Osee
Prophetia OseeIntroductions
Enciclopedia Cattolica
Israelite prophet (Hos. 7:5), whose book stands first among the Minor Prophets. O.'s preaching was the last appeal of divine mercy (hōshēa' "Yahweh saves") to the ten tribes of the north, before the punishment, just as that of Amos had recalled divine justice a few years earlier.
The happy reign of Jeroboam II (783-743) was drawing to a close; already with Tiglath-Pileser III (745-727) the reawakening of Assyria was heralded from that torpor which, together with the decline of the XXII Egyptian dynasty, had allowed Syria and then Samaria a temporary splendor. Meanwhile internal disorder begins again (743), with the frenetic and tumultuous succession of kings and dynasties: Zechariah, last of the line of Jehu, is killed (cf. Hos. 1:4), after six months of reign, by Shallum, who remains on the throne a single month. The usurper Menahem (742-737), a tributary of Assyria, is king for about 6 years; the others (Pekahiah, Pekah, Hoshea) follow one another almost with the rhythm of the final catastrophe which, begun by Shalmaneser V (727-722) with the siege of Samaria (from 724), was completed by Sargon II (722-721). O. refers to these dynastic turmoils (722-721). O. …
Haydock
Osee, or Hosea, whose name signifies a saviour, was the first in the order of time among those who are commonly called lesser prophets, because their prophecies are short. He prophesied in the kingdom of Israel, (that is, of the ten tribes) about the same time that Isaias prophesied in the kingdom of Juda. (Challoner) --- The chronological order is not observed in any edition. The Septuagint vary from the rest. They place the less before the greater prophets, and read some of the names rather differently, as Protestants do also, though they have nothing but novelty to recommend the change. We shall here specify the Protestant names, (Haydock) in the order in which these prophets appeared: (Calmet) 1. Hosea, 2. Amos, 3. Jonah, 4. Micah, 5. Nahum, 6. Joel, 7. Zephaniah, 8. Habakkuk, 9. Obadiah, 10. Haggai, 11. Zechariah, 12. Malachi. (Haydock) --- It is not known who collected them into one volume. But the book of Ecclesiasticus 49:12. speaks of the twelve; and 4 Esdras 1:39., specifies them as they are found in the Septuagint: Osee, Amos, Micheas, Joel, Abdias, Jonas, Nahum, etc., as in the Vulgate. (Calmet) --- Many other prophets appeared before these, (Worthington) but Osee is the first of the sixteen whose works are extant. He must have continued his ministry about eighty-five years, and lived above one hundred and ten, if the first verse speak of him alone. But some take it to regard the whole collection, and may be added by another hand. (Calmet) --- The style of Osee is sententious and very hard to be understood, (St. Jerome) as but little is known of the last kings of Israel, in whose dominions he lived, and to whom he chiefly refers, though he speaks sometimes of Juda, etc. (Calmet) --- By taking a wife, and other parables, he shews their criminal conduct and chastisment, and foretells their future deliverance and the benefits to be conferred by Christ. We must observe that the prophets often style the kingdom of the two tribes, Juda, Benjamin, Jerusalem, or the house of David; and that of the ten tribes, Ephraim, Joseph, Samaria, Jezrahel, Bethel, or Bethaven; and often Israel or Jacob till after the captivity of these tribes, when the latter titles refer to Juda, who imitated the virtues of Jacob better than the other kingdom. (Worthington) --- Then all distinction of this nature was at an end. (Haydock)
Douay 1582/1609
THE ARGVMENT OF THE TWELVE LESSE PROPHECLES. 15 paragraphs
VVHY Isai, Ieremie, Ezechiel, and Daniel are called the S. Iero. Prologo. li. Reg. S. Aug. li. c. 18. c. 29. ciuit. Theod Isidorus. Foure are called the greater prophetes, and twelue the lesse. foure greater Prophetes, and these twelue the lesse: there semeth no other certaine and proper reason, but because they writte more largely, and these more brifely. For otherwise without essential difference, al the sixtene, as also Baruch (whose booke is inserted with Ieremies) and Moyses, Samuel, the Royal Psalmist Dauid, Nathan, Elias, Elizeus, Esdras, Nehemias, Al these and manie others vvere as properly prophetes as the chiefest. and manie others, some writing bookes, some not, were absolutly true Prophetes of God, indued with the holie spirite of prophecie; had the like reuelations, with the same assurance of truth, in great part of the same Mysteries, as wel perteyning to the old Testament, as to the New. And so Epist. ad Paulm. these twelue, contracted into the straitnes of one volume (sayth S. Ierom) multò aliud, quam sonant in litera, praefigurant. Prefigurate a farre other thing, then they sound in the letter. Sygnifying, as he elswhere Of these 12. six prophecied before the captiuitie of the 10. tribes explicateth, that they do foreshew manie important thinges, not only perteyning In Osee. 1. no the Iewes, and some other peoples of those former times, but also of al nations to be conuerted to Christ. They were not al at one time: but O see, Ioel, Amos, Abdias, Ionas, and Micheas, prophecied before the captiuitie Other three also before the captiuitie of the two tribes & three after the relaxation. of the tenne Tribes. Nahum, Habacuc, and Sophonias, after that captiuitie, and before the captiuitie of the two Tribes. And the other three Aggaeus, Zacharias, and Malachie, after the relaxation from captiuitie. Neither did they al prophecie in the same places: nor concerning the same people; and so haue their particular arguments, as we shal briefly note of euerie one, as they folow in order.
Here vve may note for instruction of the vulgar reader, that the Prophetes commonly vse one of these names, when they direct their speach of the
Iuda,
Beniamin, Special names signifying the kingdom of tvvo tribes.
Ierusalem, or
The house of Dauid.
Because Iuda vvas the chiefe, and most vvorthie tribe. Beniamin the other only tribe (besides Leui) that ioyned vvith Iuda. Ierusalem the Metropolitan and Royal citie, vvhere both the Temple, and Kinges palace vvere situated The House of Dauid is the familie, vvherof succeded al the kinges of that kingdom, so long as it stood; and of vvhich some remayned in more estimation then anie other euen to Christ.
Likevvise they vse some of these other names, vvhen they speake of the
Ephraim,
Ioseph,
Samaria, Others signifying the tenne tribes.
Iezrahel,
Bethel, or
Bethauen.
For that their first king Ieroboam vvas of the tribe of Ephraim, and so descended from Ioseph; Samaria, and Iezrahel vvere the chifest cities of that kingdom; Bethel vvas one of the places (Dan the other) vvhere Ieroboam set vp the tvvo calues. VVhich place vvas othervvise, & more truly called Bethauen, the house of the idol, or of vanitie, or iniquitie. The names also of Israel and Iacob, were Israel and Iacob ambiguously signifie both kingdomes. more commonly vsed for the tenne tribes; who being more in number vsurped, and appropriated to themselues the names of their general Progenitor, and Patriarch. Yet sometimes these names importe al the tvvelue tribes, including also Leui. And sometimes, especially after the captiuitie of the tenne tribes, these names signifie the tvvo tribes only: vvhich more imitated Iacobs steppes and vertues, then the tenne.
Cornely
8 21. — De Prophetia Osee.
297. — I. DE Osgak vir4. — De Prophetarum Minorum vita praeter paucissima illa, quae in libellis suis ipsi tradunt aut innuunt , vix quidquam certi nobis innotuit; dubiae enim parumque fide dignaeiure merito existimantur traditiones, quas Ps. Epiphanius collegit ab eoque Ps. Dorotheus et S. Isidorus Hisp. mutuati sunt, neque maiorem, sed minorem, fidem nonnullae iuniorum rabbinorum narrationes merentur. Itaque de Oseae quoque gente nihil constat, nisi eum fuisse filium Beeri (Os. 1,1); utrum vero regni septemtrionalis an meridionalis fuerit civis, cum certitudine definire non possumus, multo minus autem num ex tribu Issachar, id quod Ps. Epiphanius et S. Isidorus asserunt, an ex tribu Ruben descenderit, quae est traditio quaedam rabbinica!. Pluribus tamen melioribusque nititur argumentis eorum sententia, qui prophetam nostrum ex regno septemtrionali oriundum dicunt. Frequentes enim in regno Israel fuisse prophetas docent libri Regum, atque duo tantum nobis cogniti sunt, qui ex regno Iuda a Deo ad alterius regni incolas sint missi : anonymus quidam tempore leroboami I. (3 Reg. 13,1 sqq.), et Amos tempore Ieroboami II. (4m. 1,1; 7,10 sqq.). Iam vero Oseam ex regno luda missum esse, nullibi traditur; eum vero in regno Israel munere prophetico functum esse est certum. Totus enim eius libellus septemtrionalium tribuum idololatriam sceleraque castigat, Iudam rarius dumtaxat et strictim attingit?. Accedit quod septemtrionales civitates frequenter nominat de iisque ita loquitur, ut eas accurate cognovisse videatur?, ne ipsius autem Ierusalem nomen unquam adhibeat. Regem quoque Israel appellat « regem nostrum » (7,5), terramque Israel vocat sine ullo addito yx (1,2; 4,1. 3 etc.), id quod propheta ex luda oriundus certe non fecisset. Demum monent interpretes linguam quoque libelli, quum paullo sit asperior coloremque quendam aramaicum prae se ferat, civem illius regni prodere, quod Aramaeis erat vicinum. Quibus argumentis id solum opponunt alterius sententiae fautores, in titulo omnes Iuda reges, quorum tempore Osee vixit, primo loco enumerari unumque dumtaxat regem Israel addi omissis aliis, quorum aequalis fuit; id quod facilius explicari putant, si propheta ex regno Iuda ortum traxisse dicatur. Recte autem respondetur, ab omnibus prophetis, quum promissiones tribui Iuda (Gen. 49, 10) et domui Davidis (2 Reg. 1,19 sqq.) factas non ignorarent, solos reges e stirpe davidica prognatos pro legitimis esse habitos ideoque secundum eorum regna tempora esse definita; ab Osee tamen (uti etiam ab Amos) regem unum israeliticum addi, uti ipso titulo se in regno Israel, immo potius contra Israel, vaticinatum esse innueret5.
Continue reading 44 paragraphs
Igitur in Ephraim, uti ipse septemtrionale regnum plerumque nominat, natus est Osee versus finem saeculi 9. Suam vocationem ad munus propheticum nobis non narrat; vocatus autem uxorem olim fornicariam ducere iussus est, ut ipse quoque, aeque atque Isaias, una cum uxore et filiis, quos ex ea genuit quibusque nomina symbolica imposuit, portentum esset populo Israel, quem licet iam in Aegypto et in deserto cultu idololatrico fornicatum Deus tamen sibi desponsare non abnuerat. Item (priore mortua?) alteram uxorem ducere iussus est eamqueadulteram, sed eam ab omni commercio secludere donec resipuisset, ut iterum portentum esset Dei populum adulterum in captivitatem tradentis, donec a viis suis malis reversus iterum a Domino suo recipi posset5. Haec omnia sunt, quae de rebus suis propheta tradidit; procul dubio, quum tam severe populi sui vitia castigaret atque tam graves poenas ei praediceret, non paucae neque leves erant persecutiones et vexationes, quibus idololatrae eum frangere et coercere conati sunt; at de his omnibus tacet ad id unum intentus, ut contribules suos ad Deum reducat. :
Longissimo tempore prophetam nostrum munus suum exercuisse docet. inscriptio, quae quatuor regibus Iuda (Ozia, Ioatham, Achaz, Ezechia) nominatis integrum saltem saeculum complectitur. Evidens quiaem est, eum non ab initio regni Oziae usque ad Ezechiae ultimos annos prophetasse, neque cum antiquioribus interpretibus muneri eius nonaginta aut septuaginta annos attribuimus; at quin quinquaginta aut forte etiam sexaginta annis munus suum sustinuerit , non videtur esse dubium?. Unde etiam elucet, in libello nostro non omnes sermones nobis esse conservatos, quibus propheta incolas regni septemtrionalis ad Legis observationem revocare conatus est, neque omnia eius vaticinia, sed uti recte cum aliis interpretibus monet Knaóenbauer, « summa tantum capita argumentorum et sermonum ab eo habitorum per modum compendii nobis proponi »; nam « quae per inultos annos fusiore oratione ac planiore docuerat, ea demum in compendium redacta popularibus reliquit, pretiosum sane Dei in suum populum benignitatis et providentiae documentum et divinorum consiliorum, quibus futura quoque saecula gubernentur, monumentum?.
1 Nomen Osee (vuin Alex. 'Qert, Rom. 9,25 'Qsr£) « in lingua nostra Salvatorem sonat, quod nomen habuit etiam Iosue filius Nun (Num. 13,16), antequam ei à Deo vocabulum mutaretur » (S. Hier. In Os. 1,1. M. 25,860); de nominis sensu vix est dissensus, licet controvertatur, utrum eius forma sit nomen absiractum (id quod plerisque modernis placet : saivatio pro concreto salvator), an forma verbalis (Imperat. salva. Corn. a Lap. aliique; Infin. salvando sc. salvabit Deus. Rosenm. etc.). — Ps. Epiph. De vitis proph. 11 (M. 43,405) et S. Isid. Ilisp. De ortu Patrum 41 (M. 83, 144) prophetam natum et mortuum dicunt in Belemoth ex tribu Issachar; Ps. Doroth. (de proph. 1) autem in Belemon, quam formam Ant. Scholz Comm. zum B. des Proph. Hoseas. Würzburg 1882. p. XXIII) praefert provocans ad Num. 32,38 ICI RET nomen oppidi in tribu Ruben trans Iordanem siti (cuius nomen tamen apud. Alex. Bssiucóv). — Rabbini nonnulli (cfr Vatabl. in Os. 1,1) prophetae patrem Beeri (*1N2) confuderunt cum Rubenitarum principe Beera (3353), quem Theglatphalasar captivum abduxit in Assyriam (1 Par. 5,6). — Quod Lyranus Oseao patrem quoque prophetam fuisse dixit et quod alii prophetam nostrum Ierosolymis natum esse statuerunt, id arbitrariis regulis rabbinicis innititur, quibus definitur, prophetarum patres omnes, qui in Scriptura nominentur, ipsos quoque prophelas fuisse et omnes prophetas, quorum patria tacetur in Scriptura, natos esse Ierosolymis.
longissimi libri Isaiae ad nostra pauca capita transferret, nemo facile dixerit; atque eodem cum iure, quo adversarii nomen leroboam ex Amos in Osee translatum dicunt, alius nomen ex Osee in Amos translatum contendet. Nihil autem adest, quod suspicionem iustam suppositionis provocet; nam quod solus Ieroboam II. ex multis regibus Israel nominetur, quibus cóy7povog fuit Osee, satis facile explicabis, si ad perturbationes attenderis, quae mortuo Ieroboamo in regno Israel exortae sunt, quum Zacharia Ieroboami filio iam sex mensibus postea occiso aemuli de throno occupando digladiarentur omnesque, qui eum secuti sunt, caedibus et coniurationibus regnum invadentes indebitae potius potestatis usurpatores essent quam reges.
298. — II. DE OsEAE TEMPORIBUS ET MUNERE. — Antequam de libri nostri argumento et divisione agamus, de temporibus quibus vixit Osee est dicendum. Quum aequalis esset Isaiae, praecipua quidem supra (251 p. 311 sqq.) iam attulimus, pauca tamen de regni septemtrionalis rebus remanent addenda, in quo propheta nosler munus suum exercuit. Florentissimae erant Israelitarum res, quo tempore a Deo est vocatus. Viderat enim Dominus afflictionem Israel amaram nimis et misericordia commotus fortissimum ei suscitaverat regem, leroboam IlI., qui re- - bus feliciter gestis a iugo Syrorum, qui inde ab eius proavi Iehu aetate regnum oppresserant et ad summam miseriam redegerant, populum suum liberavit atque « restituit terminos Israel ab introitu Emath usque ad mare solitudinis iuxta sermonem Domini , quem locutus est per servum suum Ionam prophetam » (& Reg. 14,95 sqq.). Attamen non magis, quam praedecessores eius, populum ad Dominum et ad Legem reducere conatus est; licet enim cultus Baal, quem proavus eius destruxerat (& Reg. 10,18-28), publice non sit exercitus , perduravit tamen peccatum Ieroboami I. filii Nabat; vituli enim & primo illo rege Israel in Bethel et Dan erecti semper publica sua sacra habebant (& Reg. 14, 24) atque aliis quoque in excelsis adorabantur (Am. 5,4; 5,5 etc.). Quapropter leroboami Il. res fortiter gestae interitum regni septemtriona- - lis impedire non potuerunt; statim ab eius morte omnia in deterius ruere coeperunt atque turbis, factionibus, bellis intestinis plena erant omnia, donec regnum viribus fractis et conculcatis facilis praeda facta sit Assyriorum. Regi Iehu, quoniam studiose egerat quae recta erant et placebant Domino , promissum erat, filios eius usque ad quartam generationem thronum Israel esse occupaturos (4 Reg. 10,30); itaque Zacharias patrem suum leroboam secutus quidem est in regno, sed iam post sex menses a Sellum filio labes interfectus est (& Reg. 15,10. 12); Sellum ipse autem unum mensem dumtaxat regnavit occisus a Manahem filio Gadi. Qui regiam dignitatem aemuli caede acquisitam tueri non potuit nisi tributo mille talentorum soluto, quo Phul regem Assyriorum prima vice Palaestinam ingredientium permovit, « ut regnum suum firmaret » (& Reg. 15,17 sqq.). Revera non obstantibus oppressionibus, quibus magnam illam pecuniae vim subditis suis extorsit , thronum usque ad mortem occupavit filioque Phaceia reliquit; at hic iam duobus annis postea regno et vita privatus est a Phacee filio Romeliae. Qui felix quidem una cum Syris bellum contra Achaz regem Iuda gessit, sed Assyrii reversi integram terram transiordanicam et superiorem Galilaeam ei eripuerunt magno incolarum numero in exsilium abducto; ipse vero eadem ratione, qua plerique eius praedecessores, interiit occisus ab Osee filio Ela (l. c. 15,93-21). Ultimus hic rex fuit Israel; etenim « contra eum ascendit Salmanasar rex Assyriorum et factus est ei Osee servus reddebatque ei tributa ». A quo iugo ut se liberaret, 8b Aegyptiis auxilium quaesivit, sed Salmanasar, quum id rescivisset, reversus totam terram expugnavit, regem in vincula coniecit; Samaria ipsa post diuturnam obsessionem in manus Assyriorum cecidit, qui reliquis incolis in Asiam interiorem transportatis regno Israel finem fecerunt a. 6. Ezechiae regis luda (l. c. 17,1 sqq.).
Tumultuosis igitur et seditiosis temporibus vixit Osee propheta; lurbidis vero temporibus magnam respondise morum corruptionem facile intelligitur. Omnes isti reges, qui caedibus viam ad thronum sibi aperuerunt, a praedecessorum suorum viis malis non recesserunt sed « fecerunt quod malum erat coram Domino ». Neque enim vitulorum tantum cultus in toto regno perduravit, sed Baal quoque et Astarte iterum impura et crudelia sua sacra habuerunt (Os. 2,8; 13,1); neque profecto est mirum, quod eo tempore, quo cuncti a summo ad infimum turpissimae idololatriae erant dediti, integra terra vitiis sceleribusque fuerit ita repleta, ut propheta noster conqueratur : « Non est veritas et non est misericordia et non est scientia Dei in terra; maledictum et mendacium et homicidium et furtum et adulterium inundaverunt et sanguis sanguinem tetigit » (&4,1. 2). Tam inveterata autem haec erat morum perversitas, ut minoribus illis cladibus et calamitatibus, quibus Dei amor populum ad se reducere conabatur, nihil efficientibus ad ipsam regni destructionem populique captivitatem deveniendum esset.
[n libello nostro non deesse, ex quibus prophetam etiam post populi ruinam vaticinatum esse aliquo modo colligatur, recte asseritur !. Verum quidquid de hac sententia statuitur, dubitare non licet, quin saltem ultimas clades, quibus populi sors decidebatur, Osee oculis suis spectaverit, licet forte ante Samariae expugnationem et populi abductionem sit mortuus; Ezechiae enim tempore se librum suum composuisse aut saltem terminasse ipse inscriptione sua docet. Quamobrem munus, quod ei collatum est, muneri Ieremiae haud incongrue comparamus. Namque leremiae, qui a. 13. losiae propheta inauguratus ultimum ex praeclarissimis stirpis davidicae regibus viderat atque deinde sub losiae filiis regnum declinare atque praeceps ad exitium ruere vidit, illud praecipuum erat munus, ut calamitatis ultimae, quae imminebat, necessitate et iustitia demonstrata populum [Iuda ad captivitatem debito modo subeundam praepararet. Simili modo Osee regnum Israel a summo gloriae culmine, ad quod a Deo per Ieroboam II. adductum erat, in profundissimum calamitatis abyssum rapido cursu descendere vidit, atque ei quoque erat propositum, ut suum populum ad poenam imminentem praepararet-et quomodo recipienda esset doceret. In uno tamen Osee a leremia differt, quem prophetam tustitiae divinae non immerito appellari ostendimus (263 p. 374). Licet enim Ieremias longe absit, ut populo suo spem adimat, immo poenitenti meliorem sortem frequenter promittat futuramque regni messianici gloriam pulcherrime describat, Osee tamen magis in infinita caritate quam iustitia Dei inculcanda versatur. Gravissime procul dubio et fortissime populi Israel vitia vituperat castigatque atque imminentes calamitates velut iustas scelerum poenas praedicit; nihilominus continuo ante oculos ipse habet et auditoribus ante oculos ponit insignem illam Domini caritatem, qua populum licet indignum sibi in peculium elegit, maximis beneficiis auxit, quin etiam peccatis deditum non reiicit, sed castigat ut ad poenitentiam reductum maioribus beneficiis cumulet. Duobus suis matrimoniis propheta ipse quasi typus divinae huius caritatis constituitur : mulierem abiectam in matrimonium ducere iussus repraesentat Deum, qui cum populo iam in Aegypto idololatriae dedito foedus inire non abnuit; a. mulieris adulterae, quam ducere iussus erat, ad tempus donec emendetur se separans repraesentat Deum , qui populum idololatrum et foedifragum in captivitatem abducit, ut eum corrigat et salute messiaenica dignum reddat. Quapropter Oseae vaticinia cuncta, quamvis sint minacia, simul tamen sunt consolatoria.
299. — III. DE LIBRI ARGUMENTO ET PARTITIONE. — Populum Israel, qui acceptorum beneficiorum immemor innumeris sceleribus et vitiis sese maculavit et furorem irae divinae provocavit, Dominus puniet quidem, sed non pro iustitiae suae rigore; omnes enim poenae populo sunt saluti, neque eum delebit Deus, sed pristinarum promissionum memor emendatum salvabit. Hoc fere summum est argumentum integrae Prophetiae Osee, quae in castigandis populi vitiis, in annuntiandis iustis Dei iudiciis, in praedicenda salute messianica versatur, vel uti habet Lyranus « Dei iustitiam in peccatorum punitione et eius misericordiam in poenitentium susceptione explicat ». Quomodo vero argumentum hoc explanet ex analysi, quam subiicimus, satis patebit. Varias libri partes variosque sermones distingui debere omnes interpretes consentiunt , de partitionis autem ratione dissentiunt. Non defuerunt, qui secundum temporis indicationes, quas deprehendere sibi visi sunt, varias conciones sub variis regibus habitas discernerent!; at illos errasse certum est; licet enim unus alterve versus certo alicui tempori adaptari possit, integram tamen concionem, quae easdem historicas rationes ita supponat, ut alteri tempori non conveniat, in toto libro non invenimus; neque id mirum, quoniam prophetam compendium dumtaxat eorum, quae pro varia temporum ratione fusius exposuerat, nobis reliquisse iam monuimus. Unde etiam satis magna est in distinguendis libri partibus difficultas. In illa quidem divisione, quam iam Card. Hugo et Lyranus indicaverunt, plerique moderni quoque interpretes consentiunt bipartitum esse librum statuentes, nam « in priore parte, inquit Lyranus, prophetat non solum verbis, sed etiam sensibilibus factis (1,1-3,5), in altera simplicibus verbis (5,1-15,10), in prima autem virtualiter continentur illa quae postea sequuntur ». At quot sint alterius partis conciones, si iuterrogaveris, tot fere accipies responsa, quot sunt libri interpretes; alii unam tantum esse continuam orationem admittunt, alii usque ad sedecim diversas distinguunt?. Tamquam probabiliorem in analysi retinebimus illam divisionem, quam proposuit Knabenbauer duabus alterius partis sectionibus distinctis, in quarum priore (4,1-9,9) propheta quatuor sermonibus scelera praecipue reprehendit, in secunda autem (9,10-15,10) etiam quatuor sermonibus ex castigatione exorituram esse salutem maxime ostendit?.
IvrRopUucTio (1,2-3,5) relationem, quae Deum inter et populum [srael intercedit, duobus typicis prophetae matrimoniis narratis et. explicatis illustrat.
a.) Propheta uxorem olim fornicariam (ac proin abiectam) ducere iubetur ex eaque filios gignere (1,2), quorum nomina symbolica futuram populi sortem designent : reiectionem domus regiae Ichu (1,3-5), severam punitionem populi Israel (1,6. 7) eiusque reprobationem (4,8. 9.); b.) quibus minis ex abrupto promissio futurae sortis melioris additur, qua nomina symbolica infaustam suam significationem sint amissura (1,10- 2,1).
2. [Imaginem matrimonii retinens Dominus ipse peccata populi sui tamquam uxoris adullerae castigat sed poenitenti instaurationem promittit (9,2-24).
a.) A vehementi increpatione adulterae incipiens se eam poenis ad se reducturum esse comminatur (2,2- 7); quoniam enim adultera putat se bona, quibus fruitur, ab amasiis accepisse, omnia illa bona auferet Deus (2,8-13).
b.) Eam iterum in solitudinem abducet, ut ibi resipiscat, atque deinde novum cum ea foedus feriet, quod sanctitate et bonis omnibus erit insignitum (2,14-24). .
3. A/terum prophetae matrimonium (3,1 -5). Adulteram ducere iussus ab eaque sese separans donec corrigatur (3,1-3) docet propheta exemplo suo, longam captivitatem viam esse, qua populus messianicae salutis dignus sit reddendus (3,4. 5). 1. /n PRIORE PARTE (4,1-9,9) reprehenduntur scelera populi eorumque poenae fatimantur. 4. Prima reprehensio criminum totius populi (A,4 -19).
2.) Graphice describit integri populi omnimodam perversitatem , quae et singulorum et totius populi punitionem postulat (4,1-5), intimamque perversitatis causam (Legis reiectionem) manifestat, quae omnibus sit communis (4,6 - 10).
b.) Speciatim idololatriam impuraque vitia cum illa coniuncta vituperat (4,11-14) atque Iudam monens, ne Ephraim exemplum sequatur, subitum Ephraim interitum praenuntiat (4,15 -19).
9. Secunda reprehensio ad populi duces dirigitur (5,1 -6,3).
a.) In sacerdotes et reges invehitur propheta, qui populo facti sunt scandalo omnesque seduxerunt, ita ut omnes, Ephraim et Iuda, iam sint puniendi (5,1 - 5).
b.) Neque avertere poenam possunt sacrificiis, sed Deus super Ephraim et Iudam effundet iram suam (5,6-42), nec quidquam eos iuvabit foedus cum Assur (5,13. 14).
c.) Deus enim exspectabit, donec ad ipsum revertantur, et tunc eorum erit salvator (5,15- 6,3).
3. Tertía reprehensio populi culpam exaggerat docens remedia a Deo adhibita fructum non attulisse (6,4 - 1,16).
8,) Quasi desperabundus interrogat Deus, quid tandem facere debeat, quum nec increpationes suae per prophetas nec calamitates immissae quidquam iuverint, id quod pessima Ephraim corruptio atque ipsius quoque Iuda conditio doceat (6,4-11).
b.) Quando Deus eos sanare voluit, aperta prorupit eorum iniquitas (7,1. 2); omnino securi applaudentibus regibus sese dant effrenatae idololatriae, atque hac ratione indolem ethnicam induit Ephraim (7,3-8).
€.) Peccatis suis perdidit quidem fortitudinem suam, neque ut eam recuperet, ad Deum se convertit, sed ab Aegyptiis et Assyriis sperat salutem (7,9 - 12); at vae ei, cadet enim et subsannationi erit illis, a quibus salutem sperat (7,13-16).
4. Quarta reprehensio destructionem regni tamquam peccatorum poenam annuntiat (8,1-9,9).
3.) Populo Israel interitum annuntiare iubetur propheta atque salutis spem ei adimere, quia foedus et Legem abiecit Israel, reges contra voluntatem Dei sibi constituit et idola sibi adornavit (8,4 - 6).
b.) Igitur tempestas regnum Israel devastabit; frustra ab externis auxilium petent, frustra quoque altaria et sacrificia multiplicant, quum haec ipsa augeant scelus (8,7 - 43); sed neque parcet Dominus civitatibus munitis, quibus confidit Iuda (8,14).
C.) Accuratius demum describilur poena : fame premetur regnum Israel et exsulare cogentur eius incolae (9,1-6); Deus enim dignam peccatis poenam retribuet (9,7- 9).
II. a sEcuxDA PARTE (9,10- 14,9) poena quidem intimatur, sed castigationem
1. Primus sermo (9,10-10,13) beneficiis olim populo .praestitis praesentia eius peccata opponens poenae iustitiam ostendit , sed meliorem quoque conditionem poenitentia acquirendam promittit.
a.) Velut uvas in deserto et praecoces ficos Deus populum arripuit, at illi impurae idololatriae sese tradiderunt; quapropter Ephraim, quainvis videatur potens, interitui est proximus (9,10-14) ; propter peccata, quae in Gabaa committuntur, merito excidetur (9,13 -17).
b.) Dei beneficio pulcherrima plantatio erat Israel, at pro potentia sua multiplicavit scelera sua, sed in suam perniciem et confusionem, qua omnes comprehendantur (10,1 - 8).
c.) Inde a diebus Gabaa peccare coepit Israel, nunc autem punietur; ideo ad Dominum revertens fructus iustitiae et salulis sibi praeparet, nam regnum eius destruetur (10,9 - 13).
2. Secundus sermo (11,1-12) simili modo beneficiis divinis peccata populi opponens necessitatem poenae ostendit , sed Deum non deleturum esse populum promittit.
a.) Beneficia, quibus Deus Israel cumulavit, enumerat et quid Israel Deo suo rependerit describit propheta, ut durae servituti iam nunc populum tradendum esse doceat (11,1 -7). b.) Completam quidem destructionem meruit Israel, sed non secundum furorem irae suae aget Deus, immo reditum ex captivitate promittit (14,8-12).
3. Tertius sermo (19,4 - 43,13) Israelitis exemplum lacob ob oculos ponit, ut quantopere ab eo dissentiant clarius cognoscentes se poenis dignos esse videant; at poenam non fore ad interitum simul docet.
a.) Israelitarum impietas increpatur, qua ab exteris gentibus auxilium quaerunt, eademque in culpa Iudam esse insinuatur; quantum igitur distant ab eorum patre Iacob, qui fortitudine sua divina beneficia meruit; si populus convertetur, ipse quoque a Deo bona sperare potest (12,1 - 6).
b.) Ephraim Chanaani similis factus de suis peccatis gloriatur, neque recogitat Dominum esse Deum suum, qui nova beneficia praestare vult (12,7 -11). Dum lacob bona sibi acquirere debuit, Deus populum sine ullis eius meritis per prophetam ex Aegypto eduxit; nihilominus Dominum ad iracundiam peccatis suis provocat! (12,12-14).
c.) Licet propter idololatriam suam pristinam gloriam amiserit, tamen peccata sua auget Israel novis poenis coercendus (13,1 -3). Beneficiis a Deo acceptis superbivit et rebellis factus est Israel, sed graviores poenas nunc luet (13,4-8), nullus ei remanet auxiliator praeter Deum, at Deus quoque eum a morte liberabit (13,9- 15).
.4. Quartus sermo (13,15-14,9) paucis proponit poenam imminentem, ad conversionem invitat, conversis magnam salutem promittit.
a.) Poenae imminentis descriptioni (13,135; 14,1) adnectit propheta exhortationem ad poenitentiam conversionisque modum indicat (14,2-4), b.) futuram autem salutem fusius describit (14,5- 9).
In Eriroco (14,10) monet propheta, ut ad sua vaticinia attendant.
. 800. — IV. DE LIBELLI INDOLE ET AUCTORITATE. — Ex paucis, quas supra (298 n. 3 p. 530) adscripsimus, libelli nostri variis divisionibus atque ex ipsa quoque analysi tradita apparet, quam difficile sit accuratum idearum sententiarumque eius nexum indicare. Quamvis enim universum eius argumentum satis sit apertum atque continuus quidam oralionis progressus non plane lateat, fatendum tamen est, vix alium librum propheticum aeque obscurum esse atque involutum. Quae obscuritas maximam partem ex prophetae dictione exoritur. « Commaticum enim eum esse et quasi per sententias loquentem » olim monuit S. Hieronymus; profecto admodum conciso et sententioso dicendi genere utitur, quo nervosa quidem gravisque sed etiam obscurior fit eius oratio. Adde eum per totum librum (excipe cpp. 1. 3.) ad poeticum parallelistnum accurate attendisse, haud raro audacem esse in metaphoris aliisque figuris poeticis, neque tantum varias imagines quasi coniunxisse aut ab una ad alteram rapide transilisse, sed etiam interdum imagine abrupta sententiam proprio sensu continuasse ; atque eius dicendi genus primam obscuritatis causam recte dici fateberis. — Altera autem in ipsa libelli origine sita esse merito creditur. Neque enim integras conciones, quas ad populum habuerat, prophetam nobis transmisisse iam diximus, sed earum summa argumenta novo ordine coniuncta literis mandasse, temporis ad quod singula pertinent ratione non habita. Per longissimum autem annorum spatium valicinatus est Osee, atque diversissimae fuerunt rationes regnorum septem, quibus in Israel vixit a florenti rerum statu sub Ieroboamo II. usque ad regni ipsius ultimum exitium. Facile igitur fieri potest et factum esse omnino videtur, ut sententiae, quae diversis prorsus in temporibus sunt pronuntiatae, in libro nostro immediate sese excipiant; quare quum internus earum nexus non clare perspiciatur, externus autem desit, legenti velut disiecta membra apparent.
In hac vero prorsus singulari indole libelli validissimam simul habemus au/Ahentiae eius confirmationem ; alteram aeque certam praebet vaticiniorum nostrorum usus, qui in recentioribus libris propheticis deprehenditur!. Quare mirum non est, quod communis antiquorum traditio, quae tituli auctoritate nixa Oseam filium Beeri saec. 8. integrum nostrum librum scripsisse asseruit, etiam a modernis « criticis » non sitimpugnata; ne « redactore » quidem, qui varias partes coniunxerit, indigent, quamvis aliorum librorum plerorumque originem eo non
Cornelius a Lapide
Argument 7 paragraphs
Hosea, by his oracles, deeds and character, and indeed by his name, prefigures, or rather represents Christ, as St. Jerome and Leo Castrius note here. For Hosea is the same as Joshua and Jesus, that is, savior: whence Joshua was formerly called Hosea, as is evident from Numbers XIII, 17. Just as therefore Joshua in the leadership and governance of the people, Isaiah in prophecy and deeds, so likewise Hosea by his voice and life represented Christ: and therefore these three bore the same name, namely Jesus. For from the same root יטע iascha, that is, he saved, is derived the name Joshua, or Jesus, that is, savior, and the name Isaiah, that is, the salvation of God: and the name Hosea, that is, saving the people, namely by the holiness of his doctrine, as much as by prayers and the example of his character and life. Note here that Hosea properly in Hebrew signifies save: for the Hebrew הוטע hoschea is an imperative hiphil, from the root iascha, signifying save. Fittingly, Hosea indeed wishes and prays to the Lord, saying: Save us, O Lord, from the Assyrians, the Chaldeans, and especially from sin and death through the Messiah, whom thou wilt send. To this wish God responded by sending Jesus, that is, the Savior requested.
He was therefore himself according to his name Hosea, that is, savior, because he procured the salvation of his people both by praying, by preaching, and by giving examples of holy life, as much as Joshua by fighting: of whom it is said in Ecclesiasticus cap. XLVI, 1: "Who was great according to his name in the salvation of the elect." And therefore each was a type of Jesus Christ. Hence also our Hosea here was the son of Beeri, that is, of my well; because from God as from a well he drew the waters of heavenly doctrine, which he would pour forth upon the Jews, as upon dry fields, according to that saying of Isaiah XII: "You shall draw waters in joy from the fountains of the Savior." Thus St. Jerome here, and in epistle 131 to Rufinus.
Moreover Hosea prophesies to both Judah and Israel, or the ten tribes: whence he sets forth the kings of each in the title. Hosea was contemporary with Isaiah, says St. Jerome, or rather the first of the Prophets before Isaiah, as is evident from cap. I, 2; Hosea therefore began to prophesy at the beginning of the reign of Oziah or Azariah, before the Olympiads, and before
Rome was founded, when Procas Silvius, the grandfather of Romulus, reigned over Alba. Therefore Hosea foretells that Israel, that is, the ten tribes, would be destroyed by the Assyrians, because first their king Jeroboam, and his successors following him in the idolatry of golden calves, had sinned: but Judah was to be preserved from this calamity of the Assyrians, because, obeying the voices of the Prophets, it repented and followed its king Hezekiah in casting away idols and purifying the temple, although afterwards it returned to them; and therefore under Zedekiah it was laid waste by the Chaldeans. Wherefore he promises Christ the savior and consoler to it and to other faithful wretches and afflicted, who are true Israelites in spirit, if not in flesh. First therefore he predicts the destruction and reprobation of carnal Israelites, and the calling and election of spiritual Israelites, especially of the Gentiles; and he represents this in deed, when by God's command he takes a harlot wife, and begets children from her, to whom he gives names, first, "Jezreel"; second, "Without mercy"; third, "Not my people: " "because," he says, "you are not my people, and it shall come to pass that in the place where it shall be said to them, You are not my people; it shall be said to them, You are the sons of the living God." Second, in continuous discourse he sharply attacks the idolatry and other sins of the people, threatening him with the plagues of God and destruction so great that "they shall say to the mountains, Cover us; and to the hills, Fall upon us." Third, he promises God's clemency, grace and glory to the penitent. Hence he says, cap. XIII, 14: "I will be thy death, O death; I will be thy sting, O hell." And cap. XIV, 6: "I will be as the dew, Israel shall spring up as the lily," etc.
Alcazar thinks, Apoc. V, 2, that the strong angel who is introduced there is literally the prophet Hosea. For of the angel we read thus there: "And I saw a strong angel preaching with a loud voice: Who is worthy to open the book, and to loose the seals thereof?" To which words John alludes to that passage, Hosea XIV, 10: "Who is wise, and shall understand these things? prudent, and shall know these things? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall stumble in them." For that sealed book, Apoc. V, contains both the ways of the pious, who following the law of the Lord are blessed, and of the impious, who despising it are damned. Hosea is rightly called a strong angel, both on account of the strength of mind by which he was the first to break through the hardness of heart of the Jews by preaching, and to overthrow idols and golden calves; and because Epiphanius in his Life writes that he, by the power of his words, split a great oak into twelve parts, to prove that the Lord would come from heaven to earth, and this would be the sign of his coming: "If an oak," he says, "in Selom shall be split by itself into portions twice six, and there should be as many oaks. And it came to pass so." These things are fittingly said, and are true in a sense not literal, but mystical. For literally that angel, Apocalypse V, was not a man, but a true and properly so-called angel, as I have shown there.
Moreover Hosea is pathetic in style, and therefore concise, as St. Jerome says, that is, abrupt. For he acts the person of God, who, as a bridegroom desperately loving his bride the Synagogue, and finding her in adultery, stirs up the most serious affections, hence of indignation and threats; on the other hand of love and zeal. Hence likewise he is obscure, both because affection does not fully express itself, but through aposiopesis on account of pathos it breaks off; and because that saying of the Poet is true: "I strive to be brief, I become obscure;"; and because he is profound. "The prophet Hosea, the more deeply he speaks, the more laboriously is he penetrated," says St. Augustine, book XVIII of the City of God, chapter XXVIII.
Finally Hosea, illustrious for obedience and holiness of life, was inscribed by the Church in the catalogue of Saints on the fourth of July. See Epiphanius, Dorotheus and Isidore, in the Life of Hosea.
Machine translation from the Latin, not reviewed.
Cursus Scripturae Sacrae
In sacrorum librorum catalogis post. prophetas maiores, quorum singuli uno volumine recensentur, liber sequitur unus duodecim prophetas minores complectens. Minores dicuntur, « quia sermones eorum sunt breves in eorum comparatione, qui maiores ideo vocantur, quia prolixa volumina condiderunt » ( S. August. Civ. D. 18,99. M. A4, 583) ; est enim, ut S. Hieronymus advertit, « Isaias duodecim prophetis iuxta numerum versuum aut aequalis aut maior » ( Prooem. in Isaiam, M. 924, 99 ) !.
Uno autem volumine eos iam olim comprehensos atque conclusos esse, iure colligitur ex loquendi modo apud Eccli. 49, 12; quo in loco postquam mentio facta est laudis plena de Isaia, Ieremia, Ezechiele aliisque viris virtute praeclaris, subiungitur ? : et duodecim prophetarum ossa pullulent de loco suo : nam corroboraverunt lacob et redemerunt se in fide virtutis. Cum enim et tempore quam maxime et regione inter se essent diversi, cur tamen una mentione recenseantur facile intelligitur, si eorum libelli iam una serie compositi ad unum sacrum volumen erant redacti. Ita autem redegisse viros qui dicuntur magnae synagogae, Talmudista-
rum est traditio, qui opinantur ideo eos in unum volumen esse collectos, ne forte singuli si separatim ederentur et scriberentur, propter,exiguam molem perirent vel interciderent ! (cf. Fürst, Der Kanon des A. T. p. 28, ubi locus recitatur ex Baba Batra 185 a et p. 50). Neque alienum est ab hac traditione ? id quod 2 Mach. 92, 13 innuitur, Nehemiam bibliothecam condidisse et collegisse «x zsp! càv acu» xat «pognróv. Etiam apud Ecclesiae Patres duodecim prophetarum scripta tamquam uno libro comprehensa enumerantur : ita iam Melito scribit fratri Onesimo : «àv &uSexa £y uovel Xo (apud Euseb. h. e. 4, 26. M. 20, 39'1) et S. Gregorius Naz. : yía» yv eios ég pag» ol 803exz ( M. 31, A13), S. Athanasius : ct uiv Go9exa elg v. [hfAiev apiüpcópevo: (M. 260, 1111 — idem in Synopsi olim ei attributa M. 28, 288) et Epiphanius : «à Aw3exazpégnvov ( M. 43, 244) ; similiter Atufinus in explicatione symboli apost. : duodecim prophetarum liber unus ( M. 21, 314), S. Hieronymus etc.
Ordo quo recensentur alius est apud Hebraeos, alius apud LXX ; versio vulg. priorem sequitur ?. Sex posteriores eodem modo collocantur; priores sic : Hebr.: 1) Osee 2) Ioel 3) Amos 4) Abdias 8) Ionas 6 ) Michaeas, LXX :