right. But he con- 
 ceives, that the particular rite was the circular tonfure of the hair, by which the 
 Moabites and Arabs, according to Herodotijs, marked themfelves as worfhip- 
 pers of Dionyfus. This opinion Vitringa fuftains, with much learning and 
 ability ; but, as often happens to him, with too much refinement. It cannot 
 be true, unlefs Baal-Peor was Dionyfus. And of this he offers not a fhadovv 
 of a proof*. 
 
 The opinion, that Baal-Peor was Priapus, feems to have taken its rife from 3.- 
 random guefs of St. Jerome's, who underftood that Baal Peor was fomething 
 obfcene ; and looked no farther, than to fomething obfcene in the Greek idola- 
 try, to anfwer to the idol of the Moabites. 
 
 (R) Ephraim !" A nominative abfolute. 
 
 - (S) when I turn away," fornwi. I read, with the Bible of Hale 
 
 (1720), three MSS of Kennlcott's, one originally of De Rofli's, Aquila, Vul- 
 gate, Houbigant, and Archbifliop Newcome, • niD2. 
 
 (T) to all appearance." This I take to be the force of 'n^XTlt'i^ir. 
 
 And fo the LXX, ov t^ottov iloov ; and to the fame effeA the Bifhop's Bible, 
 ** as methinks." 
 
 Diodati's rendering deferves attention. " mentre io I'ho reguardato ." 
 
 " So long as I looked upon him." — If this might be adopted, it would produce 
 
 » See ViU-inga, in If, xv. Not. Moab. §.3; 
 
 au. 
 
110 CRITICAL NOTES chap. ix. 
 
 ■an elegant antithefis between the happy effecHis of God's providential care, 
 and the deplorable confequences of his turning away, mentioned in th« 
 preceding fentence. But I think, the Hebrew words will hardly bear this 
 fenfe. 
 
 (V) planted on a rock." eig msTpcxv zsi<pvlsvix.'vci. Th. And to the 
 
 fame fenfe, as it fhould feem, Aquila and Symmachus wV kk^ojoimov -axspvlsviMivtjv 
 
 £V KCxloiKlOi. 
 
 ' t 
 
 (W) I remove the Soph-pafuk from a"'pD2, where I place only Rebbiali, to 
 b:h:i2 ■. that onyi may be an accufative after \n, in appofition with Dm and 
 
 (X) perverfe pracflices." See cliap. V. note (B). 
 
 (Y) blighted." The allufion is evidently to a tree, killed by what 
 
 is called a blight. The verb nD3 is often ufed in this particular fenfe of blighting^. 
 Dr. Pocock thinks that the word, though ufed in a much larger fignification, 
 is " in proper language fpoken of trees and plants, when by any chance 
 *' marred." See his note upon this place, I have fometimes been inclined to 
 adopt the comftruftion and rendering of the Syriac. " Ephraim is fmitten at 
 " the root; he is dried up, fo that he Ihall bear no fruit." The verfion of 
 the LXX, when it is rightly pointed, is to the fame effecfl:. 'E-Troysjsv Ef^pa:i]u. 
 
 " Pf. cii. 5, Amos iv. 9. and Jonah iv, 7. 
 
 CHAP. 
 
CHAP. X. 
 
 UPON HO SEA. - rai 
 
 CHAP. X. 
 
 (;\) yielding." ppia. The root pu, or pi, lignifies properly, to 
 
 empty a veffel of its contents. Hence " vaftare." But a vine " emptying 
 " itfelf," muft be a vine pouring forth its internal ftrength in abundance of. 
 fruit \ All the aatient verlions, except the Chaldee, agree in rendering the 
 participle as expreffive of luxuriance. Symmachus, indeed, renders it by a 
 word that denotes "running to wood," vT^ojjMiSa-c^., and Aquila, by iw^pog, " a 
 " watery vine," which St. Jerome explains to be a vine bearing grapes, Vvihick 
 gave but a thin and watery juice, fuch as would not make good wine. But 
 the context fliews, that fertility of fruit is meant, and this idea is conveyed 
 in all the other verfions. ivyJ'.yijj.cxjSa-a. LXX. " abounding in goodly branches." 
 But goodly branches are branches which bear fruit; and accordingly this ver- 
 iion adds, kx^tto; ivSijvuiv oi,mr,g. The Vulgate renders the participle, of leaves,. 
 " Vitis frondofa Ifrael ;" but then he adds, '• fru^tus adacquatus efl ei." The 
 Syriac Jj|3 I, ^ N » ^^ittj^ ^oaaJut ^is2L^. "A branchy vine is 
 " Ifrael, which beareth fruit." The fruit, however, is not to be underftood. 
 of the fruit of good works, as I have, explained in note *. 
 
 (B) his fruitwas anfwerable to his vigour," literally, " and 
 
 his fruit was equalled; to himfelf." So the Vulgate, " frudus adsequatus 
 " eft ei." 
 
 (C) God himfelf."' This I take to the force of KVT. And fo it 
 
 is underftood by St. Jerome. 
 
 (D) Negotiate ," literally, if "niT be taken as an imperative, " Talk 
 
 *'* words." — I take m^^* as another accufative, in appofition with D^IST, after 
 
 I See.Parkhiu-ft, under the word p^, 
 
 R the 
 
ii2 CRITICAL NOTES ci!a.i-:x. 
 
 tlie verbnai; 'in'' JTlOj ^s the infinitive ufed for tlie imperative, which is 
 very common. " I'alk words," i. e. " negotiate." — Among the Indian tribes 
 of America, a public conference to fettle differences is called " a talk." 
 
 (E) Hemlock" t'j^l may be a general name for the vegetable poifons, hem- 
 lock, aconite, &c. from their common property of afFefting the head. Com- 
 pare Dr. Blaney, on Jer. viii. 14. 
 
 (F) the inhabitants." I take p© here as a collective, with all 
 
 the antient verlions. As I think, the fame word (though diflerently pointed by 
 the Maforetes) is ufed in Pf cxxxv. 21. For I would render that verfe thus: 
 " Bleffed be Jehovah in Sion. O inhabitants of Jerufalem, praife ye Jah." 
 To be rendered with the verfions, that dweiletli in Jerufalem," i. e. Je- 
 hovah that dwelleth, the word lliould be ptTt. 
 
 (G) lliall be in confternation." Of the four verbs, -i:>, "113, mj, 
 
 ma, fee chap. VII. note (M). 
 
 The word 1"11-', here, can be nothing but the third perfon plural future 
 in Kal of the verb "iia, regularly formed, according to the rule of conjugation 
 of the verbs quiefcent Ain ^, and the verb muft be taken in its fecondary fenfe 
 of being in confternation. 
 
 (H) for the great calf." nib^y^. It is not to be concluded from 
 
 the feminine form of the noun, that the idol was a heifer. " Imagines carent 
 " fexu," fays Vatablus. I conceive that when the living animal is in queftion, 
 the mafculine, b^V, renders a bull-calf, the feminine, n^3y, a cow-calf. But 
 that fpeaking of the image of a calf, the feminine, n'pJV, may be ufed of the 
 figure either of the bull, or the cow. The plural number is ufed, becaufe the 
 calf of Beth-el (here called Bethaven, becaufe it was become the temple of an 
 idol), was in its fize, and the riches of the temple, the principal image. 
 
 " quodVitulus, qui in Bethel colebatur, eflet praecipuus," fays Vatablus. 
 
 I render the word, therefore, " the great calf." This noun in the feminine 
 and plural form, is rehearfed in this text by a mafculine and fingular 
 pronoun. 
 
 (I) 
 
cHAr. X. UPON HOSE A. 
 
 '«5 
 
 (I) exulted." 'by*. The future, even without the converfive 1, is 
 
 often ufed for the prseterite, according to Kimchi, as he is quoted by Buxtorf. 
 •' Frequentiffima eft temporum enallage — Praeteriti pro future, & futuri pro 
 " prasterito, turn per fe & limpliciter in prophetis, turn propter prasfixarn 
 " literam v" 
 
 (K) For iniK, I read with the Soncinenfian Bible of 1488, the Brefcian 
 of 1494, the Pefaro Prophets of 15 16, the Venice Bible of 15 18, the 
 Bafil of 1536, which is the fecond of Munfter's, and twenty MSS of Ken- 
 nicott's, W». 
 
 (L) See chap. V. note (I). 
 
 (M) in found fleep." I take the word njwa for the fubftantive 
 
 n3iy (heavy fleep), with the prefix. I know not how it can be regularly formed 
 from the root t:;")!, to fignify fhame. The Vulgate, indeed, and the Chaldee, 
 feem to favour this derivation and this fenfe. For the Vulgate renders the word 
 by " confufio," and takes it as the nominative of the verb. The Chal- 
 dee word Knna is properly fhame. But perhaps it may fignlfy confu- 
 lion, or inactivity of the faculties, from any other caufe. The Syriac 
 iO^»£)J ys»^ r\ f ittOL^ rnight, I think, be rendered, " Confulion fhall 
 
 " darken Ephraim ;" which, if the noun ^LLOUO may fignify "confafion,"' or 
 torpidity of the mind generally, is exaftly my lenfe, though it deviates from 
 the conftrudlion. And this fenfe of the noun is, in fome meafure, confirmed 
 by chap. xi. i. according to the divifion which the Syriac tranflator follows; 
 where the verb Z.01^ is joined with the verb jol., the claufe being to this 
 effedt, " In the morning, the King of Ifrael wondered, and was aftounded." 
 The text of the LXX is in fuch a ftate, tliat no conclufion can be drawn 
 from it of their reading or their fenfe. St. Jerome's LXX feems to have 
 fv §o/xa7' E(f;p«/^ §c'^5T«/ ckL-x^vwJ' But, taking the Greek text as it now fi:ands, I 
 would propofe to correct it thus : fVSopa Si 'E(f fa//^ l^lnoii. Taking a-Sojwa in the 
 fenfe of " languor," from the verb ■rvl'ilcc^i. 
 
 R 2 (N) 
 
i-l CRITIC AL NOTES 
 
 CHAP. X* 
 
 (N) — li^e a bubble." ei^:p3. " Bullam interpretor. Dicitur 
 
 " autem bulla ei^p a e^^^p, quod fervere & bullire fignificat, quia fervoris & 
 " ebullitionis eftectum eft." Livelye. 
 
 Mr. Woide firft propofed the divifion of the claufcs which I follow, putting 
 Rebbia or Athnach at ma^', and undcrftanding the verb fubflantive afte'r 
 
 (O) It overtook (hem not iniquity." I ha\-e pveferved 
 
 the exadt collocation of the words in the original, that the ambiguity arifing 
 from it (if any) might remain in the tranflation. The clear fenfe, and the only 
 fenfe, unlefs the particle ub be taken interrogatively, is that which I have given 
 and explained in note (■>). Taking the nb interrogatively, the words mufl be 
 thus rendered: " Overtook it not them in Gibeah, the children of iniquity?" 
 That K, " Did not the-war againft tl>e .children of iniquity overtake them (i. c. 
 " thofe children of iniquity) in GiJDeah ?" The pertinence of the interroga- 
 tion to the fubjea might be, " Did I not thus execute judgement on thofe 
 " iinners ? Much more will I execute judgement on you, who are worfe lin- 
 " ners." But this rendering is not fo eafy and natural, as the former. Tlie, 
 pronoun D fuffixed to the verb, in this way of taking the fenfe, muft refer to 
 the children of iniquity, which are placed after it in the fentence ; a con- 
 f^rucflion by no means uncxampledj but -i,\ot to be admitted without -ne- 
 cefTity. , . ' " ' ' 
 
 (P) when they are tethered -down to their two furrows." 
 
 0^3"^ '•nc'? D-IDNn. For the laft word, the Keri gives DrYD^ir. The editions 
 and MSS differ. The varistie.s of the Venetian Bible of i^j,^i eleven TNISS of 
 Kennicott's, and one more originally, agree witli the Ken. 'thirteen MSS of 
 Kennicott's, and three more originally, give DjIJiy. The Complutenfian Bible, . 
 and one MS of Kennicott's, give Dm^i?. The text of rlie Venetian Bible of 
 15 r8, and the Bible of Hale of 1336 (Munfter's id), the Brefcian of 1.194, 
 the Soncinenfian latter Prophets of i486, and eight MSS of Kennicott's, give 
 anm'. I take DniJiy, DHDW, and'DnW, to be in facft the liime word, written dc- 
 feftively in fome MSS, and in its perfcdi: form in others. The authorities, 
 therefore, for the Keri fcem to preponderate ; efpecially if we add thofe 
 of file LXX, Syr. and Vu!g. If DJTlDiy be the true reading, it might fignify 
 
 iniquities; 
 
•CHAP. X. UPON HOSE A. 125 
 
 ' iniquities ; and in this fenfe it is taken by the LXX. Syr. and Vulg. and many 
 
 -modern critics, who all render to this efFedl ; when they fhall be chaf- 
 
 k\kd for their two iniquities." And modern expofltors underftand by the two 
 -iniquities the two calves of Dan and Bethel. This may feem at firft an eafy 
 i^and obvious fenfe. But, upon a narrower infpe6lion of the Hebrew words, it 
 will be found, that they will not bear it. 
 
 In the firfl: place, the v/ord D1DK2 cannot otherwife be refolved, than into 
 •7DK, with the prefix 2, and the fuffixed pronoun D. The word "1D^*, under 
 •the prefix n, cannot be derived from the root IDS " to chafi:ife." And of 
 the two alterations of the text, offered by Archbifhop Newcome to his readers 
 choice, neither is juflified by any fuflicient authority; unlefs that of the three 
 verfions of LXX. Syr. and Vulg. without a fingle MS, and without any exi- 
 gence of the place, may be deemed fuch. Much authority is indeed due to 
 the concurrence of antient verfions, and efpecially of thefe three. But, in the 
 prefent inftance, it is by no means certain, that we ha\-je the confent of the 
 three, or the authority indeed of any one of them, for an alteration of the 
 text in this word. The more probable conclufion from their verfions feems to 
 be, that tliere is a great affinity of fenfe (as many men of learning have ob- 
 ferved) between the two roots, "Wii and ID'; which is the cafe, in various other 
 infi:ances, between roots quiefcent Phe '» and others qulefcent Phe K; and that 
 they took "IDN in this plac€ in the fenfe of ^D^. 
 
 3. But admitting that the word ->D.^ might be fo taken ; or, if it cannot be 
 fo taken, admitting, in deference to the verfions, one or otiier of Archbifliop 
 Newcome's altered readings, ftill there will be great difficulty in the conftrac- 
 tion. I know of no inftance in which the prefix b is ufed, as what fome oram- 
 marians call Caiijalis rei praierita, or as the prepofition of the reafon, or mo- 
 tive of aftion, arifing in the confideration of fomething paff. Which mufl be 
 the ufe of it here, if omjiy ''nc'^ is to be rendered " for their two iniquities.*' 
 It is true, that, among the enallages -of the prepofitions, grammarians mention ' 
 t> ufed for the detached bv- But then it^is for by in the kn(Q of *' againfl," or 
 " upon," or " clofe to," not as fignifying " upon account of." The prefix 
 b indeed fometimes fignifies " according to the rule or meafiire of," or, " in 
 "'proportion to." Thus Jeremiah xxx. 11. l^t,V'i:h •]'niD''1, wliere ri23-i>o'? i* 
 equivalent to aS'^m. chap. x. 24. Ar.d the learned Dr. Blancy judicioufiy re- 
 marks, tliatthe word :3BrD in -thefe texts fignifies tJiat " calm and difpal- 
 
 " fionate 
 
i?6 CRITICAL NOTES chap. x. 
 
 " lionate judgement, which ftands oppofed to the hafty failles of anger and fu- 
 " rious revenge." And the fenfe of the former is, " But I will correft thee 
 *' according to meafure of fuch JLidgement." Again, Ezekiel xxii. 6. 'iy)'\b ^^i^. 
 
 " each in proportion to his power." — And in this place of Holea the 
 
 prefix b might render " in proportion to," if iniquities had been mentioned 
 without limitation to the number two. " When they are chaflrifed in propor- 
 *' tion to their iniquities." But to take the prefix in this fenfe, with refpedl to 
 *' two iniquities," would produce a litofis, little confident with the vehe- 
 mence of the difcourfe. For to punifh in proportion to two iniquities, would 
 be to " punifli twice," and only twice. 
 
 Upon thefe confiderations, I am perfwaded, that in the word D1DI*3, ")DX i? 
 the infinitive mood of the root ^Di< in its own proper fenfe of " binding," 
 '* tying to," " fattening to, or upon," or, in fome refpedl, " confining, re- 
 " ftraining." The fuffixed pronoun D exprefles the perfons which are the ob- 
 jedlsoffuch, binding, tying, fattening, confinement, or reftri6lion ; and the 
 novm following, under the prefix b, muft denote that, to or upon which, thofe 
 perfons are bound, tyed, fattened, confined, or reftrained. Indeed the verb 
 "IDH, to bind, properly governs the thing to which, by the prefix b^. There 
 are two of thefe things ; and it remains to enquire, what they may be. 
 
 It is fuppofed that the word rfJiy, the plural of T\W, may render " furrows 
 " in a ploughed field." No other paflage is to be found in the wh )le Bible, 
 in which the ward is ufed in this fenfe. And the procefs of criticifm, by 
 which thisienfe is deduced from the etymology of the noun, as derived from the 
 rootrrjy, may feem rather far-fetched. The noun njyD, from the root n3y, cer- 
 tainly fignlfies "a furrow''." Hence it is concluded, that the verb TOy may lignify 
 " to make a furrow." No example of this fenfe of the verb occurs ; but it is 
 certainly very confittent with its general fenfe, furrows being drawn to correfpond 
 in parallel lines. And if this fenfe of the verb be admittted, the noun nJUS 
 or nyy, if that be the true orthography, may fignlfy " a furrow." The only 
 authority for this meaning of the word, among the antients, is Jonathan. But 
 it is received with approbation by the moft learned of the Rabbin, and by the 
 majority, and the moft able, of the Chriftian expofitors. By Munfter in particu- 
 lar, by Vatablus, Calvin, Tarnovius, and the learned Drufius. The latter, in his 
 
 ' Sec Gen. itJix. ii, '' See i Saui. xiv. 14. anJ Pf. cxxix. 3. 
 
 annotatloas 
 
CHAP. X-. UPON HO SEA. 127 
 
 annotations upon the Vulgate, goes fo far as to fay, that it is the only fenfc 
 the word will bear. For propoling this correftion of the rendering of the 
 Vulgate, " Cum ligavero eos in duobus fulcis ipforum," he adds, " & ita ne- 
 " celVario videtur reddendum ex Codice Hebraso." The neceflity, indeed, 
 which this great critic fuppofes, is founded entirely on the Maforetic rules 
 of pundluation ; and the fenfe, which he efleemed fo ncceiliiry, is rejeited, as 
 ill-fuited to the context, by two other critics of great learning and great pene- 
 tration, Luther, and Livelye. 
 
 Thofe, who adopt this fenfe of the word, all feem to agree, that the image, 
 which the claufe prefents, is that of a pair of heifers yoked to the plough; 
 
 w'hich I take to be erroneous. P'or the furrows are two. bound to or 
 
 upon their t-wo furrow u" But a plough, though dragged by a pair of heifers, 
 makes but one furrow at a time ; and this is the one furrow of both heifers. ' 
 Two of the Jewifh expofitors, Abn Walid, and R. Tanchum, avoid this dif- 
 cordance between the word? and the fuppofed image, by impofing on the 
 word niJiy, the fenfe not of furrows, but of " plowing heifers." But how 
 this image of " plowing heifers," or " heifers yoked to the plough to make 
 " furrows," reprefents the ten tribes, is but ill-agreed among thofe, who re- 
 ceive the one or the other of thefe fenfes of the word ; and no one amon^ them, 
 either Jew or Chriftian, has given any tolerable elucidation of the matter. 
 
 If " furrows" be the true fenfe of the word mW, I am inclined to think 
 the being bound, or confined, to their two furrows may be a proverbial ex- 
 preflion, not much unlike the more homely proverb of our own language, of 
 " an afs between two bundles of hay ;" defcribing the fituation of a perfon 
 fluftuating in his choice between two things, of which he muft choofe one> 
 In like manner, the fituation of extreme difficulty to which the Ifraelites were 
 reduced under their latter Kings, without any human means of relief, but in 
 the choice of one of the two alliances, between which they were ever fluc- 
 tuating, that of Affyria, and that of Egypt, may be reprefented under the 
 image of an animal tethered by a fhort rope, in fuch a manner that its utmoft 
 liberty of feeding is but the breadth of a fingle ridge between two furrows, one on 
 the one fide, one on the other. The only objetStion, of which I am aware, 
 to this interpretation of the image is, that palhire-grounds are not ufually laid 
 down in ridge and furrow, and animals are not ufually tethered to feed iu , 
 corn-land. 
 
 But 
 
iz8 CRITIC A L NOT ES chap. x. 
 
 But if tlie word ni^iy be taken to fignify " iniquities," or *' faults, " the paflage 
 may be brought to the fame general meaning, difmiffing the imago of a te- 
 thered animal, and rendering, " when they are tied to their two faults," 
 
 or, with the Syr. " their -two follies." The two alliances, already men- 
 tioned, might be called the two faults of the people, as both were repeatedly 
 reprobated by the Prophets, and yet tlie people were always courting the one 
 or the other of them. Or they miglit be called their two " follies." For 
 they never formed the one or the other, but ihcy experienced the folly of the 
 mcafurc. Their ally, whichever of the two they chofc, always proved a 
 treacherous friend; and yet the name of an alliance with one alwap drew 
 down the refentment and vengeance of the rival power. They were tied to 
 thefe tv/o faults, or two follies, when, by God's juft defertion of tliem, they 
 were cut off from all profpedl of any better aid, than one or the other of 
 thefe alliances might ofier to their hopes, and felt themfelves obliged to make 
 a choice. 
 
 And after all, if it be afked for what reafon the word amw may not be 
 taken, as it is taken by all the antients except Jonathan, in particular by that 
 mofl: excellent interpreter, the author of the Syriac verlion, in the'fenfe of 
 " iniquities," " faults," or " follies;" I fay, that the objedlion Hands upon 
 no other grounds, than that of the principles of the Ivlaforetic pundluation.. 
 From this arifes all the neceflity, which the learned Drulius holds out, of the 
 other fenfe. For the fingle authority of Jonathan, though refpeftable, will 
 hardly be allowed to conflitute a neceflity, efpecially when fet againft that of 
 the LXX, Syr. and Vulg, The textual word, or Cetib, is dn y];.^ By the 
 decree of the Maforctes the Keri mufl always take the voivel points applied to 
 the Cetib. The Keri, therefore, pointed in conformity to this rule, muft be 
 C3nijV>/, in which both the I's are quiefcent in Cholem. And this word can- 
 not be derived from the root rX)V, to fignify " their iniquities," becaufe we 
 have nothing but Cholem to reprefent the omitted rrof the root; and, by an- 
 other decree of the Maforetes, one vowel point cannot fupply the abfence of 
 two letters; or, in other words, the 1 in niy cannot be quiefcent. But put the 
 point Chateph-patach under the initial y, and give the Cholem to 1 confonant, 
 that the word may be DfilJlJ?, and then the fenfe of iniquities will be im- 
 pofed upon the word by the very fame neceflity, upon the principles of the 
 
 Maforetic 
 
CHAP. X. UPON HO SEA. .129 
 
 Maforetic fyftem, by which, according to the other pointing, it is excluded : 
 that is by no necefiity at all, but the arbitrary rules of uninfpired expofitors 
 of tlie facred text. It is true, that the more regular orthography of this fe- 
 minine noun would be CnlJllV. But in the mafculine form the word is ufually 
 written without the fecond 1. "In textu plerumque fcribitur," fays the learned 
 lexicograper Robertfon, *' cum iimplice Vau ante Cholem abfque Vau fuften- 
 ** tante." And for what reafon a like omiffion of the quiefcent Vau may not 
 take place in the feminine form of the noun, fince the only reafon of the 
 omiffion is the quiefcence of the letter, let the believers in the Maforetes 
 explain. 
 
 (Q) 1 delighted in treading out grain." To this efFedl CaflaUo. 
 
 (R) : I will make Ephraim carry me." To this effedt LXX, Syr. 
 
 Vulg. Luther, Caftalio, Junius and Tremellius, and Grotius, who adds this 
 remark, " folent interdum ruftici infidere bobus." 
 
 (S) "If we read as Shalman deftroyed Beth-Arbel, reference is made to 
 *' a fad, not elfewhere recorded," fays Archbifhop Newcome. And fo faid 
 Luther long before him : ." Hiftoria, cujus hoc in loco Propheti meminit, nuf- 
 
 " quam extat." And fo faid Diodati : " quefi:a iftoria non e difcritta al- 
 
 ** trove ." But it never occurred to Luther, or to Diodati, that this would 
 
 juftify violent alterations of the text, to obtrude upon the Prophet an allulion to 
 a hiftory, which is indeed extant, but to which no man, without the gift of iii- 
 fpiration, can know, that the Prophet meant to allude. The fenfe of the paf- 
 fage is as clear as it could be, if the hiftory were known. The allufion is to a 
 military exploit, well known we may be fure in Hofea's time, in which the 
 conqueror fpared neither fex nor age. And the Ifraelites are threatened with 
 an equal calamity. Upon the fubje6l of fuch emendations, as they are called, 
 as have been propofcd in this place, I prefent the reader witli the judge- 
 ment of the great Pocock. Having mentioned a remark of Drufius, that the 
 LXX appear to have found ")U7D in their copies inftead of TiDD (but Drufius 
 never fet up this as a true reading), and Capellus's crotchet of changing ntyj 
 into it:a uporl no authority at all, to make the text agree with fome imagi- 
 nations in hiftory of his own ; Pocock fays, " By the fame reafon, every one, 
 
 S ' " for 
 
I30 CRITICAL NOTES chap. jc. 
 
 *' for Introducing any where fuch a meaning, as pleafed him beft, might alter 
 " the words, as he pleafed, of which there would be no end ; and it would be a 
 •' matter of very ill confequence : we muft fit our meaning to the words, and 
 *' not the words to our meaning." And afterwards, having mentioned the altera- 
 tions of the proper names propofed by Grotius, which Houbigant adopts, and 
 Archbifhop Newcome from Houbigant, he fays, " But it will be too bold for 
 " us to follow his conjedlure, as before we faid concerning that of Cappellus; 
 *' if we fhould give ourfelves that liberty, we fhould have in this verfe three 
 " different readings ; one from the Greek, in reading 'W2 for 1^3 ; another 
 " from Capellus, reading for it nu?'D, and another from Grotius in reading "VZ 
 " for r\''2.- And why may not fomc others, by the fame authority, make 
 *' others both here or aHy where elfe ; fo that we (hall not know where to fix ? 
 " It will be the only fafe way to keep our reading as we have it, and to lay 
 '• any fault or incongruity, which we meet with, on the expofitions, not on the 
 *•' words read in the text." Thus this fober critic. 
 
 It is worthy of remark, however, that the Vulg. St. Jerome, and the LXX 
 fuppofe the hiftory alluded to is Gideon's deflrudtion of Zalmunna. I join the 
 LXX, with the two others, becaufe the reading of the Alexandrian MS, 
 l£^oS««A for IffoSoijJ//, is confirmed by St. Jerome's verfion of the LXX. St. Je- 
 rome fays, that Arbel and Jerubbaal are names of the fame fignification. 
 
 I muft obferve further, that St. Jerome, the Vulg. and the LXX, all ex- 
 preffing the word 1^2 in their verfions,, clearly reprobate the change of it 
 into T2. 
 
 (T) As the morning ." For *intt^, I read with the latter Prophets 
 
 of Soncinum of i486, the varieties of the Venice Bible of 1518, the Bible of 
 Hale of 172,0, ten MSS. of Dr. Kennicott's, three more originally, five of De 
 Roffi's, and three more originally, and with St. Jerome, and Cyril of Alexan- 
 dria, and the Vulg. *inu?3. 
 
 The fimile is expounded by St. Jerome, in his Commentary ; and by St, 
 Cyril of Alexandria, in the fenfe which I have given in (') of the explanatory 
 notes. This expofition the prefix 2 wou^d not admit. It is ftrange that Arch- 
 biihop Newcome fhould have thought the two readings equivalent. 
 
 in 
 
CHAP, X. UPON HOSE A. 131 
 
 (V) — — brought to nothing." The force of the word nttl, when it 
 
 is ufed, as here, to fignify a total deftin<^ion, is very often what cannot be ad- 
 equately exprefled in any word, hardly in any two or three put together, of 
 the Englifh language. From its leading fenfe of aifimilation, it may naturally 
 lignify the making of a thing all alike, infide and out, from top to bottom : 
 hence the obliterating of all features and diftindions ; the refolution of any 
 organifed fubftance into the promifcuous mafs of unformed, undiftinguifhed 
 atoms, of which it is compofed ; the not leaving of a veftige of a form behind. 
 The reducing of a thing to its vhi^ tt^tyi. We exprefs much the fame fort of 
 deftrudlion, but with lefs force, and much lefs propriety, by the verb " to 
 " annihilate." 
 
 I would obferve by the way, that of the four words, DT, on, DOl, and niDT, 
 the middle pair are certainly diftinil from the extreme pair. Of the two DIT 
 and DD"I, I take the noun Dn, " lilence," to be the primary root, and the 
 verb DOn, " to be filent," or to make lilent, to be derived from that noun. 
 Of the other pair, if they are not two diftinft roots, I take nm, " to be 
 *' like," or " to affimilate," to be the root, and the noun DT, " blood," to 
 be derived from that root ; the blood taking its Hebrew name, as Mr. Park- 
 hurft, with great probability, conjedlures, " from its property of being affi- 
 " milated or conformed, in the courfe of its circulation, to all the various con- 
 *' ftituent parts of the body, which want fupply or nourifhment." But with 
 the root DH the root nDT feems to have no connexion. Mr. Parkhurft brings 
 sdl thefe words, and all their derivatives, vmder the fingle root HDl, which, I 
 think, is injudicious. 
 
 To return to the text of Hofea, it is to be remarked, that St. Jerome, 
 Vulg. LXX, and the Syr. make the loth chapter end with the word DDnV"), 
 *' wickednefs," in the 15th verfe, and carry on the fubfequent claufe to the 
 beginning of the nth chapter. And the Syriac very ftrangely connedls it 
 with the aflertion of God's love of Ifrael, when he was a child. For his ren- 
 dering is to this efFedl, " In the morning, the King of Ifrael was aftoniflied 
 *' and aftounded, becaufe, while Ifrael was a child, I loved him." As if the 
 love of Ifrael at the beginning was the caufe of the King of Ifrael's aftonifh- 
 ment. It muft have been the falfe divifion of the chapter that led that in- 
 terpreter into this error, and equally mifled Jerome, Vulg. and LXX ; who all 
 feem to affign God's love for the infant Ifrael, as the reafon of the Kirg of 
 
 Ifrael's fudden deftrudtiofi. 
 
 S 2 CHAP. 
 
J^Z 
 
 CRITICAL NOTES - chap. xt. 
 
 CHAP. XL 
 
 (A) niy foil." T« z'iKva. ckutS' LXX. But this and the Chal- 
 
 dee only of the antient verlions give the noun in the plural, and the LXX only 
 give it with the pronoun of the third perfon. St. Matthew's citation is in con- 
 formity with the Hebrew text, not with LXX. 
 
 (B) Li the explanatory note (''), I have cited Deut. xxxiii. 7, as a paflage- 
 relating to the MefTiah. It will not be foreign therefore to my purpofe to 
 endeavour to deliver this text, containing indeed a remarkable prophecy of" 
 the Meffiah's connexion with the tribe of Judah in particular, froni the ob- 
 fcurity in which the Maforetic pointing has enveloped it. It runs thus in the 
 public tranflation : 
 
 " And this [is the blefTmg] of Judah : and he faid. Hear, Lord, the voice 
 " of Judah, and bring him unto his people: let liis hands be fufficient for 
 *' him, and be thou an help [to him] from his enemies." 
 
 This is indeed a very faithfuJl rendering of the words, as they are pointed by 
 the Maforetes ; and in the paflage, fo rendered, no mention of the Mefliah ap- 
 pears. For the elucidation of this disfigured text, I fhall begin with the lat- 
 ter claufe ; which will be a key to the true meaning of the former. 
 
 The latter claufe may be thus rendered, without the alteration even of a 
 point : " Great is his power for himfelf, and thou fhalt be help from his ene- 
 *' mies." V^ — " his power," not his hands. The ufe of DH* in the plural, 
 as well as in the lingular, for power, is unqueftionable. And the confiruc- 
 tion of the plural, in the fenfe of power, with a lingular verb is not unex- 
 ampled \ This claufe is fo evidently chara6teriftic of the Meffiah, wlio, 
 with greatncfs of power of his own, in his human nature depended upon God's 
 fupport; that fome commentators have fuppofed, that the proper name of Ju- 
 
 ' See Jolhi viii- 20. 
 
 dah 
 
CHAP. XI, 
 
 UPON HOSE A. 133 
 
 dah is here to be iinderftood of Chrift^ " haec"unice conveniunt," fays 
 
 Houbigant, " in eum Jcdam, de quo Jacob ; ' Juda, adorabunt filii patris tui,' 
 •' quern Judam optat Mofes advenire ad populum fuum ; i. e. in terras venire, 
 " et cum homine converCiri." 
 
 But it is not true, that the Mefliah is defigned under the name of Judah, in 
 the laft words of Jacob. The Meffiah and Judah are mentioned by the pa- 
 triarch under different appellations, as diftinil perfons ; and there is no 
 reafon to think they are confounded here. 
 
 Dr. Kennicott imagines an emphatic reference of the pronoun " Him" (bring 
 Him) to Chrifl-. 
 
 " Bring HIM unto his people ," i. e. bring unto his people, in thy 
 
 good time. Him, the King, the Shiloh of the tribe of Judah. 
 
 Paflages, I believe may be found, in which the mention of the Meffiah is 
 firft introduced, by a pronoun carrying an emphafis like that of the Greek 
 and Latin pronouns Ix^ivos, and ijle, when they demonftrate fome very remark- 
 able perfon not mentioned before. But then this emphatical reference of the 
 pronoun m.uft be made evident, by a conftru6lion of the fentence, which fhall 
 exclude the reference of it to any perfon or thing expreflly named. In this 
 cafe, the pronominal fuffix of the verb 13X*2D naturally rehearfes Judah men- 
 tioned in the preceding claufe ; " hear the voice of Judah." 
 
 But there will be no neceffity for this unnatural reference of the pronominal 
 fuffix, or for any myftic expofition of the proper name of the tribe (by which the 
 tribe itfelf, as the declared object of the bleffing, muft be intended here), whea 
 this claufe, "Bring, &c." is refcued from the obfcurity, with which the points 
 have covered it. We fhall find the Meffiah mentioned, under an appellation that 
 mofl properly belongs to him, the appellative bii ; which the Maforetes by 
 their mis-pointing have turned into the prepolltion '^X. But point the word 
 with Tzere inftead of Ssegol, and the entire verfe muft be thus rendered : 
 
 And this for Judah. And he faid. 
 
 Hear, O Jehovah, the voice of Judah 
 
 liK'nn 1DJ? Ski 
 
 See Poole's Synopfis, and Houbigant. 
 
 r And 
 
t34 CRITICAL NOTES chap. xi. 
 
 ■» And WM^m bring thou unto liiqj, lay "pK, the Mighty One of His 
 people. 
 Great for himfelf fhall be his power. 
 And thou flialt be an help from his enemies. 
 
 ')3l<"'3r> " bring him," i. e. " bring to him." The verb " bring," and fome 
 others, which in Latin require a dative of the perfon, and an accufative of 
 the thing; in Hebrew, as in Englifh, often admit two accufatives ; one of the 
 thing, and another of the perfon. 
 
 •JOy ha " the mighty one of his people." So Ezek. xxxi. ir. D^13 bn 
 " the mighty one of the heathen." ^H, applied to man, feems to be fome- 
 thlng more than ")3J. See Ezek. xxxii. ai. The plural ob'^H is frequently 
 ufed for "leaders." And here perhaps, and in Ezek. xxxi. ii. the lingular 
 hi^ might be rendered the leader, the captain, or the chief. But I prefer 
 " mighty one;" becaufe the Hebrew word feems to involve the idea of pre- 
 eminence in valour, and power to help, or power in the adl of helping, rather 
 than in rank. 
 
 (C) from my prefence, they !" I divide DiT'JBD into two words, 
 
 thus, on ^330. For which I have the authority of LXX, and Syr. and the 
 approbation of Houbigant and Archbifliop Newcome. But I agree not to the 
 removal of the flop, made by thofe two learned writers, in order to thruft the 
 feparated word DH into the fubfcquent claufe. On the contrary, I would alter 
 
 the flops in the Greek of LXX. uttuxP^" '"'^ ■nrpOcr^^Vg //.« aCici' to7;, &c. 
 
 A funilar inftance of a pleonafm of a pronoun nominative at the end of a fen- 
 tcnce, has occurred, chap. v. 14. The Deinofis produced by it is ve- 
 hement, 
 
 (D) We read frequently, in our Englifh Bibles, of graven images, and of 
 molten images. And the words are become fo familiar, as names of idolatrous 
 images, tliat although they are not well chofen to exprefs the Hebrew names, 
 it feems not advifable to change them for others, that might more exacftly cor- 
 refpond with the original. 
 
 The graven image was not a thing wrought in metal by the tool of tlie 
 workman we fhould now ca]l an engraver ; nor was the molten image, an 
 
 image 
 
CHAP. XI. UPON HOSE A. 
 
 ^35 
 
 image made of metal, or any other fubfl-ance melted, and fliaped in a mould. 
 In fadl, the graven image and the molten image are the fame thing, under 
 different names. The images of the aniient idolaters were firftcut out of wood, 
 by the carpenter, as is very evident from the Prophet Ifaiah. This figure of 
 wood was overlaid with plates either of gold or filver, or, fometimes perhaps, 
 of an inferior metal. And in this finilhed ftate it was called a graven image 
 (i. e. a carved image), in reference to the inner folid figure of wood, and a 
 molten (i. e. an overlaid, or covered) image, in reference to the outer metal- 
 line cafe or covering^. And fometimes both epithets are applied to it at once. 
 " I will cut off the graven and molten image''." Again, " What profKteth 
 *' the graven and molten image '^ ?" The Engllfh word " molten" conveys a 
 notion of melting, or fufion. But this is not the cafe with the Hebrew word, 
 for which it is given. The Hebrew "JDJ fignifies, generally, to overfpread, or 
 cover all over, in whatever manner, according to the different fubjedl, the 
 overfpreading or covering be effeiled ; whether by pouring forth a fubflance 
 in fufion, or by fpreading a cloth over or before, or by hammering on me- 
 talline plates. It is on account of this metalline cafe, that we find a founder 
 employed to make a graven image **. And that we read in Ifaiah ' of a work- 
 man that " melteth a graven image ;" and in another place ' we find the quef- 
 tion, " who hath molten a graven image ?" In thefe two pafTages the words 
 fhould be " overlayeth," and " overlaid." 
 
 (E) a go-nurfe," 'ri7J"iri. It is impoffible to make this word a 
 
 verb of any form, unlefs we would coin a conjugation on purpofe, as fome 
 of the Jewifh grammarians have done, calling it the conjugation Tiphel j 
 though no other verb is to be found in this conjugation of theirs, nor this 
 fuppofed verb, in this conjugation, in any other place. But the word is a noun 
 fubftantive ; either the feminine J^'73*^^, with a paragogic f, or the feminine 
 nby^n, with a final n, turned into n before the fuffixed pronoun of the firfl 
 pcrfon. 
 
 If the * be limply paragogic, the noun fignifies that fort of nurfe, who is 
 employed in the office of teaching a young child to go, in the manner de- 
 fcribed, in the explanatory note ("*). 
 
 ' See the learned Mr, Parkhurft, in his Hebrew Lexicon, under the word ■^DJ- 
 
 ? Nah. i. 14. i Hab. ii, 18. f Judges xvii.-J. ! il. 19. f If. xliv, 10.^ 
 
 4 If 
 
1^,6 CRITICAL NOTES chap. xi. 
 
 'J 
 
 If the » be tlie fuffixcd pronoun, the noun n'pJin exprefles the ftepping or 
 pacing of the nurle after the child *. The former feems to me the eafier, and 
 the better expofition, though both come to the fame fenfe. The Vulgate fecnis 
 to have adopted tiie former; the LXX, the latter. " Et ego quafi nutritius 
 •' Ephraim." Vulg. K«/ iyw a-w^Trohooc loy E^pexifji. i. e. " And I ftepped along 
 *' with Ephraim." For I cannot think that a-vv(7r'2t<rct is to be taken here, as St. 
 Jerome takes it, in its common fenfe oi tying the two feet together. Or, as 
 St. Cyril of Alexandria underftands it, of bringing the legs and tliighs toge- 
 ther, by the bending of the knees, in the fitting pofture. I confefs, I cannot 
 produce another inftance, in which the word o-viJ.r.cl'i^iiv fignifies " to ftep 
 •' along with." But there are many peculiarities in the phrafeology of the LXX. 
 The fimple verb thoIIcsiv often renders " incedere," and the compounds dv^i- 
 ■jroll^iiv and OTpoTToS/^i/v, " referre pedem," and " proferre pedem." 
 
 It is to be obferved, that fome even of the Jewifh grammarians take the word 
 'ri'7J"in as a noun. But the great oracle Elias would not allow it, for this 
 weighty reafon ; that, if it were a noun, it ought to have the accent on the 
 laft fyllable, the annexed i requiring that collocation of the accent. Place the 
 accent therefore upon the laft fyllable, and there is an end of Elias's ob- 
 jedlion. 
 
 (F) taking them." tanp. " Infinitivum anomalum," fays 
 
 Llvelye. Buxtorf and Archbifhop Seeker thought np might be the practerit of 
 the verb np*? ; but De RolTi woidd admit an apha^refis of the b in Benoni, 
 whofe opinion I adopt. 
 
 This verb np"? is found in the prseterite, without the firft radical, in Ezek. 
 xvii. 5. Buxtorf' produces two inftances (but both are doubtfuU) of verbs 
 quiefcent Phe Jod, Tf and p2J'>, dropping the firft radical in the pncterite. If a 
 verb drops the firft radical in the prseterite, there feems no reafon why the 
 like aphserefis fhould not take place in the Infinitive or Benoni. And the verb 
 np^ feems to have had peculiar anomalies. In Jer. v. 3. and in a Kings xii. 8. 
 it forms the infinitive like the verbs defedlive Phe Nun, dropping the firft ra- 
 dical, but afiTuming a final n. The anomalies feemed fo extraordinary to 
 Avenarius, that he had recourfe to his ufual expedient, of coining another 
 root np. 
 
 5 See Parkhurft 'jTS. II- * Thel". Gramm. lib. I. c. 13. 
 
 over 
 
CHAP, xr, UPON HOSEA. 137 
 over the fhoulders," over his llioulders ; but I omit the pronoun, 
 
 to avoid the difcordance of the numbers in the two pronouns, tiie one fingular^ 
 the other plural, rehearfing the fame coUedlive ; which would appear harfh in 
 Englifli, though this anomaly is fo frequent in the Prophets, that it may be 
 deemed a '* licentia poetica" of the Hebrew language. 
 
 (F) preferved their health." D'^IJOI. The verb KST is rendered 
 
 in the Lexicons " to heal," and fo it ufually fignifies. But it alfo fignifies, 
 " to preferve health;" or, when God is the agent, " to give health," as well 
 as to reftore it. The Benoni in Kal is remarkably fo ufed, in Exodus xv. 26. 
 If thou wilt diligently hearken to the voice of Jehovah thy God, " and wilt 
 " do that which is right in his fight, and wilt give ear to his commandments, 
 •' and keep all his flatutes, I will put none of thefe difeafes upon thee, which 
 *' I have brought upon the Egyptians, ^SST niH^ '2K *D, for I Jehovah give thee 
 " health," or " preferve thy health." The plural noun nW3T in Proverbs *» 
 fignifies, not reftored, but perfedt original health. The noun K31D occurs often 
 in the fame book, and is always rendered in our Englifh Bible as a noun 
 fubflantive, " health," and as a noun adjedlive, " found." And I believe ic 
 will bear the fame renderings, in mofl: other places where it is found. 
 
 (G) amidft the grievous plagues." So I render '•'?3ni. I place 
 
 the Soph-pafuk at Dl». The verfion of the LXX, rightly pointed, gives the 
 fame fenfe, x, hk. syvcAia-av, on 'iocfMCL uCjus Iv hxpScpx UvQimtimv : and fo it is under- 
 ftood by St. Cyril of Alexandria. 
 
 (H) to me." I add thefe words, with Archbifhop Newcome, to 
 
 preferve, with perfpicuity, the elegant paronomafia of the original. 
 
 (I) the fword Ihall weary itfelf." It has been objec^led to this way 
 
 of rendering, that, to give this fenfe, the verb Ihould be nn^n, not rhn, which 
 is mafculine ; inafmuch as mn, the nominative cafe of the verb, is a feminine 
 noun ; and two other verbs, with which it is connedled, in this fame fentence 
 are in the feminine form. Not to infift upon the frequent anomaly of the gen- 
 
 » iii. 8. 
 
 T ders, 
 
138 C R I T I C A L N O T E S chap, xi 
 
 ders, in things not naturally of either fex, the roots ^n " to be in pain," and 
 n^n " to be lick, or faint, or weary," are fo nearly allied, that an intercom- 
 munity of fignifications may eafily be allowed. And n^n from the root '?in is 
 the third perfon praeterite lingular feminine. I mufl: add, that the verfion of 
 the LXX, and Syr. confirm this fenfe of n^n in this place. And the Syriac 
 indifputably, and the LXX too according to the Alexandrine text, takes lirt 
 as the nominative of the verb '. 
 
 his diviners." V12. Diviners are called DHi, from the root 112, 
 
 becaufe they affedfed a folitary afcetic life ■'. 
 
 Tliis fenfe of t!ie word DHl feems of all the moft appofite to the context. 
 The word is certainly capable of other fenfes, and has been differently taken, in 
 this place, by different interpreters ; among thofe, I mean, who adhere to the 
 Hebrew text, as we now read it. 
 
 Some render it " branches." The word certainly fignifies, among other 
 things, the arms, or principal branches, of a great tree. But if this be the 
 true rendering here, it muft be taken figuratively. And what the figure may 
 be, is not agreed among thofe, who adopt this rendering. Abarbanel expounds 
 it, of the flrong or valiant men ; faying, that the chief branches of the peo- 
 ple in a kingdom are the valiant men. Rabbi Tanchum explains it, of their 
 children, which he fays, are as the branches fpringing from their fathers. 
 " Branches" is the rendering of the Bifhop's Bible. But in a marginal note 
 the word is expounded of " the villages adjoining to the cities." This was 
 Kimchi's interpretation. But, in my judgement, it is fet afide by his own re- 
 mark upon the word ; that, in the fenfe of branches, it is to be underflood only 
 of the great limbs of a tree, which ifTue immediately from the trunk. If 
 branches therefore were the proper rendering, I fhould think Abarbanel's, or 
 R. Tanchum's, the better expofition. Some expound the branches of the tur- 
 rets and baftions vipon the wall ; qu(€ prominent ex muris, ut rami ex trunco. 
 But in this interpretation the fimilitude is fo far fetched, that it deferves no 
 attention. 
 
 Some render the word " membra," or " artus." Indeed, it is ufed for the 
 principal limbs of an animal, as well as of a tree. And this fenfe is adopted by 
 
 ^ See Appendix, N° II. 
 
 •" See Vitringa, upon If. xvi. 6, anJ s.liv. 2j. and Livelye, upon this place. 
 
 4 Arias, 
 
CHAP. XI. U P O N HOSE A. 139 
 
 Arias Montanus, Calvin, Jun. and Trem. and Cocceius. I fuppofe by the 
 members of Ephraim, thefe interpreters underftood the different orders of the 
 flate ; the royal family, the army, the magiftrates, the priefls, the prophets, 
 the commonalty, for thefe are the limbs of the body politic. 
 
 In the Englifh Geneva the word is " bars." Luther has an equivalent Latin 
 word, " vedtes ;" and Diodati, " fbarre." The word may certainly lignify 
 ftout wooden bars. In Exodus xxv. 13. 14. 15. and in other places, it is ufed 
 for the long wooden poles on which the ark, and other articles of the furniture 
 of the fanAuary, were carried upon the fhoulders of the Levites. Thefe bars 
 are undcrflood by fome literally, of the bars of the gates of the fortified towns ; 
 but by the mofl learned of thofe who adopt that rendering, figuratively ; of 
 great men, either in the flate or in the army. " Magnates, qui ve6lium in- 
 " flar rempublicam fuflinent," fays Calafio. But Grotius, " Vedles redle vo- 
 " cantur, qui armis rempublicam fultentant." And with him I think. Jona- 
 than and Rabbi Solomon agree. For Dm:i3 is properly a military word. It 
 is fomewhat in favour of this interpretation, that the Greek language has a fi- 
 milar figure in the word «//5^r« : which, among its other fenfes, fignifies lite- 
 rally the great wooden rollers, which were placed under vefTels drawn up upon 
 the beach, to pr-eferve the keels from the efFedl of the damp ; which would have 
 rotted them, had they refted upon the bare ground. But, figuratively, the fame 
 word is ufed to denote great chieftains ; who, by their valour and flcill in the 
 art of war, were the defence and flay of the kingdom. Thus in the Iliad, 
 Sarpedon is called rp//a -z^cXYiog. And he is fo called, as the poet tells us, on 
 account of the great force that he led to the defence of Troy, and his perfonal 
 military prowefs *.- And in the OdyfTey, after the flaughter of the fuitors, 
 UlyfTes fays to Telemachus, that they two had flain jfp^ -srcAijof, giving that 
 name to the whole corps of the /laughtered princes as the bravefl of the youth 
 of Ithaca ^ 
 
 T-^Sxi Jf xa1aK{S8(v \iQc tstitSot 
 
 Aaoi iTTit'l, It ii atnoi ifirittcxi ixax,i<r9cu. II. IT. ^^2. 
 
 Kajiav ii» 'iSax)!. Od. 1*. 121. 
 
 T 2 Diodati 
 
140 C R I T I C A L N O T E S chap. xt. 
 
 Diodati underftancls the word of the whole military ftrenglh of the kingdom, 
 coniifting both in the works of the fortifications, and the valour of the people. 
 '■'■ jharre. c. tutte le fue forze e difefe, cosi nella fortezza delle citta, come nel 
 ** valor degli huomini." 
 
 The LXX, and the Syriac, certainly reprefent a different reading : ^nu, 
 inltead of in3- Ka; rjrr^ei'jjo-fi' po/iCf-a/a iv ic/Ag ■jg-oAjtr/v ojuts, ^ KccjiTruvasv sv -ioTig 
 Xs^iTiv aviS. " The fword is weakened in his cities, and is become ina6live in 
 his hands." Thus the LXX ; and the Syriac is to the fame effedt. In both 
 thefe verfions the fword is taken, not fcK" the fword of the enemy, but for 
 Ephraim's own fword. The fenfe is certainly very good, but not better I 
 think, hardly fo good as moft of the fenfes brought of the various interpreta- 
 tions of in3. And as none of the collated MSS, or printed editions, confirm 
 the other reading, I am not inclined to adopt it. 
 
 Every one of the interpretations of V12, as rendering branches, limbs, bars, 
 or diviners, is admiflible, and may very well fuit the context. I therefore 
 fubmit them all to the learned reader ; but, in my own judgement, that of 
 *• diviners" is far the beft. 
 
 (K) — ■ all of one mind." So I render TnS imanimitcr. Sec 
 
 Noldius. 
 
 (L) called them they would not." I give the pronoun after 
 
 the firft verb, and the nominative before the fecond, in the plural, for perfpi- 
 cuity ; though they are fingular in the original, as belonging to a collective, 
 with which the participle D^N"*^/! agrees in the plural. The verb "CTNip* is 
 plural '. 
 
 (M) • my bowels." As the word DVSPn literally rendering bowels, 
 
 is ufed, figuratively, for the feelings of compaffion, with which, when vehe- 
 ment, the vifcera are fenfiby afFe6led ; I am perfwaded, the word ^0in3 here 
 pays back what it borrows, and fignifies " my bowels." Diodati, as it fhould 
 feem from the reference which he makes, in his note upon this place, to 
 Gen. xliii. 30. was in the fame opinion. 
 
 » See Appendix, N° II. 
 
 (N) 
 
CHAP. xr. UPON ROSEA. 
 
 141 
 
 (N) of cities." Eft nimirum, in pofteriore membro, to 
 
 t'V2 H12N nb parallelum & fj-nonymuni tS, u;»? ^b, in priore. Futurum Klit* 
 habet vim frequentativam. " Non foleo urbem intrare; non fam urbicola," 
 Eft etiam in fingulis membris pulchra inter fe oppofitio paitium. " Sum 
 " Deus Sc non Homo ;" eft auxelis in fequenti, &: paulum variatur oppofitio 
 partium. " Sum Deus tuus, tecum habitans, fed peculiari modo, extra ordi- 
 nam, non m.ore hominum. Lowth, Praeledl. XIX. To this expofttion of that 
 admirable critic, I fcruple not to apply, what he himfelf fays of this palTage of 
 the Prophet, " Nihil, opinor, clarius, nihil elegantius." 
 
 (O) himfelf" Kin is evidently emphatical here. But the emphafis 
 
 would not appear in the tranflation, without the infertion of " himfelf." 
 
 (P) hurry." It is impofTible to render, in Englifh, the full force 
 
 of the word mnv It exprefles the rapid motion of birds in the air upon flut- 
 tering pinion. The Latin word, " trepidabunt," would exa6lly reader It. 
 
 (Q) as the fparrow," T)3:iD. As a particular fpecies of bird (the 
 
 dove) is connedled with Aflyria, a particular fpecies alfo muft be connected 
 with Egypt. Therefore I take "XiS^ in its fpecific, not in its general fenfe. 
 
 I render "the fparrow," and "the dove;" becaufe the Hebrew nouns, 
 though in the fmgular number, certainly are to be taken here for the fpecies, not 
 for a fingle bird of each kind ; a flight of fparrows, and a flight of doves. 
 . The fparrow and the dove are both birds of very quick motion. 
 
 (R) faith Jehovah." Here the chapter is clofed in the Hebrew 
 
 text, and the Syriac verfion ; and the following verfc is given to the next ver- 
 fion. But the diviflon of the LXX, Vulg. and Chald. which our public tranf- 
 lation follows, feeras preferable. 
 
 (S) the Holy ones." Q'<^rtp. Even the Jewifh expofitors, R. Tan- 
 chum and Kimchi, underftand this plural word* in this place as fignifying God: 
 although the former difapproves not altogether the opinion of thofe, who would 
 underftand it of " Angels." Among Chriftian expofitors, Lyra, CEcolampa- 
 dius, Munfter, Mercer, Vatablus, underftand it, as I do, of the Perfons of 
 
 the 
 
142 CRITICAL NOTES chap. xi. 
 
 the Godhead. Lyra goes farther ; for he takes pK3 alfo for an epithet of God. 
 And the appofition of this in the fingular, with " Holy Ones" in the plural, 
 he underftands as an intimation of the myftery of the unity of the eflence in 
 the plurality of the perfons. But in this I cannot follow him. For although 
 I think not lightly of the like argument for the dodlrine, drawn from other 'k 
 texts of Scripture, I cannot find it here ; being perfwaded that pj*3 is not to 
 be applied to God, but to Judah. It is remarkable, however, that a learned 
 Jew, Kimchi's father, underftood \om here as an attribute of God. 
 
 CHAP. XII. 
 
 (A) See chap. IX. note (F). 
 
 (B) matched with the angel." This I take to be the exa6l force 
 
 of the Hebrew ■jn'?D *?><. -^fog roy dfyi'kov. 
 
 (Q and was endued wirh ftrength ;" for ^y\, the later prophets 
 
 of Soncinum (i486), forty-one MSS of Kennicott's, and one more originally, 
 read "^DVI. It makes no difference in the fenfe, but the orthography is certainly 
 more regular. 
 
 (D) he had wept." Of weeping, Archbifhop Newcome fays, "we 
 
 " read nothing in Gen. xxxii." Certainly we read nothing of Jacob's weep- 
 ing, upon the occalion of the collu6lation at Peniel. .But as the weeping and fup- 
 plicating ftand connected here, with the finding of God at Bethel; it is evident, 
 that this weeping and fupplicating were previous to any meeting with God at 
 Bethel : confequently, previous to Jacob's firft meeting with God at Bethel. 
 Now, previous to the firfi- meeting, there certainly was weeping and fupplica- 
 ting. For we read, that previous to that meeting Jacob was " in dillrefs." 
 
 And 
 
CHAP. xir. UPON HOSE A. 
 
 H$ 
 
 And that God ** anfwered him in that diftrefs*." I agree with Calvin, that 
 the weeping and entreaty, which procured the very extraordinary favour of 
 God's appearance to Jacob, in a dream at BetheP, are mentioned here, as the 
 means by which he obtained tliat ftrength, which enabled him to prevail over 
 the an 2; el. 
 
 The remark, of Luther, upon this extraordinary conflidl between Jacob and 
 the perfon called the angel, is fo excellent, that I cannot but fubjoin it here. 
 
 " Difputari auteui varie lolef, qusJis ea fuerit lufta. Sed hiftoria ollendit, 
 " Jacob veniffe in certum vitas difcrimen, & totis viribus efle ab antigonifta 
 " ignoto invafum. Itaque viribus corporis ipfe quoque contra antagoniftam 
 " elt ufus, ut defenderet vitam. Non tamen pugnavit corporis viribus tan- 
 " turn; etiam fides ejus ludlata eft; ac primum in tarn prsefenti periculo con- 
 " folatus fe eft, quod divinitus eflet juflus redire in terram Canaan. Deinde 
 " toto pedlore arripuit promiffionem in Bethel a domino faflam, ubi clare 
 " promifla eft defenfio. Cum igitur angeretur, ac ab ignoto hofte totis viribus 
 " oppugnaretur, etfi viribus fuis contra eft ufus, tamen fortius pugnavit fide ; 
 
 intuens promiffionem, & certo ftatuens Deum, fecundum verbum fuum, af- 
 ' futurum in tanto periculo, & fervaturum. Atque hac fide vicit Deum : etfi. 
 
 enim Chriftus tentaret Jacob h^c India, tamen praeter vel contra verbum 
 *' fuum, quo Jacob nixus eft, nihil potuit facere." 
 
 (E) with us." 13Dy. It is perhaps a queftion that has never been 
 
 accurately difcuflTed, in what cafes the fuffix "li may be taken as the pronoun of 
 the thir4 perfon fingular mafculine ; whether, when attached to any other 
 words than the infinitives and third perfons fingular future of verbs. If to any 
 other words, whether to indeclinables. 
 
 (F) his memorial." T)^]. Houbigant refers the fuffixed pronoun 
 
 not to Jehovah but to Jacob, conceiving that the paflage alludes to the name 
 of Ifrael, given by the angel to Jacob. It muft be confefled, that the ver- 
 fions of the LXX, and the Syr. are in favour of this interpretation, which 
 was adopted alfo in the Bifhop's Bible, 'O SI xvpwc Bsog TffxvJoTtpcxTMp sgai [jivyj- 
 iLOjvvov DtmS. LXX. o)jJ3|^s.^ pKI^vjuA* ^Cl!^ {-.V^O- Syr. If the pro- 
 
 = Gen. XXXV. 3. ^ Gen. xxviii. 
 
 noun 
 
144 CRITICAL NOTES chap. xir. 
 
 noun may be fuppofed to rehearfe Jacob, as thefe interpreters muft have taken 
 it, Houbigant's propofed emendations would however be unneceffary. For his 
 fenfe, with this reference only of the pronoun, would be more emphatically 
 exprefled in the text as it ftands, than as altered, without any authority, by 
 that learned and acute, but too adventurous critic. But to the fenfe I ha.ve 
 thefe objections : 
 
 I ft. The name of Ifrael has no reference to mn' but to bn. And taking 
 the initial ♦ in ^><"i®^ as merely formative of the proper name, as I conceive it 
 to be, the exadl fignificance of the name is, "a prince of God." 
 
 2d. God himfelf fays this name Jehovah is his memorial ; that is his appro- 
 priate, perpetual name *. " And God faid moreover unto Mofes, thus fhalt 
 " thou fay unto the children of Ifrael : Jehovah, the God of your fathers, the 
 " God of Abraham, the God of Ifaac, and the God of Jacob, hath fent me 
 " unto you- This is my name for ever, and this my memorial ("•'IDI) unto 
 " all generations." Where " this" rehearfes " Jehovah" by itfelf ; for the 
 addition, " the God of Abraham," &c. is no part of the name or memorial, 
 but a moft gracious declaration of Jehovah's peculiar conne6lions with the fa- 
 thers of the Ifraelites. Accordingly, the Pfalmift fays, •' Jehovah is thy 
 " name for ever ; Jehovah is thy memorial for all generations''." Then, after a 
 defcription of the impotence and nothingnefs of idols, the work of men's 
 hands, the Pfalm concludes with animated folemn worfliip of Jehovah, by the 
 reiteration of this name. 
 
 " Houfe of Ifrael, blefs ye the Jehovah. Houfe of Aaron, blefs ye the Je- 
 ** hovah. 
 
 " Houfe of Levi, blefs ye the Jehovah. Ye that fear Jehovah, blefs ye 
 *' the Jehovah. 
 
 *' Bleffed Jehovah in Sion. Inhabitants of Jerufalem praife Jah ^" 
 
 Where I obferve by the way, that wherever r\H is prefixed to Jehovah as 
 the accufative cafe after a verb, it points to the name " Jehovah," as the me- 
 morial. " Blefs him who is the Jehovah." I have therefore always exprefled 
 it in my tranflation by " the." 
 
 3d. I obferve, that the proper name of a man, or any created being, is ne- 
 ver called its " memorial." This is applied folely and exclufively to the efTcn- 
 tial name of the felf-exiftent God. 
 
 * Exodus iil. 15. ' Pf. cxxxv. ij. • 19. 20. 21. 
 
 (G) 
 
CHAP. XII. r P O N H O S E A. X45 
 
 (G) charity and juftice." See chapter VI. notes (D), (F), 
 
 and (G). 
 
 <H) A trafficker of Cana::n." 
 
 Aij TOT! fl'o/i';^ -/jK^iV, Oiini^ K7rcij;,Kiix s'^oiiC, 
 
 T^UDtjyjg, OS §>j Ti!'oX?:<x kkk ixi9^ui770ia-iv tupyei. Od. H. 288. 
 
 " Ludit oratio in anibiguo, "fays Houbigant ; with whom I agree. For the 
 Hebrew word ^yjD is both a proper name and an appellative, rendering a mer- 
 chant. And to preferve the ambiguity in my tranflation, I join the appellative 
 and the proper name together. By giving the proper name without the ap- 
 pellative, or the appellative without the proper name, the whole fpirit of the 
 original would be loft to the Englifli reader. All the antient verfions, except 
 the Chaldee, give the proper name. 
 
 « 
 
 (I) upon over-reaching." pufyV The word exprefTes oppreflion, 
 
 either by violence, or fraudulent extortion. llXsoviKJt]iu.a. in any way. " Cu- 
 ♦' pide infert mjurias." Luther. " amat fraudare." Caftalio. 
 
 (K) Although iniquity." To this efFedl the Syriac. And fee chap. 
 
 IX. note (F). 
 
 (L) coming upon." This I take to be the force of VVj expref- 
 
 ling the controul of the infpiring Spirit over the Prophets. 
 
 *' ille fatigat 
 
 " Os rabidum, fera corda domans, fingitque premendo." -^n. VI. 79. 
 
 Upon many occafions there feems to have been much reludlance and rent- 
 tence upon the part of the Prophet. 
 
 (M) he kept watch." iQiV — excubias egit. In the office of a 
 
 fliepherd. 
 
 (N) •— tended." ID^'3. Allufion to a fliepherd tending a flock, 
 
 U CHAP. 
 
h6 critical notes chap. xiir. 
 
 CHAP. XIII. 
 
 (x\) in their great wifdom." So I render DJiana. pro {\A 
 
 fcilicet fapienti^." Obferve, that the reading Di'tan^, inftead of DJUDl, is con- 
 firmed by a great number of the old editions, among them by the text of Min- 
 chath Shai, by 31 MSS. of Kennicott's collation, and by 85 in all of De 
 RollVs. 
 
 (B) molten images." I am perfwaded the noun fubflantive, 
 
 though in the lingular, is ufed as a colleftive, and renders a plural fenfe. 
 
 (C) their finifliing is, that they fay." In the printed text we 
 
 find Athnach under the word n'7D ; which neceffarily makes that the final word 
 of the claufe, and a new fentence begins with DTlb. Moil interpreters, taking 
 up with this divifion, render with our public tranflation, " all of it the work 
 
 " of the craftfmcn ; they fay of them ." Where " all of it" is given 
 
 to anfwer to n^D. Expolitors find great emphafis in " all of it," exprefling, as 
 they conceive, that there was nothing in the idol beyond the form, which the 
 image received from the hand of the artificer; no mind, will, underflanding, 
 or power. And this fenfe, it muft be confefTed, would be very appofite to 
 the general fubjedV, if it could be brought, without violence, out of the He- 
 brew words. But for this purpofe the word, inflead of n'?D, fhould have been 
 b'b'^, from the root bb'2, " to bring to perfedlion, to complete," finifh, in a 
 good fenfe. For this noun b^!?3 is the word which fignifies totality, if we may 
 fo fpeak, in the concrete. Put in appofition with any noun fubf1:antive, it 
 fignifies, that the thing, named by that noun fubfi:antive, is, in its fiate of 
 totality, nothing wanting, the whole of it. As rbZir\ ^'•^D ^:l2^ From the 
 fame root V^D comeo indeed another noun b'2, which lignifies totality in the 
 
 • Nnin, Jy. 6. 
 2 abftraifl. 
 
CHAP. xiu. UPON ROSEA. 147 
 
 abftra6l. And this noun prefixed to fubftantives, or with affixed pronouns, 
 
 may feem nearly equivalent to the former ; for it often renders " all of " 
 
 the thing named by the fubfequent noun fubftantive, or rchearfed by the af- 
 fixed pronoun, as in^Jty ©I "'HH b2. " All the brethren of the poor man hate 
 
 " him\" ^^3^12n. this nation all of it''." It is to be obfcrved, however, 
 
 that the two nouns, thus ufed, are materially different. bZ) renders the aggre- 
 gate of many : the collefted total of what naturally exills in detached parts. 
 Whereas b'^b'D renders the complete entire ftate of an individual thing. And 
 this is the meaning wanted here, according to this expofition. The word r\bj 
 therefore cannot be taken here as the noun bz> with the feminine affix n. re- 
 hearfing tlie feminine noun fiibllanlive n^DQ. The Maforetes indeed have 
 pointed tlie word, as they have done in other places, where the affix n is 
 ufed, as they pretend, by an enallage for tlie mafculine 1 ; viz. TiSs. In 
 three of the texts, where they pretend to find this enallage ", the affix fcems to 
 be reallj' feminine. For it rehearl'es Moab, i.e. the land of Moab ; which is 
 feminine as a land, mafculine as a people, and is rehearfed by other mafculine 
 and feminine pronouns indilcriminately, in the fame texts. In the other paf- 
 fages the MSS vary ; fo that the exillence of the anomaly in the genuine He- 
 brew text is doubtfuU. But this by the way. The Maforetes introduce it here, 
 conceiving that the word rehearfed is the mafculine ntoD, not the feminine 
 HDDD. But this will make no difti^rence ; for TWVQ and nDDD here are the fame 
 thing under different names. But the objeftion to this expofition of the word 
 n^D is, that b'D cannot render the aii of an individual : and the individual idol, 
 brought to its perfection by the hand of the artift, is the thing in queftion 
 here, according to this expofition of the word, and of the context. 
 
 Hence I am perfwaded that the final n is no affix, but belongs to the word 
 itfclf ; which I take to be a verbal from the root n'?3 ; which fignifies, to finifh in 
 a good, bad, or middle fenfe. The verbal I would point n"?D, and take in its 
 common and moft obvious fenfe of the " a6l of finifhing." Then Athnach 
 being carried back, and placed under the preceding word D''l»~in (inftead of 
 Tiphcha, which, with its attendant Merca, I expunge), that the claufe may 
 end with that word, the following words make a claufe by themfelves ; namely, 
 \Y^ Cb2V lDIH •'nnt omai^ ari an*? n^D. In this claufe the noun fubftan^ 
 
 ' Prov. xix. 7. *• AliJ. iii. 9. ' h'. xv. 3. xvi. 7. and Jer. xlviii. 3S, 
 
 U 2 tive 
 
148 CRITI C AL N OTES chap. xiir. 
 
 live nba is the nominative of the verb fubftantive underftood ; Dr6 is a dative 
 after tiie verb fubftantive underftood ; and D-^JSN DH is a nominative abfolute, 
 exadlly anfwcring to the ablative abfolute in Latin, when the ablative abfolute 
 exprelfes at once, as it f)ften does, both the means by which, and the time 
 when, of the action-, and the claufe following DHDN ftands as the accufative 
 after that tranfitive participle. " Finis [eft] illis, dicentibus, Vitulos ofculan- 
 " tor, qui vitflimas humanas immolant." 
 
 (D) It may feem extraordinary, tliat we find it no where mentioned in the 
 facred hiftory, by whom the praftice was introduced of fiicrificing men to the 
 calves, the pretended emblems of the true God, if fo great an abomination 
 ever prevailed. But this would appear an obje6lion of no great weight to the 
 interpretation I have given of the Prophet's words, which, however hitherto 
 overlooked, is the only one they will naturally bear ; if the prevalence of the 
 pradlice were of neceflity implied in the words of the Prophet fo interpreted. 
 But it is poflible, that the calves themfelves were never fo worfhipped. But 
 that the zeal for idolatry was fo great with fome of the latter kings, that they 
 made it a condition, upon which alone they would tolerate the worfhip of Je- 
 hovah in the calves, that the worfhipper lliould join in the offering of human 
 facrifices to Moloch, or fome other idol. For if any of the Kings of Ifrael 
 iffued an edidl: of toleration, under fuch a condition; he faid, in effect, " let 
 " the facrificers of men kifs the calves." It is true, no fuch meafure is men- 
 tioned in the facred Hiftory. But the filcnce of the Hiftory is certainly no 
 confutation of any thing, to which the Prophets clearly allude as a fait. For 
 the hiftory of the kingdom of Ifrael, under the different ufurpcrs, after the 
 fall of Zedekiah, the fon of the fecond Jeroboam, is fo concife and general ; 
 that we know little of the detail of it, but what is to be gathered from allufions. 
 We have the names of the Kings in fucceflion, the length of their reigns, and 
 their principal exploits. But we know nothing of the particulars, but what 
 we gather from the Prophets, or from the more circumffantial hiftory of the 
 collateral reigns in the kingdom of Judah. Infomuch that human vi6lims may 
 have been offered to the calves, or the worfhippers of the calves may have 
 been compelled to dip their hands in the blood of Moloch's vidims ; though 
 r.o evidence of cither prafbice remains, but this allufion of the Prophet Hofea ; 
 
 which 
 
^AP. xrii. U P O N H O S E A. 149 
 
 which leaves fome decree of doubt between the two. Sacrifices to the calves 
 themfelves feem to me the more probable object: of the allufion. 
 
 When it is recolledlecl, that Solomon himfelf built a temple to Moloch, and 
 that Ahab introduced the worfhip of theTyrian Baal, in the kingdom of Samaria, 
 and that both thefe idols were appeafed with infant blood ; there is too much 
 reafon to believe, that the praftice muft have begun early in both king-- 
 doms ; although it probably was late, before it came to a height in either. . 
 And yet the lirft mention of it, in the Hiflory of the kingdom of Samaria', 
 is when the facred writer clofes that hillory, with an enumeration of the 
 crimes which provoked the judgement of God, and brought on its ruin\ Nc- 
 verthelefs, it is certain, that this abominable cuftom was of older date, and' 
 perhaps of not much older date, in the kingdom of Samaria, than in that of 
 Judah-. For, in the kingdom of Jiidah, Ahaz is the firft King, of whom we 
 read, that he adopted the pradlice. And it is mentioned, as one of the things in 
 
 which he followed the example of the Kings of Ifrael. " Ahaz did 
 
 " not that which was right in the fight of Jehovah, like David his flither. 
 " But he walked in the way of the Kings of Ifrael, infomuch that he palled 
 " his fon through the fire, according to the abominations of the hea- 
 « then ^" 
 
 I am aware, that Dr. Wells endeavours to draw the contrary conclufion from 
 this very paffage of the Book of Kings ; namely, that the pradlice of human 
 facrifices began in the kingdom of Judah firft, and was introduced in the 
 kingdom of Ifrael by Hofhea, the lafl king. The Hebrew particle q:i, which. 
 I render "infomuch that;" Dr. Wells, following our public tranflation, 
 " yea, and ," underftands as introducing a particular, in which Ahaz fol- 
 lowed not, but went beyond, the Kings of Ifrael. And I admit, that he went 
 beyond them, but ftill following their example. He went beyond them in 
 their own way. And the circumflance, in which he went beyond them, was 
 this; that he facriliced his own fon, which is not recorded of any of the Kings 
 of Ifrael. The amount of the pafTage therefore giving the particle D^lVits 
 full force is this: " But he walked in the ways of the Kings of Ifrael, iij.. 
 " fuch degree, [or to fuch a length,] that he paffed his own fon, &c." 
 
 = 2 Kings xvii. 17. ^ See Appendix^ N" II. f 2 Kings xvi. 2. 3, 
 
 Tlie 
 
15° C R I T 1 C x\ L NOTES chap. xui. 
 
 The notion, that human facrifices were introduced in the kingdom of Sama- 
 ria by Hofliea, is a conceit of Dr. Wells, founded upon nothing more certain, 
 than his own arbitrary divifion of the Book of Hofea, mentioned in my Pre- 
 fiice. According to that divifion, the firft eight verfes of this thirteenth 
 chapter belong to a prophecy, beginning with the iith verfe of chapter VII. 
 the whole of which, was delivered in the reign of Hofhci.' And fince the 
 edi6f, that the facrificers of men fliould kifs the calves, muft be underftood of 
 fome injunftion of human facrilices, which took place about the time of the 
 utterance of this prophecy ; it muft be underftood of an injunftion taking 
 place in the reign of Hofliea. And upon thefe grounds, the infamy of the 
 introdu6lJon of thofe fanguinary rites is thrown, b)- Dr. Wells, upon that 
 reign. 
 
 But the chara6ler of Hofliea, though none of tiie belt, is vindicated, how- 
 ever, from this afperfion, by the exprefs teftimony of the facred Hiitorian ; 
 who writes, that " Hofliea, the fon of Elah, began to reign over Ifrael in Sa- 
 " maria nine years. And he did that which was evil in the eyes of Jehovah, 
 " but not as the Kings of Ifrael that were before him ^" 
 
 Hofhea's doings, therefore, were not good, yet they were Icfs bad 
 than thole of his predeceflbrs. Whereas, if the abomination of human 
 facrifices had not been introduced by them, and he introduced it ; he, it is 
 evident, was wnrfe than they. Dr. Wells eludes this argument by a great 
 f^roke of verbal criticifm. For he fays, that in the disjunctive propofition 
 " Hofea did evil — but not as the former Kings," the particle " but" is to 
 be underftood, not by way of extenuation, but of aggravation ; that Hofea 
 was worfe than tiiey ; and, by being worfe, was not like them. And thus 
 having turned the meaning of this plain text of the facred Hiftorian upfidc 
 down, he triumphs, as " having fet a matter in a clear light, not afore duly 
 " taken notice of by any writer, and yet of importance to be rightly under- 
 " fl-Qod." The matter is, indeed, of importance to be rightly underftood. 
 And it is of great importance to vindicate the facred text from thefe puerile 
 fubtleties of criticifm, which leave plain readers at a lofs, whicli way to take 
 the moft familiar expreflions, wliich, by the ufage of mankind, have but one 
 meaning. Wfien two tilings are thus contrafted by the disjun^five " but," 
 
 ' a Kings xvii. i. 2. 
 
 that. 
 
CHAP. XIII. U P O N H O S E A. ,^r 
 
 that, of which the likenefs is denied, is always fet forth as the inferior, whether 
 for good or for bad, in that with refpedl to which the comparvfon is made. 
 Thus if it be faid, that Livia is beautiful!, but not lilce Julia; the meaning is, 
 that Livia though beautifull is inferior in beauty to Julia. Hippia is lafcivious, 
 but not like Meflalina. The fenfe is, that Hippia is the lefs lafcivious of the 
 two. So when it is faid, that " Hofhea did evil, but not like the former Kings;" 
 the certain and fingle meaning is, that he was lefs evil in his doings than they. 
 It is true, if we revcrfe the meaning, and fay, Livia is more beautiful! than 
 Julia; Llippia more lafcivious than Meflalina; Hoiliea worfe than his prede- 
 ceflbrs ; a difparity, though of the contrary kind, will ftill fubfift, and diffi- 
 militude miglit be predicated in the fame terms, if the expreffion were ufed 
 for the firft time. But the cuflom of fpeech, in all languages, is the other 
 way. Dr. Wells was a man of great piety, and of found learning. But his cri- 
 ticifms are fometimes more fubtle than judicious. 
 
 Upon the whole, it may be concluded with certainty, from this text of 
 Hofea ; that, in the latter period of the monarchy of the ten tribes, the pradtice 
 of human facrifices came to fuch a height, and was fo much countenanced by 
 the kiiigs and rulers, that it was either enjoined as an eflential in the worfhip 
 even of the calves ; or required of their worfhipers, with regard to other idols, 
 as the only condition upon which even that fhadow of the true worfliip wouM 
 be tolerated. The time, when this took place, cannot be determined with cer- 
 tainty ; I think it muft have been as early as the reign of Menahem ; for, from 
 the expreflions in 2 Kings xvi. 3, we may gather, that Ahaz had the example of 
 more kings of Ifrael than one or two, for the deteftable rites, which he intro- 
 duced among his own fiibjedls. 
 
 (E) I fuftained thee." "jTiyT. i. e. literally, " I knew thee," i. e. 
 
 I acknowledged thee, as my peculiar people, by my watchful! care of thee. I 
 was attentive to thee, protefting thee in all dangers, and fupplying all thy 
 wants. I know no word in our language, that fo well expreffes the fenfe of the 
 original in this place, as tliat I have chofen, " I fuftained." fVo/ua/vo'i/ crj, with 
 equal exaftnefs, expreflles the fenfe in Greek; and thefe are the words of the 
 LXX. The Syriac has ^»V. ^j pj. Whence it has been conjeftured, thai 
 yn^V^ was the reading of the copies, from which thofe two verfions were 
 
 made. 
 
j^a C R I T I C A L N O T E S • chap, xin, 
 
 .made. The conclufion, however, is rather precarious; for, with regard to 
 the LXX, their verfion exprelles what muft be allowed to be the fenfe, which- 
 ever way they red. And it is hardly a fufficient ground to alter the Hebrew 
 text that, if we were tranflating back again from the Greek into Hebrew, 
 without a previous knowledge of the adual ftate of the text, we fhould ren- 
 der sTToiy-oiivov a-e by •]'n''yT, as the word literally anfwering to it. As for the 
 Syriac, I fee indeed no reafon why he fhould ufe the word t.Kj,.i.*, ;f he 
 
 found TnyT, in his Hebrew text; fince the word yT has the fame lati- 
 tude of meaning in the Syriac dialed, as in the Hebrew itfelf But the 
 letters 1 and 1 refemble each other in the Syriac alphabet alm.oft as 
 nearly, as in the Hebrew. And if a corruption, by error of the 
 tranfcriber, is to be fuppofed in either ; it is much n.ore likely to have 
 taken place in the Syriac, than in the Hebrew. It i" more probable, that 
 the error of a fcribe has changed i^Jis^i^^ into t^^»j,^^ i i the Syriac, than 
 
 nij^iyn into "JTOn^ in the Hebrew. For this may be laid down as a general 
 maxim, deferring the attention of modern critics, who are often owcr Lafty 
 to correft the text upon the authority, or fuppofed authority, of the verfions; 
 that where the fenfe of both readini^s is the fame, as is the cafe here, and the 
 text and the verfion may be made to agree, by a flight alteration in cither; 
 the fufpicion of corruption ought rather to f^ll upon the %*erfion, than the He- 
 brew text ; confidering the fcrupulous care, carried even the length of fuper- 
 flition, witli which the latter was watched and guarded by the Jews. The 
 aroument for a facility of emendation, taken from the refemblance of certain 
 letters in the Hebrew alphabet, goes evidently the contrary way ; when the va- 
 rious reading, deduced from the authority of the verfions, is not confirmed 
 by a fmgle MS. or old edition, as is the cafe again here. The more the T and 
 n of the Hebrew alphabet are alike, the more incredible it is, that all the MSS. 
 now extant fhould give TJ^VT, as they do, if ym"^ were the true reading ; or, 
 if indeed it had been a reading at all, when the Syriac verfion, or that of the 
 
 LXX was made. 
 
 Jonathan, in this place, is fo paraphraftic, that he may feem to be no au- 
 thority for either reading. For, like the LXX, he gives what is the plain 
 fenfe of the paflage, whichever way it be rcdde. But I think the comparifon 
 of this text, and Jonathan's Targum with another text, and Onkclos's Targum 
 
 affixed 
 
CHAP, xiir, UPON HOSE A. 
 
 153 
 
 afford a very ftrong argument for the text.as it ftands "j'>ni'T'. In Dent. ii. 7. 
 Mofes fays, " For Jehovah thy God hath bleffed thee in all the works 
 "of thy hands; he knoweth thy walking through this great wildernefs." 
 mn "pn^n nnon n« ira"? n*. This paflage, and the pafTage we are upon of 
 Hofea, are much alike. The fubjeil is the fame ; the wandering of the Tf- 
 raelites in the wildernefs. The expreflions are very nearly the fame. In Hofea, 
 
 " God knew thee ." In Deuteronomy, " God knoweth thy walking." 
 
 The exprefiion of Hofea, " God knoweth thee," is thus paraphrafed by Jona- 
 than : K-iannn linom^J nvsno «3K. " I fupplied their neceflaries in the wil- 
 '* dernefs." The exprefiion, " God knoweth thy walking ," in Deuter- 
 onomy, is thus paraphrafed by Onkelos : "jD^^i "f? p3D. " He fupplied thy 
 " neceffaries." It will hardly bear a doubt, that it mufi: have been the fame 
 Hebrew word in both places, which thefe learned paraphrafls have expounded 
 by the fame Chaldee words. But, in Deuteronomy ii. 7. the word is yT>, with- 
 out any variety of the Samaritan text, or of a flngle MS, and confirmed by 
 all the verfions. We muf^ conclude, therefore, that the true reading, in this 
 text of Hofea, is the word "I DJ^Tj from the fame root. And yet, as was ob- 
 ferved with refpe6t to the words of the LXX, Ittoi^kivov crs, if we were to 
 tranflate thefe Chaldee words, which render " the fupply of neceffaries," back 
 again into Hebrew, in either place, we fliould be apt to rcfort to the root nyi, 
 rather than y-p. 
 
 I have dwelt the longer upon this paffage, becaufe I know of no inflance in 
 which an emendation, upon the bare authority of verfions, without a fingle 
 MS, and without any imperious exigence of the place, may feem more plau- 
 lible than this. And yet in this, even the apparent confent of verfions fails. 
 It is otherwife indeed when the textual reading, and the reading inferred from 
 antlent verfions, differ materially in fenfe ; and where a flrong exigentia loci ap- 
 pears to be on the fide of the verfions. In fuch cafes, I would fubmit to the 
 \'erfioiis, even without INISS. 
 
 (F) parching thirft." nnix'^n. The root ^x"? occurrs no where in 
 
 the Bible, nor any of its derivatives except this noun ; nor this noun except in 
 this place. I take the noun to be plural ; and the correA orthography to be 
 n'i-it^Yri. For the latter prophets of Soncinum of i486, with twenty-tvvo 
 MSS. of Kennicott's, and three more originally, give the perfedl word m^ix'?/!. 
 
 X The 
 
,_54 CRITICAL -NOTES chap. xiir. 
 
 The Bible of Soncinumof 1488, and of Brefcia 1494, the latter prophets of Pe- 
 faro 15 16, the Fiafil Bible (Munfter's 2d) 1586, the Bible of Hale 1720, with 
 thirty-nine MSS. of Kennicott's, give m^S^n, without the firft t Five MSS. 
 enly of Kennicott's, and no edition, give n^K^/), without either V It is pretty 
 certain, therefore, that rnni<"?n is the true form of the word. If the root n«^ 
 fignify to be thirfty, this noun, with the initial heemantic n, muft be from- 
 the hiphil of the verb, and muft fignify " caul'es of thirll." And a land of 
 fuch caufes muft be a hind which, from the nature of the foil, and other 
 circumftances, affbrding no water, produces excruciating thirft in animals. 
 The plural number is ufed only to giv^e intenfity to the lignification ; which I 
 have endeavoured to exprefs by the epithet " parching." 
 
 (G) and they were fed to the full." I fuftained thee, and iii! 
 
 confequence of my fuftaining, they were fed to the full. I remove the foph* 
 pafuk from the word r>')aif<'?n to lyi^yv 
 
 It may perhaps fomewhat illuftrate thefe two vcrfes, the 5th and 6th,. 
 if I exhibit them, in what I conjedlure to have been the metrical arrange -^ 
 ment. 
 
 Dn'7 Din fj-'ni:/ 6 
 
 The conftmdlion of the parallels is fomewhat lingular. In the fecond he- 
 miftich the verb D.TnyT", with the fuffix of the third perfon plural, is under- 
 ftood ; to anfwer "J^iyns with the fuffix of the fecond perfon fingular, in the 
 former. And the fecond hemiftich, of which the three firft words (with 
 pn''DJ'T' underftood) conftitute a complete parallel to the firft, takes an addi- 
 tional word, the verb ly^tt?"''), as a clofe,. antagonifed to the verb TTIVT, in the 
 firft hem.iftich. And this verb is taken up again, with much animation, at 
 the beginning of the next hemiftich, carrying on the fenfe, and connefting 
 the fecond diftich with the firft, and forming a quarternion of the two. The 
 peculiar character of Hofea ftill prevails, the commata; and yet the commata,. 
 •with fingular art, are thrown into a period. 
 
 — for that very reafon." This I take to be the force of p. bl'. 
 
 (H) 
 
CHAF. xiiT. UPON HOSE A. X55 
 
 (H) by the way fide." -jm by. " clofe by the way," not " in," 
 
 or " upon it." 
 
 (I) . — I will !yc upon the watch." TKiJii. the firft perfon fingular fu- 
 ture kal of the verb 11©. *' Infidiabor;" and to this efFeft the Chaldec and 
 Arias Montanus. 
 
 (K) upon the fpot." This I take to l?c in this place the force of 
 
 O'V ; " there," viz. upon the fpot where I meet them. 
 
 (L)' wild beaft." The margin of our Englifh Bible gives 
 
 *' beaft of the field," as a more literal tranflation of the Hebrew rni:?n n^n. 
 But I think " wild beaft" renders the idea of the original more adequately. 
 For the " beaft of the field," i. e. of the open country, is fo called, as diftin- 
 guiflicd from the tame domefticated beaft, that lives in inclofures and flails, 
 and aflbciates, in towns and houfes, with man. The diftindlion of the favage 
 chara6ler is better esprefled by the epithet " wild" than by the fubftantive " of 
 " the field." 
 
 (M; lliall tear them limb from limb." oypan. " Cleave them," 
 
 or "»rip them." The verb exprefTes a violent diftradlion and fevering of 
 united parts in any manner; and is to be differently rendered, with regard to 
 the particular agent and patient. When the agent is a wild beaft, and the pa- 
 tient the beaft's prey, it muft be tearing " limb from limb." *' Tearing," by 
 jtfelf, is inadequate. 
 
 (N) It is thy deftrudVion thee." ")-iiyi '<2 O "^XTiU^ "f-n©'. In the 
 
 grammatical conftrudlion of thefe words, I dift'er not greatly from the learned 
 Jews, R. Tanchum and R. Niffim. The proper name, " Ifrael," is evidently 
 a vocative, and is to be taken apart by itfelf. The four other words form a 
 lentence, with the verb fubftantive underftood. The three words, "jmyi U O, 
 with an ellipfis which muft be fupplied, make a claufe, which ftands as the 
 nominative cafe before the verb fubftantive underftood ; and "jrintt; is a noun 
 fubftantive with an affix, which ftands as a fecond nominative after the verb 
 fubftantive underftood. The fupply of the elliplis in the nominative claufe is 
 
 X a obvious 
 
1^6 CRITICAL NOTES chat. xi:r. 
 
 obvious and eafy, and the order of confrrnftion of the complete fcn- 
 tence will be this: bii'-\iD'> "jnn^^n^n] "OW^ [I'VH b'D H'n] ^1 *D. "That 
 " in me is [every thing which is] for thy help [is] thy deftru(ri:ion, O 
 " Ifrael." Rabbi Tanchum and Rabbi NifTim (as he is cited by Abarbancl) 
 take r^n'd; and tlie claufe "fnyi U ''3, as the nominative cafes. But they fupply 
 the ellipfis in the nominative claufe very differently. R. Nillim, as I gather 
 from his paraphrafe, as it is flated by Abarbanel, in this manner ; 
 
 Tiiyn [n®x Tnn] u o fnxn n^tfnian] "jnna'. And R. Tanchum to the 
 
 fame effedl. Both underfland the fentiment to be, that the caufe of the 
 deflruftion of Ifrael was his prefuming upon God's readinefs to help him. They 
 hardened themfelves in their corrupt pra6tices, in the confidence that God would 
 never give them up ; that, notwithftanding the feverity of his threatenings, he 
 would interpofe, as^ upon fo many occafions he before had done, to refcue them 
 from their enemies, when things came to an extremity. The paflage, thus iin^ 
 derftood, is a cool refleftion upon the f;ital efFe6l of GodV kindnefs upon the 
 perverfe minds of the Ifraelites. But I rather take it as an awefull threatening 
 of dereliftion, delivered in terms pathetically expreflive of commiferation, ac- 
 cording to the explanation which I have given in note (''). I have much leis to 
 fupply, to bring out this fenfe, than is neceflary for the purpofe of thejewifh expo- 
 litors; and the ellipfis feems eafier, and more natural in my way, than in theirs. 
 
 (O) Where ." "Tli*'. All the antrcnt verfions give the interrogative 
 
 •' where ?" And yet we find the authority only of a fingle MS, and that none of 
 tlie beft, for the tranfpofition of the letters to make the interrogative .Tii* in 
 its ufual form ; which could hardly be, if that were the true form of the word 
 in this place. But it is remarkable, that the LXX, the Syr. Aquila, give trs 
 again,». in the 14th verfe, where "nx can be nothing but the firftperfon Angular 
 future of the verb fubftantive : and is fo rendered by Symmachus, Vulg. and 
 St. Jerome, and in efFecft by Jonathan ; who, inflead of " I fhall be," in the 
 firft perfon, puts as ufual, " My word fhall be," in the third. Hence I think, 
 it may with certainty be concluded, that VtH, as well as rT'M, may aflc the 
 queftion about place ; and that where the former occurrs, it may be either the 
 interrogative adverb, or the verb fubflantive future, as may beft fuit the con- 
 text. The true orthography of the fecond interrogative I take to be K13^K. 
 And the force of it is, " where is he mw }" in this critical moment of danger. 
 
 This 
 
CHAr.xirr. U P O N H O S E A. ,57 
 
 This force of ^41^'•^J is exprelTed, though not adequately, by the Syr. Vulg. and 
 Jonathan. I conceive, the word alks the queftion about time ; but involving 
 a repetition of the interrogation about place. 
 
 The emphafis of the interrogation, as a reply, in angry argument, to the ef- 
 frontery of the Ifraelites not admitting their defencelefs ftate, as explained in 
 note ('), is very ftrongly expreffed in the Syriac, .| oW > ^^OO) o ^ . > 
 Ubinam j^ifur rex tuus ? 
 
 (P) forfooth." This I take to be the force of T prefixed in "jJTttnM. 
 
 (Q) Here at 7'D3U71 T place the foph-pafuk, and connedl the fix following 
 words with the next verfe. 
 
 (K) — he is of the thoughtlefs race." QDn Hb ]2 NH. Literally, 
 
 ■■ he is a fon not wife." My rendering may feem, at firft fight, paraphraf- 
 tic ; but, upon examination, I think it will be found to give neither more nor 
 lefs, than the juft fenfe of the original. DDn, as a noun, is properly dyxjvdi 
 one' that has all his wits about him, ever heedfuU of his fituations, vigilant, and 
 provident againft dangers, even remote. DDfl N^ defcribes the fterefis of 
 ciyyiwiK : one of a contrary turn of mind ; regardlefs, not only of remote 
 confequences, but even of his prefent fituation ; thoughtlefs, and fecure in 
 imminent dangers. This character, as it may be befi: expreffed in our lan- 
 guage, is " thoughtleffnefs." The word " fon," as it is ufed here, always de- 
 fcribes an individual as belonging to a clafs, diftinguifhed by a certain oc- 
 cupation or charafter, and confidered as a particular race or family. And con- 
 verfel}', the principal or head of that clafs is called, in the Bible, " the Fa- 
 " ther." I cannot find words, in the Englifh language, more exadlly ren- 
 dering the ideas correfponding to the Hebrew vv^ords, than thofe I have ufed< 
 
 (S) the aperture, or breach." in^'D. The paffage between the 
 
 bones of the pelvis burfi: open by the throes of labour. Collum Uteri. Vitringa. 
 ad If XXX vii, 3. 
 
 (T) From the power of Hell ." The Hebrew, ^v^ty ; the Greek, "Kim ; 
 
 tlie Latin, Orcus; and the Englifh, Hell; are words of one and the fame import, 
 
 fignifying 
 
158 C R 1 T I C A L N O T E S chap, xiix, 
 
 lignifying tlie place appointed for the habitation of departed fouls, in the in- 
 terval between death and the general refurredtion. The word "piXD' defcribes 
 this place as the objeft of univerfal enquiry, the unknown manlion, about 
 which all arc anxioufly inquititive. The Latin, " Orcus," names it as a place 
 enclofed within an impaffable fence {ipx.oi) ; the Greek, "aSj^;, and the Englifh, 
 Hell, defcribe it by the property of invifibility; for nothing more is included 
 in the natural meaning of thofe words. In the New Teflament, two words are 
 indifcriminately rendered, in our Englifh Bible, by the word *' Hell;" "ASj?^- 
 and Fic-^m : the latter, a word of Hebrew origin, tranfplanted into the Greek 
 language, as the appropriate name of the place of the damned ; which was 
 generally fo called by the Jews of the Apoftolic age. This ufc of the word 
 Hell, in tlie Englifh New Teftament, has impofed a fenfe upon it, quite fo- 
 reign to its etymology, and abhorrent from its more general application. 
 
 The bMi^ of the Old Teltament, and the Hades of the New, is indeed the 
 Hell to which our Lord Jefus Chrill, according to the Apoftle's Creed, de- 
 fcended. It is the Paradife, to which he conveyed the foul of the repentant 
 thief. It is the place whither his foul went and preached, to the fouls, not 
 in prifon, as we read in our Englifli Bible, but :-v (pvKaxn " in fafe keeping," 
 (if that text of St. Peter i. iii. 19. is to be underftood literally, and I know 
 not how it caji be underftood otherwife,) which one while had been difobedient 
 {d7TiSi<roi<rl OTsVO ; but, as the expreffion " one while had been" implies, were 
 at length recovered from that difobedience, probably by the preaching of 
 Noah, and before their death had been brought to repentance and faith in the 
 Redeemer to come. To thefe fouls our Lord Jefus Chrift went in his foul and 
 preached. But what could he preach to them ? Not repentance. They had 
 repented of their difobedience, before they were feparated from the body by 
 death, or they had not been found in the bundle of life. But, if he went 
 and proclaimed to them {iK^vliv) the great tidings that he had actually offered 
 the facrifice of their redemption, and was now about to enter into glory ; this 
 was a preaching, that would give new animation and aflurance to their hope of the 
 confummadon, in dtie feafon, of their blifs. And this, by tlie way, 1 take to 
 be the true fenfe of this text of St. Peter. 
 
 Another inaccuracy obtains in our Englifli Bible ; the Hebrew biN©' (Sheol) 
 being perpetually in the Old Teftament, and the Greek "hlrn (Hades) fome- 
 times in the New, rendered improperly by the word "Grave," which neither fig- 
 
 nifies. 
 
CHAP, xm, UPON HOSE A. 159 
 
 iles. The Hebrew word for the Grave is lip, and the Greek rci(pog: The He- 
 brew names of Hell and the Grave never arc confounded, nor the Greek, by 
 the facred writers. No two things, indeed, can be more diftindl. Hell is the 
 ■manfion of the departed fplrit ; the Grave is the receptacle of the dead body.. 
 Hell is often perfonilied, as it is here, by tlie facred writers ; the Grave, ne- 
 ver. The boldeft perfonifications of Hell, which occurr to my memory, are io- 
 two pafTages of the Apocalypfe. 
 
 " I looked, and behold a pale horfe ; and his rider was feated upon 
 
 " him : his name was Death, and Hell followed with him*." 
 And again, 
 
 " And Death and Hell gave up the deceafed that were in them; and 
 
 *•' they were judged, every one according to his works, and Death and Hell 
 *' were cafl into the lake of lire ^" 
 
 I am inclined to think, but I fuggeft it only to the examination of the 
 learned, without venturing to affert, that Death and Hell are always conjointly 
 perfonified by the facred writers, never one without the other. 
 
 But it is is to be obferved, that when either is perfonified, it is always in 
 the chara<Ser of an enemy of man,, and an antagoniil of the Saviour; which 
 is eafily underftood of Death, but may fecm extraordinary of the other; if 
 what has been maintained be true, that Hell, in the true import of the word, 
 as equivalent to Sheol, Hades, or Orcus, is a place of reft and comfort to the 
 departed fouls of the Saints ; which is moft certainly the cafe, infomuch, that 
 to be in this place is mentioned by St. Paul, as "a being with the Lords" 
 Neverthelefs, the happinefs of this place is certainly full afliirance of hope, 
 rather than fruition. It is a place perhaps of feclufion from the external world; 
 and the ftate of the departed Saints, while they continue there, is a condition 
 of unfinifhed blifs, in which the fouls of the juftified would not have remained 
 for any time (if indeed they had ever entered it), had not Sin introduced Death, 
 It is a ftate, therefore, confequent upon Death ; confequent, therefore, upon 
 Sin, though no part of the punifhment of it. And the refurredion of the 
 Saints is often defcribed, as an enlargement of them by our Lord's power, from 
 confinement in a place, not of punifhment, but of inchoate enjoyment only, 
 " Our Lord will break the gates of brafs, and cut the bars of iron in funder,'" 
 
 » Rev. vi. 8. * XX. 13. 14. « 2 Cor. v. S. and Phil. J, 23. 
 
 and' 
 
i6o C R I T I C A L N O T E S chap. xiu. 
 
 and fet at liberty " his piifoners of hope." And when this place of fafe keep- 
 ing is perfonified, it is, confiftently with thefe notions of it, reprefeuted as 
 one of the enemies which Chrift is to fubdue. 
 
 In this paflTage Death and Hell are perfonified very remarkably. And 
 the two perfons are threatened each with an incurable difeafe, cauling fpeedy 
 •death, to be inflidled by God the Saviour. 
 
 (V) thy peftilence." For ^"•^2^, the latter Prophets of Soncinum 
 
 (i486) ; the Bible of Soncinum (1488) ; the Bible of Brefcia (1494) ; ninety- 
 leven MSS. of Kennicott's, among them the oldefl and the beft, one more 
 originally ; twenty-five MSS. of De Roffi's, and four more originally, give 
 TITI in the fingular. This I adopt as unqueflionably the true reading. The 
 verfions (although all mis-tranflate, except Symmachus, St. Jerome, and 
 the Vulgate) all give the noun in the fingular, except Aquila, and the fifth 
 Greek. "12T, in the fenfe of the plague, peftilence, or deftruxftion, is never 
 ufed in the plural number. 
 
 ^W) thy burning plague." "jStap. The word 30p occurrs only ia 
 
 four places ; of which this is one. The other three are, Deut. xxxii. 24. Pf. 
 sci. 6. and If. xxviii. 2. In Ifaiah, the connections of the word are not fuch 
 as to point out any fpecific meaning. It is put in appofition with ly:; ; but 
 whether as an adjective agreeing with "ly© as a fubflantive ; or as a fubftantivc 
 in the genitive cafe after ny^:? ; or a noun fubfirantive, with which ly'vi? agrees 
 as an adjedlive ; appears not from any thing in the context. All that can 
 be coUedled from this paflTage is, that ^D? is fomething which may be con- 
 neCled, either as caufe^ efteeSt, or concomitant, v/ith tempefl:. But in Pf. xci. 
 it is connedled, as it is here, with "im ; and properties are afcribed to each, 
 which Ihew the difference between the two ; and, fince it is certain that -)21 
 is fome kind of mortal difeafe, lead to the precife meaning of each. The 
 Holy Pfalmift, fpeaking of Jehovah's protedlion of MeflTiah, fays to Mefllah, 
 " Thou fhalt not be afraid for the terror by night, for the arrow that flieth 
 " by day : onnu Tlty* nOpD ■?"?n'' bssn -I3"ta. For the Deber that goeth on in 
 <' darknefs, for the Cheteb which wallcth (or depopulates) at noon day." No 
 one, in the leafi; converfant with the ftile of facred poetry, can for a moment 
 doubt, that Dd'cr and Cheteb are things of the fame kiiul. But Deler is a 
 
 d i feafe ; 
 
GHAP. xnr. UPON HO SEA. i6t 
 
 difeafe ; Cbctdb ihcvefore is a difeafe too. And, by the defcription here given 
 of each, Debet vi the putrid plague fever, which ufually makes its fatal pro- 
 grefs in the dead of night, while the patient is in fleep. Cheteb is the dreadful! 
 folftitial difeafe, which in the tropical climates, and, in fome rare inftances, 
 in our own, in the extreme heat of harvefl fmites fuddenly in the open air and 
 at noon-day, and kills either at once, or in a few minutes, by a putrefcence of 
 the juices, of the living bod)'', almofl inilantaneous. The difeafe is fo rare in 
 thefe high latitudes, that we have no name for it in our language ; nor had 
 the Greeks in theirs. Our public tranflation, therefore, is content with the 
 very general word " deftrudlion," and all the Greek interpreters give llrange 
 paraphrafes. 
 
 The fenfe of the word, which we deduce from the ninety-firft Pfalm, is con- 
 firmed by the ufe of it in Deuteronomy xxxii. 24. where it is mentioned along 
 with e)©~i, another malignant inflammatory difeafe. 
 
 And novv it will be eafy to expound the 3tDp "y^^ of Ifaiah ; though, for want 
 of a word to render ntop, it is impoflible to tranflate it. 3l3p ly^ is the tem- 
 peft, which often happens in the feafon of thofe extreme heats, in which the 
 3t2p takes place ; and is therefore a concomitant of the Cheteb. 
 
 " Solftitial tempefl" would perhaps be the beft Englilli for the phrafc ; not 
 that 3Mp fignifies folftice ; but it might be put in this place to mark the fea- 
 fon, when fucli tempefts ufually take place ; which is, in fadl, the folftice. 
 
 Of the four pafTages in which the word occurrs, this text of Hofea novv 
 remains. And fince the words Deber and Cheteb are connedled here, j ift as 
 they are in the 91ft Pfalm. ; it cannot reafonably be doubted, that they are to 
 betaken here, each in the fame fenfe as .in the Pfalm; efpecially as no fenfe 
 of either can be found, which better fuits this place. I give therefore " burn- 
 " ing plague," for nJ3p, not as an adequate exprefiion, but the beft I can 
 devife. 
 
 The LXX render 3ap by yiiv]:iov ; and the Syriac by a word of the fame 
 meaning. Others would have "j"i2T render Kvjjpov. And, if this were admitted, 
 it would follow that UDp muft be fomething of the fame kind, and would not 
 be ill rendered by the fame word. And the learned Rivetus, in fupport of the 
 LXX, goes fo far as to fay, " Quicquld pertundendo & perfodiendo repentc 
 " penetrat impetu vehementiflimo, ut cufpis acuta folet, id Ebraeis nomine iilo 
 " [nomine Slop] defignatur." Of what Hebrews does he fpeak ? Of the 
 
 X facred 
 
162 CRITICAL NOTES 
 
 CHAP. XIII, 
 
 facred writers ? I demand the place, where any one of them applies the word 
 in that fenfe, or in any fcnfe but as the name of a difeafe ? No fuch place is 
 to be found. Are the Rabbinical writers the Hebrews, of whom Rivetus fpeaks ? 
 What he fays, can be faid of no other Hebrews. But to interpret the He- 
 brew of the Holy Bible, by the ufe of words in the Rabbinical writings, is 
 juft what it would be, to attempt to explain Homer's words by the fenfes of 
 words in modern Greek. 
 
 As to the word in, I deny that in the Bible-Hebrew it ever flgnifies " a 
 '* fting." The noun milT indeed fignifies a bee ; and bees have flings. But 
 neither mm, nor any other word derived from the root in, fignifies the 
 fling of a bee in any one paflage in the Bible. But we are told, that in the 
 Arabic language, Daborah fignifies " the fpur of a fighting cock," a lenfe 
 which the Greek Kiv]oov alfo bears. Granted : but why muft we refort to the 
 Arabic for new fenfes of Hebrew words, when the well known genuine Hebrew 
 fenfe fuits the purpofe of the facred writer full as well, if not better ? Who- 
 ever takes the trouble to examine the antient verfions, in the four paflages 
 where the word lap occurrs, will find that the tranflators were put to their 
 fhifts for a fpecific meaning ; they had no difcernment of the true meaning of 
 the word, and their renderings are of no authority. 
 
 But the anxiety to fuftain yJifj^ov, as the true rendering of one or other of 
 the two words, a^p or in, has arifen, I believe, from an opinion which has 
 long prevailed in the Chriftian Church, tl;at the animated exultation of the 
 Apoftle St. Paul over Death and Hell, at the latter end of the 15th chapter of 
 the Firft to the Corinthians, is a citation of this pafliage of Hofea ; and this opinion 
 is, for the moft part, connedled with a perfwafion, that the Apoftle citing muft 
 reprefent the Prophet's words with the greateft exa6lnefs. But we are not to 
 afiumc, that the Apoftle cites a particular paffage; and then to conclude, that the 
 Apoftle's fuppofed citation gives the only true fenfe of the Hebrew words, 
 which it is our bounden duty, by all contrivances and exploits of criticifm, 
 to bring out of them. We fhould firft enquire, whether he cites or no ; and if 
 it fhould appear that he cites, it might ftill be reafonable to enquire, whether 
 the general meaning of the Prophecy might not be fulficient for his purpofe ; 
 or with what degree of accuracy it was necefl'ary to his argument, that he fhould 
 reprefent the Prophet's words. 
 
 Now, 
 
CHAP. XIII. UPON HOSEA. 163 
 
 Now, upon the moft mature conlideration of the matter, I am perfwaded 
 that tlic Apoftle's triumphant exclamation, " O Death, where is thy firing ? O 
 " Hell, where is thy vi6lory ?" is an allufion, indeed, to this text of Hofea; 
 an indiredl allufion, but no citation of it. The prophecy which the Apoftle 
 cites, as one which would receive its completion in the general refurrecftion at 
 the laft day, as a faying " that is written," whicli lliall then be brought to pafs; 
 this prophecy is written in If. xxv. 8. and no where e'fe. And this prophecy, 
 which he cites, he cites with precifion. And it may be ufefull to obferve, 
 that he cites it not according to the verfion of the LXX. He tranflatcs the 
 Hebrew text verbatim, in contradiction to the verfion of the LXX. For the 
 verfion of the LXX, in this place, is fo wretchedly and abominably erroneous, 
 that the fenfe it gives is exacftly the reverie of the fenfc of the Hebrew text. 
 
 The Apoftle having cited this prophecy of " the fwallowing up of Death 
 " in victory," and, looking forward to the great event, which he men-tions as 
 tlie yet future completion of it, breaks out in thole words of triumph, which 
 allude to this text of Hofea. Death and Hell are perfonified and aportrophized, 
 both by the Prophet and by the Apoftle. The purport of the apoftrophe, both 
 with the Prophet and with the Apoftle, is to fet forth God's dominion over 
 Death and Hell, and his merciful! purpofe of deftroying both the one and the 
 other. This is categorically afferted by the Prophet ; it is indiredlly afferted, 
 by the Apoftle, in the fhape of an interrogation. But in the Prophet we have 
 no mention of the fting, with which Death is armed in the Apoftle's imagery ; 
 none of victory, by the name of vidlory. On the other hand, in the Apoftle, 
 we have no mention of the peftilence, and the burning plague, to be inflidted, 
 according to the Prophet, upon Death and Hell by God the Saviour. 
 
 It may feem, that the refemblance between the words of the Apoftle and the 
 text of the Propiict, upon this comparifon, turns out to be fo very general, 
 as to leave room to doubt, whether fo much as an allufion was intended. 
 But I am perfwaded, that an allufion was intended : and my perfwafion refts 
 principally upon thefe two reafons. 
 
 I. It is hardly to be conceived, that when the Apoftle's difcourfe led him to 
 refer to prophecies of the final abolition of Death and Hell, this pafTage of the 
 Prophet Hofea fliould not come to his mind ; which, for the boldnefs of its 
 imagery, is far more ftriking than the paflage of Ifaiah which he cites ; which 
 
 y 2 for 
 
i64 CR ITIC A L NOTES chap. xin. 
 
 for that very reafon perhaps he cites in preference, as being more expHcit and 
 perfpicuous, becaufe lefs figured and adorned. 
 
 2. Notwithftanding tliar a general refemblance only is to be found between 
 the Apoftle's words and the Hebrew text, thefe words of the Apoftle are an 
 exa6l literal renderrfig in Greek, of the Syriac verlion of that Hebrew text : 
 except that the words " fting" and " vidtory," in the Apuftle have changed 
 places. 
 
 It would be much in the tafte of modern criticifm, to lay hold of this cir- 
 cumftance as an argument for the antiquity of the Syriac verfion of the Old 
 Teftament. To hold up that verfion, as fandioned in this paffage, by the 
 Apoftle's citation, as a true rendering of the original ; and then to go to work 
 with the Hebrew text, and, covering our own bold facrilege under an arraign- 
 ment of the careleflhefs of fcribes in general, and the bad faith of fome (a 
 heavy cJiarge, even againft our adverfaries the Jews, to which the candid will 
 liften with great caution), to alter the text, till it fhould become a mere tranfla- 
 tion of the Syriac, and give it out, in that altered ftate, as the text of the 
 Holy Prophet reftored ! 
 
 But, on the contrary, readily fubfcribing to the high antiquity, and general 
 excellence of the Syriac verfion, I fv;ruple not to maintain, that in this paflage 
 it is inaccurate. I deny, that the Apoftle's citation of it is any argument that 
 he entertained a different opinion of it, or gives it the leaft fandtion as an ac- 
 curate tranflation of the Hebrew words. For the ftate of the cafe is plainly 
 this ; that the general meaning of the prophetic text was all that was requifite 
 for the purpofe of the Apoftle's difcourfe. Nothing depended upon a clofe in- 
 terpretation of the words. And the general meaning the Syriac verfion gives ; 
 the full meaning, with lefs force, in my judgement, than the original; ftdl 
 with force, ard with the grcateft perfpicuity. And there is this particular cir- 
 cumftance in it, which might incline the Apoftle to prefer it, upon this occa- 
 fion, to a more precife tranllation of the original, which he certainly could 
 have o-iven. The form of the fentence in the Syriac is fuch as would readily 
 admit of being interwoven into the Apoftle's difcourfe, fo as to make a part 
 of it ; not in the ftifFform of a quotation, but as the Apoftle's own expreftion 
 of his own fentimcnts. With his mind full of the general refurredlion, and of 
 the prophecies relating to it, he gives utterance to his own feelings of joy and 
 exultation in words taken from the Syriac verfion of Hofea's text ; which are 
 
 better 
 
CHAP. xiii. UPON HOSE A. t6 
 
 
 
 better fuited to that purpofe, the purpofe of being ufed as the Apoftle's words, 
 than Hofea's own words. In this manner of adopting the words of the Syriac 
 verfion, certainly no approbation is involved of its verbal accuracy. 
 
 St. Jerome, who knew nothing, I believe, of the Syriac verfion, feems to 
 have entertained a notion of the Apoftle's allufion to the Prophet not very dif- 
 ferent from mine. In his Comment upon Hofea, having affirmed that the 
 Apoftle St. Paul underftands this text of the refurreftion of our Lord (he 
 fhould rather have faid, of the general refurre6lion, as the efFeft and confe- 
 quence of our Lord's) he adds, " Itaque quod ille [fcil, Apoftolus] in refur- 
 " redlionem interpretatus eft Domini, nos aliter interpretari nee pofTumus nee 
 " audemus." Where obferve, he is not fpeaking of the verbal accuracy of 
 the tranflation ufed by the Apoftle, as if that were not to be meddled with ; 
 but of the application of the Prophecy in its general meaning. The Apoftle 
 having made the application, the Holy Father fays he fubmits implicitly ; and 
 would not venture to apply it otherwife, if he could. But of the verbal accu- 
 racy of the tranflation, in this- place, he fays nothing. In another place, in his 
 comment upon the 14th chapter of Ifaiah, he difcovers his opinion upon that 
 point. For he fpeaks of the Apoftle's triumphant exclamation, as the Apoftle's 
 expreffion of his own fentiments, arifing in his mind upon his meditating 
 within himfelf upon Hofea's words. " Unde & Apoftolus Paulus, interfe6td 
 " morte, ad quam per Ofee fermo propheticus loquebatur, ' Ero mors tua, 
 " o mors, ero morfus tuus inferne,' loquitur ad earn, ' Ubi eft mors contentio 
 *' tua, ubi eft mors ftimulus tuus?'" It is not to my prefent purpofe, to re- 
 mark on the variations from the Greek text of the New Teftament, as it noW' 
 ftands, with which St. Jerome cites the Apoftle's words. But what I would obferve, 
 is this. That he evidently reprefents the Divine Speaker in Hofea, as addreffing 
 Death in certain words ; and the Apoftle, as addreffing Death in other words. 
 He reprefents the Divine Speaker in Hofea, as addreffing Death yet alive ; the 
 Apoftle, as fpeaking to Death lying dead before him. He. conftders the Apoftle 
 therefore as uttering fentiments of his own, in words of his own. He was not 
 aware, I believe, that the Apoftle borrowed his words from the Syriac verfion 
 of the words in Hofea. But this makes no diff'erence. He muft have confi- 
 dered the Apoftle's exclamation as an allufion only to the Prophet, not as a ci-- 
 tation of any thing m.ore than the general fenfe ; much lefs as an accurate 
 
 tranflation J. 
 
i66 CRITICAL NOTES chap. xiu. 
 
 trAnflation, which it were impious not to receive, as giving the fenfc of the 
 Hebrew words with more certainty than the Hebrew words themfelves. 
 
 I cannot clofe this long note, without briefly animadverting on the plauiible, 
 but fallacious, dodtrine of fandlion, fuppofed to be given to the antient verfions 
 of the Old Teftament, by the citation of particular paiiages from them in the New. 
 
 And, with refpecl to the Septuagint in particular, in behalf of which this 
 fanftion is mofl: frequently pleaded ; I obfer\ e, that what is generally affumed 
 upon this fubjedt is not true. Namely, that the citations of texts of the Old 
 Teftament in the New are always from this verfion. This affumptlon, I fay, 
 is not invariably true. l"he inftances, in which it fails, are many. I have men- 
 tioned one very remarkable inftance ; and I could produce many more. 
 
 I fay, fecondly, that upon the fame principle, that a citation of the Old Tefta- 
 ment by the infpired writers of the New, according to that particular verfion, is to 
 be taken as a fandtion of the verfion ; the citation of a text, not in the words of 
 the LXX, moje particularly in words tliat give a fenfe direcTlly oppofite to 
 their fenfe, is a reprobation of the verfion. And lince the infpired writers of 
 the New Teftament cite fome pafl;ages according to the LXX, and fome not 
 according to the LXX ; it follows, that they fandion the verfion in fome paf- 
 fages, and reprobate the verfion in others. And neither the fandlion nor the 
 reprobation muft be extended farther, than to the particular texts cited. In the 
 texts not cited, we have no judgement of the infpired writers of the New Tef- 
 tament upon tlie merits of the verfion. And as thefe uncited texts make cer- 
 tainly the far greater part of the wliole book ; I Ihall contradi(Sh no Apoftle, 
 or infpired writer, if I afiTert, as I do, of the Septuagint generally, that an- 
 tient, refpedlable, ufefull, and valuable, as it is, and in many parts excellent; 
 it is not, upon the whole, to be put in competition, for verbal accuracy, either 
 with our own public tranflation, or with the Vulgate. 
 
 But, thirdly, I go further. I contend, that even with refpedl to the par- 
 ticular pafiTages cited in the New Teftament, according to the verfion of LXX ; 
 we are not always to conclude, that the citation implies the citer's appro- 
 bation of the verbal accuracy of the tranflation, even in the inftance of the paf- 
 fage cited. This will be indeed a juft conclufion, if a faithfull reprefentation 
 of the phrafeology of the original be requifite for the purpofe of the citer. 
 But if the general meaning of the paflage cited is fufficient, which, for the 
 moft part, is the cafe ; no fanc'lion of any thing more than the general meaning, 
 
 which 
 
CHAP. xiir. UPON HO SEA. 1^7: 
 
 which is often very adequately given in a very loofe, and with refpedl to 
 words, even an erroneous tranflation, can be inferred from the citation. For 
 it certainly became the wifdom of the Apoftles to cite the Old Teftament, ac- 
 cording to the verfions moft in ufe and credit in their time, however defe^^ive 
 in verbal accuracy ; provided they found in them the general meaning : except 
 indeed in thofe few cafes, in which their argument turned upon the wording of 
 the original. It was no part of the duty of the holy Apoftles and infpired 
 preachers, to edit a corredl Greek tranflation of the Old Tefl:ament, or to five 
 critical notes upon the extant verfiona. 
 
 (X) I place the foph-pafuk at bMi'tJ, and make the three words that follow 
 the beginning of the 15th verfe. 
 
 " No repentance is difcernible to my eyes !" literally, " Repentance is 
 " hidden from mine ej^es." I cannot be perfwaded, that this can poffibly fig- 
 nify, that God's mind would never change, with refpedl to his declared 
 purpofe of aboliflnng Death and Hell, notwithftanding the immutability 
 of that declared purpofe. It is pertinently remarked by Houbigant, that 
 the internal puipofes or afFedlions of the mind of any perfon cannot be re- 
 prefented as an objeft of vifion, to that perfon. It cannot be faid of them, 
 that, to the perfon himfelf, they are either vifibleor invilible. The repentance, 
 or change of mind, faid to be feen, or not feen, muft be the external ligns of 
 repentance feen, or not feen, by one perfon in another. I cannot, however, 
 agree with the learned Houbigant, that the fenfe of the paffage is a dreadfuil 
 denunciation on the part of God, that he will fhut his eyes againfl: repentance, 
 and pay no regard to it. The fentiment is horrible. No fuch declaration is 
 to be found in the whole Bible ; but repeated declarations of the contrary pur-- 
 port. It is aftonifhing, that fuch a notion could drop from the pen, or in- 
 deed enter the mind of a writer of Houbigant's piety, and fo converfant in the 
 Holy Scriptures. The words are evidently words of complaint on the part of 
 God, as I have explained in note (1), that no figns of repentance were to be 
 found, by his all-fearching eye, in Ephraim. This fenfe arifes fo clearly from 
 the Hebrew words, when the fentences are properly divided, and is fo much 
 more to the purpofe than any other, that nothing but an erroneous divilion 
 could have kept it out of fight. 
 
 (Y) 
 
i4S CRITICAL NOTES chap. xni. 
 
 (Y) — — favage beafts." CnN*. So I would point the word (not 
 
 CHK) ; and take it as in If. xiii. 21. 
 
 (Z) Eaft-wind — blaft." O'lp nin, or onpn n"n, is the Eaft- 
 
 wind. But DHp by itfelf, without rni, is often put for the Eaft-wind ; almoft 
 as often, as in , apportion with ni"). And in Ifaiah xxvii. 8. the two nouns are 
 put feparately, as they are here, as different appellatives of the fame thing, 
 
 anp Dvn niypn inna. 
 
 (AA) fhall He." Kin. An emphatic pleonafm of the pronoun at 
 
 the end of the fentence. See chap. v. 14. and xi, 2. 
 
 CHAP. XIV. 
 
 (A) 1 AKE with you words." The phrafe feems very fimilar to that 
 " he took up his parable'," i. e. he alTumed his prophetic ftyle. And it 
 ieems, in both cafes, to refer to a fet form of words. For it is remarkable, 
 that the exordium of every one of Balaam's efFufions is a form ; defcribing, in 
 a highly-adorned ftyle of amplification, the privileges of the prophetical of- 
 fice; or delivering certain folemn yvujjxai, which might fuit almoft any occafton 
 of prophecy : and the reforting to thefe fet forms is " taking words" or " taking 
 *' up the parable ;" a phrafe, however, that might be ufed, to exprefs only 
 the aflumption of the peculiar ftile of the prophetic fong. The formal proem 
 of the laft of Balaam's effulions is by far the moft ftriking. 
 
 • Num. xxiii. 7. 18, xxiv. 3. ij. 
 
 " Then 
 
CHAP. XIV. U P O N H O S E A. 169 
 
 " Then he took up his parable, and faid% 
 
 " Balaam, the fon of Beor, hath faid, 
 
 " Even he hath faid the man of the fecret eye ••, 
 
 " He hath faid who heareth the fpeech of God, 
 
 " And knoweth the knowledge of the Moft High. 
 
 " He feeth the fcene of the Almighty, 
 
 " He is laid at his length % and his eyes are fet open." 
 
 The exordium of the preceding fong (the third) is the fame, with very 
 little difference ; an amplification of the prophetic gift. 
 
 That of the fecond is different ; but ftill it is much of a fet form, compofed 
 of general yvw^«/. 
 
 ♦' Then he took up his parable, and faid '^, 
 
 " Rife up, Balak, and hear, 
 
 " Give ear to me, O Son of Zippor. 
 
 " God is no man, that he fhould lie, 
 
 *' Nor fon of man, that he fhould repent him. 
 
 " Hath he faid, and fhall he not perform ? 
 
 " Or fpoken, and fhall he not eftablifli ?" 
 
 * Num. xxiv. 15, Src. 
 
 *" ]'J?n DDty "in^H- I take CDHE') which, occurrs only in this place, to be an unufual 
 orthography of the word CDDD) abditus, intus abfconditus. The Holy Pfalmift fays (li. 8.), 
 " Behold, thou delighted in truth in the inward parts, and Ihalt teach me wifdom 
 " DHDi.' " '■? ^<^" M^iiru, as Mr. Parkhurft well explains it. So the prophetic gift, fore- 
 feeing things to come, is here defcrlbed, under the image of a fecret internal eye. And in 
 the fame language, JEfchylus makes Oreftes, in the Choephorse, defcribe the oracular prefcience 
 of Apollo. 
 
 O^uvla \a^v^lv (V ffxoTW yufji^v y o^fvu. Line 203' 
 
 « laid at his length." This intimates, that when the ecftacy feized him, he ufually 
 
 fell down in a trance ; and the emblematical fcene was forced upon him> while he lay in that 
 ftate. 
 
 * Num. xsdii. 18, &c. 
 
 Z The 
 
17° CRITIC A.L NOTES chap. xiv. 
 
 The exordium of the firft fong is far more fimple, being nothing more than 
 adiftich; but ftill it has the air of fet form, and, mutatis mutandis, might 
 ferve any fuch occafion. 
 
 " Then he took up his parable, and faid^, 
 
 " Me iiath Balak brought from Aram, 
 
 " The King of Moab from the mountains of the Eaft." 
 
 TJiat fet forms were in ufe in the earlieft ages, upon all folemii occafions, i§ 
 evident, with refpedl to the Jews, from Holy Writ ; and with refpe<5l to the 
 Heathen, from the poets. Miriam's Song of Thankfgiving is evidently a ftudied 
 compofuion, fet to mufic, and performed in parts, according to a pre-con- 
 certed plan, by her and the chorus of attending virgins. In the Book of 
 Numbers, a form of words is prefcribed, in which the priefts were to blefs the 
 people ''. In the Book of Deuteronomy'^, a form of prayer and confeflion is pre- 
 fcribed, to be ufed by every Ifraelite that prefented his firft fruits, and at the end 
 of his tithing. Part of the 105th Pfalm, with the 96th, is a form of thankfgiving, 
 which " David delivered into the hands of Afaph and his brethren" upon the occa- 
 Iion of bringing up the ark from the houfe of Obed-Edom, and placing it in 
 the tent that David had pitched for it. Solomon's prayer, at the dedication 
 of the Temple '', is moft evidently ftudied compofition, Jehoftiaphat's ', 
 when he proclaimed a faft, under the terror of the powerfuU confederacy of the 
 Moabites and Ammonites. And the Priefts and Levitcs, which upon this oc- 
 cafion attended the army, praifed Jehovah in a fet form of words. The fervice 
 of the temple, reftored by Hezekiah ^, was certainly according to the fettled 
 form of an antient ritual ; in particular, the Levites were commanded by the 
 King " to fing praife unto Jehovah with the words of David the King, and 
 " of Afaph the Seer." Upon the return from-the captivity, when the founda- 
 ^ tions of the Temple were laid, the Priefts and Levites attended in their facred 
 veftments, the Priefts with their trumpets, and the Levites with their cymbals, 
 to " praife Jehovah after the ordinance of David King of Ifrael." And their 
 
 » Num. xxiii. 7. '' Num. vi. 23 — 26. ' Chap. xxvi. 5 — 10. and 13 — i^. 
 
 * I Kings, YJii. 22 — 5J. 2 Chron. vi. 12 — 42. I 2 Chron. xx. ' 2 Chron, xxix. jo. 
 
 praife 
 
CHAP. xir. UPON HOSE A. 
 
 171 
 
 praife was In David's fet form of words, " Give thanks unto Jehovah, be- 
 *' caufe he is good; becaufe his mercy toward Ifrael endureth for ever\" 
 Such proof we find of the ufe of forms of worfhip among the Jews from the 
 earliefl: times. 
 
 Among the Heathen, the thing is unqueftionably proved by the Orphic 
 Hymns, as they are very improperly called. They arc, indeed, fet forms of 
 invocation of the feveral Deities, which were the objeft of worfliip to the 
 Greeks. In Homer it is very remarkable, that in the two prayers of Chryfes, 
 the one imploring the vengeance of Apollo on the Greeks, after Agamemnon's 
 refufal of the proffered ranfom of his daughter ; the other, folliciting the 
 Gods bleffing on the Greeks, when his daugliter was reftored ; the prefatory 
 invocation is nearly in the fame words in both, and much in the flile of the 
 Orphic fervlces, addreffing the God by his various titles. 
 
 'KKv^i [J.SV, ApyvpoTO^', og "Kpva-yjv ccjji'pt^iQyiKocgf 
 
 ^l^ivSiv. II. A. 36. and 451, 
 
 Butj what is more remarkable, in the body of the prayer the exprefTions 
 feem to be as much the fame, as the difference in the matter of tlie petition 
 would allow. 
 
 (B) So St. Jerome underftood this petition. " 'Omnem aufer iniquitatem & 
 " accipe bonum.' Nihil languorls in nobis 8c ruinae priftlnae derelinquas, ne 
 '* rurfum mali feminis puUulent redivlva plantaria. ' Et accipe, inquit, bo- 
 " num. Nifi enim tuleris mala noflra, bonum tibi quod offeramus, habere 
 *•* non poffumus.' " Diodati's expolition is to the fame purpofe^ 
 
 (C) bullocks our own lips." No figure is more familiar in the 
 
 Hebrew language, than that fort of metonymy, which puts the caufe^ or 
 inftrument, for the effe6l ; lips for words uttered by the lips. For the lips are 
 a priticipal inflrument in the articulation of words. It is very remarkable, 
 however, that the word nsty, " lip," when put for words uttered with the lip, 
 feems peculiarly applied to fet forms of words in public worfhip. The Prophet 
 Ifaiah, fpeaking of the introduction of the true worlTiip into Egypt, fays, 
 '* In that day fliall five cities In the land of Egypt /peak ihe Up of Canaan ^ ;'' 
 
 » Ezra iii. 10. 11. •> If. xix. iS. 
 
 Z 2 * that 
 
172 CRITICAL NOTES chap. xiv. 
 
 that is, as appears by the context, adopt the forms of public worfliip iifed 
 by God's true church in Paleftine. The Prophet Zephaniah, fpeaking of the 
 final converfion of all the nations of the earth, fays, " In that day I will turn 
 *' to the peoples :i pure Up (miia n34>), that they may all of them call upon 
 "the name of Jehovah^;" where a pure lip evidently fignifies a form of 
 worfhip purged of all corruptions. It is ufed very remarkably in this fenfe in 
 
 Pfalm xii. 5. " Our lips are our own." The fubjet'il of that Pfilm is 
 
 Free-thinkers; their learning, audacity, and final excifion. The Pfalmift, 
 drawing thefe gentlemen to the life, makes them fay, what they are heard to fay 
 daily — " our lips are our own ;" i. e. we have a right to choofe our own way of 
 worfhip; to worfhip what we pleafe, as we pleafe, or not to worfhip at all, 
 if that fhould beft pleafe us. In Pfalm Ixxxi. 6. it is faid of the land of 
 Egypt, as we read in our Englifh Bible, " I heard a language that I under- 
 *' flood not." But Jehovah being the fpeaker, this, as has been obferved by 
 the learned Julius Bate, muft be an erroneous tranflation. Indeed, the literal 
 rendering is, " A lip which I acknowledged not (i. e. a worfliip which Idifap- 
 " proved) I heard." The fenfe feems to be, that even Ifrael, in his ftate of 
 fervitude in Egypt, was compelled to take part in corrupt and idolatrous rites. 
 Upon a review of all thefe paflages, had I rendered the words of Hofea, 
 
 «' bullocks, our devout confeffions," I think I fhould have been juftified 
 
 by the peculiar ufe of the word r\S^ in fo many places. But I choofe to ad- 
 here to the literal rendering of the Hebrew words ; as the metonymy, though 
 in this infl:ance fomewhat harfh in our language, is abundantly perfpicuous. 
 With what view, the worlliip of the Father in Spirit and in Truth is repre- 
 fented, under the image of bullocks facrificed, I have fhewn in note (^). 
 
 A fli<Tht inaccuracy in our public tranflation, which, departing not a tittle 
 from the fenfe, but in a minute'circumftance from the conftrudlion of the He- 
 brew, renders, " calves oj our lips," as if " lips" were the latter of two 
 
 noun fubflantives, which ought to be exprefTed in the genitive cafe in our lan- 
 guage, and ought in the Hebrew to induce the conftrudl form upon the preceding 
 fubfl:antive ; this flight inaccuracy has occafioned this remark of Archbifhop New- 
 come, tojuflify an alteration of the text, which he adopts. " The phrafe as it 
 fiiands is not Hebrew ; becaufe Dn3, the calves, fliould be injlatu conpu£lo. 
 
 ' Zeph. iii. 9. 
 
 " Jof. 
 
CHAP. XIV. UPON HO SEA. 173 
 
 " Jof. Mede, p, 282. and Le Clerc, on Hebr. xiii. 15. read, Ij''/isiyi3 — fruit 
 ''from our lips ; 6 Ar. read, the fruit of our lips ; and Syr. the fruit of your lips ; 
 " as if they omitted D. See Hebr. xiii. 15." 
 
 Had the learned Primate forgotten all the inftances, that are produced by the 
 Jevvifli grammarians, of an enallage of the fiatus abfolutus 3.nd JIatus conji/udus, 
 and the oppolite ? And is not this an anfwer to the formidable objeftion of 
 the NOT Heerew of the phrafe .? Perhaps indeed, when the inflances of 
 fuppofed enallage come to be examined, it will be found that many of them 
 are to be folved by an elliplis (which was Kimchi's opinion of them all), and 
 that others are reducible to a cafe of limple appofition, in which the Jlatm 
 conJlruSius would be improper. Not to enumerate fpecific inftances, this will 
 be the cafe, where the two fubftantives are only different appellatives of the 
 fame thing, in different refpedls. Thus D''D'7tI? a^niT' are two appellatives of 
 the Hime thing ; the one a generic, and the other a fpecific name, in perfeft 
 appofition. And this I take to be the very cafe here : D''")3 and I^TlBiy are 
 two appellatives of the fame thing, in different refpecfts : of prayers as arti- 
 culated ; and of prayers under the image of animals facrificed, becaufe offered 
 to God. And thefe two appellatives of the fame thing are properly put in 
 perfedl appofition. This I take to be the truth of the conflrudlion in this 
 place. 
 
 But if an enallage of the two flates of nouns, the abfolute and the conftrucH: 
 is ever to be admitted (and perhaps it would be difficult to reduce every in- 
 ftance of it to ellipfis, or to appofition), I afk, in what inftance it may with 
 more reafon be admitted, than in D''")3, the plural of "|3, a bullock? which, if 
 according to the rule of conflrudtion it were to drop the final D, would not 
 be diftinguilliable by the letters from the noun fubftantive fingular 1^3, fruit. 
 And in fadl, upon a diligent invefligation, I cannot find D'lB, the plural of 
 13, in the conflrudl flate in the whole Bible, except in one inftance ; in which 
 it is conftru6ted with a pronoun fuffixed, and the context renders it impolfible 
 to miftake the meaning of the word. This inftance occurrs in Jeremiah L. 27. 
 The fubjedl is the deftrudion of Babylon, Jehovah himfelf leading up the ar- 
 mies to the attack ; "for this was the work of Jehovah of hofts in the land of 
 " the Chaldeeans. Come againft htr fro?n the utmofi border — open her fattening 
 
 ' Exod. xxiv, 5. 
 
 ''ftalls-^ 
 
174 CRITICAL NOTES chap. xiv. 
 
 "■^ ft alls — rflB ^D U">n. Slay all her bullocks — let them go down to tkc 
 " flaughter." 
 
 No emendation therefore is neceflary in this text of Hafea, to wipe off the 
 imputation of " Not Hebrew," And if no emendation is neceflary, Le Clerc's 
 propofed alteration hardly defcrves further notice. I mufi: juft however re- 
 mark, that although the prefix D is often ufed as the prepofition of the efficient 
 or the procreant, no inftance is to be found of the word ^13 in this conftruc- 
 tion. In juftice to the memory of Jofeph Mede, it muft be remarked, that 
 it is by fome inadvertency, that his authority is cited in fupport of Le Cluic's 
 reading. Jofeph Mede fays but little about this text ; but what he fays i.s to 
 the contrary c&St. In Book I. Diicourfe XLIX. upon the Nature of Ofier- 
 ings, &c. Mede fliys, that " the Euftical, or Euchariftical offering muft 
 " confift of three degrees, or parts ; the offering of the heart, of the mouth, 
 " of the hand. The offering of the heart is a " Surfum Corda," the lifting 
 *' up of our hearts to God, either to praife him, or to pray unto him. The 
 " offering of our mouth is to exprefs the fame with our tongues, and is called 
 •' THE CALVES OP OUR LIPS." Attd he refers in the margin to this text of 
 Hofea. But how is the mouth-offering called in this text of Hofea "the 
 <' calves of our lips," if Le Clerc's alteration be admitted ? It is true, that 
 Mede, in his margin, refers to Heb. xiii. 15. together with Hofea xiv. 2. as a 
 parallel place ; but vnthout the lealt intimation that he thought " calves or 
 *' bullocks of the lips" was not the Prophet's genuine expreffion. To Le 
 Clerc therefore alone be afcribed, for to him alone belongs, the entire unri- 
 valled glory of this unlearned paltry criticifm. 
 
 But by the reference to Heb. xiii. 15. at the end of the learned Primate's 
 note, I perceive that he thought a greater authority, than that of Jofeph Mede, 
 was to be produced, in fupport of the alteration he would adopt. And in that 
 opinion he certainly was not alone. Without repeaiting what I have written at 
 oreat length in the latter part of note (V) of the former chapter, concerning 
 the inference to be drawn -from citations in the New Teftament of paffages of 
 the Old, according to the verfions, when the verfions differ in words, though 
 not in fenfe, from the Hebrew text; the whole of which would apply 
 in this cafe, were it certain that the Apoftle cites the Prophet Hofea 
 in that text of his Epiftle to the Hebrews: but without repeating this, 
 I fay that it is not certain, from any thing in the Apoftle's own words, 
 that he either cites, or fo much as alludes to Hofea. Without the mention of 
 
 any 
 
CHAP. XIV. UPON no SEA. 175 
 
 any writer of the Old Teftament, he explains a phrafe, which probably was 
 current as a Scripture phrafe, in his time. And he gives the plain fenfe 
 of it, without faying where it was found in the Bible, and without any 
 difcuffion of it as the proper rendering of any Hebrew text. That he alludes 
 to it as a phrafe of the Old Teftament, I believe. But that this text of Hofea 
 was the particular paflage in his mind, would never have been furmifed, had 
 not the LXX unfortunately given KoipTrov yjih.ioo'j y)iJ.Mv, inftead of any Greek 
 words rendering " calves or bullocks of lips ;" while the near refemblance of 
 the words nns and n3, which was the occafion of their miftake, favoured the 
 hafty conjedlure of a miftake of the Hebrew fcribe ; which could not have been 
 lefs than adouble miftake ; firft, n3, in the fenfe of fruit, muft have been miftaken 
 for n3, the plural of 13, m Jlatu conJiruElo; and then, by a fecond blunder, 
 D''"13, in tlie abfolute ftate, muft have been written inftead of ^3, fo mifun- 
 derftood. St Jerome, without the leaft hefitation, taxes the LXX with the 
 error of confounding the two words : fo little did he conceive any allufion in 
 Sr. Paul to this paflage of Hofea, which might fandlion their mis-tranflation. 
 In truth, thefe interpreters were in the habit of confounding thefe two words. 
 They have confounded them in the paflage already cited from Jeremiah % where 
 the miftake might feem impolfible. But, for " flay all her bullocks," they give 
 dvu^ilpoivujs avTvii -uTcivJixg TSf xtxpTrag. Some, indeed, have attempted to defend 
 their verflon in this place, without impeaching the integrity of the Hebrew text. 
 Obferving that they often ufe the derivatives KOi^irooixci, K<xp7rcti(ri;, and oXoxixp- 
 TTCfOjMi, oXoKcipTrctia-ig, for burnt-ofFering, and whole burnt-ofi^ering, thefe critics 
 infer, that the primitive Kccpvroc, in the phrafeology of the LXX, might fignify 
 a bullock, an animal for burnt-ofl^ering. This defence however is an ad- 
 mifliion, that the Hebrew text is correft as it ftands. For the principle of the 
 defence is this ; that yMpTiog may perchance be Greek for a bullock ! 
 
 All this anxiety to fuftain the verfion of the LXX in this place, the follici- 
 tude of fome to defend the Hebrew text againft the fufpicion of corruption 
 brought upon it by that verfion, and the readinefs in others to give it up as 
 incapable of defence, arifes from a fuppofition common to them all, that the 
 verfion of the LXX has received the fancftion of St. Paul. And the fuppofi- 
 tion, that their verfion has received that fandlion, refts on an afliumption, that 
 
 » 1. a?. 
 
 this 
 
176 CRITICAL NOTES chap/xiv. 
 
 this text of Hofea is the palTage which St. Paul cites, or to which he alludes 
 in Heb. xiii. 15. But that the Apoftle cites it not, is moft evident upon the 
 fligliteft infpeftion of his text ; for he certainly cites no pafTage. But what 
 reafon have we to believe that he alludes to this text of Hofea, rather than to 
 fome other text of fome other writer of the Old Teftament. The Apoftle, as 
 I have already faid, explains the phrafe, " fruit of the lips," as a Scripture 
 phrafe ; without laying in what part of the Old Teftament he found it. And 
 will it not be a phrafe of the Old Teftament, although it fhotild not be 
 found in this text of Hofea, according to the true reading and a true tranfla- 
 tion ? Is not the phrafe to be found, not introduced by any of the verfions, 
 but is it not to be found, in the very fenfe in which the Apoftle takes it, in 
 the Hebrew text of the Proplict Ifaiah. 
 
 In the 19th verfe of the 57th chapter of that Prophet, Jehovah Hiys, " I 
 " create the fruit of the lips ;" where the context fliews, that " the fruit of 
 " the lips" can be nothing elfe than the facrifice of praife, as it is explained 
 by Grotius, by Lowth the father, and by Bifhop Lowth. And this fenfe is 
 lb evident, fo much more obvious than others to which the words have been 
 wrefted, that not only thofe able critics, but that duUeft of all commentators, 
 Samuel White, could perceive, that this is probably the palTage to which the 
 Apoftle alludes. And this deferves a deeper confidcration. 
 
 The entire paffage of the Prophet Ifaiah ftands thus: 
 
 vjixBii nin'' nox mipVi pimb a^b^ a^b^ otsv y^ xnu 
 
 The true conftruftion of the fentence is pointed out in the Vulgate, as the 
 Latin is pointed in the London Polyglott. " Creavi fruftum labiorum 
 *' pacem, pacem, &c." This interpreter took the fubftantives T^ and 0^'?\tj 
 as accufatives, in appofition, after Hin^ ; the one rendering either the material, 
 or the efficient, or the formal caufe of the thing, denoted by the other as 
 formed. It muft be confefted, that this conftrudtion of the verb K"12 with two 
 accufatives is rare ; but it is by no means unexampled. We find it, Pfalm 
 Ixxxix. 48. DIN '•n "PD riKin Kito no bV- " Wherefore haft thou made all men 
 *' (not in vain but) vanity." Again, If. xlv. 18. rMi12 inn nb- " He created 
 " it (i. e. the earth, not not in vain," but) not emptinefs, [for] he formed it 
 " to be inhabited." Again, If. Ixv. 18. iuii^a n»yi n'7^3 aVtt?1T DM NIU. 
 ^' I create Jerufiilem a rejoicing, and her people a joy." And this I take to 
 
 be 
 
^CHAP. XIV. tJ P O N H O S E A. \7.j 
 
 the true grammatical conftruflion of this 19th verfe of the 57th chapter ; and 
 in this, if I miftakc not, I have the concurrence of the learned Forerius. 
 »■• If this be admitted, the word O'h'tD, " peace," may be taken as the formal 
 caufe, and □TSftr :i''3, " fruic of the lips," as the thing made. And the fenfe 
 will be, " I make (or am making) peace the fubjedl of praife and thankfgiving." 
 And this is the expoiition of Forerius, and of Grotius, Forerius, indeed, ap- 
 plies t!ie prophecy primarih'to the peace and quiet, which the Jews enjoyed un- 
 der the Perlian Kings ; but he acknowledges, that ultimatclj^ it relates to the 
 univerfal peace niade by Jefiis Chrift, of wliich he coniiders the otiier as 
 typical. But if this be the true gramm.atical expoiitioa and rendering of the 
 words : the " peace" muft be the '' peace" made by our Lord Jefus Chrifi:, 
 exclufively of anv other; for i\ is a peace " to him that is far ofF, as well as 
 *' to him. that is near ; to Gentile, as well as Jew. Bifliop Lowth brings the 
 pafTage to the fame fenfe, though by a different grammatical confl:ru6lion. 
 
 The fenfe is certainly good, and very pertinent to the fubje^t of the dlf- 
 courfe. But yet I doubt, whether it be the exaft fenfe. From the root D^©', 
 " to be at peace," come, as the Maforetes will have it, two different noun fub- 
 ftantives, dl^ and ^'2^; the firft fignifying "peace;" the fecond, "a 
 *' peace-offering." The firft is often written with the Cholem point, without 
 the fuftaining "). And fo written it is not diftinguifliable, otherwife than by 
 the points, from the fecond ; which the Maforetes have been pleafed to point 
 with a double Segol. But they, who, with me, have abjured the worftiip of 
 the Maforetic points, will fay, that thefe two are in truth one and the fame 
 word, carrying two different fenfes, and written fometimes at full length, but 
 much oftener defedlively, without the V 
 
 Before I proceed, it will be much to my purpofe to premife, that among all 
 the offerings of the Jews, the peace-offering was that, which was particularly 
 tj^ical of the worfhip of the Chriftian Churcli. It was offered either as a 
 thankfgiving for fome particular mercy; or upon the completion of a vow; or 
 as an a6t of general voluntary worfhip, not required by any law, or called for 
 by any particular obligation ; in which laft cafe it was called the "free-will 
 " offering." Now, the fin- offering, the trefpafs-offering, and the perpetual 
 burnt-offering, were all expiatory of particular or general guilt : and were 
 all typical of the facrifice upon the crofs. But in the peace offering, the wor- 
 fhipper was taken as already at peace with God, and entitled to partake of the 
 
 A a .feafl 
 
178 CRITICAL NOTES chap. xit. 
 
 feafl upon the facrifice he offered. Thefe offerings therefore were peculiarly 
 typical of the worfhin in the Chriftian church. 
 
 Now fince cb^ and ch^ are the fame word differently written ; why may- 
 rot D^bv, in this pafTage of Ifaiah, render " a peace-offering?" It is true, 
 the noun in this fenfe is for the mofl part in the plural. But it is ufed in this 
 fenfe in the fmgular'. And if it be taken in this fenfe here, then D^nBi; Ti, 
 " fruit of the lij s," will be the material, and Dl^ty, " the peace-offering," 
 the thing made of that material. " I create the fruit of the lips, peace of- 
 " fering (i. e. I make it to be, or, I make of it ; the peace offering) ; peace- 
 " offering for him that is far off, and for him that is near, faith Jehovah."' 
 Thus the paffige will be a predication of the inftitution of that worship, of 
 which the peaee-offering was particularly a type, as the univerfal worfhip for 
 all that are brought to Chriit, whether of the Jews, or of the Gentiles. 
 
 The participle J<"n;i, in this view of the paffage, is ufed here with particular 
 propriety and emphalis. The inflitution of a new mode of worfhip is called 
 a Creation, as a thing to which no authority, but that of God hinifelf, is com- 
 petent. 
 
 If the learned reader will confider this text critically, and confider alfo cri- 
 tically the text of St. Paul, in Heb. xiii. ; if he obferves how St. Paul conne(?ls 
 '• fruit of the lips" («.«p7roV xsiAEwi/ DTlSvy y^) with " facrifice of praife" {Svcriccv 
 a'fAa-su}^, ch^), he will perhaps be inclined to think favourably of the inter- 
 pretation I offer of liitiah's text ; at any rate he will conclude, that the paffage 
 of Ifaiah is that to which the Prophet alludes. 
 
 It will hardly be made an objedfion, that this phrafe of " the fruit of the 
 •' lips," though it be found in the Hebrew of Ifaiah, is not in the Greek of 
 the LXX in that paffage. The Greek of the LXX in that paffage is indeed 
 fo unlike either the Hebrew text, or any of the other verfions (except its echo 
 the Arabic), that it may well be fufpe6fed of great corruption. »■ And what is 
 not found in it now, might be in it in the time of the Apoftle ; when its text 
 was in a better ifate. But, fuppofe this was not the cafe. Was the Apoftle un- 
 der any obligation, not to cite the Old Teflament but according to the Sep- 
 tuagint, even when the Septuagint was wrong ? Did he not underftand the 
 Hebrew language, as well, or better, than any or all of thefe 72 interpreters? 
 
 ^ See Amos v, 22. 
 
 Was 
 
CHAP. XIV. UPON HOSE A. 179 
 
 'W'as he not at; liberty to tranflate for himfelf, when he thought proper ; as he, 
 and the other writers of the New Teftament, have done, in many inftances, 
 when the LXX had grofsly miftaken (as they often have) the fenfe of the He- 
 brew ? But with thofe idolizers of the Septuagint, who would bind the in- 
 fpired Apoftles (or even others who are not infpired) to its authority, and 
 tamper with the Hebrew text without the leaft neceffity, rather than confefs 
 the authors of that verfion to have been in error, I hold no argument. 
 
 (D) from me." I follow the reading of the Oriental Synagogue, 
 
 "D^a, inftead of "1300, which makes a more regular conftrudlion, without al- 
 tering the fenfe. 
 
 (E) His fuckers fhall fpread farther and farther." IdV. " — - fliall go on," 
 I think the image is the increafing vegetation of the forefV, by the branches of 
 the parent tree reaching quite down to the ground, where, refting upon the 
 moift foil, each ftrikes a new root, or more than one, and eath root fends up 
 a new tree. 
 
 (F) They fhall return." For ia^>, the latter Prophets of Soncinum (i486), 
 thirty-one MSS. of Dr. Kennicott's, and three more originally, give UTO'- 
 And the latter Prophets of Soncinum, the latter Prophets of Pefaro (1516), 
 and feven MSS. of Dr. Kennicott's, give the next word UU/V. 
 
 (G) they fliall abound in corn," literally — "they fliall vivify 
 
 " corn," they fliall grow abundant thriving crops '. 
 
 (H) and be famous as the wine of Lebanon," literally, " n3), his com- 
 
 " memoration, i. e. his pmife like the wine of Lebanon." Thus Houbigant : " me 
 " moria ejus ut vini, &c. five fermone celebrabitur ut vina generofa celebrantur & 
 '•* laudantur ; verbum pro verbo, commemoratio ejus ut vini." And to tlie fame 
 cJe6l Coverdale, the Biihop's Bible, and Livelj-e. Great difficulty has been made 
 about the lingular number of the fuffixed pronoun ; which it has been thought, 
 for that reafon, could not relate to the fubjedl of the plural verbs, which pre- 
 
 ' See Pocock;, vol. II. p. 705. 
 
 A a 2 cede. 
 
i8a C R I T i C A L N O T E S chap. xiv. 
 
 qede, and to the noiin,. iinde.rffcood, in appofitlon with the plural partieiple. This 
 difficulty to me appears nothing. If bii'\il'> be the ^ntecedsnt- of the V fuffixed 
 to X', Ili-ael is a colleftive; and, as fuch, may be joined with verbs in the lin- 
 gular or plur-il i:vd,iticrt;ntiy, and may be rehearled either by lingular or plural 
 pronouns. In the, 4th verfe, Ifjael is- r-ehearfed. by plural proi.oMns. In the 
 ^th, the iatne v/ord, or a pronoujn: underftood reheariifig- it-, is conftrufted witli 
 verbs In. the lingular, and rehearled- by a lingular I'uffix;, In tliis 7th verfe, 
 the pronoun underftood, rchearfing Ifrael as the lubjetft of the verbs UV^a'' and 
 iniB*) "f'd in appolltion v.lth the participle 'a©"i* muft be plural: whereas the 
 pronoun fuffixed to -)3V, rehearliag Krael, accoiding to tiie conftrudtion 
 and ienlc which I adopt, is lingular. But in this there is no difficulty at 
 all. For nothing is more frequent, than for colle(ftive nouns, in form fmgu- 
 lar, to be rehearled by plural and lingular pronouns indifferently, and con- 
 flrufted with Tingular and plural verbs, not only in the fame fentence, but in- 
 the fame claufe *. 
 
 (I) Ephraim ! &c." The very learned Dmfms thinks there is fomething 
 wanting after Ephraim. He therefore fupplies, " dicet," underftanding what 
 follows as the fpeech of Ephraim. The conjecture feems to have been fuggefted 
 to his mind by the ftate of the accents ; which are not what they ought to be, 
 according to the Maforetic rules, if nothing be wanting after the word Ephraim.. 
 The Syriac verlion, and the Chaldee.paraphrafe, certainly infert " Ihall fay." 
 Neverthelefs, I am perfwaded the infertion is improper. For the Hate of the 
 accents, let the Maforetes look to that. The whole verfe is an Ivrr.kiov, in the 
 perfon of Jehovah, over fallen idols, and a gratulation of the return even of 
 Ephraim (whofe cnfe feemed the moft defperatc) to his God : according to the 
 explanation which I have given in note (■"). 
 
 (K) and I will make him flouriffi." ini^lfi*'). I take the word as the 
 
 firft perfon fut. fing. Kal of the verb "WH, " to profper," or " to make prof- 
 " perous," as it is taken in all the antient verlions. Houbigant obferves, that 
 this verb in Arabic is fpecifically applied to the profperous growth of trees. 
 The Vulgate feems to have taken the verb in this fenfe here — " 8c dirigam 
 " eum ego ut abietem virentem" — dirigam — I will lead him up ftrait and 
 fall. 
 
 » See Appendix, N" IL 
 
 ■■ from 
 
GITAP. XfV. 
 
 • UPON HO SEA. i8i 
 
 from me thv fruit is fupplied." " Tliis," fays Diodati, " mav 
 
 " be underftood of the good works of the faithfull, produced by the fole 
 " power of grace, and of the Spirit of God widiin them." 
 
 (L) wife intelligent lliall comprehend." The three 
 
 words aDn,. ^^l., and yT, are fo nearly allied in lignification, that they are 
 often ufed promifcuoufly one for the other, efpecially tlie two firft. EacLi-, 
 ho'vever, has its own ftrl^l- fenfe different from the ftricft fenfe of either oi' the 
 Other. And it is often of importance to attend to the diiftrence, as it is in the 
 prefent infVance ; for the fiift and iecond claufes of tliis ver!e are bv no means- 
 tautologies. "Who is wife .-" and " who is intelligent?" are different inter- 
 rogations. And the apodofis to this, and that, is different. 
 
 Thefe !!\ree roots, D3n, T2, and yT, differ as oJ;«/xjr, -nrcisTv, and l-JlrAiyiLK-. 
 The root D3n Ipcaks of wifdom, merely as a power in the m.ind. To be en- 
 dowed With the power, or powers, of wifdom. y<^ fpeaks of that power iti- 
 adlion, 3''^tually exercifed in obferv'ing and noticing the differences of things, 
 and palling a judgement of diftindlion between them. This wifdom energizing, 
 we call, m our language, underftanding, or intelligence ; in the popular, not in 
 the metaphyiical fenfe of the word intelligence. Laftly, yT, although it fpeaks 
 of knowledge of any fort, and by whatever means acquired ; and has many 
 fenfes, which belong not to the Englifh word " to know," for it renders the 
 Latin nofcere and all its compounds; yet ftriclly it is " to know that know- 
 " ledge," which is acquired by ]U ; and thus it properly fpeaks ef the ivjiT^yj.ot- 
 of wifdom energifing. 
 
 i' I- want a man endowed with the powers of wifdom," fays the Prophet. 
 " For he will em.ploy thofe powers of his mind upon thefe predictions and re- 
 " velations of mine. I want a man that will fo employ the powers of his mind ; 
 '^' for he, and he only, will attain a knowledge of them." 
 
 (M) ftreight and even." I ufe both thefe words to exprefs the 
 
 iull force of O'n^'': For -\^y, applied to a road, expreffes both that it is 
 drawn in a ffreight direftion, without turnings or windings, and that is fmooth 
 and level, without inequalities. 
 
i8a CRITIC AL NOTES chapmXIV. 
 
 (N) -^ the juftified." For DVI^CI, the latter Prophets of Soncinum 
 
 (■i486), the varieties of the Venice Bible (1518), forty-five MSS. of Kenni- 
 cott's, and one more originally, give D''p*12kV Two MSS. 'of Kennicott's give 
 OpnUI. And three or four give Qpn^i. It feems tlierefore a fafe conclu- 
 fion, that D''p"'"12i1 is die true reading, which is the plural of pn^ with 1 prefixed. 
 
 jr<l}i is properly a forenfic word, and fignifies a perfon found not guilty, ac- 
 <juitted, and juftified upon a trial. Hence, in a theological fenfe, it is a per- 
 fon found innocent in the fight of God. In the Book of Pfalms, and occa- 
 fionally elfcwhere in Scripture, it is a tide of Chrift, in his human nature, and 
 Ihould be rendered " the Juft One." He who ftands juftified by the perfecSl- 
 nefs of his own obedience. The only one of the Human race who ever was 
 Juft, or juftified, by his own juftice. The plural D^pHlJ, except where the 
 matter of the difcourfe is relative to mere fecular tranfadlions, fignifies " the 
 "juftified," thofe that are juftified by faith in the Redeemer coming, or to 
 come, and cloathed with his righteoulnefs. 
 
 With refpecSl to this plural word, it has been remarked l^y fome of tlie ableft 
 critics among the Jews, that in all places where it orcurrs in the Pentateuch, 
 except one, it is written without the plural ^ : Dpn2{. Now the places in the 
 Pentateuch, in which it occurrs, are fix ; namely. Gen. xviii. 24. 26. 28. ; Exod. 
 xxiii. 8. ; Deut. iv. 8.; xvi. 19. The one place in which it appears in its 
 perfedl form, Q^p^S, in all the printed Bibles, and in all the MSS. but three, 
 is Exodus xxiii. 8. In the other five paflliges alfo, the Samaritan text, and 
 fome of the beft printed texts, and a great number of the very beft MSS, 
 give it full. 
 
 The text of Exodus*, where it is, by admiflion, in its perfecSl: form, D'pHii, 
 is very decifive for the proper meaning of the word. " And thou ihalt take 
 "no" gift: for the gift blindeth the clear-fighted, and overturneth (not per- 
 " verteth) D''p^"'2£ nai,. the caufe of tliofe who ought to be acquitted," 
 caufam juftificandorum. Thus Kimchi expounds the paflage. 
 
 With refpedt to the fingular pn^f, Hutchinfon, though he confiders it as a 
 title of Chrift, renders it " the Juftifier''." But he is miftaken. The Hebrew 
 word for " Juftifier" fhould be pHiJD, from the Hiphil of the verb. But this 
 vord, p'lil'5, is never ufed as a title of Chrift. It occurrs indeed but once in 
 
 " xxiii. 8. *> Sec his ^Vork.s vol. VIII. p. 97. 
 
 the 
 
CHAF. XIV. UPON HOSE A. TS3 
 
 the whole Bible; namely, in Daniel xii. 3. where it is the nominative plu- 
 ral, in the conftru(5l ftate, and defcribes the preachers of the word of God,, 
 under the charadler of the Juftifiers of many. 
 
 Mr. Hutchinfon cites Jer. xxiii. 5. as confirming his interpretation of p^Jf. 
 But this text affords no, example of the ufe of the word in his fenfe, " the 
 " Juftifier." The literal rendering of the 5th and 6ih verfes of the 23d of 
 Jeremiah is to this elFedt. 
 
 5. " Behold, the days [are] coming, faith Jehovah, when I will raife up- 
 "to David a branch', theJuftOne"'; and King ihall be King^ and prol-- 
 " per, and fhall execute judgement and juftlce in the earth." 
 
 6. " In his days Judah fhall be fafe, and Ifrael fhall dwell fafel)'. And thisi 
 " is his name whereby he fhall be called, Jehovah-our-kighteousness." 
 
 King fhall be King." i. e. He who is King of right fhall be King- 
 in fa6l. "i'?a, King, according to the Jew Doftors themfelveSj is one of the 
 titles of Mcfliah. 
 
 judgement and juftice," npi:i1 JOSU/Q. When thefe two words are- 
 
 connecled, as they are here, they exprels the whole office of a jadge. " Judge- 
 " ment," the condemnation of the guilty; "juftice," the abfolution of the 
 innocent. This is a very juft remark of Mercerus, with refpeft to the two 
 words, as jointly applied to a Judge, Magiftrate, or Sovereign, in the cxercife 
 of his public charaAer. When applied jointly to defcribe the principles of 
 judgem.ent, r\pi:i, is properly "equity;" tOSITS, "law" of pofitive inftitu- 
 tion. Again, as qualities in the moral or religious character of the individual,. 
 rtpT^, is "juftice," with regard to the univerfal natural diftindfions of right 
 and wrong; D3U?a, is " righteoufnefs," i. e. reftitude of condudl with refpedl. 
 to the injundlions of inftituted law. 
 
 The two forenfic diftincflions of thefe words are remarkably exemplified in 
 the beginning of the yid Pfalm. 
 
 I. " Commit T^OBll^O, thy judgements, O God, unto the King, iJTlpl^n; 
 " and thy juftlfications to the King's Son." 
 
 King, and King's Son, are the fame perfon ; defcribed firft, fim.ply as King ; 
 then, as King by hereditary right. The Pfalmift prays, that God would com- 
 
 mit- 
 
i54 CP^.ITICAL NOTES ghat. xiv. 
 
 n-.it to this King the cxercifc of his whole judicial authority, both i^i judgin?;., 
 i. e. condemning tlie wicked, and abfolving the godly. 
 
 2, " He will judge thy people, pl\*3, according to equity, and thy poor 
 " a3li''o:i according to law." 
 
 The lirft verfe is an inftance of ^bQ, ufed as a title of Meffiah. It is very 
 ■n-pange, that Chriilian expofitors, perceiving that " King" and " King's 
 " Son," in the firfi: verfe, is one and the fame perfon, fliould not perceive 
 tliat this royal perfon is the King Meffiah, not King Solomon. The Targuro 
 might have taught them better. " O God," fays the Chaldee expofitor, 
 " commit the promulgation of tliy judgements to the King Mefliah, and thy 
 " ju ft ifi cations to the fon of David the King." 
 
 (O) proceed." This is the force of 1dV>, as is explained at large 
 
 in note ("). The Engl ifli word " fhall walk" is very inadequate: as it ck- 
 preffes not the going Itreight forward, without obftacle or turJiing, to a 
 deltined end. 
 
 (P) revolters."' a"'yttfB. This word expreffes a degree and enor- 
 mity of difobedience far beyond any thing contained in the notion of " tranf- 
 *' grefTors, prevaricators," or any other denomination of guilt, by which the 
 word is rendered in our EngHfh Bible. It denotes Rebels, in the hi^heft 
 fenfe of the word. Such as rife in oppofition to the authority of a Sovereign 
 by right, becaufe he is by right a Sovereign. And, in a religious fenfe, fuch as 
 wilfully, with premeditation, difobey God from hatred of his authority. Nffin 
 is a fault committed through inadvertence, yij? is iniquity refulting from a 
 perverfe wayward difpofition. mn, or Tl», generally rendered r-ebellion, is 
 rather " provocation," wilful! difobedience, in particular inftances, either of 
 doing fomething furbidding, or negledling foraething commanded ; and this 
 often repeated ; but, proceeding rather from a reludlance of obedience, with 
 refpedl to fome particular command, than a general fettled averfion to what is 
 good. But ytrs is beyond all thefe. It is bold avowed rebellion, or revolt, dif- 
 owning the authority of the Sovereign, and having for its end the overthrow of his 
 Sovereignty. But it will be faid ; Who ever was fo mad, as to avow or entertain 
 a defign or hope of overthrowing the Sovereignty of God ? I fay, numbers in all 
 ages of the world. Atheifts, Deifls, Idolaters, and fecular powers that per- 
 
 fecute 
 
CHAP. xiT. UPON HO SEA. 185 
 
 fecute revealed Religion. Many of thefe, indeed, retain the name of a God, or 
 Gods, asfignifying, in their conceptions, an Animus Alundi, or phyfical powers in 
 different parts of the material world. But they all difown and oppofe the God 
 of the Old Teftament, and the New ; the God of Jews, and of Chriftians. And 
 they endeavour what they can to overthrow his authority, by uniting their ef- 
 forts (in vain, but much in earneft) for the extirpation of the Chriftian Re- 
 ligion. If thofe, who, in the prcfent day, are the moft forward, and moft 
 powerfull, in this work, of impiety, affect a partiality for the Jews; it is be- 
 caufe they hope to draw them in, to take part in the demolition of Chriftianity p 
 and, when that is efFefted, they expeft to find in Judaifm an eafy conquelJ. 
 Whether any part, or what part, of the Jews may be drawn into this fnare of 
 Hell, we prefume not to predidl. We hope, that the great majority of that 
 race will have too much difcretion to be duped. This at leaft we know, that 
 ultimately the whole race of Ifrael, of the natural Ifrael, " will return and 
 *' feck the Jehovah their God, and the David their King. They fhall re- 
 *' turn, and, fitting under his fhadow, they will fiourilh." The head of the 
 faftion leagued againft us and them, againfi; our God and theirs, is the Devil. 
 If I am not much miftaken, he is more than once named in Scripture yu?9 j 
 the participle Benoni Kal being ufed as an appellative in. the fingular number, 
 to denote " The Rebel :" " The Apoftate." And the fame participle in the 
 plural, which is the word here, denotes the followers of that chief, " Rebels," 
 " Revolters." 
 
 (Q) This ninth verfe, the clofe of Hofea's written prophecies, much refem- 
 bles thofe grave moral yvooy-xt, with which the Greek tragedies are ufually 
 clofed by the chorus. But for the weightinefs of the matter, and the fimpli- 
 city, brevity, and folemnity of eafy unaffedled diftion, it is not to be equalled 
 by any thing the Attic Mufe, in her foberefi mood, produced. 
 
 Having given in my Preface, an enumeration of alterations, in the text of 
 this Prophet, which, though adopted by Archbifhop Newcome, I have thought 
 proper to rejedl ; I here fubjoin a lifi: of emendations I have myfelf made ; not 
 by mere conjedlure, in any fingle infi:ance, but upon the authority of the moft 
 jcelebrated editions, manufcripts, and antient yerfions, 
 
 B b PRINTED 
 
[ i86 3 
 
 
 PRINTED TEXT 
 
 BiMENDATION 
 
 AUTHORITIES. 
 
 CHAP. 
 
 11 
 
 
 
 
 
 6 
 
 Vn 
 
 n*2"n 
 
 Syr. See (D). 
 
 CHAP. 
 
 VI 
 
 
 
 
 
 3 
 
 1KSD 
 
 IK^flO 
 
 Old Printed Texts, and MSS. 
 See note (A). 
 
 CHAP. 
 
 VIII. 
 
 
 
 ■ 
 
 
 5- 
 
 rpj 
 
 rv: 
 
 Complutens. other edit.andMSS. 
 See note (E). 
 
 
 10. 
 
 Dniy 
 
 Dnt;") 
 
 Editt. MSS. and verfions. See(L). 
 
 
 12. 
 
 m 
 
 »m 
 
 Keri, and MSS. See (N). 
 
 CHAP. 
 
 IX. 
 
 
 
 
 
 2. 
 
 na 
 
 oa 
 
 Beft editt. and MSS. See (D). 
 
 
 8. 
 
 im^K— \T^K 
 
 %T^N — vn^N 
 
 Editt. and MSS. See (L) and (M). 
 
 
 12. 
 
 nii£>3 
 
 mon 
 
 Editt. MSS. Verfions, Houbigant, 
 Newcome. See (S). 
 
 CHAP. 
 
 X. 
 
 
 
 
 
 6. 
 
 iniK 
 
 i;iN 
 
 Editt. and MSS. See (K). 
 
 
 10. 
 
 D/ii''y 
 
 an^i^v 
 
 Keri, and MSS. See (P). 
 
 
 15- 
 
 inipa 
 
 ■^n^^ 
 
 Editt. and MSS. See (T). 
 
 CHAP. 
 
 XI. 
 
 
 
 
 
 2. 
 
 Dn^JSD in I word 
 
 on ''3E)D in two 
 
 LXX.Syr.Houbig.Newc. See(C) 
 
 CHAP. 
 
 XII. 
 
 
 
 
 
 5- 
 
 by) 
 
 ^3V1 
 
 Editt. MSS. See (C). 
 
 CHAP. 
 
 XIII. 
 
 
 
 
 
 2. 
 
 □iujin 
 
 DJUnD 
 
 Beft editt. and MSS. See (A). 
 
 
 5- 
 
 raiN^n 
 
 niaiM'j/i 
 
 Editt. MSS. See (F). 
 
 
 14. 
 
 nnm 
 
 inaT 
 
 Editt. MSS. and Verfions. See(V). 
 
 CHAP. 
 
 XIV. 
 
 
 
 
 
 5- 
 
 1300 
 
 ':co 
 
 rhe Oriental Synagogue. 
 
 
 7- 
 
 '•ii^''' i::c' 
 
 u©> ia"i»» 
 
 Editt. and MSS. See (F). 
 
 
 9- 
 
 cv^i^1 
 
 DV^iJI 
 
 Editt. and MSS. See (N). 
 
 Thefe 
 
[ »87 ] 
 
 Thefe nineteen are the only emendations of the printed text of Vander 
 Hooght (according to the edition in 8vo, at Amfterdam, 1705, which has for 
 many years been the llandard), which I have adopted. They are all, except 
 the I ft and the 12th, fupported by a great confent of MSS, and old editions 
 of great authority, and fometimes by the antient verfions befides. The ift 
 indeed refts chiefly upon the Syriac verfion, and the prefTing exigence of the 
 place, but not without countenance from the LXX in the moft material part. 
 The 1 2th is merely a divifion, of what appears in the printed text as one word, 
 into two, as it was redde by the LXX and Syriac, without the change or 
 tranfpofition of a fingle letter. 
 
 The learned reader will obferve, that I feldom take notice of any fuch va- 
 rious readings (and fuch make the far greater part of thofe which the manu- 
 fcripts prefent) as give only a varied orthography of a word, without altering, 
 or in any way afFedling, either the fenfe, or the grammatical conftru6tion. Such 
 varieties might deferve the attention of an editor, but to a tranflator they are 
 of little confequence. 
 
 I fubjoin a lift of the paflages, in which I have altered the ftops. 
 
 B b 2 Altera- 
 
[ ^88 J 
 
 Alterations op Stops. 
 
 Chapter. 
 
 , Verfe. 
 
 
 IV. 
 
 
 10. 
 
 — See note (H). 
 
 VI. 
 
 9- 
 
 10. 
 
 — See note (L). 
 
 VII. 
 
 
 14. 
 
 See note (M). 
 
 
 
 ^5- 
 
 See note (M). 
 
 VIII. 
 
 
 2. 
 
 — See note (B). 
 
 
 II. 
 
 12. 
 
 — See note (M). 
 
 IX. 
 
 
 I. 
 
 — See note (B). 
 
 
 
 4- 
 
 See note (E). 
 
 
 14. 
 
 15- 
 
 — See note (W). 
 
 X. 
 
 
 7- 
 
 See note (N). 
 
 XI. 
 
 
 4- 
 
 — See note (G). 
 
 XIII. 
 
 
 2. 
 
 — See note (C). 
 
 
 5- 
 
 6. 
 
 — See note (G). 
 
 
 10. 
 
 II. 
 
 — See note (Q). 
 
 
 14. 
 
 i";. 
 
 — See note (X). 
 
 APPENDIX. 
 
APPENDIX. 
 
C 191 ] 
 
 APPENDIX. 
 
 N'' I. 
 
 CORRECTIONS OF THE TRANSLATION, 
 
 WITH 
 
 ADDITIONAL EXPLANATORY NOTES. 
 
 Chap. II. 10. 
 vilenefs — ." Perhaps — " fhame" — might be a better word. 
 
 See the reafon, note (G). Shame is, indeed, the word in the Bifhops' Bible. 
 The impoverifliment and devaftation of a rich country, by invafion and the 
 depredations of the conqueror, feem to be reprefented under the image of a 
 total denudation of the female perfon. Compare Ezek. xvi. ^6. 37. 
 
 Chap. IV. 12, 
 Perhaps this whole verfe might be better rendered thus : " My people confuk 
 * ' their wood, and their ftafF is their monitor. For a fpirlt of lafcivioufnefs hath 
 " driven them aftray, and they play the wanton, [withdrawing] from under their 
 " God." To be " under God," is to be both under his government, and un- 
 der his care. And '* to withdraw from under him," is at the fame time to re- 
 volt from obedience, and to renounce his prote<5lion. See note (I), and Ap- 
 pendix, N° IL 
 
 Chap. 
 
192 A P P E N D I X, NM. 
 
 Chap. V. lo. 
 bounds," nther — " land-marks." 
 
 Chap. VI. 8, 
 
 'ying in wait for a man." Perhaps '^ lyi"S '^ ^^'^ ^^^ *hc 
 
 " paffenger" might be a rendering, which, though lefs literal, might more 
 clearly convey the meaning to the Englifh reader. For the image is that of 
 a banditti, not lying in wait for a particular man ; but generally lying in 
 wait, to take their chance of making booty of any traveller, whofe ill hap 
 might throw him in their way. 
 
 ' Verfe 9. 
 committed lewdnefs," rather — " wrought lewdnefs," wliich 
 
 was the expreffion in fome of the old verfions. For tlie priefts are taxed, 
 not barely with fpiritual lewdnefs, as committed by themfclves, but as the pro- 
 moters and abettors of it among the people. 
 
 Chap. VIII. 4. 
 When I fay, in the explanatory note (''), that " the only Kings of the If- 
 '* raelites, of God's appointment, were thofe of the line of David in Judah, 
 " and of Jeroboam anid Jehu in the ten tribes;" I forget not, that Baafha in- 
 deed is fpoken of, in the Firft Book of Kings, as an inftrument in the hand of 
 God, to execute his judgements upon the houfe of Jeroboam ; and Zimri like- 
 wife upon the houfe of Baafha ; and Omri upon that of Zimri. But no one of 
 thefe feems to have received an exprefs commiffion for what he did, or an ap- 
 pointment to the kingdom, from any Prophet ; fuch as Jeroboam received fronn. 
 the Prophet Ahijah, and Jehu from Elifha. 
 
 Chap. XI. 6. 
 See N» XL 
 
 N" II. 
 
APPENDIX, N° ir. 193-: 
 
 N° II. 
 
 ADDITIONAL CRITICAL NOTES. 
 
 Chap. II. 13. 
 ■ her necklace," or, perhaps, her ear-rings. The word JT>Vn may 
 
 be from the root ^^n, to perforate, of the form of nn33 from ")9J, rf^HT^ 
 from toU't, and n^"i2 from TQ ; and it may fignify an ornament of gold or fil- 
 ver, in open work, like what is now called filigramme, which feems to have been: 
 in ufe in. the higheft antiquity ; for fuch, I think, were the ear-rings of Juno. 
 
 TpiyAjjva, jj-o^osPiOi' II, H. 182* 
 
 In the pierc'd auricle, on either fide, 
 
 She fix'd the trembling pendant, triple drop,. 
 
 Of tender filigramme. 
 
 Filigramme — [j.cf.o:-'!^x from /xj/pc/xa;, like ribn from V?m 
 
 Chap. III. 2, 
 
 Add to note (B). 
 St. Jerome, and St. Cyril, of Alexandria, conceiving perhaps that the 
 Prophet, if he had once divorced his wife, could not legally take her 
 home again, imagine, that the adulterous woman of this chapter is a new 
 connexion formed after the difmiffion of Gomer. And in this opinion they 
 are followed by Eftius, Menochlus^ and Tirinus. Some other expofitors ' 
 of inferior note, taking up with this notion, interpret this fecond connexion; 
 of the Chriftian Church, confidered as a fecond wife, married after the divorce- 
 ment of the Jevvifh. To this it may be obje6led ; ifi:, that all that pafled be- 
 tween the Prophet and his wife (or wives, if in facl he took more than one),, 
 mufi: be expounded by the analogy of God's dealings with the Cluircli, con- 
 
 C c fidered; 
 
1^4 A P P E N D I X, N" ir. 
 
 fidered as the wife, in every period ; both when it was compofed of the natu- 
 ral Ifracl only, and fince the grafting-in of the Gentiles. adly, It muft 
 indeed be admitted, that a woman, feparated by bill of divorce, according 
 to the law, Deut. xxiv. i — 4. after marriage had thereupon with a new huf- 
 band, if that fecond marriage came to be diUblved, either by the death of the 
 new hufband, or by a formal divorce from him ; could not be taken again 
 to wife by the firft hufband. But nothing hindered her re-marriagc to her former 
 hufband, if new efpoufah with another had not taken place. And further, 
 if no divorce had taken place by bill, the right of the hufband over her 
 pcrfon, notwithftanding any feparation (as we would now fpeak of bed and 
 board) continued in full force. Now the ftate of the Jewilli nation in the 
 aggregate, even in their oatcaft forlorn condition, is never reprelcnted in the 
 Prophets, as a divorce by bill. The queftion, in Ifaiah li. i. " Where is this 
 " bill of )'our mother's divorcement ?" amounts to a negation of the exiftence 
 of any fuch inftrumcnt. In Jer. iii. 8. Jehovah fays, indeed, of " back- 
 Hiding Ifrael," that is, of Samaria, that " he had put her away, and given 
 " her a bill of divorce." But nothing of the kind is faid of Judah, clearly dif- 
 tinguiflied in this prophecy from Samaria, and mentioned as her " lifter ;" that 
 is, her lifter, not onlv in confanguinity, but in the myftical wedlock. And, 
 notwithftanding the bill of divorce, " backfliding Ifrael," no new efpoufals 
 having taken place after the divorce, is afFeilionately invited to return to her 
 former hullband, who revokes her divorcement'. Further, it is to be ob- 
 ferved, that the Chriftian Church is never mentioned in prophecy as a fe- 
 cond wife. But the converts of the Gentiles are reprefented under the image 
 of a brood of children acquired to the original wife, pardoned, after a long 
 feparation, by the injured hulband, taken home again, and into favour. From 
 all this it appears, that, to reprefent the cafe between Jehovah and his Church, 
 the adultrefs, whom the Prophet is in this chapter commanded to love, muft 
 be Gomer herfelf, the offending wife of the firft chapter ; not any other wo- 
 man. And in this opinion I am confirmed by the authority of Drufius, Lowth 
 the father, and Wells, among ourfelves ; ©f Tarnovius, among the Proteftant 
 Divines of the Continent ; and of Ribera and Rivetus, of the Church of 
 Rome. I muft obferve fartker, that Hofea's marriage was an extraordinary 
 
 * See Jer. iii. 6 — 14. 
 
 tranfa£lion, 
 
A P P E N D I X, r^ rr. rpj 
 
 tranlac^ion, under the fpecial diredlon of an abfolute Sovereign, who had full' 
 authority to difpenfe with the forms of any written- law ; and many things in 
 the treatment of the incontinent wife feem to have been more conformable to 
 the praftices and cuftom of mankind in general,, in tlie earlieil ages, than to- 
 the particular provifions of the Law of Mofes. 
 
 Chap. Iir. 3. 
 neither will I with thee." The negative k"? is carried over 0> 
 
 this from the preceding claufe, by the force of the copula. Nothing 
 more common. So that the fenle is the fame, as if it had beea writtea 
 
 Chap. IV. ir. 
 ■When I faid that the feven texts, produced in pages 73, 74, " are the only 
 " inftances in the Bible, in which a noun, or what ftands as a noun, follow- 
 " ing the verb ity, is connedVed with the verb by b ;" I had overlooked an 
 eighth, in i Chron. xvi. 37., in which, taking the paflage as it is rendered: 
 in our public tranflation, the immediate objecfl of the verb may feem to be 
 connedled with it by b. " So he left there [Dtl? Iliyi] before the ark cf the 
 •' covenant of the Lord Afaph and his brethren [vns'PI ^IDK^]." But, upon a 
 critical conlideration of the paffage, it will appear, that the immediate objedt 
 of the verb is not " Afaph and his brethren," but the proper names, in v. 38, 
 39, 40, 41, 42. And the fenfe is, that he left thofe perfons /<? Afaph and his 
 brethren ; that is, under tlieir diredlion and luperintendance. And the whole 
 fhould be thus rendered. " So he left there, before the ark of rhe covenant 
 " of Jehovah, under command of Afaph and of his brethren (to minifler be- 
 " fore the ark continually, as every day's work required (38) Obed-edom and 
 " their brethren threefcore and eight : Obed-edom alfo the fon of Jeduthun,. 
 " &c." Obferve, that the 1 prefixed to DIN ']2V at the beginning of verfe 38,, 
 fhould not be rendered " and," for it is the particle of fpecification, " He 
 " left under command of Afaph and his brethren, &c, viz, " Obed-edom,, 
 " &c." Of this ufe of 1, fee p. ^^. 
 
 Verfe 12-. 
 Add, to note (I). 
 I find I am quite alone in taking this claufe, " let their ftafF therefore 
 '-' give them anfwers," as I ftill think however it may be taken, as a fevers 
 
 C c z. menace 
 
X96 A P P E N D I X, N» II. 
 
 •menace of dereliAion. I have offered therefore, in N"^ I, another tranf- 
 lation of this whole verfe ; in which this claufe is given as a repetition only, 
 in other words, of the aflertion contained in the former ; or, at moft, as al- 
 leging againft the Ifraelites a fpecific inftance of the crime of idolatry, charged 
 generally in the former claufe. In this mention of the ftafl", as giving oracular 
 advice, fome have imagined an allufion to a very antient fuperftition, men- 
 tioned by the grammarian Feftus, which confifted in the adoration of a peeled 
 flick, as the fymbol of fome Deity. And I cannot but think, there is fome 
 ground for the conjefture. The Hebrew word ^pD, though given as a root by 
 Buxtorf and mofl lexicographers, is, by fome grammarians, deemed a verbal 
 from the root b^p, " to polilTi," or, " make fmooth." If this be the true de- 
 rivation of the word, and it is certainly very plaulible, its proper fenfe mufl 
 be that of a peeled ftick, or wand, trimmed by the knife of all the lateral twigs 
 and buds, and divefted of the outer bark or rind ; and fo made perfedlly fmooth 
 and bare. 
 
 ■ 70 fxh HTToj; (pvAXa ^ a^g 
 
 (I'u'aa«' t; ^ <pXoiov. 
 
 Certainly the word is ufed but once for a growing twig, viz. Jer. i. 1 1. And 
 it is remarkable, that, in the old Latin language, the name of the deified wand 
 was, according to Feftus, a word of fmiilar etymon and import. " Delu- 
 *' BRUM dicebant fuftem delieratum, i. e. decorticatum, quern veneraban- 
 *' tur pro Deo." 
 
 Verfe i8. 
 her great men." n^DDD i>er, i. e. Ephraim's. Of this anomaly of 
 
 gender, fee the Preface. 
 I read, D'tDtl?, not D'^??^. 
 
 Chap. V. 2. 
 
 Verfe 4. 
 Of the fix paflTages, in which the LXX are faid (p. 81) to have rendered 
 the word d'^bbva by £^yo(, I find, upon a re-examination of them, all, that two 
 
 are 
 
A P P E N D I X, N° If. tgf 
 
 are doubtful!: namely, Jer. xxi. 12. and 14. For the different editions of tlic 
 LXX vary very much. Trommius feems to have had no better authority, for 
 giving spysi as the rendering in thefe two texts, than the Scholia of the 
 Frankfort Scptuagint. In the Vatican and the Alexandrine MSS, we have no- 
 thing at all in the Greek to render the word Dn^V'pyD-: the claufes, in which 
 it occurs in thefe two verfes, being entirely omitted. Grabe fupplies the de- 
 fedl, under an afterifk, as from the Hexaplar text ; and he gives the word 
 zTTiTijhv^aloi. Under this uncertainty, thefe two texts of t!ic LXX fhould be 
 taken as nevitral, with refpedl to any interpretation of the worth But this in 
 no degree afFedls the refult of the difquifition. 
 
 Verfe 13. 
 the King who takes up all quarrels." 
 
 Add to note (K). 
 Theodoret underftands' this King, of the King of Egypt. But I rather 
 think the AlTyrian, named in the preceding claufe, is introduced again here, 
 not by name, but by charadlcr. For in the next claufe, it is evidently 
 faid of one and the fame perfon, that " he will not be able to repair the da- 
 " mage," made in Ephraim by the moth ; or, " to make a cure of the cor- 
 " rupted fore," created in Judah by the worm in the flefli. 
 
 Verfe 15. 
 
 they will rife early to feek me." The verb ^J3")n^^ is plural. 
 
 Many MSS. give ""DDnntyv It is not unufual, however, for the cremenlum "), 
 of the third perfon plural of verbs, to be dropped before the para- 
 gogic 3, followed by a pronominal fuffix : the abfence of' the 1 being 
 marked, as in this place, by the point Kibbutz under the laft radical ; 
 'JJKV!:' N*71 ♦Ji"inSJ^» niVK N'^I ♦JJKIP^ TK \ in which place, however, tlie 
 
 three verbs are all written full in many MSS. Sometimes the 1 is omitted be- 
 fore the fuffix not preceded by theparagogic 3. Indeed, this omiflion isuniver- 
 fally incident to the perfonal increment 1, whenever that increment fliould 
 regularly take place. The fecond perfons plural praet. both mafculine and 
 feminine, change their proper termination D and ] into "j before the fuffixes. 
 But this ■) is often omitted. The '2d and 3d perfons plural feminine in the fu- 
 ture change their termination Hi into "» before the fuffixes. And this 1 again is 
 
 =■ Proy. i, 28, 
 
 frequently 
 
J98 A P P E N D I X, No II. 
 
 frequently omitted. And tlie omlffion of the "», in all thefe cafes, is invariably- 
 marked by the point Kibbutz under the third radical of the verb. 
 
 I take this omiffion to be a change in the letters of the verbs by the fiifHxes, 
 originally belonging to the language, independant of the points ; and as fuch 
 jt is confidered by the great antagonift of the Maforetic pundluation, the 
 learned Mafclef. 
 
 Chap. VI. 10. 
 
 a horrible thing." n'**T'"TVC'- The fonn of the noun is certainly 
 
 very lingular. Two MSS give mnviy, in which form, as Archbifliop New- 
 come obferves, the word occurrs twice in Jeremiah ■'. But this feems not a 
 fufficient reafon for altering the text. The Keri, and many MSS, as the fame 
 learned Prelate has remarked, give nni"iy\:f ; which confirms the form in the 
 printed text in the moft extraordinary part of it ; the termination rT" — . As 
 for the infertion of the » between the two refh's, this is not uncommon in 
 nouns formed by the re-duplication of the third radical. 
 
 Chap. VII. ID. 
 feek him." IHJi'pa. Vide fupra, V. 151, 
 
 Chap. VIII. 7. 
 fhall fwallow it up." iny)^*. Vide fupra, V. 15. 
 
 Chap. X. 14. 
 
 and all thy fortrelTes fliall be demolifhed." Obferve, that in 
 
 the original, the fingular ^3), not the plural "jn^DD, is the nominative cafe 
 to the verb nw. There is therefore no anomaly of the number. 
 
 Chap. XL 6. 
 
 weary itfelf." Or, be weary." Or, fall furioufly 
 
 *' upon." Or, play havoc in." 
 
 The verb nbn may be either (ifl) the third perfon fing. praeterit. in the maf- 
 culine form of the root nbn ; or (adly) the third perfon fing. praeterite in the fe- 
 minine form of the verb ^T\ ; or (3dly) the third perfon fing. pract. fern, of the 
 ..verb ^bx\, iVs the firft it will render, " weary itfelf," or " be wearied," if aa 
 
 " V, jo, and xxiii. 14. 
 
 anomaly 
 
APPENDIX, N^ 11. 199 
 
 anomaly of tlic gender, of which the inftances are frequcn!:, be admitted ; the 
 noun 2"in, which is the nominative cafe, being feminine. 
 
 2. nbn, being taken in the fecond manner, will give the fame fenfe, if an 
 intercommunity of fenfe be allowed between T\bn and "^in in the fecondary 
 fcnfe of the former, of being exhaufled with continued toil. 
 
 3. r^bn taken in the third manner will render, " fall furioufly upon;** 
 
 or, " play havoc in ;" which two laft renderings come to the fame thing. 
 
 i\3 for the fenfe of" refting upon," or " abiding on," given in our public 
 tranilation, and by the majority of interpreters, it is altogether inadmiflrble. 
 For neither of the roots ^"in nor bbn fignifies " to remain, abide, or continue in." 
 The words, which, in the fenfe of continuance, or abiding, are placed in the 
 Lexicons under the root "^in, are fome to be referred to the root ^n* ; others 
 are milinterpreted, and belong to the root bbn in another fenfe: none of them 
 to the root ^"in. But to the root "^nS the word T^b^ of the text cannot be 
 reduced. The expreflion in the Bifhop's Bible, and the EnglilTi Geneva, in- 
 ftead of " abide on," was " fall on," which was much better. 
 
 Of the two renderings, i. "weary itfelf ;" or, "be weary." 2. "fall 
 " furioufly upon ;" or " play havoc in;" either is admiflible, and well fuited 
 to the context. But, in my own judgement, I abide by the former, as the 
 better of the two. 
 
 Verfe 7. 
 they called them." ^^57!?!. See V. 15. and vlii, 7. 
 
 Chap. Xlir. note (D). 
 When I fay (p. 149), that .the abominable cuftom of infant facrifice was 
 more antient in the kingdom of Samaria, than of Judah ; I fpeak ftridlly of 
 the comparative antiquity of the cuftom, as among the Ifraelites themfelves. 
 The temple, built by Solomon, to Moloch, was for the gratification of his 
 Ammonite concubines. And they, thofe foreign women, " burnt incenfe, 
 " and facrificed in it." But it appears not, that the King himfelf, or any of the 
 race of Ifrael in his time, nor till long after, were partakers in thofe impious 
 rites. The eredlion therefore, ofi-this temple, fhewed a propenflty to this fpecics 
 of idolatry ; but was not the beginning of a permanent cuftom. On the con- 
 trary, the worfhip of the Tyrian Baal, introduced by Ahab, v,as the be- 
 ginning of a pra6lice, wliich, though checked for a fhort time by Jehu, was 
 
 daily 
 
200 A P P E N D I X, N° n. 
 
 d 'ly gaining ground, in both kingdoms ; rofe to its height in that of Samara, 
 about the time of Menahem ; and afterwards, in the reign of Ahaz, in the 
 kingdom of Judah. 
 
 Chap. XIII. 14. 
 
 I have faid in note (T) (p. 159), that the Hebrew names of Hell and the Grave,. 
 Sheol and Keber, never are confounded, b)' the facred writers. But although 
 Keber is never ufed for Sheol, to fignify Hell ; there are five texts, in which the 
 contrary may feem to have taken place ; namely, the ufe of Sheol for Keber, to 
 fignify the repofitory of the body, rather than the manfion of the departed fpirit.. 
 Thefe five texts are, Gen. xlii. 38.; xliv. 29. and 31.; i Kings ii. 6. and 9. But, 
 upon confideration, it will appear, that in every one of thefe, the thing to be 
 be expreffed is neither " Hell," nor "the Grave," particularly, and as diftindt 
 the one from the other, but the Hate of Death : and this ftate is exprefled un- 
 der the image of a place of refidence of the dead collectively. And for this 
 place, taken in the grofs, not as divided into the two feparate lodgements of 
 the fpirit and the carcafe, the word b^^*^y is ufed. It is therefore very ill ren- 
 dered by the word " Grave," even in thefe texts ; and " Hell" would be a bet- 
 ter rendering. Becaufe the only general place of refidence of the dead collec- 
 tively is that of the departed fpirit. The Grave is no general place, fince 
 every dead body has its own appropriate Grave. Perhaps in thefe inftances the 
 word 5/'^o/ would be beft expreffed, in Engliili, by a periphrafis, "region of 
 " the dead," or " dwelling of the dead," or " the nether regions." 
 
 There is yet a fixth text, Pf. cxli. 7. in which we read, in the Englifh Bi- 
 ble, of" bones fcattered at the Grave's moutli;" but, in the Hebrew, 
 
 " at the mouth oi' Sheol." This pafiage is often alleged, as an evident inftance- 
 of the ufe of bMi^ for the Grave. But the h& is, that here we have no mention- 
 of the Grave at all. For the Pfalmift is clearly fpeaking of the bones of per- 
 fons maffacred, whofe bodies never were in any Grave, but had been left to 
 rot, unburied, upon the furface of the earth. And the mouth of Sheol is this • 
 furface, confidered as the entrance of Sheol; which, in the imagery of the , 
 facred writers, as well as of the oldeft Greek Poets, is always confidered as iu. 
 the central parts of the earth's hollow fpherc. 
 
 1 o.pTapoii •/•i^osija 
 
appendix:^ N^- IL a©! 
 
 TorrjO-j ivsaV diOioi OTOV »javog I; 0.7:0 ymv}:;. IV. 0-. r^".- &.0^ 
 
 It Is verj' curious to remark, by the way, that the. Tartarus of Homer,, or 
 Ills dungcoa of the cLimned, 
 
 lciT.S!og T- Kp:vs; 7~ 
 
 n r 
 
 TijTrovf, HT u'A^otTi, (Sct^vc 0:- IS rdflx^cc x^x'^ii^ II. 0. 479. &c. * 
 
 the — crajfa caligo inferum of the old Latin poet, is a pit below Hades : to> 
 which in pofition it bears the fame relation, as Earth, the low manfion of Man„ 
 to Heaven, the bright and blifsfuU feat of the Immortal Gods. Whence it is evi- 
 dent, that Homer's Hades was the dweUing of fpirits not in punifhment. Tiie 
 ihell, or cruft, of the terraqueous gIobe„ on which we live, is the outer wall 
 of this nether region, confifting, according to this Imagery, of two parts j 
 Hades, the uppermoft, and Tartarus, below, in the very center. The whole, 
 wldxout diftinftion of its parts, is denoted by Sheol, in the Hebrew language. 
 And tlie furface of the earth is the outfide, or entrance, of this ^htol in the 
 Pfalmill. The foul, expelled from its cafe of clay by the weapon of the mur- 
 therer, flees to Sheol, and leaves Its exuviae at tlie entrance. Obferve, diat 
 In the compound word ''3^, the noun «) does not alwa3s retain Its proper and 
 literal fignification of " a mouth." It is ufed, with great latitude, to liTnify 
 the edge, properly the outfide edge, or beginning, of any thing. In this paf- 
 fage, neither LXX, or Vulg. exprefs any allufion to a mouth. Yiccpu. ilv ah^v. LXX. 
 Secus infernum. Vulg. 
 
 1 have the fatisfa^llon to find, that, with refpeft to the diftind proper 
 fenfes of the words Sheol ■i.mX Keber, and in the interpretation of the myfterlous 
 text of St. Peter's firft Epiftle, as far, at leaft, as the general principle Is con-- 
 cerned, I have tlie concurrence of a very learned writer, the Pvcv. George- 
 Bennet, Minifter of the Gofpel at Carlifle : in a book, entitled, " Olam 
 " Hanafhemoth ; or, a View of the Intermediate State," whrch was publilhed 
 about the very time thefe iheets were committed to the prefs. It :;- a v,'ork of 
 various erudition, and deep refearch. And a reader mufl be very learned, wha 
 
 * Compare 2 Pet. ii. 4. 
 
 I^ d finds. 
 
202 APPENDIX, N° ir. 
 
 finds not much in it to inftrudl him ; very dull, if he is not delighted with, 
 the ingenuity that is difplayed even in thofe parts, in which he may fee reafon 
 to doubt the fohdity of the author's argument, and the truth of his interpre- 
 tations ; and very captious, if in a variety of novel expofitions, many of which 
 he may think. inadmifTible, he finds any thing to give him ofl'ence. I take a 
 particular pleafure in bearing this teftimony to the merits of an author, whom 
 I fufpedl to be of a different branch of the Chriftian family from my own, 
 and who feems to have a different notion from mine of the prophecies, re- 
 lating, as I conceive, to the final reftoration of the Jewifh nation. 
 
 Chap. XIV. 7. 
 
 Add to note (H.) 
 Diodati refers this mafculine fuffix to God. For having rendered, " la ri- 
 " cordanza d'effo fara come il vino del Libano," he gives this note: " Vuol 
 " dire, la fua conofcenza e dottrina fara fempre dolciflima al fuo popolo, a gui- 
 *' fa di vino ecccllente." He offers, indeed, another expofition, which refers 
 the pronominal fuffix to the people. " iddio terra cariffima la memoria del fuo 
 " popolo." According to the former expofition TtZI is the people's conftant re- 
 membrance of God ; according to the latter it is God's gracious remembrance 
 of his people. Both feem to me forced and unnatural. 
 
 INDEX 
 
[ 2^3 J 
 
 INDEX OF AUTHORS and other PERSONS. 
 
 A. 
 
 AbARBANEL, page 91. 113. 138. 
 
 156. 
 Abcn Ezra, 69. 
 Aben Walid, 127. 
 Achan, 7. 32. 
 Acliilles, no. 
 ^fchylus, 112. 169. 
 Agamemnon, 112. 171. 
 Ahab, 31.43.54. 115. 116. 149. 199. 
 Ahaz, 9. 19. 28. 149. 151. 20Q. 
 Ahijah, 192. 
 Antichrift, 3. 
 Aquila, 81. 85. 86. 91. 97. 99. 119. 
 
 120. 121. 156. 160. 
 Arias Montanus, 57. 139. 155. 
 Avenarius, 136. 
 
 B. 
 
 Baal, 149. 199. 
 Baaflia, 192. 
 Balaam, 169. 
 Bafil (St.), xvi. 
 Bate (Julius), 67. 172. 
 Bennet (.George), 201. 
 
 
 BiHiop's Bible, xxxiii. 74. 93. ii9[. 
 
 138. 1+3. 179. 191. 199. 
 Blaney (Di.), 73. 83. 84. 122. 125. 
 Buxtorf, 53. 98. 114. 123. 136. 196. 
 
 C. 
 
 Calafio, 79. 139, 
 
 Calvin, 10. 51. 57. 64, 71. 89. 93. 
 
 IC2. 107. 116. 126. 139. 143. 
 Capellus, 12. 129. 
 Capito, 102. 
 
 Caftalio, 51. 53. 57. 129. 145. 
 Chaldee. See Jonathan, OnkeIo5» 
 
 Targum. 
 Chryfes, 171. 
 Cicero, 43. 76. no. 
 Clytemneilra, 112. 
 Cocceius, 139. 
 Coverdale, 179. 
 Cyril (St.) of Alexandria, xvi. 59. 71. 
 
 130. 137. 193. 
 
 D. 
 
 De Rofli, 72. 85. 92. 99. 102. 116. 
 
 119. 130. 136. 146. i6o. 
 D d 2 Diodati, 
 
ao4 INDEX of AITTHORS akit. other PERSONS. 
 
 lyiod.ui, xiil. xviii. 57. 116. 119. 129. 
 
 139. 140. 171. [8( . 202. 
 Drufii'.s, lo. 57. 69, 71. 72. 76. 77. 
 
 86. 89. 95. lof. 102. 126. 128. 
 
 I 29. iSo. 194. 
 
 E. 
 
 Elias, 136. 
 
 K-lijah, 31. 54. 
 
 Elillii^, 192. 
 
 Englifli Geneva Bihlf, y.viii. 74. 93. 
 
 139. 199. 
 Eftius, 193. 
 Eucherlus, 52, 
 Eufebius, 89. 
 
 Feftus, 196. 
 Fore rill s, 177. 
 
 G. 
 
 (jideon, 65. 150. 
 Gilead, 90. 
 Grabe, 197. 
 
 Grotius, XV. 57. 59. 76. 96. 97. 98. 
 113. 129. 139. 176. 177. 
 
 H. 
 
 He(?lor, 10. 
 
 Herodotus, 14. 118. 119. 
 Hefychius, 118. 
 Hezekiah, 67. 170. 
 Homer, no. 139. 145. 171. 193. 196. 
 200. 201. 
 
 Hortica, 24. 25. 34. T49. 150. 
 Iloubigant, xvi. 10. 12. 51. i,'^. 57. 
 
 60. 61. 70. 76. 85. 95. 119. 133. 
 
 134- H3- '45- 167. 179. 180. 
 Elutchinfon (John), 67. 105. 182. 183. 
 
 Jehofliapliat, 17c. 
 
 Jehu, 54. 192. 199. 
 
 Jeroboam, 22. 43. 192. 
 
 Jerome (St.), xvii. xix. xxi. xxx. z. 
 
 56. 57. 85. 86. 88, 89. 91. 93. 
 
 97. 99. 104. 119. 121. 123. 130. 
 
 131. 156. 160. 165. 171. 193. 
 Jezabel, 31. 54. 
 Jonathan, 51. 57. 85. 86. 88. 89. 99. 
 
 105. 123. 126. 128. 132. 139. 
 
 HI- 152- 153- 'ii- 156- 157- 180. 
 Jofephus, III. 
 Jofiah, 67. 
 Junius and Tremellius, 51. 57. 72. 
 
 129. 139. 
 
 K. 
 
 Kennicott (Dr.), 72. 85. 92. 99. 102. 
 
 116. 119. 124. 130. 133. 142. 
 
 146. 153. 154. i6a. 179. i8a. 
 Kimchi, 102. 123. 138. 141. 173. 
 
 Laban, 66. 
 Le Clerc, 174. 
 
 Livelye, xv. 10. 57. 58. 64. 69. 76. 
 101. 124. 127. 136. 179. 
 
 Lowth 
 
IISrDEX OP AUTHORS and other- PERSONS. 205^ 
 
 O. 
 
 Lowth (the Father), xiii. xix. 76. 194. 
 Lowth (Bifliop), xxviii. xxix. 38. 86, 
 
 91. 100. 141. 176. 177. 
 Luther, 6. 10. 49, 51. 56. 72. 116. 
 
 117. 127. 129. 139. 143. 145. 
 Lyra, 141. 
 
 M. 
 
 Machir, 90. 
 
 Mafclef, 198. 
 
 Maforetes, 80. 102. 107. io3. 128. 
 
 132. 147. 177. 180. 
 Maundrell, 49. 
 Mede (Jofeph), 174. 
 Menahem, 19. 23. 24. 25. 200. 
 Menochius, 193. 
 Mercer, xv. 141. 183. 
 Micah, 68. 
 Miriam, 170. 
 Moncoeius, 67. 
 Moloch, 149. 199. 
 Munfter, 88. 126. 141. 
 
 N. 
 
 Naboth, 54. 
 
 Nebuchadnezzar, 66. 
 
 Newcome (Abp.'i, xxxiv. 10. 12. 38. 
 
 51.57.61. 70. 72.73. 76.97. 119. 
 
 125. 129. 130. 134. 137. 142. 
 
 172. 173. 
 Niebuhr, 49. 
 Niffim (Rabbi), 155. /56. 
 Noldius, S3- 93- 99- "3- i40- 
 
 CEcoIampadius, joz. 141. 
 Omri, 192. 
 
 Onkelos, 152. 153. 
 Oriental Synagogue, 179. 
 Orphic Hymns, 103. 104. 117, iiS. 
 171. 
 
 Parkhurft, 64. 80. 88. 94. 106. 118. 
 
 121. 131. 135. 136. 169. 
 Patroclus, iio. 
 
 Pekah, 2. 24. 28. 
 
 Pekahiah, 34. 
 
 Pocock (Dr. Edward), xxiv. 10. ig. 
 
 28. 55. 67. 6S. 76. 85.91.95. 96. 
 
 102. 113. 114. 116. 120. 129. 179. 
 Poole, 133. 
 Procopius, 100. 
 Pul, 23. 28. 
 
 R. 
 
 Raliab, xiv. 
 Ribera, 194. 
 Rivetus, 7c. 161. 194. 
 Robertfon, 129. 
 
 S. 
 
 Salmon the Juft, xiv.. 
 Sarpedon, 139. 
 Scott, 108. 
 
 Seeker (Abp.), 72. 1^6. 
 Sennacherib, 3. 
 
 Septuagint^ 
 
2d(> 
 
 INDEX OF AUTHORS ajtd other PERSOJSTS. 
 
 Septuagint, xxxiii. 51. 57. 6i. 64. 6g. \ 
 70, 75. 81. 85. 88. 90. 91. 96. 
 
 99. 102. 105. 107. 
 
 119. 120. 
 
 I2t. 123. 135. 128. 
 
 129. 130. 
 
 IJI- 132- 134- Ij^- 
 
 137. 138. 
 
 140. 141. 143. 151. 
 
 152. 136. 
 
 161. i6j. 166. 175. 
 
 178. 196. 
 
 201. 
 
 
 Shallum, 24. 
 
 
 Shalmanezcr, 2. 24. 
 
 
 Sixth Greek, 96. 
 
 
 Solomon (King), 149. 170. 
 
 184. 199. 
 
 Solomon (Rabbi), 139. 
 
 
 Sopliocles, 112. 
 
 
 Spencer (Dean), 66. 67. 100. H2. 
 
 Spcnfer, 77. 
 
 
 Stephens (Henry), 118. 
 
 
 Symmachus, 85. 86. 87. 90. 96. 97 
 
 120. 121 . 156. 160. 
 
 
 Syriac, 57. 61. 64. 85. 83. 
 
 89. 90. 91 
 
 96. 99. 105. 107. 120. 
 
 121. 123 
 
 125. 128. 129. 131. 134. 138. 
 140. 141. 143. 145* ^'i- 152- 
 136. 157. 161. 164. 165. 180. 
 
 T. 
 
 Talmud (Babylonian), 99. 
 
 Tanchum (Rabbi), 19. 85. 96. 127. 
 
 138. 141. 135. 156. 
 
 Targum, 1 84. 
 
 Tarnovius, 126. 194. 
 Iheodoret, xvi. 197. 
 
 Theodotlon, 81. 85. 86. 97.. 99. 12:^. 
 Tiglath-pilefer, 2. 23. 42. 
 Tirinus, 193. 
 Trommius, 197. 
 Tyndale, xxxiii. 
 
 V. 
 
 Vatablus, 10. 64. 122. 126. 141. 
 Virgil, III. 145. 
 Vitringa, 62. 63. 67. 88. 89. 119. 
 Ulyfles, 139. 
 
 Vulgate, 51. 57. 70. 84. 85. 86. 88. 
 89. 90. 91. 92. 95. 97. 99. 105. 
 
 107. 119. 121. I2j. 125. 128. 
 129. 130. 131. 136. 141. 1361. 
 157. 160. 180. 201. 
 
 W. 
 
 Wells (Dean), xili. xvi. xix. xxvii. 24. 
 
 32. 57. 149. 130. 151. 194. 
 Wheeler (Dr.), 19. 102. 
 White (Samuel), 176. 
 Woide, 124. 
 
 Zalmunna, 130. 
 Zanchius, 102. 
 Zechariah, 24. 
 Zimri, 192. 
 Zorobabel, 59. 
 
 INDEX 
 
r ^07 ] 
 
 INDEX OF TEXTS 
 
 ciTBD, and occafionailly illustrated, in the Notes upan Hosea. 
 
 N. B. The Texts which are particularly explained, or illuftrated, are diftinguiflied by an afterif^.. 
 
 Genesis. 
 
 
 Chap. xxi. 3. 
 
 62 
 
 Chap. ii. 7. Page 
 
 : 114 
 
 xxiii. 8. 
 
 182 
 
 V. I. xxxiii 
 
 xxiv. 3—7. 
 
 xiv 
 
 tL 4. 
 
 ibid. 
 
 5- 
 
 '73 
 
 xviii. 24.26.28. 
 
 182 
 
 xkv. 13.14. 15. 
 
 139 
 
 XX. 3. 
 
 62 
 
 
 
 xxxi. 19. 
 
 66 
 
 Leviticus. 
 
 
 XXXV. 3. 
 
 1+3 
 
 Chap. iv. 24. 
 
 58 
 
 18. 
 
 ic6 
 
 v. 2. 
 
 62 
 
 xli. 45 50- 
 *xlii. 28. 
 
 107 
 200 
 
 xvii 7. 
 xviii. 3. 
 
 xiii 
 
 xliii. 27. 29. 
 
 6- 
 
 XX. 17. 
 
 88 
 
 *xliv. 29. 31. 
 
 200 
 
 xxi. I — 3. 
 
 110 
 
 xhl. 20. 
 
 107 
 
 XXV i I. 
 
 68 
 
 xlix. 10. 
 11. 
 
 37 
 126 
 
 Numbers. 
 Chap. iv. 6. 
 
 146 
 
 Exodus. 
 
 
 vi. 23 — 26. 
 
 170 
 
 Chap. iii. 15. 
 
 144 
 
 xi. 8. 
 
 77 
 
 *xv. 26. 
 
 137 
 
 xii. 8. 
 
 5^ 
 
 xviii. 26. 
 
 98 
 
 xxiii. 7. 168. 
 
 170 
 
 xix. 8. 
 
 xiv 
 
 *i8. 19. 
 
 169 
 
 25. 
 
 61 
 
 22. 
 
 37 
 
 117 
 182, 
 
 xiv 
 183. 
 199 
 
 Chap. xxiv. 3. 168 
 
 - 8. 37 
 
 «i5.i6. 168.169 
 
 xxxii. 39.40. 90 
 
 xxxiii. 28. 
 
 Deuteronomy 
 
 Chap. ii. 7. 
 
 iv. 8. 
 
 vii. 6. 
 
 xvi. 19. 
 
 xxiv. I — 4. 
 
 *xxvi. 13 — 15. 112 
 
 14. 107 
 
 17' — 19. xiv 
 
 *xxxii. 10. 31 
 
 *24. 160. i6r 
 
 *xxxlii. 7. 37. 132. 
 
 134 
 Joshua. 
 
 Chap. viii. 20 
 
 xxiv. 14. 
 
 16. 
 
 24. 
 
 132 
 
 xiii 
 
 75 
 xiv 
 
 Judges. 
 
ioB 
 
 INDEX OF TEXTS, Sec. 
 
 Judges. 
 
 Chap, v'iii. i6. 1 14. 
 
 27—28. 65 
 
 3^\i>- 3- 135 
 
 XX. 45. 73 
 
 I Samuel. 
 
 Chap. ii. 18. 65 
 
 xiv. 14. 126 
 
 XV. 23. 67 
 
 xix. 13 and 16. 66 
 
 xxii. 18. 6s 
 
 2 Samuel. 
 Chap. iii. 14. 
 xiv. 4. 
 XX. 19. 
 
 *xxiii. I. 
 
 I Kings. 
 Chap. ii. 6. 9. 
 viii. 32—53. 
 
 63 
 61 
 
 96 
 
 200 
 170 
 
 2 Kings. 
 
 Chap. ix. 7. 54 
 
 X. 30. SS 
 
 xii. 8- 136 
 
 xvi. 2. 3. 149. 151 
 
 xvii. I. 2. 
 
 I i^O 
 
 17. 149 
 
 xviii. 4. 67 
 
 xxiii. 5. 104 
 
 24. 67 
 
 I Chronicles. 
 Chap. xvi. 37. 195 
 
 a Chrokticles. 
 
 
 Chap. vi. 12 — 42. 
 
 170 
 
 xiv. 3. 
 
 104 
 
 XX. 
 
 170 
 
 xxix. 36V 
 
 170 
 
 xxxii. 24. 
 
 61 
 
 SI- 
 
 73 
 
 xxiv. 4. 
 
 104 
 
 Ezra. 
 
 Chap. iii. 10. 11. 170 
 
 viii. 22. 60 
 
 Esther. 
 
 Chap. iii. 4. 6\ 
 
 iv. 10. ibid. 
 
 vi. 4. ibid. 
 
 Job. 
 
 Chap. iii. 22. lOi 
 
 xvi. 15. 78 
 
 *xix. 23—25, S3 
 
 *xx. 10. 108 
 
 xxii. 6. 61 
 
 xxxviii. II. 82 
 
 Psalms. 
 
 Pfahii iv. 5. . 60 
 
 *xii, 5. 372 
 
 xvi. 10. 73 
 
 xxix. 9. 60 
 
 *xlvii. 4. 84 
 
 xhx. II. 73 
 
 Ixxi. 10. 60 
 *lxxii. 1.2. 183.184 
 
 Pfalm Ixxvii. 12. 735 
 
 Ixxviii. 7. 81 
 
 51. 97.106- 
 
 *lxxxi. 6. I72'. 
 
 Ixxxix. 10, 82 
 
 19. 61 
 
 • *4S. 176- 
 
 *xci. 6. 160' 
 
 ci. 5. 97 
 
 cii. 5. I2Q 
 
 cxix. 6-^. 76 
 
 cxxix. 3. 126 
 
 cxxxv. 13. 144 
 
 19-21. ibid. 
 
 *2I. I2Z 
 
 cxxxviii. 6. 114 
 
 *cxli. 7. 200 
 
 cxlv. 6. 61 
 
 Proveues. 
 
 
 Chap. i. 28. 
 
 197 
 
 iii. 8. 
 
 ^37 
 
 *viii. 13. 8. 
 
 i.83 
 
 *xi 7. 103. 
 
 106. 
 
 *i7. 
 
 8S 
 
 xix. 7. 
 
 H7 
 
 XX. I I. 
 
 81 
 
 xxii. 8. 
 
 107 
 
 XXV ii. 1 3. 
 
 73 
 
 Isaiah. 
 
 
 Chap. i. 13. 
 
 97 
 
 ^3- • 
 
 76 
 
 iii. 8. 
 
 Si 
 
 Chap. iii. 
 

 I 
 
 N D 
 
 EX OF T E 
 
 X T ; 
 
 5, kc. 
 
 409 
 
 Chap, iii, lo. 
 
 
 81 
 
 Chap. x. 24. 
 
 1^5 
 
 Chap. xxxi. 11. 
 
 '34 
 
 12. 
 
 
 79 
 
 *xii. 5. 
 
 84 
 
 xxxii. 21. 
 
 ihid. 
 
 V. 14. 
 
 
 117 
 
 xvi. 5 — 8. 
 
 109 
 
 xxxiii. 13 
 
 60 
 
 xiii. 21. 
 
 
 168 
 
 7- 
 
 Xxl. 12. 81 
 
 no 
 
 Daniel. 
 
 
 XV. 3. 
 
 
 H7 
 
 • 197 
 
 
 
 *xvi. 6. 
 
 
 83 
 
 14. 
 
 ibid. 
 
 Chap. xii. 3. 
 
 183 
 
 7- 
 
 
 H7 
 
 xxii. 12. 
 
 58 
 
 Joel. 
 
 
 xvli. 5. 
 
 
 9' 
 
 *xxiii. 5. 6, 
 
 ^83 
 
 Chap. i. 8. 
 
 62 
 
 11. 
 
 
 /i/fl'. 
 
 14. 
 
 198 
 
 *iii. 13. 
 
 22. 91 
 
 xvlii. 6. 
 
 
 73 
 
 15- 
 
 115 
 
 
 
 xix. 18. 
 
 
 171 
 
 3I-32- 
 
 Hid. 
 
 Amos. 
 
 
 XXV. 8. 
 
 
 163 
 
 xxvi. 13. 
 
 81 
 
 Chap. iv. 9. 
 
 120 
 
 xxvi. 10. 
 
 
 78 
 
 XXX. 11. 
 
 125 
 
 v. 5. IC 
 
 >5. 107 
 
 xxvii. 8. 
 
 
 168 
 
 23- 
 
 94 
 
 22. 
 
 178 
 
 *xxvui. 2. 
 
 160 
 
 .161 
 
 xxxi. 32. 
 
 63 
 
 *vi. 8. 
 
 84 
 
 xl. 19. 
 
 
 ^3S 
 
 xliv. 22. 
 
 81 
 
 vii. 10. 
 
 97 
 
 ■*26. 
 
 103. 
 
 105 
 
 *xlviii. 29. 
 
 83 
 
 *viii. 7. 
 
 84 
 
 29. 
 
 
 »o5 
 
 38- 
 
 147 
 
 Jonah. 
 Chap. *ii. 10. 
 
 
 *xliv. 5. 
 
 
 100 
 
 *xlix. 19. 
 
 1 
 
 84 
 
 74 
 
 10. 
 
 *xlv. 18. 
 
 
 135 
 176 
 
 1. 27. 173 
 
 *44. 
 
 • 175 
 84 
 
 iv. 7. 
 
 no 
 
 xlix. 15. 
 
 
 79 
 
 
 
 MiCAH. 
 
 
 li. I. 
 
 
 
 Lamentations. 
 
 
 
 
 194 
 
 /^i ., • • • 
 
 
 Chap. 11. II. 
 
 1^5 
 
 *lvii. 13. 
 
 
 99 
 
 Chap. *iu. II. 
 
 75 
 
 
 •/ 
 
 ■»i9. 
 
 176. 
 
 -178 
 
 V.'20. 
 
 74 
 
 Nahum, 
 
 
 Ixv. 18. 
 
 
 /^zV/. 
 
 
 
 Chap. i. 14. 
 
 »35 
 
 Ixvi. 3. 
 
 
 104 
 
 EZEKIEL. 
 
 
 Habakkuk 
 
 
 
 
 
 Chap, xiv, 9. 
 xvi. 36. 37. 
 
 115 
 
 Chap. ii. 18. 
 
 13s 
 
 
 
 
 191 
 
 
 
 Jeremiah. 
 
 
 xvii. 5. 
 
 136 
 
 Zephaniah 
 
 
 
 
 
 xxi. 21. 
 
 66 
 
 Chap. iii. 9. 
 
 172 
 
 Chap. ii. 2. . 
 
 
 xiii 
 
 35. 
 
 58 
 
 
 
 iii. 6 — 14. 
 
 
 194 
 
 xxii. 6. 
 
 126 
 
 Zechariah^ 
 
 v-3- 
 
 
 136 
 
 *xxiv. 17. 
 
 III 
 
 Chap. i. 4. 
 
 79 
 
 30- 
 
 
 198 
 
 XXX. 17. 
 
 Ee 
 
 118 
 
 X. 2. 
 
 i°5 
 Chap. 
 
210 
 
 Chap. *xi. 3. 
 II. 
 
 Malachi. 
 
 Chap. iii. 9 
 
 iv. I. (Hebr. 
 iii. 19.) 
 
 ToBIT. 
 
 Chap. ••■iv. 17. 
 
 INDEX OF TEXTS, &c. 
 
 Romans. 
 Chap. ix. 24. 58 
 
 84 
 72 
 
 147 
 73 
 
 II 1 
 
 Ecclesiasticus. 
 
 Chad, xxxix. 24. 50 
 
 Baruch. 
 Chap. vi. 43. 
 
 14 
 
 *25. 36. 59 
 
 26. 57 
 
 xi. 12. and 15. 9 
 
 1 Corinthians. 
 Chap. *xv. c^^. 162-166 
 
 2 Corinthians. 
 Chap. V. 8. 159 
 
 Philippians. 
 
 Chap. i. 23. 159 
 
 2 Thessalonians. 
 Chap. ii. II. 115 
 
 Hebrews. 
 Chap. *xiii. 15. 174 — 
 176. 178 
 
 St. James. 
 
 Chap. *v. 7. 
 
 87 
 
 St. Peter. 
 Chap. *ii. 10. XXV. 59 
 
 *iii. 19. 138 
 
 Apocalypse. 
 
 Chap. iii. 12. 100 
 
 vi. 8. 159 
 
 xiii. 16. 100 
 
 xiv. I. ibid. 
 
 *I5. 16. 22. 
 
 *i8. 20. ibid. 
 
 XX. 13. 14, 159 
 
 INDEX 
 
C 211 I 
 
 INDEX OF HEBREW WORDS and PHRASES 
 
 EXPLAINED IN 
 
 THE NOTES UPON HOSEA. 
 
 
 K 
 
 
 pn 
 
 
 
 121 
 
 
 T 
 
 
 '^nw. 
 
 
 Page 156 
 
 ra 
 
 
 
 i8i 
 
 "im 
 
 
 161. 162 
 
 P« 102. 
 
 I Os- 
 
 —105. 106. 
 108 
 
 ^1 
 
 
 
 91 
 
 DnaT nan 
 
 I2t 
 
 
 
 -I»l* D")pD2 
 
 
 57 
 
 on 
 
 
 131 
 
 D••3•)^* 
 
 lo 
 
 3. 106. 108 
 
 ^yn 
 
 
 
 6^z 
 
 D"F 
 
 
 ibid. 
 
 «?>i* 
 
 
 62 
 
 yp3 
 
 
 
 ^55 
 
 nan 
 
 
 ibid4 
 
 K1B\^ 
 
 
 J56 
 
 m^2 
 
 
 
 123 
 
 DDT 
 
 
 ibid. 
 
 1« 
 
 
 70 
 51.69 
 
 
 3 
 
 
 
 nyi 
 
 
 70 
 ibid. 
 
 an 
 
 
 70 
 
 
 
 
 
 
 
 
 n^-wii^ 
 
 
 63 
 
 riM 
 
 
 82 
 
 -85 
 
 
 n 
 
 
 iQ>i 
 
 
 60 
 
 Tr\M 
 
 
 
 ibid. 
 
 
 
 n3x 
 
 
 102. 106 
 
 r^a 
 
 
 
 ibid. 
 
 D'-annn 
 
 
 -lOI 
 
 13» 
 
 
 106 
 
 □'^i3 
 
 
 
 82 
 
 ion 
 
 
 64 
 
 noK 
 
 
 : 25. 126 
 
 113 
 
 
 
 139 
 
 
 1 
 
 
 itna 
 
 
 63 
 
 "n3 
 
 
 
 61 
 
 
 
 ")«;» 
 
 
 •J 
 
 180 
 
 n,n3 
 
 
 
 86 
 
 -1 
 
 53- 
 
 157- 195 
 
 nn 
 
 
 93 
 
 -113 
 
 
 94 
 
 ia2 
 
 D31 
 
 
 149 
 
 
 
 
 
 
 62 
 
 ^«^^n diu 
 
 n\ni 
 
 56 
 
 n^riK 
 
 
 62 
 
 1B3 
 
 
 
 
 
 •/ 
 
 
 
 
 ppin p2 
 
 
 
 ISI 
 
 
 
 
 
 n 
 
 
 m: 
 
 
 
 94 
 
 
 t 
 
 
 -2 
 
 
 51. 52.92 
 
 n-ia 
 
 
 
 ;^/i. 
 
 -)DT 
 
 
 144 
 
 Dna 
 
 
 138 
 
 Dtf'J 
 
 E e 2 
 
 
 87 
 
 VM 
 
 
 xvli — xix 
 n 
 
212 
 
 INDEX 
 
 OF H 
 
 
 n 
 
 DtfEj"? 
 
 b)n 
 
 199 
 
 '3"? 
 
 NDn 
 
 184 
 
 np^ 
 
 DDn 
 
 181 
 
 
 n^n 
 
 138. 198. 199 
 
 
 r\'>br\ 
 
 193 
 
 
 b^n 
 
 199 
 
 -D 
 
 non 
 
 88. 89 
 
 ntD 
 
 axn 
 
 88 
 
 nana 
 ncnbo 
 
 
 » 
 
 l-^D 
 
 "ia» 
 
 94 
 
 t'p'^a 
 
 VT 70. 
 
 151. 153. 181 
 
 b'piyo 
 
 mv 
 
 87 
 
 "l^VD 
 
 ^n» 
 
 199 
 
 D^V^yo 
 
 ■?:> 
 
 97 
 
 njyn 
 
 by n"? 
 
 ibid. 
 
 NSD 
 
 nb^ 
 
 xxxiii 
 
 naiJD 
 
 ■I^» 
 
 50. 179. 184 
 
 pnsD 
 
 ID* 
 
 125 
 
 ^pD 
 
 3S' 
 
 61 
 
 nno 
 
 a-v> 
 
 86 
 
 n-ia 
 
 te'n> 
 
 113. 114 
 
 amo 
 
 nu?'' 
 
 181 
 
 
 -D 
 
 91 
 
 
 'n^«n nu'«D ug 
 
 
 tt;nD 
 
 92 
 
 n'?n3 
 
 Vd 
 
 146. 147 
 
 153 
 
 b>^D 
 
 ibid. 
 
 13 
 
 D^mn] 
 
 
 b 
 
 PD3 
 
 -b 92. 
 
 125. 126. 195 
 
 lVp3 
 
 Nb 
 
 195 
 
 ^<\y3 
 
 iN-? 
 
 '53 
 
 mnTi: 
 
 OF HEBREW WORDS, &c. 
 
 D 
 
 1^3 
 
 
 D 
 
 
 
 201 
 
 -IID 
 
 
 
 75 
 
 136 
 
 niD 
 -niD 
 
 ID 
 
 DJ-ID 
 
 
 
 76 
 199 
 
 13- 174 
 
 
 
 
 
 86 
 
 
 y 
 
 
 
 113 
 
 ^3y 
 
 
 
 122 
 
 63 
 
 n';oy 
 
 
 
 ibid. 
 
 183 
 
 ni'jjy 
 
 
 
 ibid. 
 
 87 
 
 ■jiy 
 
 
 78.79 
 
 79 
 
 D^^W 
 
 
 
 79 
 
 92 
 
 bbiy 
 
 
 
 ibid. 
 
 78—82 
 
 IV 
 
 
 
 184 
 
 116 
 
 niiiy 
 
 
 126. 
 
 128 
 
 116 
 
 aiy 
 
 72- 
 
 -74- 
 
 195 
 
 68 
 
 ^y 79. 
 
 95- 
 
 96. 
 
 116. 
 
 182 
 
 
 
 ^25. 
 
 '55 
 
 196 
 
 ■pyN*? 
 
 
 94- 
 
 -96 
 
 184 
 
 n-py 
 
 
 78 
 
 . 80 
 
 ibid. 
 
 ni^y 
 
 
 
 79 
 
 76 
 
 P ^y 
 
 
 
 74 
 
 157 
 
 V^y 
 
 78. 7c 
 
 ). 8a 
 
 89. 183 
 
 Diy 
 
 tt?y 
 
 
 63- 
 
 126 
 61 
 85 
 
 62 
 
 nt'y 
 
 
 
 91 
 
 ptyy 
 
 
 
 M5 
 
 74 
 
 
 
 
 
 143 
 
 
 9 
 
 
 
 140 
 
 nn3 
 
 
 
 69 
 
 120 
 
 nD3 *3 
 
 
 
 118 
 
 97 
 
 ^ya 
 
 
 
 91 
 
 57 
 
 ii«) 
 
 
 
 117 
 
 62 
 
 ip3 
 
 
 
 55 
 
 n3 
 
Dn9 
 
 1W3 
 
 
 DHp 
 
 atop 
 
 INDEX 
 
 OF HEI 
 
 173—176 
 
 ^P 
 
 ibid. 
 
 TSp 
 
 61 
 
 nop -v^p 
 
 184 
 
 D>an T:{p 
 
 182 
 
 Dnn 
 
 ibid. 
 
 D''Dm 
 
 184 
 
 K9T 
 
 183 
 
 3rn 
 
 99 
 
 ^1^}»■ 
 
 159. 200 
 
 aau; 
 
 168 
 
 aiu; 
 
 136 
 
 wi©' 
 
 i6e. 161 
 
 D'D\D 
 
 ;» 
 
 124 
 
 9' 
 ibid. 
 
 XX 
 
 140 
 86. 137 
 
 85 
 
 158, 200 
 
 98 
 
 94 
 
 77 
 ibid. 
 
 RDS, &c. 
 
 213 
 
 
 "177. 178 
 
 V V 
 
 ibid. 
 
 Dttr 
 
 89. 155 
 
 n»ty 
 
 72. 74 
 
 nnnytt? 
 
 198 
 
 n9\y 
 
 171. 172 
 
 onty 
 
 85 
 
 Dn\y 
 
 169 
 
 n 
 
 
 n3«n 
 
 62 
 
 ■itt?N nnn 
 
 57 
 
 tt?n'»n 
 
 102 
 
 r\y\vf?r\ 
 
 153 
 
 nan 
 
 99 
 
 >n>>3-)n 
 
 ^iS 
 
 INDEX 
 
[ 214 ] 
 
 INDEX OF THINGS. 
 
 • A. 
 
 '■'Aahs. 
 
 Hades equivalent to the Hebrew 
 
 Sheol — P- '57 
 
 But not the place of the 
 
 damned — 201 
 
 Antichrist. 
 
 The deftrucStion of him pre- 
 
 difted — 3 
 
 Ass. 
 
 Wild-Afs. Selfiflinefs of the 
 
 animal — 27 
 
 B, 
 
 Baal-Peor. 
 
 The Artemis, or Prothyra2a,of the 
 Greeks. The Juno Lucina of 
 the Latins — 117 
 
 The Divinity worfhipped at Bu- 
 baftis — ibid. 
 
 Not Dionyfus, nor Priapus 119 
 Benjamin. 
 
 Small proportion of the whole 
 
 tribe, which furvived the war 
 of Gibeah — 35 
 
 Beth-Arbel. 
 
 Shalman's deftrudlion of Beth- 
 , Arbel a fadl not recorded in 
 liiftory — 129 
 
 Bread of Men. 
 
 What — III 
 
 BUBASTIS, 
 
 Name both of an Egyptian city, 
 and the Divinity worfliipped 
 there — 118 
 
 Obfcenity of the rites ibid, 
 
 Obfcene emblematical figure, 
 whence the idol had its name 
 
 ibid. 
 
 A title of Ifis — ibid. 
 
 BUSBATOS. 
 
 Thracian name of Diana I18 
 
 BUXTORF. 
 
 His dil^indion, in the conftruc- 
 tion of a finite verb with its 
 infinitive, unfounded 53 
 
 C. Calf. 
 
INDEX OF THINGS, 
 
 215 
 
 Calf. 
 
 Jeroboam's Calves, mutilated imi- 
 tations of the Cherubic em- 
 blems — ix 
 Idolatry of the Calves an original 
 invention of the Ifraelites 
 
 a6. 97 
 The Calf at Bethel the principal 
 
 idol 122 
 
 See Human. 
 Captivity, 
 
 Babylonian, return from; not 
 
 the reftoration predidled by 
 
 Hofea, chap. i. 10, 11, 59 
 
 Small numbers of the returned 
 
 captives — 59. 60 
 
 Christians 
 
 Marked their perfons with the 
 name of Chrift, or the fign of 
 the ci'ofs — 100 
 
 Church. 
 
 The Chriftian, never reprefented 
 under the image of a fecond 
 wife — ' 194 
 
 Conjectural Emendations 
 
 Not to be admitted xxxiv 
 
 Except with reftriftion to certain 
 
 cafes fpecified xxxviii 
 
 Pocock'sjudgementof them 129 
 
 Corruptions 
 
 Of the facred text erroneoufly 
 fuppofcd to be a caufe of ob- 
 fcurity — xxxiv 
 
 Cup op Consolation. 
 
 What — no 
 
 D. 
 
 Delubrum. 
 
 In the old Latin a name for a 
 deified ftick — 1 95 
 
 Dionysus. 
 
 Not Baal Peor — 119 
 
 Divorce. 
 
 Divorce by bill hindered not a 
 re-marriage, if efpoufals to 
 another hufband had riot taken 
 place — 194 
 
 The rejedion of the Jews never 
 reprefented under the image of 
 divorce by bill - ^id. 
 
 E. 
 
 Egypt. 
 
 Living animals worfhipped in 
 Egypt, not images of them 98 
 Emendations. 
 
 Lift of reje6led emendations 
 
 xl — xlili 
 Lift of emendations received 186 
 Enallage. 
 
 Of tJie abfolute and conftrucR: 
 ftates, how folved 173 
 
 in fome cafes admitted ibid. 
 
 Esdrine 
 
 Edition. Since the captivity the 
 onlv fource of authentic texts' 
 
 xxxvi 
 Ephodj 
 
2l6 
 
 INDEX OF THINGS. 
 
 Epjiod. — 64. 68. 
 
 Principal part of the High Priell's 
 
 robes — 65 
 
 Principal part of the drefs of 
 
 fome idolatrous images ibid. 
 The word ufed by Metonymy for 
 
 the image itfclf ibid. 
 
 "El'MA. 
 
 "Eqij-oc ■zs-o^YiO;, a great warrior, 
 why fo called — 139 
 
 F. 
 
 FiLIGRAMME. 
 
 Ornaments in filigramme of the 
 higheft antiquity 193 
 
 Forms ok Prayer 
 
 In life in tlie earlieft ages both 
 among the Jews and the Hea- 
 then — 270. 271 
 Fruit of the Lips, 
 
 A Scripture phrafe expounded by 
 
 St. Paul, without allufion to 
 
 Hofea — 1 75 
 
 In what paffage of the Old Tef- 
 
 lament the phrafe is really to 
 
 be found — 176 
 
 Funeral Rites 109, &c. 
 
 Furrows. 
 
 Tethered down to two furrows, 
 a proverbial expreflion 127 
 
 G. 
 
 Gender. See Number. 
 
 •GiBEAH. 
 
 Xofs of the 1 1 confederate tribes, 
 
 in that war, comparatively 
 
 fmall — 35 
 
 Gileai). 
 
 A city built by Machir's fon 
 
 Gilead — 90 
 
 The fame afterwards called Ra- 
 
 moth Gilead — ibid. 
 
 The name of a large tradl of 
 
 country — ibid, 
 
 GiLGAL. 
 
 The place of the firft offence of 
 the Ifraelites in the Holy Land 
 
 A place of worfhip in the days of 
 Samuel — 33 
 
 Afterward a place of refort for 
 idolatrous purpofes ibid. 
 
 God. 
 
 The excellency of Jacob, or of 
 Ifrael 84 
 
 H. 
 
 Habit. 
 
 How afcfibed to God 81 
 
 Harvest. 
 
 Not a type of judgement ai 
 
 Ufed for the ripe fruit of the 
 vine — 91 
 
 Hebrew Text. 
 
 Corrupt ftate of it before Ezra's 
 revifion — xxxvi 
 
 Hell. 
 
 The proper fenfe of the word 
 
 46. 158 
 Mifap- 
 
INDEX OF THINGS. 
 
 217 
 
 Mifapplication of it in the Eng- 
 lifli Bible — ibid. 
 
 The Hell into which our Lord 
 defcended — 158 
 
 Hell and Death jointly perfoni- 
 fied — 159. 163 
 
 HiPHIL. 
 
 Hiphil future of verbs quiefcent 
 Phe Jod — 113 
 
 HOSEA. 
 
 Probable duration of his miniftry 
 and life — v 
 
 He belonged to the kingdom of 
 Judah — vi. xxiii 
 
 Principal fubjedl of his Prophe- 
 
 cies 
 
 VI. XXV 
 
 His particular character as a Pro- 
 phet — vii 
 
 His ftile XXX 
 
 Caufci of its obfcurity 
 
 xxix — xxxiv 
 
 Metrical divifion of his compofi- 
 
 tion loft — xliii 
 
 His marriage a real tranfa^Vion 
 
 viii. XV 
 
 The incontinent wife a type of 
 
 _ the whole Jewifh people ibid. 
 
 Her incontinence commenced 
 
 before her marriage xiii 
 
 The Prophet's treatment of her 
 
 not ftridlly conformable to the 
 
 rules of the Mofaic law 1 95 
 
 Her three children types of three 
 
 feveral divifions of the people 
 
 xvi 
 
 Human. 
 
 Human facrifice, the cuftom 
 more antient in the kingdom 
 of Samaria, than of Judah 
 149. 199 
 
 Human vidlims facrificed to the 
 Calves — 148 — 150 
 
 The practice not introduced by 
 Hofhea — 1-50. 151 
 
 I and J. 
 
 Jacob. 
 
 Excellency of. The temple fo 
 called — 84 
 
 God fo called — ibid. 
 
 Jareb. 
 
 The King of Aflyria fo called 
 18. 86. 197 
 Idolaters 
 
 Always perfecutors 56 
 
 Marked themfelveswith the name 
 of their God 100 
 
 Idolatry. 
 
 Originally what — ix 
 
 Progrefs of in the ten tribes 
 
 43. 148— 151 
 
 Jews not untainted with it, after 
 
 the return from the Babylonian 
 
 captivity — 8 
 
 Jehu, 
 
 Not criminal in the deftru(5lion 
 
 of Aliab's family 54 
 
 F f Jews. 
 
'ii8 
 
 INDEX OF THINGS. 
 
 Jews. 
 
 Their final reftoration a princi- 
 pal article of Prophecy 
 
 xxvi — xxvii 
 
 Jezrael. 
 
 Of the city and the plain 53 
 
 Etymology and import of the 
 
 myftical name of Hofea's fon 
 
 xvii — xix 
 
 Signification of the type xvii. 
 
 9-58 
 Blood of Jezrael 1.54 — 56 
 
 Images, 
 
 Graven and mclten the fame 
 thing — 13+ 
 
 Infinitive. 
 
 Conftruftion of the infinite with 
 the finite verb 53 
 
 Job, 
 
 Book of. True caufe of its ob- 
 fcurity — xxix 
 
 Isis 
 
 Worfhtpped under the title of 
 Bubaftis — 11 S 
 
 Israel. 
 
 PredidVion of union of Ifrael and, 
 Judah not fulfilled in the re- 
 turn from the Babylonian cap- 
 tivity — 59 
 Children of and Houfe of, ex- 
 preifions of different import 9 
 Exc^lcncy of Ifrael. -God fo 
 called — 16. 84 
 Juno. 
 
 Iler ear-rings — • 193 
 
 Just One, 
 
 AtiilcofChrifl: — i8z 
 
 Kennicott (Dr.). 
 
 Ufc of his collations xxxix 
 
 King, 
 
 A title of Meffiah 183 
 
 King and King's Son, one and 
 the fame perfon ibid. 
 
 L. 
 
 Lebanon. 
 
 Fragrance of its greens 49 
 
 Excellence of its vines ibid. 
 
 Letters. 
 
 Similarity of in the Hebrew al- 
 phabet, miiapplied as an argu- 
 ment for conjcdlural emenda- 
 dation — xxxix. 15a 
 
 Lip. 
 
 Peculiar fenfe of the word when 
 ufed in Scripture by meto- 
 nymy — 171. 172 
 Lo-ammi. 
 
 Myfi:ical name of Hofea's younger 
 fon, his third child. Its ety- 
 mology, and import xxi 
 
 Lo-TIUHAMAH. 
 
 Myfiiical name of Hofea's daugh- 
 ter, his fecond child. Its ety- 
 mology, and import xx 
 
 M. 
 
 Manuscripts (Hebrew). 
 
 Probable comparative credit of 
 
 thofe ufed by LXX, and thofe 
 
 now extant xxxvi 
 
 Memorial. 
 
INDEX OF THINGS. 
 
 219 
 
 Memorial. 
 
 The name of any created thing 
 never fo called 144 
 
 Metrical. 
 
 Form of compefition in Hofea 
 loft — xliii 
 
 Monarchy. 
 
 A form of government approved 
 in Holy Writ, and in the He- 
 roic ages — 45 
 Mourners, 
 
 Meat of 30. 102. 109 
 
 Mourning. 
 
 Rites of among the Jews and 
 Heathen — 109 
 
 N. 
 Nominative Absolute 
 
 xxxi. xxxii. 113. 119 
 
 NOVENDIALES EpUL« III 
 
 Number and Gender, 
 
 Anomalies of — xxxii 
 
 Nurse. 
 
 A go-nurfe 37. 135. 137 
 
 O. 
 
 Orcus, 
 
 Equivalent to the Hebrew Sheol 
 
 ^57 
 
 Parallels, 
 
 Singular conftrudtion of 154 
 Parallelism, 
 
 In Hofea, imperfedl and obfcure 
 
 xliv 
 
 Parentalia no 
 
 Peace-offerings, 
 
 Particularly typical of the worfliip 
 of the Chriftian Church 177 
 ITEPi'AEinNA no 
 
 Person. 
 
 Inconftancy in the perfon of the 
 
 pronoun or verb, a principal 
 
 caufe of the obfcurity impvited 
 
 to Hofea's ftile xxx 
 
 Priapus. 
 
 Not Baal Peor 119 
 
 Prickers — ■ 16. 77 
 
 Pride, 
 
 Ufed to denote an afFecftion of 
 the mind not criminal 83 
 Priest. 
 
 To difobey his judicial decifions 
 a capital crime 1 1 
 
 Priefts taxed with negligence of 
 their duty — 71 
 
 Priesthood. 
 
 Levitical, abolition of it pre- 
 diaed — 85 
 
 Princes. 
 
 Princes in the Old Teftament 
 not perfons of the Royal 
 Blood — 85. 
 
 Pronouns. 
 
 Ambiguity of. Frequent in the 
 Englifh Bible, not in tlie ori- 
 ginal — xxxiii 
 Prophet. 
 
 Manner of Divine communica- 
 tion with — 52 
 Ffi. Tlie 
 
220 
 
 INDEX OF THINGS. 
 
 The name common to the whole 
 order — 114 
 
 Falfe pretences to the gift 1 15 
 
 Prevarication in the exercife of 
 the office — ibid. 
 
 Prevaricating Prophets taxed with 
 ftupidity and madnefs ibid. 
 
 AboHtion of the order predicted 
 
 12 
 
 a 
 
 Quiescent 
 
 Verbs quiefcent Phe Jod how 
 they form the future Hiphil 
 
 R. 
 
 Rain. 
 
 Former and latter 87 
 
 Ramoth Gilead. 
 
 A name diftinguifhing the city of 
 Gilead from the region of Gi- 
 
 lead 
 
 S. 
 
 Selene. 
 
 Both male and female 1 1 8 
 
 Sennacherib. 
 
 The deftruAion of his army not 
 the deliverance of Judah prin- 
 cipally intended Hof. i. 7. 2 
 Septuagint. 
 
 The verfion probably made from 
 incorreft copies of the He- 
 brew text — xxxvi 
 
 SlLICERNIUM III 
 
 Praftifed among the Jews 1 1 2 
 Slaves. 
 
 Slaves, foldiers, and idolaters, 
 marked with the name of the 
 owner, commander, or God 
 
 100 
 Solomon. 
 
 King Solomon not himfelf a 
 worfhipper of Moloch 199 
 Speak. 
 
 To fpeak to and fpeak. by 51 
 Spirit. 
 
 Lying fpirit in the mouth of 
 Ahab's prophets 1 16 
 
 Statue — 68 
 
 Statue, Ephod, and Teraphim, 
 as mentioned by Hofea, prin- 
 cipal implements of idolatrous 
 rites — n. 64 — 69 
 
 Stick. 
 
 A peeled ftick.an obje(5l of idola- 
 trous worfliip 19^6 
 Sun. 
 
 A principal objecft of idolatry 
 
 among the Ifraelites 104 
 
 The Supreme God of the Heathen 
 
 103 
 Its attributes in the Orphic fyftem 
 
 103. 104 
 Syriac Version. 
 
 Why ufed by St. Paul in his al- 
 lufion to Hofea xiii. 14. in pre- 
 ference to the Hebrew text 
 164. 165 
 T. Talk, 
 
INDEX OF THINGS. 
 
 221 
 
 Talk Words •— 121 
 
 Take with you Words. 
 
 Senfe of the phrafe 168 
 
 Ta*os. 
 
 Differs from Hades, as Keber in 
 Hebrew from Sheol 159 
 
 Tartarus. 
 
 Homer'^s dungeon of the damned, 
 diftindl from Hades, and be- 
 low it — 201 
 Temple. 
 
 In what fenfe the excellency of 
 Jacob — 84 
 
 Teraphim. 
 
 What — 66—68 
 
 Y. 
 Verbs. 
 
 , Plural terminations of, changed 
 by fuffixes 197. 198 
 
 Versions. 
 
 Authority of, for introducing va- 
 rious readings xxxv. 15a. 153 
 Generally over-rated xxxvi 
 
 How far fandlioned by citations 
 in the New Teftament 166 
 Confent of in one reading, an 
 authority of great weight xxxv 
 Vintage. 
 
 A type of judgement 21 
 
 W. 
 
 Weaning. 
 
 Weaning of Lo-ruhamah, what xxi; 
 
 Zorobabel. 
 
 Not the one head of Judah and 
 Ifrael — 55, 
 
 eO'R:^ 
 
[ 2*3 ] 
 
 CORRIGENDA, 
 
 Page. 
 
 Line. 
 
 7 
 
 pen. 
 
 24 
 
 3- 
 
 30 
 
 10. 
 
 13 
 
 ult. 
 
 H 
 
 12. 
 
 «7 
 
 19. 
 
 Jp 
 
 ult. 
 
 33 
 
 to. 
 
 33 
 
 ult. 
 
 34 
 
 12. 
 
 38 
 
 5- 
 
 39 
 
 10. 
 
 39 
 
 pen. 
 
 74 
 
 19. 
 
 83 
 
 24. 
 
 95 
 
 16. 
 
 102 
 
 5- 
 
 108 
 
 18. 
 
 123 
 
 I. 
 
 130 
 
 9- 
 
 
 10. 
 
 131 
 
 16. 
 
 135 
 
 37. 
 
 154 
 
 i8. 
 
 !68 
 
 7- 
 
 In the Text of Hofea. 
 
 for " the names'' read " thofe names." 
 for " Ephraim," read " Ephraim '." 
 for " filverj" read " filver !" 
 
 In the Explanatory Notes. 
 
 for " perfon. See" read " perfon, fee." 
 
 for " beon" read " been." 
 
 after " alludes." add " See note (D)." 
 
 for " Pococke" read " Pocock." — N B. The fame corredion is to be made in 
 
 every place, where this name is found with a final e. 
 for " things" read "judgements." 
 for " his" read " their." 
 for " Hofea" read " Hofhea." 
 
 after " Caftalio" add " and the margin of the Bifhop's Bib.le." 
 after " be," at the end of the line add " that." 
 for " remarkable" read " remarkably.'' 
 
 In the Critical Notes. 
 
 IN HEBREW WORDS.^ 
 
 for 'b:nn read ♦'7nn. 
 
 for -j»K3 read ^K^ 
 
 for ^ii read ^y. 
 
 for nH read H^- 
 
 for 131 K read IJIJif. ^ 
 
 for ^by read iV:!'. 
 
 for nt^^i read "WifZ- 
 
 for "1^3 read "Itt'l- 
 
 for HDl read PUDT- 
 
 for n'^nn read D'^nri- 
 
 for J?-1Xa read -("1X2. 
 for Hil^pn read r\^^T\- 
 
 IN 
 
224 CORRIGENDA. 
 
 IN GREEK WORDS. 
 
 for KXi;8' /<£» read K^t;9i niu. 
 for xajwa; read Kajwaj. 
 for xafrro; read uafwoj. 
 
 I^f ENGLISH. 
 
 after " exile." add " See Appendix, N° II." 
 
 after " here." add " See Appendix, N" II." 
 
 for " Bibles" read " Bible." 
 
 for " Bibles" read " Bible." 
 
 for " xix" read " xllx." 
 
 after " Jonathan." add " See Appendix, N' II." 
 
 for " ftr kes'" read " ftrokes." 
 
 for " regions" read " region." 
 
 for " rendering" read " which renders." 
 
 for " thefe" read " thofe." 
 
 for " infinitive ufed, as" read " infinitive, ufed as." 
 
 for " noun in" read " noun, in." 
 
 after " have" add " had." > 
 
 for " the children" read " the war againft the children." 
 
 for " For propofing" read " For, propofing." 
 
 for " grounds" read " ground." 
 
 for " fuppofe the" read " fuppofe that the." 
 , after " Alexandria," add " and by Theodoret." 
 
 for " deftin£lion" read "deftruftion.* 
 
 for " Bibles" read " Bible." 
 
 for " nam" read " nem." 
 
 for " Blefled Jehovah" read " Blefled te Jehovah." 
 
 after " praftice" infert " of human facrifice." 
 1 j2 catchword, for " affixed" read " afford." 
 J 59 3. after " writers" add " (See Appendix, N° II.)" 
 160 21. after " or" infert " as." 
 
 17 c 10. between the words " which" and " could" infert " had it been committed." 
 J 77 3. for " formal" read " efficient." 
 
 Iff Preface. 
 
 V I j. for " fuppofition" read " fupputation," 
 
 xi 4. for " called" read " fo called." 
 
 xvii 9. for " Jezzeel" read " Jezrael." 
 
 xviii (8. after " root." add " Namely, that of fowing for a crop; and that of fcattering 
 
 for deftruftion." 
 
 XX o. for " Ixx. i. ii. 10." read " (i Pet.ii. jo.)" 
 
 ADVERTISEMENT. 
 
 Page. 
 
 Line. 
 
 171 
 
 14. 
 
 175 
 
 20. 
 
 
 24. 
 
 64 
 
 25- 
 
 74 
 
 25- 
 
 7!> 
 
 ult. 
 
 84 
 
 9- 
 
 — 
 
 note. 
 
 86 
 
 25- 
 
 89 
 
 2. 
 
 — 
 
 29. 
 
 105 
 
 II. 
 
 J 06 
 
 2. 
 
 117 
 
 14. 
 
 122 ; 
 
 antepen, 
 
 123 
 
 26 
 
 124 
 
 12 
 
 127 
 
 2 
 
 128 
 
 20 
 
 ijo 
 
 17 
 
 
 
 antepen 
 
 131 
 
 2 
 
 134 
 
 26 
 
 141 
 
 7- 
 
 144 
 
 27. 
 
 149 
 
 6. 
 
[ 225 3 
 
 ADVERTISEMENT. 
 
 J. HE Author finds, that he owes apology to the orthodox reader, for ^n omiflion, not of any 
 thing eflential to the elucidation of the Prophet; but in itfelf of greater moment, than any of the 
 Errata, enumerated in the foregoing lift, of the prefs or of the pen. It is, that he has omitted to 
 add this remark, at the end of the long note on the word " memorial," in chap. xii. 5. [See note 
 (F). p. 143]. Namely ; That the perfon, of whom it is faid, that tlie name Jehovah is his me- 
 morial, is no other, than he whom the Palri;irch found at Bethel, who there fpake with the If- 
 raelites in the loins of their progenitor. He, whom tlie Patriarch found at Bethel, who there, in 
 that manner, fpake with the Ifraelites, was, by the tenor of the context, the antagonift with whom 
 Jacob was afterwards matched at Peniel. The antagonift, with whom he was matched at Peniel, 
 wreftled with the Patriarch, as we read in the book of Genefis ", in the human form. The con- 
 flift was no fonncr ended, than the Patriarch acknowledged his antagonift as God*". The Holy 
 Prophet firft calls him Angel' ("]N*70)) and after mention of the colluflation, and of the meet- 
 ing and conference at Bethel, fays', that he, whom he had called angel, was " Jehovah God of 
 " Hofts," And to make the aff^tion of this perfon's Godhead, if poilible, ftill more unequivocal ; 
 he adds, that to him belonged, as his appropriate memorial, that name, which is declarative of 
 the very effence of the Godhead. This Man therefore of the book of Genefis, this Angel of Ho- 
 fea, who wreftled with Jacob, could be no other than the Jehovah-angel, of whom we fo often 
 read in the Englifli Bible, under the name of the " Angel of the Lord." A phrafe of an unfortu- 
 liate ftruiSure, and fo ill-conformed to the original, that it is to be feared, it has ledde many into 
 the error of conceiving of the Lord as one perfon, and of the Angel as another. The word of the 
 Hebrew, ill-rendered " the Lord," is not, like the Englilli word, an appellative, exprefling rank, 
 or condition ; but it is the proper name Jehovah. And this proper name Jehovah is not, in the 
 Hebrew, a genitive after the noun fubftantive "Angel," as tlie Engiifli reprefents it ; but the 
 words mn' and "]N /D) " Jehovah" and " Angel," are two nouns fubftantive in appofition, 
 both fpeaking of the fame perfon ; the one, by the appropriate name of the elTence (rendering, by 
 its very etymology, the >,6yoi tS; b(7-i«j,' if it may be. permitted to apply logical terms to that which 
 is beyond all the categories) ; the other, by a title of office. " Jehovah-Angel" would be a better 
 Tendering. The Jehovah-angel of the Old Teftament is no other than He, who, in the fullnefs 
 of time, " was incarnate by the Holy Ghoft of the Virgin Mary." 
 
 Certain things have lately appeared in print, in a periodical publication ', for the foundnefs of its 
 principles, and the ability with which it is conduced, of the higheft merit, by which the author 
 
 ' Gen. xxxii. 24. > .^_ 30. c xii. 4. " ——5. 
 
 ' Anti-jacobin Rsview. 
 
 a Gg thinks 
 
i26 ADVERTISEMENT. 
 
 tliiiiks himfelf called upon, in this manner, to fupply his great omiflion. It is very extraordinary, 
 that a writer, not unacquainted with the Hebrew Scriptures, and profefling a juft abhorrence of 
 the Soclnian blafphemy, (Tiould infinuate, that not more than one pafflige of the Old Teft.iment is 
 to be produced, in which Chrift is denominated Jehovah. It is more extraordinary, that the at- 
 •tempt to juftify the application of that one paffagc to Chrift, fliould be reprefented as the attempt 
 of a very modem writer, in which great pains have been ivn/lcd. When the truth is, that the whole 
 work, in which all tliefe pains have been irnjlcd, is compriled in not quite five odtavo pages, not 
 clofely printed ' : and the objetft of that (hort tra6t is not to make any new application of tlie paf- 
 l"age ; but to (hew, that the rendering of our Englifh Bible, which expreifly makes the application 
 to Chrift, is fo ftrongly confirmed by the verfion of the LXX, in concurrence with all the old ver- 
 sions, that it is for that reafon to be preferred to another offered by the learned Dr. Blancy, of which 
 the defender of the old verfion, too cafily perhaps, admits tlie Hebrew words to be equally fuf- 
 ceptible. It is very extraordinary, that this fame writer Ihould fpeak of Dr. Evelelgh's pains, as 
 all employed to prove, that Chrift is once denominated Jehovah ; when the very Ihort traft, in 
 which Dr. Eveleigh defends the old rendering of this one text, is nothing more than an Appendix 
 to his " Dil'courfes on tlie DoiStrineof the Holy Trinity," the 9th and loth of his Baraptoa lectures, 
 in which he produces innumerable inftances, .from the Old Teftiuuent, of tlie application of the di- 
 vine name Jehovah to the fecond perlbn in the Godhead. Indeed, the word Jehovah, being defcrip- 
 tiveof the Divine Ellence, is equally the name of every one of the three perfons in that eftence. It 
 is applied, in the Old -Teftament, to every one of them, and to no one more frequently than the 
 fecond. This matter has been fo ably, though briefly, touched by a Pretbyter of the Epifcopal 
 Church in Scotland in tlie Anti-jacobin review for May, that it is unnecelfary to (liy more upon 
 it here; except briefly to remark, tliat tlie name'Jehovah,,.belonging to the three perfons indifcri- 
 minately, as fimply defcriptive of the ElTence ; the compound Jehovah-Sab ;oth belongs pro- 
 perly to the fecond perlbn, being his appropriate Demiurgic title; defcribing not merely the Lord 
 of fiich armies as military leaders bring into the field, but tlie unmade felf-exittent Maker and 
 Suftainer of the whole array and order of the univerfe. 
 
 » .Sec the le.irneJ Dr. Evelcijli's Appendix 10 his lO'.li B.irDpton leftiire. 
 
 
 fihj.'r.i /iv Nichols anj Son-, 
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