The Israelites are threatened with destruction for their impiety and idolatry.
The Chaldees shal destroy the temple. 3. But the tenne tribes shal first be caried into captiuitie, 6. for worshiping the image of a calf.
1Let there be a trumpet in thy throat like an eagle upon the house of the Lord: because they have transgressed my covenant, and have violated my law.Sia la tua gola una tromba con' aquila sulla casa del Signore, perchè costoro han violata la mia alleanza, han trasgredita la mia legge.IN thy throte let there be a trumpet as an eagle vpon the house of the Lord: for that they haue transgressed my couenant, and haue preuaricated my law.In gutture tuo sit tuba / quasi aquila super domum Domini, / pro eo quod transgressi sunt fœdus meum, / et legem meam prævaricati sunt. 2They shall call upon me: O my God, we, Israel, know thee.Mi invocheranno, dicendo: Dio nostro: noi popolo d'Israele ti abbiam conosciuto.Me they shal inuocate: My God, we Israel haue knowen thee.Me invocabunt: Deus meus, / cognovimus te Israël. 3Israel hath cast off the thing that is good, the enemy shall pursue him.Israele ha ripudiato il bene: e i suoi nemici lo strazieranno.Israel hath cast away the good thing, the enemie shal persecute him.Projecit Israël bonum: / inimicus persequetur eum. 4They have reigned, but not by me: they have been princes, and I knew not: of their silver and their gold they have made idols to themselves, that they might perish.Quelli regnarono, e non per me; furon principi, e io non li riconobbi. Del loro argento, e dell'oro si formaron degl'idoli per loro morte:They haue reigned, and not of me: they hauebene princes, and I knew not: their siluer, and their gold they made idols to themselues, that they might perish.Ipsi regnaverunt, et non ex me; / principes exstiterunt, et non cognovi: / argentum suum et aurum suum fecerunt sibi idola, / ut interirent. 5Thy calf, O Samaria, is cast off, my wrath is kindled against them. How long will they be incapable of being cleansed?Il tuo vitello, o Samaria, è stato gettato per terra. Il mio furore è acceso contro costoro. E sino a quando sarà impossibile la lor guarigione?Thy calfe is cast of ô Samaria, my furie is wrath against them. How long can they not be clensed?Projectus est vitulus tuus, Samaria; / iratus est furor meus in eos. / Usquequo non poterunt emundari ? 6For itself also is the invention of Israel: a workman made it, and it is no god: for the calf of Samaria shall be turned to spiders’ webs.Opera d'Israele fu pur quel (vitello), e formollo un artifice, ed ei non è Dio, e il vitello di Samaria sarà come tela di ragno.Because it self also is of Israel: the workman made it, and it is not God: because the calfe of Samaria shal be as spiders webbes.Quia ex Israël et ipse est: / artifex fecit illum, et non est deus; / quoniam in aranearum telas erit vitulus Samariæ.
7For they shall sow wind, and reap a whirlwind, there is no standing stalk in it, the bud shall yield no meal; and if it should yield, strangers shall eat it.Semineranno del vento, e raccoglieranno tempesta: non vi sarà spiga, che stia in piedi, i suoi granelli non daranno farina, e, se ne dessero, la mangerebbero gli stranieri.Because they shal sow winde, and reape a whirle wind: there is no standing stalke in it, the bud shal not yeld meale: and if it doe yeld, strangers shal eate it.Quia ventum seminabunt, / et turbinem metent: / culmus stans non est in eo; / germen non faciet farinam: / quod etsi fecerit, alieni comedent eam. 8Israel is swallowed up: now is he become among the nations like an unclean vessel.Israele è mangiato vivo: egli è divenuto adesso tralle nazioni come un vaso d'immondezza.Israel is deuoured: Now is he become in nations as an vncleane vessel.Devoratus est Israël; / nunc factus est in nationibus quasi vas immundum. 9For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath given gifts to his lovers.Sono ricorsi agli Assiri: Ephraim asino salvatico, che vive a se, ha offerti doni a' suoi amatori.Because they went vp to Assur, a wilde asse solitarie to himself: Ephraim haue geuen gifts to louers.Quia ipsi ascenderunt ad Assur, / onager solitarius sibi; / Ephraim munera dederunt amatoribus. 10But even though they shall have hired the nations, now will I gather them together: and they shall rest a while from the burden of the king, and the princes.Ma dopo che avranno a caro prezzo proccurati gli aiuti delle nazioni, io adesso li riunirò; e respireranno alcun poco dalle gravezze, che pagano al re, e ai principi.Yea and when they shal hyre the nations with reward, now wil I gather them together: and they shal rest a while from the burden of the king, and the princes.Sed et cum mercede conduxerint nationes, / nunc congregabo eos, / et quiescent paulisper ab onere regis et principum. 11Because Ephraim hath made many altars to sin: altars are become to him unto sin.Perchè Ephraim moltiplicò i suoi altari per fare il male; e i suoi altari furon principio de' suoi delitti;Because Ephraim hath multiplied altars to sinne: altars are made to him vnto sinne.Quia multiplicavit Ephraim altaria ad peccandum; / factæ sunt ei aræ in delictum. 12I shall write to him my manifold laws, which have been accounted as foreign.Moltiplicherò io per lui le mie leggi, le quali hanno stimate come se non fosser per essi.I wil write to him my manifold lawes, which haue bene accounted as strange.Scribam ei multiplices leges meas, / quæ velut alienæ computatæ sunt.
13They shall offer victims, they shall sacrifice flesh, and shall eat it, and the Lord will not receive them: now will he remember their iniquity, and will visit their sins: they shall return to Egypt.Offriran sagrifizj, immoleranno, e mangeranno delle vittime non gradite al Signore. Egli adesso ha in memoria le loro iniquità, e punirà i loro peccati. Si rivolgeranno verso l'Egitto.They shal offer hostes, they shal immolate flesh, and shal eate, and the Lord wil not receiue them: now wil he remember their iniquitie, and wil visite their sinnes: they shal returne into Aegypt.Hostias offerent, / immolabunt carnes et comedent, / et Dominus non suscipiet eas: / nunc recordabitur iniquitatis eorum, / et visitabit peccata eorum: / ipsi in Ægyptum convertentur. 14And Israel hath forgotten his Maker, and hath built temples: and Juda hath built many fenced cities: and I will send a fire upon his cities, and it shall devour the houses thereof.Si è scordato Israele del suo fattore, ed ha eretti dei templi. Giuda si è fatte molte fortezze; ma io appiccherò il fuoco alle sue fortezze, da cui saran divorati anche i suoi palazzi.And Israel hath forgotten his maker, and hath built temples: and Iudas hath multiplied fensed cities: and I wil cast fire on his cities, and it shal deuoure the houses therof.Et oblitus est Israël factoris sui, / et ædificavit delubra; / et Judas multiplicavit urbes munitas; / et mittam ignem in civitates ejus, / et devorabit ædes illius.
8:1
Pliny
Eagle. It makes a noise like a trumpet. (Pliny, [Natural History?] 10:3.)
Calmet
Osee denounces judgments on the house of Israel, which, though schismatical, was not entirely abandoned by the Lord. Salmanasar overturned the kingdom, and may be compared to an eagle, as Nabuchodonosor is frequently, Ezechiel 17:3. But he is not here meant. (Calmet)
Worthington
The temple shall be destroyed by him; (St. Jerome) yet not so soon. (Worthington)
Haydock
Septuagint, "In their bosom like earth appears, like an eagle," etc. (Haydock)
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Calmet
Know thee. They resemble those to whom our Saviour will reply, Not every one that saith, Lord, Lord, shall enter into the kingdom of heaven, Matthew 7:22. (Calmet)
8:3
Haydock
Him. Septuagint, "they have pursued the enemy." But the former sense is better. (Haydock)
St. Jerome
The Assyrians prevailed. (St. Jerome)
Worthington
They carried Israel into captivity, before Juda, ver. 9. (Worthington)
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Calmet
They. Jeroboam and Jehu were assured by the prophets that they should reign, yet this was not a sanction of their right. God condemned their ambition and wicked conduct. The successors of Zarharias had still less pretensions to the throne. God permits such things. The people had not consulted him in these changes. (Calmet)
St. Jerome
Kings were their own choice, 1 Kings xviii. Saul rose by their "error." (St. Jerome)
Calmet
Knew, or approved not, ver. 2., and Matthew 25:12. (Calmet)
Haydock
Perish. This was the effect, though contrary to their intention. (Haydock)
8:5
Calf. The idol is broken in pieces, and carried away by the victorious enemy. Thus does the vanity of such gods appear. Their captivity is therefore often foretold, Jeremias 43:12.
Calmet
Cleansed. The physician is disgusted with the obstinacy of the sick. (Calmet)
Haydock
How long will Israel resist the Holy Ghost? (Acts 7:51.) (Haydock)
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Israel. This enhances the crime. Can a people so highly favoured adore the work of an artist?
Calmet
Webs, such as appear on a fine day in autumn. St. Jerome's master suggested that this was the sense. Interpreters vary. (Calmet)
Haydock
Septuagint and Theodotion, "is delusive." Symmachus, etc., "instable;" shebabim. (Haydock)
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Whirlwind. They shall be punished for their folly, nor shall they reap any advantage from idols.
Calmet
In it, or in Israel. The seed which I have sown yields no fruit. If any come up, the mildew destroys it. Yea, though any should come to perfection, which is impossible, it should be given to strangers. My people perform no acts of religion; or at least they render them useless, by adoring idols. (Calmet)
Haydock
He speaks in general terms, as few continued faithful. Yet even in the worst of times, seven thousand were found, 3 Kings 19:18. (Haydock)
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Vessel. The nations around despised them, after they had applied to the Assyrians, who were looked upon as enemies of all independent states. Israel was not yet in captivity: but this event may be spoken of as if already past.
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Pliny
Wild ass. It is very jealous of liberty, (Job 11:12.) and of its females, so that it prevents the young males from becoming its rivals. (Pliny, [Natural History?] 8:30.; Solin xxx.)
Haydock
If this were true, the species would soon perish. (Haydock)
The Israelites disdained subjection to strangers. They even rejected God, their king; for which reason he abandons them to servitude, in a foreign land. They had run furiously after idols, and had given presents to such lovers.
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Calmet
Princes. Hebrew, "king of kings." This proud title was afterwards taken by the monarchs of Babylon and of Persia. Israel shall cease to pay taxes, having nothing left. They shall cease to be a people. (Calmet)
Haydock
Septuagint, "I will receive them, and they shall cease a little to anoint a king and princes." (Haydock)
Calmet
They had none during the captivity, as they would not consult God before in their appointment, ver. 4. He speaks ironically. I will conduct them beyond the Euphrates, where they shall have nothing to pay for some time. (Calmet)
Haydock
This wretched condition was of long continuance; (Tournemine) though short, if compared with their crimes. (Haydock)
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Haydock
Foreign. Shall I give them laws again to despise? Septuagint, "I shall write down their number." It will be an easy task, they shall be so diminished. "His laws," etc., (Calmet) or, "I will describe to him a multitude, and his regulations: The beloved altars have been deemed foreign. (St. Jerome's and Grabe's editions.) (Haydock)
8:13
St. Jerome
They have imitated the Egyptian idols. (St. Jerome)
Osee had applied to their king for aid, 4 Kings 17:4.
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Calmet
Temples, or "palaces." (Calmet)
Worthington
Cities. The two tribes, witnessing the calamities of their brethren, will not avoid a similar conduct, but trust in their fortifications. (Worthington)
Fire of war destroys both kingdoms.
Haydock
Thereof. Septuagint of St. Jerome adds, "and among the Assyrians they have eaten unclean things," which may be taken from Osee 9:3. (Haydock)
Calmet
It is not found in the present Hebrew or Greek copies. (Calmet)
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The temple also in Ierusalem (though not so sowne) shal be destroyed.
8:2
But first the tenne tribes of Israel for their general idolatrie shal be caried into captiuitie by the Assyrians v. 9. & 4. Reg. 17.
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The two tribes seing the miseries of the other tenne, vvil not preuent the like by penance, but thinke to escape by fortifying their cities.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.7
… nor is it possible to escape the might and speed of His wrath when He watches over our impieties, and His jealousy, which knoweth to devour His adversaries, pursues His enemies to the death.
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 54.5
… Undoubtedly there are bishops made, not by the will of God, but they are such as are made outside of the Church—such as are made contrary to the ordinance and tradition of the Gospel, as the Lord Himself in the twelve prophets asserts, saying, “They have set up a king for themselves, and not by me.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 67.4
… For that unworthy persons are sometimes ordained, not according to the will of God, but according to human presumption, and that those things which do not come of a legitimate and righteous ordination are displeasing to God, God Himself manifests by Hosea the prophet, saying, “They have set up for themselves a king, but not by me.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.57
… and as a net spread upon Tabor, which has been firmly fixed by the hunters of men’s souls, and he threatens to cut off the wicked prophets, and devour their judges with fire, and to cease for a while from anointing a king and princes, because they ruled for themselves, and not by Him.
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.5
… and that they should neither do anything, nor say anything, without them. On this account did God not only on that occasion, but again elsewhere, uttering a reproof, speak the same language. “They have reigned, but not by Me; they have ruled, and they made it not known to Me.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 1.1
… For, indeed, in a magisterial position language itself is confounded when one thing is learnt and another taught . Against such the Lord complains by the prophet, saying, They have reigned, and not by Me; they have been set up as princes, and I knew it not (
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St Athanasius of Alexandria † AD 373 Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 3
… For just as they left the one well of the living water, and hewed for themselves broken cisterns, which cannot hold water, as the prophet Jeremiah has it , so these men, fighting against the one ecumenical synod, ‘hewed for themselves’ many synods, and all appeared empty, like ‘a sheaf without strength
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 2.18
… For as is written in the Book of the Prophet Jeremiah “ they have forsaken me the fountain of living waters and hewed them out cisterns, broken cisterns that can hold no water, ” so these men, in their opposition to the Œcumenical synod, have hewed for themselves many synods which have all proved vain and like “ buds that yield no meal, ”
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.21
… Again he said:— He will not again regard them . And Isaiah said concerning them:— Pass by; pass by; approach not the defiled . And concerning the saints of the Most High (Daniel) said thus:— They shall inherit the Kingdom for ever . For these rested a little from the burden of kings and princes ,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.23
23. And the holy People inherited an eternal Kingdom; the holy people who were chosen instead of the People. For He provoked them to jealousy with a people that was not a people. And with a foolish people He angered them . And He set free the holy people. For lo! every covenant of God is freed from the burden of kings and princes .
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 33
… What liturgical vessels which the multitude may not touch have I given over to the hands of the wicked, of a Nebuzaradan, chief of the cooks, or of a Belshazzar, who wickedly used the sacred vessels for his revels, and then paid a worthy penalty for his madness? “Altars beloved” as Holy Scripture saith, but “now defiled.”
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Tertullian † AD 220 The Five Books Against Marcion 4.29
… Whereas He burnt up Sodom and Gomorrah with a tempest of fire. Of Him the psalmist sang, “A fire shall go out before Him, and burn up His enemies round about.” By Hosea He uttered the threat, “I will send a fire upon the cities of Judah;”
8:1
1. IN THY THROAT, that is to say, Bring a trumpet to thy mouth, or rather with the greatest voice and trumpet-like cry, as if thou hadst a trumpet in thy throat, proclaim and utter forth that which follows, namely: There shall come an enemy "like an eagle upon the house of the Lord." Thus in Isaiah LVIII, 1, God says and commands: "Cry, cease not, lift up thy voice like a trumpet." The Septuagint translates: In their bosom like earth. Why they would translate thus, St. Jerome confesses he knows not, for there is nothing of the sort in the Hebrew. I suspect that for שפר scophar, that is, trumpet, they read עפר aphar, that is, dust of the earth; and for חכך chickecha, that is, in thy throat, they read חיקך chekecha, that is, in their bosom. Theodoretus refers this to the end of the preceding chapter, in this sense: This mockery shall recoil upon their bosom; for they shall become like impassable earth; for the enemy shall come like an eagle. Moreover Theodoretus, mixing the version of Theodotion with the version of the Septuagint, reads, like earth in the way as a trumpet; the Syriac translates: Thy thunder like a trumpet (be it), and like an eagle upon the house of the Lord; the Arabic: And it was in their holes like earth, and like eagles in the house of the Lord. LIKE AN EAGLE UPON THE HOUSE OF THE LORD. -- Supply, there shall come, shall fly, shall rush upon the enemy. For he compares him to an eagle, which, raised on high, suddenly like a missile flies upon its prey, namely upon lambs, goats, hares. By the eagle many understand Nebuchadnezzar; for he laid waste and burned the house of the Lord, that is, the temple, and he is compared to an eagle by Ezekiel, cap. XVII, 3, Jeremiah, cap. XLVIII, 40, and Habakkuk, cap. I, 8. Thus St. Cyril, Theodoretus, Jerome, Theophylactus, Albert, Hugh, Lyran, Vatablus and Ribera. But Nebuchadnezzar overthrew the kingdom of Judah, not Israel, of which the discourse here is continually. Secondly, Arias takes Sennacherib, who after the Israelites were cut off invaded Jerusalem and the temple. Others take Shalmaneser, who overthrew "the house of the Lord," that is, Israel, which was the people whom the Lord inhabited. Thirdly, a Castro here explains it, that is to say, There shall come Shalmaneser with such forces and spirit, that he shall seem about to cut off not only Samaria, but also Jerusalem and the temple; whence from the Hebrew thou mayest translate: Like an eagle even unto the house of the Lord, namely even unto Judah and the temple shall he come, but God still sparing the Jews and the temple, and turning him away from them, shall not actually invade Judah and the temple. Finally, some by the house of the Lord understand the shrine of the calves: for the idolaters called this the house, that is, the temple of the Lord. Fourthly and better, joining the first exposition with the second, by the eagle understand the enemy in general, both Chaldean and Assyrian, namely Nebuchadnezzar, who overthrew Judah and the temple, and Shalmaneser, who overthrew Israel. For the Prophet speaks briefly, confusedly and concisely, and sometimes mixes Judah with Israel, and threatens both with enemies and destruction: although he prophesies more frequently of Israel, as he presently returns to it. For the destruction of Israel was prior, near and akin, and as it were a prelude to the destruction of Judah: because both Judah and the Israelites transgressed the covenant and law of God, as follows. Moreover the house of the Lord is here called the temple, which from its origin and God's institution was common to Judah and Israel; hence symbolically both Israel and Judah was the house of the Lord: because in both peoples chosen by him God dwelt through their worship and temple. Thus in Jeremiah XII, 7, it is said: "I have left my house; I have forsaken my inheritance;" that is, I have left Judea. And cap. XI, 15: "What is it that my beloved hath done many wicked things in my house (in the holy land)?" Thus throughout the Prophets, the people of God is called the house of Jacob, the house of Israel, the house of Judah. The sense therefore is, that is to say, There shall come the Assyrian and Chaldean enemy with great force, ferocity and swiftness flying like an eagle upon its prey, so as to plunder the house of the Lord, that is, the holy land, of both the two and ten tribes, nay even to burn the very temple of God itself. Why the Chaldeans are compared to an eagle, I have said at Ezekiel XVII, 3. Fifthly and most rightly, this whole verse thus connected (as in the Bibles it is often connected without a middle pause) may be explained: "In thy throat be a trumpet like an eagle:" supply, sound and lift up thy voice "upon the house of the Lord." For the cry is properly said to be the voice of eagles. Whence the author of the Philomela: While eagles cry out, the vulture is approved for beating. And Homer in the Iliad, Book U: "And the eagle itself clanging flew on the blasts of the wind." Some called the voice of the eagle a clanging, on account of the grave sound to birds of another species, especially to those harmful, so much an enemy and thus terrible, that it is said to slow down their motion and dull them, which indeed befitted the royal bird: and even the dragon itself, hearing the clanging of the eagle, struck with terror is said soon to hide itself within its lairs. But this is true only in the degenerate eagle, which they call the vulturine, or sub-eagle. For the true eagle is so far from uttering any voice, or singing, that the natural philosophers hand down it is almost mute, or scarcely vocal, and this from the greatness of mind, by which superior to hunger and thirst, it knows how to rule and moderate the affections and desires of the soul: for voices of this kind mostly indicate the affections of an intemperate and uncontrolled mind, namely want, or desire, or fear, or joy. Thus from Pliny and Aelian, Aldrovandus in his work on the Eagle, page 33. Moreover, Aristotle, in Book IX of the History of Animals, chapter XXXII, says that the dark, or black eagle, which he calls the noble one, free from envy, does not clangor or murmur, because being modest and not at all petulant, it is able to moderate and restrain affections better than others. This sense seems plain and fitting. For the Prophet is commanded to clangor with a trumpet like an eagle, so as to represent the clangor of the trumpets of the Chaldeans and Assyrians, who like fierce eagles will swoop down upon Samaria, Judea and the temple. Whence John seems to allude to this, Apocalypse VIII, 23: "And I saw, and I heard the voice of one eagle flying through the midst of heaven, saying with a loud voice: Woe, woe, woe to the inhabitants of the earth!" For this eagle will be the Prophet, foretelling to the world the calamities impending under the times of Antichrist, as Osee here foretells the disasters threatening Israel: see what is said on Apocalypse VIII. Furthermore, in Scripture the eagle is not rarely called the sub-eagle, as in Matthew XXIV, 28: "Wheresoever the body (carcass) shall be, there shall the eagles also be gathered," namely the vulturine, or sub-eagles; for the true eagle, because noble, does not seek a carcass, but living prey: nor does it eat except what it itself has killed, as Aristotle, Pliny and other natural philosophers testify. Allegorically, Leo Castrius says: The eagle, he says, signifies the army and standards of Titus and the Romans; for in these they bore eagles, that is to say, the Romans will lay waste Jerusalem and the temple, and in it will place their standards, namely eagles, on account of Christ slain by the Jews.
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2. ME INVOCABUNT (when they perceive destruction threatening them, saying): MY GOD, WE HAVE KNOWN THEE, O ISRAEL, -- that is to say, We who are Israel, that is of Israel, namely of Jacob the patriarch's sons and heirs, invoke thy help: because we have known and worshipped thee, O our God; for thou hast given us the knowledge and worship of thee through Moses and our fathers. Truly Lactantius, Book I, chapter 1: "There is," he says, "no food sweeter to the soul than the knowledge of truth," especially of the first uncreated truth. He says "my God" in the singular for "our God"; because he looks to the name Israel, which is likewise singular in form, but plural in meaning: for it signifies the whole people. Whence he says: "They shall call upon me" in the plural. Here from the whole assembly of the Hebrews, both of the two and of the ten tribes, Osee descends and leaps to one part of it, namely to Israel, that is the ten tribes; against these especially he prophesies, because they themselves made the beginning of idolatry and schism at that very time when Osee lived and preached these things; whereas the two tribes after the death of Osee, under the kings Achaz and Manasse, turned aside to idols. Thus St. Jerome, Cyril, Theodoret, Haymo, Hugh, Ribera and others. The Chaldean version renders it: At every time when I bring distress upon them they were before me saying: Now certainly we know that there is no God for us except thee: redeem us, because we are thy people Israel. But they will cry out in vain, and will invoke me; he adds the reason, saying:
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3. PROJECIT (for) ISRAEL BONUM, -- namely God, and His faith and religion. For God is all good, both His own and ours, so that each one of us ought to say to Him with merit, with St. Francis: "My God, my love, and all things." Secondly, "Israel has cast away the good" of virtue and piety, equally as of my divinity. For this reason I likewise will cast away and reject him from myself, which being done "the enemy will pursue him." He adds the first cause and source of evil, saying:
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4. THEY THEMSELVES HAVE REIGNED, AND NOT BY ME. -- First, the people are here censured, in that without consulting God they created for themselves their own kings, and those schismatic ones: whence also immediately with them they fell away from God to the worship of calves, and made schism both from the faith and from the house of David, III Kings XII. Thus St. Jerome, Theophylactus, Theodoret. Where note: For "reigned" in Hebrew and Chaldaic is המליכו himlichu, that is, they caused to reign, they appointed kings for themselves. Wherefore Origen, homily 4 in the book of Judges, and Cyprian epistle 55, read: They appointed for themselves a king, and not through me; a prince, and not through my counsel; more clearly the Chaldaic: They created for themselves a king, and not by my judgment; they appointed for themselves princes, but not by my will. Moreover, Origen and St. Jerome think that Saul is here noted, when the people asked a king from Samuel. For then God said to Samuel: "Thou hast not been rejected, but I have been rejected, that I should not reign over them." But this deed was already obsolete and corrected through David, whom God Himself substituted for Saul, and ordered to be anointed king by Samuel: nor was Saul the cause of schism and idolatry, but he kept both Judah and Israel in the worship of one God. Better therefore the same St. Jerome, Cyril, Theodoret, Haymo, Lyran, Hugh, Ribera, with the Rabbis, judge that Jeroboam is here noted; for he was created king by Israel, and made schism both from Rehoboam and the line of David, and from God and His worship and temple, by erecting golden calves in Dan and Bethel. You will say: Jeroboam was designated king by God through Ahijah the Shilonite the prophet. For when the garment was torn into twelve pieces, Ahijah said to him: "Take for thyself ten pieces. For thus saith the Lord: Behold, I will rend the kingdom from the hand of Solomon, and will give thee ten tribes." Wherefore Abulensis, in III Kings XII, Questions VIII and IX, judges that the ten tribes justly made schism from Rehoboam, and chose Jeroboam as king. His reasoning is: Because, he says, those tribes themselves were free and the people were free; but Rehoboam wished to reduce them into servitude, and to rule them as a tyrant, not as a king: they could therefore withdraw from him, and create for themselves a new king. For the people or commonwealth gave to princes and kings dominion over themselves, namely power and the right of ruling the people, but under certain just conditions: hence also they can take that away from them, or diminish it, if they themselves abuse it and become tyrants. For the people did not absolutely give themselves to the king, as one gives gold or a horse to a friend, so that he transfers all his right into him, nor can ever revoke it; but with certain pacts intervening, among which the first is, that he rule them justly, and that he defend them against enemies; which if the king neglect or violate, the people can revoke the power which they gave to him, and depose him from the kingdom. Thus Abulensis. For the response note: There is a twofold opinion concerning Jeroboam, each probable. The former asserts that he was created king both by God and by the people; the latter judges that he was created by the people alone, not by God. First therefore Pineda, book II On the Affairs of Solomon, chapter II, responds thus: Jeroboam, he says, received from God the right of the kingdom over the ten tribes through the ministry of Ahijah the Prophet, saying III Kings XI, 37: "But I will take thee, and thou shalt reign over all that thy soul desireth, and thou shalt be king over Israel." But afterwards through the votes of the people he obtained not so much the right of the kingdom, as the possession, III Kings XII, 20: "And when all Israel heard that Jeroboam was come again, they sent and called him to the assembly; and they made him king over all Israel." Which pertains not so much to the right of the kingdom, as to a certain solemnity of inaugurating the king, and of exercising the royal office. For which reason Origen, Cyprian, Theophylactus and Theodoret teach that this passage of Hosea VIII, 4 is to be understood thus: "They themselves have reigned, and not by me," that is, without consulting me, by their own will alone and rash desire they appointed Jeroboam as king. For God complains not of Jeroboam himself, to whom the right of the kingdom had been divinely conferred; but of the ten tribes, which led by anger rather and impatience of spirit, than by any suitable reason, had fallen away from the house of David, and had given themselves over to another king to be ruled. Whence in Hebrew, for "reigned," is המליכו himlichu, that is, they caused to reign, they created a king. Thus he himself. Others, on the contrary, and perhaps more probably, hold that Jeroboam was created king not by God, but by the people, and that God only foretold this, III Kings cap. XI, 37; for those words: "Thou shalt reign and shalt be king," are merely a prediction and promise of the kingdom, not truly its donation and the creation of the king: a kingdom, I say, to be given by the people through their schism and defection from Rehoboam, which nevertheless God intends to permit and not to hinder, because through it He wished to punish the idolatry of Solomon, as He Himself had foretold to him, III Kings XI, 11. What therefore He says: "But I will take thee," is the same as: But I will cause thee to be taken, thus I will dispose the minds of the people and all things, and by My providence will direct them, so that thou shalt be taken as king, not another. This, nothing else, and nothing more, does God signify, when He says III Kings XII, 24: "This word is from Me," namely the schism of Israel, by which they created a new king for themselves. This opinion is plainly favored by our version here, which has: "They (namely Jeroboam and the subsequent kings of Israel) reigned, and not from Me." For the Hebrew himlichu signifies both "they reigned" and "they caused to reign": for it is often taken in the signification of kal, even though it be hiphil. The history of the book of III Kings also favors this; for when in cap. XI the Lord only foretold and promised the kingdom to Jeroboam to be given through the people, yet never in fact anointed him or created him king, but in cap. XII, the people alone, making schism from Rehoboam without consulting God, constituted him king of their own accord; it plainly appears that he was created king by the people alone, not by God. But the people, in creating him king, sinned; because they did this rashly, without the counsel and consent of God. For in so grave a matter they ought to have consulted God according to ancient custom through the Pontiff, or through the Prophet. For God had instituted the kingdom of the Hebrews through Samuel, and wished it to be one, not two: for the Hebrews were the people and kingdom of God: and therefore this kingdom was not merely human, as is that of other nations, but also spiritual and divine. The Israelites therefore sinned, who without consulting God changed this kingdom, made it merely human, and divided it, and created a new king for themselves. Thus would the people and clergy sin, if they deposed the Pontiff, even if he ruled tyrannically: for the Pontiff receives authority and power from God, not from the Church, and therefore can be deposed by God alone. Jeroboam also sinned: because although he knew that the kingdom was foretold and promised to him by God, yet he entered upon it without God, and was not anointed by the Pontiff or Prophet, but was created and accepted it and usurped it by the tumultuous voices and acclamations of the people alone. It is different with Jehu, who, after the schism was already made and the kingdom of Israel already instituted, was created and anointed king by God through the Prophet, IV Kings IX, 6. What therefore God says through Ahijah to Jeroboam, III Kings XI, 31: "I will rend the kingdom from the hand of Solomon, and will give thee ten tribes," understand not actively by Me, but objectively and permissively through Israel, namely through the people. For I will set before his eyes and mind the imprudent and tyrannical answer and rule of Rehoboam, by which it will come to pass that he, turned away from him, shall turn himself to Jeroboam, and shall create him: which I will permit, so that I may punish the sins both of Solomon and of Rehoboam. As therefore Christ says, on account of the malice and weakness of men it is necessary that scandals come, yet woe to that man by whom the scandal cometh! so, the hardness of Rehoboam being posited, and the aversion of the people from him, it was almost necessary that another, namely Jeroboam, should be created king by the people: yet woe to him, who was the cause and scandal of this creation! For God being angry, and therefore unwilling, was it done; whence the Israelites are not read to have consulted God, nor from His oracle or direction, but of their own motion and rashly created a king for themselves suddenly. Thus St. Jerome, Theodoret, Cyril, Vatable, Ribera, de Castro and others. God therefore foretold through Ahijah and to Jeroboam that he would be king through the tumult of the people, but He Himself did not constitute him king. God therefore censures here first the people, in that without His nod they divided the one kingdom of David constituted by Him into two, and made schism from Him, and raised up a new scepter and kingdom for themselves, creating Jeroboam as king for themselves; especially because through this schism He foresaw that he would bring schism in the faith, and idolatry. Therefore the people sinned against a law not human, but divine, and consequently against religion, not against justice. Justly therefore does God complain that the kings in Israel did not reign from themselves, as the kings of Judah reigned; because He did not institute the kingdom of Israel, as He instituted the kingdom and kings of Judah. Secondly, he censures the kings of Israel themselves, in that they reigned not from God, but from themselves: namely because some of them tyrannically seized the kingdom, such as Zimri, Omri, Shallum, Menahem, Pekahiah, Pekah and Hoshea, under whom Hosea prophesied these things, IV Kings XV and following. Others, however, such as Jeroboam, Jehu, etc., although they seemed to be designated or elected by God, nevertheless reigned not so much from divine authority and will, as from their own cupidity and lust for ruling: whence also they immediately fell away to idols, as follows. For which reason the Septuagint translates: They reigned of themselves, and not from me; princes were made, and I knew it not. Finally, they reigned, that is they administered the kingdom, not from me, that is not according to my law and will, but according to their own tyranny and impiety, especially because by their laws and edicts they sanctioned idolatry. Thus Sanchez. Tropologically, this is easily adapted to tyrants, who either seize the kingdom, or administer a legitimately obtained kingdom tyrannically, especially those who introduce heresy, schism, sacrileges into the kingdom; again to those who seek empire and rule from ambition rather than virtue, and assume principality or prelacy, against whom St. Gregory says, I part. Pastor. cap. I: "The Lord through the Prophet complains saying: They themselves reigned, and not from me; princes were made, and I knew them not. For they reign from themselves, and not from the will of the supreme ruler, who, supported by no virtues, not called by God at all, but inflamed by their own cupidity, receive rather than attain the height of rule. Yet the internal judge both exalts them and does not know them; because those whom he tolerates by permitting, he truly does not know by the judgment of reprobation." And St. Bernard, De Convers. ad cleric. cap. XXVII, censuring clerics ambitious for prelacies: "You take, he says, and do not receive the keys. Concerning whom the Lord complains through the Prophet: They themselves reigned, and not from me; princes were made, and I did not call them. Whence such ardor for prelacy, whence such shameless ambition, whence such madness of human presumption? Would any of you dare, without the command or even against the prohibition of some earthly ruler, to seize ministries, snatch away benefices, dispense affairs? Nor should you think that God approves what in his great house he permits from vessels of wrath fitted for destruction. Many indeed come, but consider who is called." More aptly does St. Cyprian adapt this to Fortunatus and Felicissimus and other schismatics, who were striving to overturn and seize the pontifical chair of St. Cornelius the legitimate Pope. Whence writing to Cornelius, epist. 3, lib. I, he has this golden sentence: "For neither have heresies arisen from any other source, nor have schisms been born, except from this: that obedience is not rendered to the priest of God, nor is one judge thought of in the Church for a time in the place of Christ, to whom if the whole brotherhood would obey according to divine teachings (let heretics note this), no one would move anything against the college of priests: no one after the divine judgment, after the suffrage of the people, after the consent of fellow bishops, would make himself judge not of the bishop but of God; no one would rend the Church of Christ by the dissension of unity; no one, pleasing himself and puffed up, would separately outside establish a new heresy." And below: "Plainly bishops (schismatics) do not become so from the will of God; but those who become so outside the Church, but those who become so against the disposition and tradition of the Gospel, just as the Lord himself in the twelve Prophets sets forth and says: They made themselves a king, and not through me." The Gentiles saw the same thing through a shadow, who assert that legitimate kings and princes are given and created by God. Thus Callimachus: "Kings are from Jupiter." And Homer everywhere calls kings διογενεῖς, born of Jupiter, and διοτρεφεῖς, as if nurslings of Jupiter. Romulus also, the first king of the Romans, established this law: "That no one should enter the kingdom or magistracy, unless God himself became the author," as Pomponius Laetus relates, De Magistr. Rom. Titus the Emperor, as Suetonius testifies in his Life, cap. IX, did not kill two patricians who conspired for his death, but warned them to desist; saying that "the principate is given by fate, and the deed of gaining power is attempted in vain through hope, or lost through fear." Pliny in the Panegyric of Trajan: "God, he says, gives the prince, who performs his office toward mankind." I KNEW THEM NOT -- that is, I did not approve the princes of Israel. Thus St. Jerome, Vatablus and others cited a little before. Thus Christ will say to the reprobate: "I know you not," that is I oppose you, Matt. XXV, 12. St. Gregory recounts many similar phrases, lib. II Moral. IV. THEIR SILVER AND THEIR GOLD THEY MADE THEMSELVES IDOLS (that is, from their gold and silver they cast for themselves idols) THAT THEY MAY PERISH, -- that is, to their destruction; or, whence they will perish. For "to" signifies the event and effect, not the cause. The Hebrew texts have it in the singular, that it might be cut off, that is, that it might perish, namely their silver and gold, when it shall be either seized by the Assyrian enemy or consumed by fire. Wherefore some less correctly refer this to men in the sense that they brought all their abundance of gold and silver into the making of idols; so that they withdrew much from their resources. For the Hebrew כרת carat means to cut off, to hew down, to destroy; and it pertains to enemies. Whence follows: "Thy calf has been cast away," which thou didst make from thy gold. Morally, properly the avaricious make gold and silver their idol; because they love it before all things, seek it, guard it, and often prefer it to God: whence avarice is called by the Apostle "the service of idols," Ephesians V, 5. See the things said there.
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5. THY CALF IS CAST AWAY, O SAMARIA. -- In Hebrew, he cast away (namely God) thy calf, O Samaria! because he made it so that it was taken from thee by the Assyrians. The Septuagint, reading with different points mi zenach, in the imperative, translate: Cast away thy calf, O Samaria! R. David and Arias translate: It shall depart from thee, or, thy calf shall cast thee away, namely Apis whom thou worshippest, whom thou lovest, and in whom thou placest all thy hope. For the Hebrews lack cases: whence עגל eghel is both calf in the nominative and calf in the accusative. Moreover take the past tense for the future: it is cast away, that is, it shall be cast away; he cast away, that is, he shall cast away. For it is prophecy. HOW LONG WILL THEY BE UNABLE TO BE CLEANSED? -- that is, How long shall this obstinate will to worship calves and idols last? certainly until the destruction and Assyrian captivity: "What such madness," says St. Jerome, "when I give them place for repentance, to be unwilling to return to health?" The Chaldean connects these with the preceding, and thus translates: My wrath burned against them, how long they were unable (because they obstinately refused) to cleanse themselves from idolatry. In Hebrew it is, how long shall they not be able to attain innocence, supply for themselves, O Israelites, that is, how long shall they be with unclean and defiled souls because of idolatry? Thus Vatablus.
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6. FOR IT TOO IS FROM ISRAEL, -- that is, this idol of the calf is the work and fashioning of Israel, namely the Egyptian Apis, just as the other idols of other nations are foolish fabrications. It is evident from what follows. For the Egyptians first fashioned this calf: then the Hebrews, going out from Egypt, formed the same in the desert, Exodus XXXII, 4. Jeroboam, imitating these, cast the same, when he made a schism from Rehoboam and Judah. The sense is, that is, Apis is not a god, is not a divinity, has nothing of divinity or power from itself; but he was made a god and fashioned by foolish Egyptians and Israelites. BECAUSE THE CALF SHALL BE IN THE WEBS OF SPIDERS. -- He proves that Apis is not a god, because he shall be destroyed by the Assyrians, that is, Although this golden calf is now made great as a god by the Israelites, yet soon he shall be destroyed by enemies, and shall be scattered, like the web of a spider, or like threads in autumn flying through the air, which by the wind are dissolved into atoms and into air and depart. He wishes to say: The idol is a useless work, fleeting, and therefore powerless to help itself and its worshippers, plainly weak and invalid. For "webs of spiders" in Hebrew it is שבבים scebabim, which R. David, Arias and Vatablus translate, broken fragments, pieces; the Chaldean, boards; Symmachus, unstable; the Fifth Edition, wandering and fluctuating; the Septuagint, πλανῶν, that is, seducing or deceiving, that is, The Assyrians shall break in pieces and lead captive Apis, who seduces the Israelites. R. David, R. Abraham, and from them Pineda in Job XVIII, 5, translate sparks, that is, The Samaritans made a golden calf, shining and sparkling; but the sparks of its splendor shall rage against its worshippers, like sparks of fire. Moreover they themselves, like the lightest sparks, shall soon perish and be extinguished. Morally, the sinner, by usuries, frauds, etc., preparing for himself riches, benefices, dignities with great labors and troubles, what else has he woven but the webs of spiders? which soon by the wind of human misfortunes, and especially of death, shall be scattered and vanish; nor shall they be able to cover or clothe him in God's judgment; nay, they which like sparks shall kindle the fire of hell for him: see the things said, Isaiah cap. LIX, 6.
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7. THEY SHALL SOW THE WIND, AND REAP THE WHIRLWIND, -- that is to say, They labor in vain in cultivating Apis; for they shall reap no fruit from it, except a whirlwind of destruction and captivity. Note the beautiful metaphor, borrowed from the farmer sowing and reaping, which is frequent in Scripture; for to sow signifies to labor; to reap, to receive the reward of labor; wind, vain, sterile, futile work; whirlwind, calamity, namely captivity. Thus Mariana and others. Again, there is an allusion to the wind, which, as it were, conceived and generated as seed within the earth from exhalations, when it has burst forth into light and air, stirs up dust and raises a troublesome whirlwind. This saying therefore signifies that the labor of idolaters and the impious in cultivating their idols is not only fruitless, but also harmful. For what fruit can he expect who sows wind, except an earthquake and a cloud of dust? For wind enclosed in the earth is the cause of these. Whence the Arabic of Alexandria translates: They sowed wind, and in destruction they shall be carried away; a sheaf of barley shall not be filled; but the Arabic of Antioch: They sowed the plains of their majesty, that it might feed (the calf of Samaria, of which mention was made before) them; but there was not for them a reed, nor strength to do. Antonius Fernandius notes in vision XIII, section IV, that the whirlwind scattering dust is aptly applied to the tribulations by which man is tossed about, man, I say, who is dust and ashes from that primeval curse of sin. Whence comes that passage in Psalm 1, 4: "Not so the wicked, not so: but as the dust which the wind driveth from the face of the earth." Where St. Hilarius says: "That it may be, he says, a mocking punishment; for the lightest dust of the earth, chaff, and such other refuse are nothing else but the mockery of swift winds." And since man after sin is nothing but mere mockery of temptations and calamities pressing in from all sides, and tossing him hither and thither? This is what Isaiah says, chapter XXI, 1, announcing the most wretched destruction of Babylon: "The burden of the desert of the sea. As whirlwinds from the south come from a terrible land." St. Gregory asks in that passage Job XXXVIII, 1: "And the Lord answered Job out of the whirlwind and said," why God spoke out of the whirlwind? and he answers, because He was speaking to one being scourged: for that tempest of evils still endured, by which God was scourging Job: therefore no other throne was fitting for Him speaking to one being scourged than the whirlwind. Tropologically, they sow the wind and reap the whirlwind, who do good in order to hunt after empty glory or sordid gain: for these, like a whirlwind, agitate them with a thousand cares, anxieties and sorrows. Thus Cyril. So also nearly Theophylactus, whom hear: "Sowing in the flesh, and reaping corruption from the flesh, he sows things corrupted by winds, light and empty things, receiving this harm from the spirit or blast of wickedness. And it no longer has strength to do a work nourishing the soul. For he cannot say with St. Paul: I can do all things in Him who strengtheneth me, Christ. If ever he does anything good, not doing this according to the divine aim, but for some human glory or other reason not commendable, he imparts it to demons." Note here that Theophylactus, as is his custom, follows the version of the Septuagint. For the Septuagint thus translates: Corrupted by wind they sowed, and their overthrow shall receive them, which Tropologically explaining of heretics St. Jerome says: "These, he says, sow wind or things corrupted by wind, which are seeds corrupted by wind, which have no marrow, which the Greeks call ἐντεριώνην; and therefore sowing empty things, they receive empty and vain things; nay, sowing in the flesh, from the flesh they reap corruption, and are carried about by every wind of doctrine." Thus the harvest corresponds to the sowing. THE STALK STANDING SHALL NOT BE IN IT, THE GERM SHALL NOT MAKE FLOUR. -- From the Septuagint St. Cyril reads and explains, that is to say, They shall be like a sheaf of ears lacking grains, which are useless for making bread. The saying is similar to the former, nay it is a part and explanation of the former, that is to say, Idolaters sow wind and reap the whirlwind; because from their seed there shall not be born stalk and germ, which may grow and ripen into grains and harvest, so that flour and edible bread may be made from it; but the whole stalk shall turn into germ and an empty ear, that is to say, All their work, namely the worship of idols, shall bring them no fruit, no divine aid, no consolation, no good; and specifically the stalk and germ making flour, that is to say the harvest and crop, and the abundance of things and riches which they hope for from these their gods, shall not give them. Whence the Chaldean translates: All their riches and crops the enemy shall plunder, or shall destroy. God, so that they become extremely poor. It is a synecdoche: for from the stalk and sprout of the grain, and all riches are to be understood as left behind. Thus St. Jerome and Rufinus, whom hear: "With you, he says, nothing of fertility and firmness will remain, as is wont in the stalk, whose height through some injury of the air has not created the fullness of the ear. Thus therefore you also obtain nothing of profit, nor will any industry of cultivation respond." He speaks, as I said, of idols and idolaters: yet from a similar and like thing you may adapt this adage, says Delrio in adage 948, to the ostentation of virtue not solid, and to things moderately lasting, and not reaching a happy outcome; such as are wont to be ill-gotten riches, immoderate diligence, intemperate studies, precocious talents of children, sermons, disputations and writings beyond one's strength, beyond one's learning and talent. Concerning which that saying of Ptolemy is true, in the prologue to the Almagest: "Whoever extends his knowledge beyond the cleverness which is in himself, is like a weak shepherd with many sheep; for he is unable to rule them, feed them and fatten them. Wherefore St. Gregory, book VIII of the Morals, chapter XXVIII, tropologically adapts these words of the Prophet to hypocrites: "The stalk, he says, has no grain, when life lacks the merits of virtues. The stalk does not make flour, when he who prospers in the present age understands nothing of subtlety, renders no fruit of good work. But often even when he has done it, others eat this; because even when hypocrites display good works, the desires of evil spirits are satisfied by these. For those who do not seek to please God through these, do not feed the master of the field, but aliens. The hypocrite therefore, fertile and neglecting the vine-branch, is unable to preserve fruit; because the cluster of good work lies on the ground. Yet nevertheless by this very madness of his he is fed (as Job says), because for good work he is honored by all, others being rewarded— Finally Leo Castrius, through the stalk and grain not making flour, understands the dire famine by which the Jews were punished by God for killing Christ, when besieged by Titus they wasted away from hunger, so much so that even mothers ate their sons.
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8. ISRAEL HAS BEEN DEVOURED, (that is, the riches of Israel, strength, fame and glory worn away and consumed by the Assyrians, as if to say Israel mixed with idols and gentiles lost the proper and noble name of Israel), AND HAS BECOME AS AN UNCLEAN VESSEL, -- full of filth and dregs, namely a chamber pot, so that he might receive alone the filth, shame and reproaches of all nations; for others translated it as a chamber pot, as Rufinus testifies. You might rightly say the same of any faithful person stained and polluted by sins. An unclean vessel or useless, as the Septuagint translates it: "The Hebrews call it a chamber pot, says St. Jerome, which we are accustomed to use for casting out dung." And Rufinus: "Never, he says, was Israel entrusted with an honorable office, so that after the insignia of liberty and dominion, at least among servants he might be reckoned liberally, but like a vessel composed for nature's necessities, thus was it filled with the filth of insults." Thus Varro, Plautus and others call a most vile and sordid man a chamber pot, and say: "He is not a man, but a chamber pot." Whence also Martial: I would perish if you were worthy to surpass Pylades in a chamber pot, or to feed the pigs of Pirithous. In like manner sinners, especially harlots, are chamber pots of men, indeed of the devil, says Delrio in adage 949; for what else is the belly of the glutton and the lustful, than a chamber pot, than a latrine, than a sewer? While therefore one is forced to visit, inspect and smell this often through the day, let him think such is the belly, and much more such is his own soul. To this pertains that meditation of St. Bernard: "Think, O man, what you were, what you are, what you will be. You were foul sperm; you are a vessel of dung: you will be food for worms." Thus the Blessed Jacopone overcame the temptations of gluttony by repeatedly applying putrid flesh to his mouth and nostrils; and that monk in the Lives of the Fathers, book V, tract. 5 On Fornication, § 22, overcame the fire of lust by smelling the purulent corpse of the woman he loved. Furthermore, how vile and infamous this name and service of a chamber pot is, a young Spartan taught, who, as Plutarch relates in the Apophthegms of the Lacedaemonians, when captured by Antigonus and sold, indeed obeyed his purchaser in all things which were not unbecoming to the freeborn: but when ordered to bring a chamber pot, he refused the service, adding: I will not serve. When the master rose: You will feel, he said, whom you have bought, and at the same time climbing onto the roof he threw himself down headlong, preferring to die rather than to serve so basely.
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9. BECAUSE THEY THEMSELVES HAVE GONE UP TO ASSYRIA, A WILD ASS ALONE BY ITSELF, -- that is to say, Israel sought help from the Assyrians for this reason, that like a wild ass, that is a wild donkey, it might shake off every yoke of the law of God, and live free, and do whatever it pleased after the manner of wild asses, and after the manner of the nations, to whom idols give this license for sinning. Thus Theodoret, Theophylactus, Arias, Vatablus, Ribera and a Castro. Hence by the just judgment of God, Israel being abandoned, shall be alone like a wild ass, destitute both of the help of the Assyrians and of God whom it abandoned. You may say the same of heresy and the heretic. Otherwise St. Jerome, and from him Haymo, Hugo and Lyran: "They have gone up," he says, "that is they shall go up, imitating a wild ass alone, not at all like sheep fed by the Lord, but making bad use of their freedom, and led into captivity," that is to say, The Israelites shall go up captive into Assyria, because they wished to live like free wild asses, and without the yoke of discipline; and therefore they purchased the friendship and help of the Assyrians with great gifts and tributes. Whence the Chaldean translates: They shall go up to the Assyrians because they have walked in the will of their soul, like a wild untamed ass. The Septuagint translates: Ephraim has germinated (borne fruit, produced offspring) within itself. For Oppian relates that a male wild ass is so jealous that he cuts off his young with his teeth, lest they be able to breed, so that he alone may enjoy his wild asses. Whence also he is called solitary; for although he goes surrounded by a herd of females, nevertheless he alone wishes to rule them and enjoy them, and does not tolerate another male as rival or competitor. He goes therefore alone not from the wild asses, but from the company of wild asses. Hear Solinus, Polyhistor, cap. XXX: "Africa has wild asses, in which kind individuals rule over herds of females; they fear rivals of their lust. Hence it is that they preserve their pregnant females, so that in the males born, if there be any opportunity they may cut off the hope of breeding by a bite; which the females, guarding against, conceal their birth in seclusion." The same thing Pliny relates, lib. VIII, cap. XXX. Allegorically Leo Castrius: Israel, he says, after Christ was slain is a wild ass alone, because alone in its error and Jewish perfidy it persists stubbornly; nor does it communicate with all other nations in the religion and worship of God. Tropologically, you may easily adapt this to the proud, especially to those who have apostatized from the faith or from the Order; whence Rupert: "A wild ass," he says, "that is a wild donkey, signifies a foolish and proud man, as it is written in Job cap. XI, 12: A vain man is lifted up into pride and thinks himself born free like a young wild ass;" and further down: "A wild ass therefore is said, that is a donkey, but proud, a donkey through foolishness, but unbridled, and a despiser of the Lord's manger, or ignorant thereof through pride; solitary, fleeing from God its ruler, and alone, as being a deserter of God, and deserted by God." See also St. Gregory on the cited passage of St. Job, lib. X Moral. cap. XV. EPHRAIM GAVE GIFTS TO LOVERS, -- to the Assyrians, whose help and friendship they desired, and therefore they worshipped their idols. For thus to King Phul of the Assyrians they gave in tribute a thousand talents, and therefore Manahem king of Israel imposed on each one a tribute of fifty shekels, IV Kings, XV, 19 and 20.
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10. BUT ALSO WHEN THEY HIRED WITH WAGES THE NATIONS (that is to say, Because with gifts and wages they hired the Assyrians, hence lest they appear to have been hired in vain), NOW (against the Israelites themselves, for the destruction of Samaria) I WILL GATHER THEM. -- Thus Arias, Clarius, Vatablus and Pagninus. He says them, and not them (as it ought to be said; for it refers to nations), because the Hebrew גוים goim, that is nations, is masculine. Secondly, more plainly by them you may understand Ephraim, that is the Israelites. Thus the Chaldean, St. Jerome, Theodoret, Haymo and Lyran, that is to say, "Now I will gather them," namely the Israelites in Samaria and other cities, so that in those garrisons aided by the Egyptians against the Assyrians they may fortify themselves, and there rest a little from the tribute and wages which they paid to the king of the Assyrians and princes, but this rest will be brief; for soon it follows that they are besieged by the Assyrians indignant on account of rebellion, assailed and laid waste: see IV Kings XVII. Thus heretics, in order to shake off the yoke of faith and of Catholic princes, implore the aid of the Turks; and thus they appear to rest a little from the yoke and burden; but soon they undergo a far heavier Turkish yoke, as we see and mourn has happened and happens in Hungary. AND THEY SHALL REST A LITTLE WHILE. -- Note: For they shall rest, as Our translation and the Septuagint render it, in Hebrew it is ויחלו vaiachelu, which if it be derived from חורל chul, signifies to grieve, to be tormented; if from חול chol, in the hiphil signifies to begin. Whence Arias and Pagninus translate: They shall grieve and be tormented a little on account of the burden of the king and princes, that is to say, They shall grieve a little on account of the tribute which they pay to the Assyrians, but a little later they shall grieve far more, when they are laid waste by the same. Others however translate: They shall begin a little to be free and to rest from the burden of the king and princes, (namely from the tribute which they pay to them, supply), as Our translation renders it. Again Clarius translates: They shall begin to burden them (with tributes) both the king and the princes; and R. David, Vatablus and Pagninus: They shall begin to complain and murmur a little on account of the burden of the king and princes, namely on account of the tribute, that is to say, Now they begin to be burdened and to complain on account of tributes, but they shall complain far more, when soon they are cut off and led away into captivity. Thus the wicked, says a Castro, begin to taste in the burdens with which they are oppressed, the imminence of eternal exile, and the straits and torments of the prison of Gehenna. Thus a thief hanged, from the gallows in fact cries out to all: Beware of theft, lest you be hanged as I am. Herodotus relates, lib. II, that the Assyrians depicted the defeat of King Sennacherib and the heavenly vengeance with this inscription: "Beholding me, be pious." And Virgil, VI Aeneid.: And Phlegyas, most wretched of all, Admonishes, and testifies with a great voice through the shades: Learn justice, warned, and do not despise the Gods.
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11. BECAUSE HE MULTIPLIED, -- that is to say, Israel had enough of idols and altars, what need was there to multiply them to madness, and to heap sin upon sin, so that he might hasten upon himself the wrath of God, vengeance and destruction? Wherefore he shall be punished manifoldly. Truly St. Ephrem, tract. On the Fear of God, tom. III: "To whom," he says, "it does not please to serve the one Lord, he shall serve many; and he who is unwilling to be subject to one prefect, shall be subjected to many."
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12. I WILL WRITE TO HIM MY MANIFOLD LAWS, WHICH HAVE BEEN RECKONED AS STRANGE. -- Here the sense of the previous sentence, which was hanging, is completed, as if to say: Because Israel has multiplied altars, therefore I also will multiply capital laws against him. Note: He alludes to the writing of the law on stones made by Moses, by the command of God, Deuteronomy XXVII and XXVIII; and this was for the perpetual remembrance of the law among the Israelites, so that they might impress upon their hearts both it and its rewards, if they should observe it, and its punishments, if they should neglect it, and might constantly have them before their eyes. The sense therefore is, as if to say: My laws and their manifold punishments I once wrote through Moses on stone; and now I will write them on the back of the Israelites with rod and iron stylus, namely those manifold plagues described by Moses, I will inflict upon them with the sword of the enemy, because they have forgotten and neglected and despised my laws as if they were strange. Understand therefore the laws here as penal, namely the punishments decreed by law for those who violate it: this is a metonymy. Thus Rufinus. For just as a pious man is as it were a living law, which cries out by his morals what must be done, what the law, what God, what religion demands, as St. Augustine teaches in the book On Lying, chapter XV, and St. Gregory, homily 40 on Ezekiel: "In the lives of the saints," he says, "we know what we ought to read in Scripture." And Philo, in the book On Abraham, says the law written is a commentary on the life of the saints; thus the impious man punished by the law is a living law, crying out to others to flee impiety, lest they incur the same punishments. Thus a thief hanged from the gallows, in fact to all-- Otherwise Vatablus and other more recent interpreters translate it, namely: I had prescribed to them רבי rubbe, that is, multiplicities or the more excellent things, or axioms of my law, but they reckoned them as something strange, as if to say: I gave the law to Israel as a pearl, and inscribed it with my finger; but he himself rejected it as strange, as if it did not pertain to him. What therefore shall I do further to him? shall I write another law? Not at all, because in the same way he will spurn it. Thus St. Jerome and the Syrian, who translated: I wrote to him a multitude of my laws, and he reckoned the very words of me as strange.
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13. THEY SHALL OFFER VICTIMS (of my sacrifices and offerings, as the Hebrew adds), AND THE LORD WILL NOT RECEIVE THEM. -- In Hebrew, The Lord will not will them, or will not be pleased with them, as if to say: If at any time they sacrificed to me, not to idols, they did this in order to feast on the sacrificed victims, not to appease me. Thus Vatablus. Note: The Samaritans, together with idols, also worshipped the true and ancestral God, and sacrificed to him from time to time, as is evident from IV Kings XVII, 33. But because they did this, not for the sake of God, that they might worship him, but for this reason, that they might feast from it and prepare sumptuous banquets, for this reason God reproves them here and threatens them with destruction. Thus St. Jerome, Vatablus, Ribera, a Castro and others. THEY SHALL TURN INTO EGYPT, -- as if to say: They shall be forced to flee and return into Egypt. Thus it happened; for after the destruction of Samaria many Israelites, escaping from that time, fled into Egypt to save themselves, and there died and were buried in Memphis, as will be evident in chapter IX, 3. Thus St. Jerome, Theophylactus, Theodoretus, Arias and Vatablus. The Jews did the same after the destruction of Jerusalem, as is evident in Jeremiah chapter XLIV, 12. For Egypt was indeed a constant and common refuge and asylum for Israel. Secondly, St. Jerome also expounds it thus, as if to say: They themselves will return to that manner of living which they held in Egypt; for they will worship idols, and will put on the vices of the gentiles, as they did in Egypt. Thirdly, Lyra and Sanchez, as if to say: They will return into Egypt, that is, they will soon suffer such things among the Assyrians as their fathers suffered from the Egyptians, namely hard servitude, sordid ministries, poverty, famine, etc., so that in the manner of the Hebrews the note of similitude, as, like, is to be understood. They will go into Assyria, as into a new Egypt, that is, a new prison. The first sense is most clear, and is favored by verse 6 of the following chapter: "Egypt shall gather them, Memphis shall bury them."
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14. ISRAEL HATH FORGOTTEN HIS MAKER, -- God his creator, who had made him a people peculiar to himself, and had chosen him out of all nations, as Moses foretold and reproached him in Deuteronomy throughout chapter XXXII, especially verse 18: "Thou hast forgotten God that begot thee, and thou hast forgotten the Lord thy creator." AND HATH BUILT TEMPLES, -- namely temples, or shrines to idols, despising God; for he placed all his hopes in idols. "Temples" are said to be places before altars, because in them there were lips, that is, shells and vessels for washing the bodies of the dead, as Asconius says in the Divinations, or, as others say, from washing both the bodies and the hands of priests before sacrifice. Wherefore they erected temples near the tombs of the great, and there they sought oracles in sleep through necromancy. Whence Isaiah, chapter LXV, 4: "They that dwell, he says, in sepulchres, and sleep in the temples of idols," to seek divination. But Festus thinks that temple is called as it were stripped, that is, a stripped trunk, which they venerated as a god. Servius however says: A temple, he says, is called thus because under one roof it contains many deities, as is the Capitol, in which are Minerva, Jupiter, Juno. AND JUDAS HATH MULTIPLIED FENCED CITIES (trusting in them, not in God, thinking himself to be safe from the Chaldean enemy, therefore I) WILL SEND FIRE INTO HIS CITIES, AND IT SHALL DEVOUR THE HOUSES (in Hebrew ארמנות armenoth, that is, palaces, magnificent houses) THEREOF. -- God did this through Nabuchodonosor. Thus St. Jerome, Hugo, Lyran and others, although Haymo and Hugo think these things were also done through Sennacherib, who took all the fenced cities of Judah, except Jerusalem, the cities and palaces, both of Judah and likewise of Israel understand it equally; for just as he blamed both for forgetfulness and neglect of God, so he equally condemns both to destruction and burning of cities and houses. Therefore some do not rightly refer the cities to Israel, the palaces to Judah; because, they say, Hosea uses the Hebrew Israel in the masculine gender, Judah in the feminine; for he understands the land of Judah. But this reasoning does not hold; for Hosea here uses Judah in the masculine gender, saying: Judah, הרבו hirba, that is, multiplied cities, for hirba is a masculine verb; for in the feminine it would have been said הרבתה hirbeta, as those skilled in Hebrew know. Again, when he says: "I will send fire into the cities," he plainly understands them of which he spoke a little before: "Judah multiplied cities"; for in the Hebrew in both places is the same word מרכים arim. Therefore he understands the cities of Judah. If anyone, however, wishes to distinguish these, better with Aria conversely, he will refer the cities to Judah, the houses or palaces to Israel: for ארמנות armenot, that is, palaces, or lofty houses and temples, are היכלות hechalot, that is, basilicas, temples, shrines, which he said a little before that Israel had built. But, as I said, it is truer that the cities and houses or palaces pertain to the same, namely first to Judah, then equally to Israel. Whence also the Septuagint translates: I will send fire into his cities, and it shall devour the foundations thereof, for the foundations are of the cities, which together with the cities the fire sent by the enemy shall devour. Moreover, the Prophet now speaks of Judah, equally as of Israel, in the feminine gender, understanding the land, as when he says ארמנותה armenoteha, that is, the houses thereof in the feminine; now in the masculine, understanding the people, as when he says הרבו hirba, that is, multiplied; and עריו arau, that is, his cities, with the affix, or masculine pronoun.
Machine translation from the Latin, not reviewed.
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v. 4 « In gutture tuo sit tuba, quasi aquila super domum Domini, pro eo quod transgressi sunt foedus meum et legem meam praevaricati sunt » ; — hebr. ad fauces tubam scil. accipe; per modum exclamationis, ut vehementi ac subitáneo sonitu increpet ; propheta enim — et hunc Chald. et veteres interpretes iure hic designari censent — in specula positus si gladium venientem super terram viderit, buccina canere debet tamquam custos populi fidelis (cf. Ez. 33, 2 seq.) ; quare Deus non populum (Schegg, Scholz) alloquitur, quia populus non constituitur, ut sibi ipsi interitum vaticinetur. Clangor tubae belli et periculi est indicium cf. 5, 8. Is. 18, 3. Am. 3, 6. Cuius rei signum sit hoc loco, subditur per modum exclamationis : sicut aquila super d. D., aquila velox et rapax est imago hostis vastantis et diripientis !. Cum sermo sit de regno israelitico (cf. v. 2. 3. et seq. ), non intelligitur Nabuchodonosor et. Chaldaei ( Hier. Theoph. Rib.), sed generatim rex hostium (Theod.) vel hostes (Theoph. M.),i. e. Assyrii (Cyr. Sanct.), qui regnum everterunt. Ex eadem ratione domus Domini non est Ierusalem ( Hier.) neque templum ( Ps. Ruf. Cyr. Barh. Rib.), verum populus ipse Israel, quippe qui sit vel ex Dei consilio esse debeat familia Dei, Dei sanctuarium ; cf. Ps. 113, 2 : «facta est Iudaea sanctificatio eius, Israel potestas eius »; bene advertit Sunct. : « quod vero populus Dei dicatur domus Dei, satis notum est ; millies enim audimus in Scriptura domus Israel, domus Iuda, domus David pro his, qui ad hos patriarchas genus referunt, aut pro illis, qui eiusmodi viris quoquo modo serviunt, aut in illorum clientela sunt ». Idem innuitur, cum Israel vel etiam terra sancta dicitur hereditas Dei (cf. Alb. Lap. Trochon). Textum lat. in gutture cum S. Hier. communiter explicant : sit vox tua in gutture quasi tuba, vehementer proclama '!, ac si haberes tubam in gutture ; cf. Is. 58, 4 : « quasi tuba exalta vocem tuam ». LXX legunt si; xóiaov ajrov, in sinum scil. poenas recipient ( cf. Cyr. Theoph. i. e. pro 4 legerunt pn: sequitur à yi 1. e. « veniet Assyriorum tyrannus cum innumerabili exercitu, veniet ipsis uti tota terra et regio eL patria, ut quis Persarum et Medorum totam e toto regionem migrasse et in Samariam venisse existimet » (Cyr.); legerunt pro 39 vocem *52y, proutiam adnotat Lap. ; at Theod. Theod. M. habent Árt gapovyt aoro ce T3] &6xtoc, tc o3Xzt (E, Gc às10c... prius certe ex hebr. correctum est, alterum duplicem refert lectionem, quam Theoph. quoque exprimit. Versio coplica textum refert eum, qui apud Cyr. legitur et in editionibus LXX communiter. Rationem excidii annuntiati effert : foedus meum transgressi sunt et a lege mea defecerunt, cf. 7, 13 ; in subseq. assignat idololatriam et gubernandi rationem a Dei voluntate alienam. In extrema demum necessitate apostatae, ac si filii fuissent obedientes, audebunt praetendentes theocraticam dignitatem olim acceptam Dei opem quasi iure sibi debitam exposcere;
Anc. — Populo excidium est annuntiandum ; foedus enim et legem abiecerunt, quare poenam non effugient. Nam contra Deum et reges instituerunt et idololatriam exercent; unde iram Dei eiusque taedium provocant tali stultitia admissa (8, 1-6). Tempestas eos devastabit, hostibus erunt in praedam, quia ab exteris opem quaerebant ; sed haec solertia male iis cedet. Insuper idola coluerunt neque tot legum mandatis promulgatis ab idololatria cessaverunt; quare Dominus iam non placabitur, sed ruina certa imminet, quae demum Iudam quoque complicem complectetur (8, 1-14). Hanc ruinam imminentem fame constare et exsilio nuntiatur; quae futura sit eorum in exsilio conditio explicatur : nulla aderunt sacrificia, omnia luctu plena, polluta immunditie ; deficient in terra aliena, dum patria erit in devastationem. Est enim tempus ultionis Domini, tempus, quo se a pseudoprophetis turpiter deceptos agnoscent. Sceleribus vero poena aequabitur (9, 1-9). Haec comminatio apostasiam a Deo et a regni theocratici indole accuratius declarat et legum scriptarum mentione facta accusationem auget ; praecipue vero exsilii poenam distinctius delineat.
Deus iubet prophetam praeconis more tubam assumere et signo edito periculum instans, hostium adventum annuntiare et soporatum populum exsuscitare :
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v. 29 « me invocabunt : Deus meus! cognovimus te Israel »; —i. e. me cum emphasi, quem scil. eousque spreverant; bene Rup. : « mira impudentia, cum sint transgressores, cum sint praevaricatores, invocant me... tale est illud in Isaia : me etenim de die in diem quaerunt et scire vias meas volunt, quasi gens quae iustitiam fecerit et iudicium Dei sui non dereliquerit (58, 2) ; mentiuntur ergo dicendo : Deus meus.. » et Haimo : « nos qui appellamur Israel et servamus nomen antiquum lacob, qui tibi placuit, scimus te atque cognoscimus et propter tui cognitionem quam prae omnibus gentibus habemus, libera nos ». At « frigida est et nihil ad defendendum valens nominum sola iactatio et quae impudentiam magis quam religionem indicet confitentis » ( Ps. Ruf. ). scimus quod non sit Deus nobis praeter te, redime nos quia nos sumus populus tuus Israel »; ita etiam interpretes et veteres (cf. Hier. Cyr. Rib. Sanct.) et recentiores ( Hitz. Keil, Schegg, Trochon ); unus Scholz in cognovimus te Israel ' ironicam cernit Dei responsionem : optime scitur, tuam conversionem minime esse sinceram. Sed haec loquendi ratio nimis sapit contemptibile illud modernum et germanicum : man kennt dich ! vel gallicum : on vous connait déjà! Sequitur Dei responsio, quae fucatam illam pietatem reiicit ostendens, qualis /srael revera sit, unde dignitatis nomen, quo gloriati sunt, etiam Deus repetit sed cum illorum scelere coniungit
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v. 3 « proiecit Israel bonum ; inimicus persequetur eum »; —i. e. Israel sciens ac volens repulit id, quod verum eius bonum, salutem, prosperitatem, pacem constituere debebat secundum Dei providentiam, idque fastidio ac taedio magno aversatus est (hebr. 123) i. e. vitam ex legis norma ducendam ; quapropter inimicis traditur; cf. Deut. 98, 25. S. Hier. explicat bonum Dominum Deum, Hb. Dei cultum ; LXX aya02. S. Cyr. etiam hanc partem ab Israelitis dici vult, qui suam accusent stultitiam ; unde illud é40pà» xatcbloEav ( LXX ) exponit : « tantum non sponte sua ad inimicos cucurrerunt et sub potestatem Deum odientium redacti sunt ». Iam declarat, quid sit bonum proiicere et aversari : duo recenset : a rege theocratico et a veri Dei cultu ad idola defecerunt ;
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v. 4 « ipsi regnaverunt, et non ex me ; principes exstiterunt, et non. cognovi ; argentum suum et aurum suum fecerunt sibi idola, ut interirent » ; — hebr. regnare fecerunt i. e. prout etiam S. Hier. explicat : reges sibi constituerunt; item principes sibi instituerunt ( hebr. ), qui regis aulici scil. et comites sint ; idque fecerunt contra Dei voluntatem, quapropter Deus illos non cognoscere, non approbare, non tamquam suos fovere, sed tamquam alienos negligere et abiicere dicitur. Sed cum leroboam Iet Iehu non sine Dei nutu reges facti sint (cf. 3 Reg. 11, 30 et seq. ; 12, 24. 4 Reg. 9, 4 et seq. ) et Deus domui Iehu regnum usque ad quartam generationem confirmaverit (4 Reg. 10, 30; 15, 12), unde etiam regnum Israel a Deo erectum et approbatum videri possit, quaerunt interpretes, qua ratione tamen dicantur non ex Deo reges sibi elegisse. Aliqui respondent, populum id Domino inconsulto fecisse ( Hier. Theod. Alb. Rib.); alij, eos non ex forma et voluntate Dei regnum administrasse ( Estius, Gord.) ; alii, Deum non instituisse, sed uti cetera mala ita etiam regnum israeliticum permistsse ( Cyr. Theoph. Lap. ). Accedit, quod Deus separationem solum pro aliquo tempore permissam voluit (9 Reg. 11, 39) et quod plerique reges (excepto Ieroboam et Iehu et 1. Israel omittunt aliqui codd. hebr. LXX et Syrus uterque. filiis Iehu ) erant invasores et usurpatores, intrusi per sicarios et contra priorem regem rebelles ( Lap. Tir.). Hos reges usurpatores et coniuratores designat ; et generatim valet, quod Abia Israelitas monuit, ex divino pacto eos teneri ad regni unitatem et domum David redire ( cf. 2 Par. 13, 5$ et seq. ). Proprio regno constituto etiam a Dei cultu recesserunt cf. 3 Reg. 12, 26 ; immo leroboam idololatria suum thronum stabilire voluit propter nexum, qui apud veteres cernitur inter regnum et numen eius tutelare. Stultitiam idololatriae et male feriatam sedulitatem depingit argentum suum etc. ; ad quid haec natura sua et necessitate interna tendant, declarat ut interirent, Uo intentionem exprimit ; neque male, nam qui sciens et volens peccatum gravissimum amplectitur, is sane etiam dicendus est velle id quod ex peccato necessario consequi perspicit, i. e. poenam, interitum ! ; n?2 dicitur de deletione ex coetu populi Dei ?. | Uti Deus idolum abominatur, ita etiam cultores idoli. Quare responsionem ad v. 2 ulterius texit
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v. 5 « proiectus est vitulus tuus, Samaria ! dratus est furor meus in eos. Usquequo non poterunt emundari » ? — hebr. 133 uti v. 3. Samaria sedes regia et regni caput pro decem tribubus, quibus praeerat, adhibetur ; nam in urbe Samaria vitulus non erat, sed in Dan et Bethel ( cf. Hier. Sanct.) ; usquequo... vox est indignantis, qui multis conatibus ad sanandum populum frustra adhibitis ( cf. 6, 9; 1, 4. 10. 135) de tanta contumacia et pervicacia et in malo obstinatione conqueritur ( cf. ler. 6, 299. Sanct. ). Huius indignationis rationem affert ex ipsa idololatriae stultitia adeo palpabili, quam quia percipere nolunt, stupor iste ac stoliditas iure merito iram Dei provocat; v. 6 «quia ez Isracl et ipse est ; artifex fecit tllum et non est Deus, quoniam in aranearum telas erit vitulus Samariae » ; — numen scil. istud quod sub vituli symbolo colunt, ab ipsis cultoribus est efformatum et assumptum ; numen vero, quod homines demum fingunt et faciunt, nihil est ; et tale facinus fit ab Israel, non ab alieno quodam populo ( cf. Sanct. ), non quasi hunc cultum non ab Aegyptiis transsumpserint — nam « quod in Aegypto didiceratis, fecistis in Israel » (S. Hier.) — sed ut rei indignitas efferatur, tale scil. simulacrum fieri et coli ab ipso populo Dei electo ; quoniam *3 assertorium est : vere, Ad versionem adnotat S. Hier. : « nos ab Hebraeo didicimus sababim proprie nomi- nari aranearum fila per aerem volantia, quae dum videntur intereunt et in atomos atque nihilum dissolvuntur ». Chald. vocem a*a3v. explicat vm» *1D3 segmenta 1a- : bularum, quam explicationem recentiores sequuntur (Sanct. Lap. Mar. Schegg, Scholz ) ; nomen genericum atomos, minutissima quaedam et fere nihilum significare videtur. Ait igitur, vitulum i. e. simulacrum esse in frusta concidendum et comminuendum (cf. Ex. 32, 20), victores scil. Samariae auri laminas detracturos et simulacrum esse in frusta conscissuros vel combusturos (cf. Is. 46, 1. 2). LXX aliter iungunt ; &v «o 'Iopa5 ad antecedentia referunt ; ita incommodum illud vitatur, ut media in sententia NY! occurrat, at sententiae emphasis multum minuitur. Textum hebr. referunt Syrus, Chald., * tamen non legisse videntur ; legit certe S. Hier., neque erit expungendum, cum etiam LXX id habeant. In hisce enim sententiis concisis illud profecto ex Israel. exclamationis et emphasis gratia potest praemitti et. dein cum * ipsa sententia proprie inchoari. Ceterum veteres D'33U varie transtulerunt ; LXX zàiavov [2v 6 uóoyoc cov], idem Theod. ; Sym. &xaxaccaxov ; quinta teu6sovv ; Áq. errantibus sive conversis (ut S. Hier. refert) ; demum al. xapazAnolo; «o Xpáyvnz io10; Syrus: « ad errorem fuit vitulus », sim. ut LXX et Theod., quae expositio ex usu verbi 3353wj (cf. Is. 57, 17. Ier. 3, 14. 22 ; 31, 22 ; 50, 6. Mich. 2. 4) facile explicatur, et ab aliquibus praefertur, cum vocem illam Q*232 valde dubiam esse censeant (cf. Studien und Kritiken, 1881 p. 353. — Codex babylonicus, quem Ginsburg contulit, fert aaa).
8:7
v. 1 « Quia ventum seminabunt et turbinem metent » ; — futurum, ut in proverbiis, tempore praesenti de eo quod semper accidere solet, explicari debet. Sementi messis respondet cf. 10, 13; 12, 2. Iob 4, 8. Prov. 22, 8. Gal. 6, 1. Ventus inania, vacua, evanida significat cf. (ITaimo, Rup.). Bene Rib : « significat eorum labores in idolis colendis . . . nihil ipsis utilitatis, sed damni plurimum allaturos esse. Atque hos labores eleganter seminationem vocat, quae non fit sine labore et sumptu nec sine spe maioris emolumenti . . . inane ac sterile est quod seminant, magnas calamitates pro fructu percipient »; sim. Lap. Tir. Messis maior est semine ; inde (urbinem metent; et ea tempestate ipsi abripientur cf. 4, 19. ! Aliam subdit metaphoram, qua illorum labores et conatus nihil prorsus utilitatis afferre ostendat et quae, uti alterum proverbium, priori accedit, non quasi vento et tempestate segetes eorum enecatas esse dicere velit : « culmus stans non est in eo, germen non faciet farinam ; quod. etsi fecerit, alieni comedent eam » ; — culmus in segete stipula est, quae nodis quasi quibusdam geniculis distinguitur firmaturque ; germen spica est, quae aut grana non pariet, aut sane erunt eiusmodi, ut ad molam afferri non possint (cf. Hier. Sanct. Rib.). Adverte gradationem : semen non producit in eo i. e. apud Israel spicam ; etsi spica exstiterit, tamen non afferet grana; etsi grana attulerit, non ipsi, sed hostes comedent ; adverte paronomasiam in hebr. ry et map. Sunt, qui id explicent de sterilitate agrorum ; ita iam Alb. ut videtur, quia allegat Deut. 98, 38 et Agg. 1, 6 et Is. 4, 7 ; sim. Schegg et Scholz qui confert Deut. 98, 22. 33. 49. Is. 4, 85 5, 9. Ier. 6, 17; 14, 3. Amos 4,9. At plerique interpretes etiam hoc membrum metaphorice dici censent i. e. « omne opus eorum nullum eis afferet fructum, nil opis divinae, nil consolationis, nil boni pariet » (Lap.) « et si fructum aliquem saltem iuxta hominum iudicia stulti illi satores cepisse se putaverint, alieni comedent » (Sanct. — cf. Ps. Ruf. Haimo, Cyr. Theoph. Theod. M. ) ; hebr. devorabunt, ut hostium cupiditas, furor designetur ; cum voce eadem versus subsequens incipiat, adest et emphasis et adagii explicatio innuitur. Ut bene notat Alb. transiens ad v. 8 « quod dixit, explanat »
Quanta necessitate eis mala sint obventura, per proverbium explicat simul rationem reddens pro antecedentibus ;
8:8
v. 8 « devoratus est Israel, mune factus est in nationibus quasi vas immundum » ; — ef. "1, 9. Ad id demum omnis splendor Israel recidet, ut ab hostibus fere absorbeatur et devoretur ; cernit propheta iam conditionem illam exsilii; vel, ut Sanct. censet : «praeteritum adhibet pro futuro, quia certissima sunt, quae denuntiantur mala... nisi dicamus, quod mihi incredibile non est, quo tempore haec ab Osea dicebantur, iam coeptam esse Israelitarum dispersionem » ; inter gentes omnium ludibrio ac contemptui sunt expositi ; hebr. vas, in quo non est beneplacitum ; notat Hier. ita Hebraeos matulam vocare, qua ad proiicienda stercora uti solent ; et Ps. Ruf. : « nunquam, inquit, honesto Israel delegatus officio est, ut postlibertatis et dominationis insignia saltem inter servos liberaliter censeretur, sed quasi vas ad naturae requisita compositum, ita contumeliarum sordibus implebatur... heu, quam flebilis fuit et quam magna conversio, ut ille populus, qui solus magisterio sacrae legis inter munda didicerat immundaque discernere, qui ideo segregatus a cunctis erat gentibus, ne eum contagio ulla pollueret, nunc earum quoque gentium iudicio comprobetur immundus, quae squalore flagitiorum omnium sorduerunt » ; bene S. Hier. et Cyr. comparant ler. 22, 28. Et quare ad tam flebilem conditionem redacti sint, rationem reddit
8:9
v. 9 « quia ipsi ascenderunt ad. Assur, onager solitarius sibi ; Ephraim munera dederunt amatoribus » ; —i. e. quia auxilium et opem flagitaturi Assyrios adierunt cf. 5, 13; '1, 11 ; ita iuremerito plerique ; solum fib. et Sa de captivitate exponunt, sicuti etiam Chald. Quantopere id dedeceat populum Dei, comparatione adiecta non sine acerbitate declarat ; onager scil. suam servat naturam et indolem, solitarius manet, ab aliis animalibus fugiens et solum cum onagris vivens ; Israel vero contra suam naturam a Deo datam, contra finem et Dei consilium sibi propositum ad exteros deflexit; cf. Is. 1, 3. Ier. 8, "1 et Num. 23, 9. Haec explanatio facilis est, contextui apta, verbis minime incongrua, exemplis similibus illustrata, quibus Deus saepius conqueritur, homines a vero tramite deflectere, dum res naturales ordinem suum et seriem servent ; neque ullo modo particula comparationis desideratur, sed maiori emphasi sententia per asyndeton adiungitur, quasi dicat: Israel nescit, quid sibi congruat ; onager scit et observat. Qui particulam comparationis supplendam esse censent — eam efferunt versio quinta, Syrus, Chald. — uti plerique interpretes, explanationem sibi reddunt difficilem. Nam quo pacto ascendit ad Assur, sicut onager solitarius sibi ? quaerit enim societatem et foedera, ergo solitarius sibi iam nullo pacto apte additur; quare ab illis expositoribus etiam plane negligitur (cf. Schegg) et comparatio alia in re quaeritur, vel in concupiscentiae et libidinis vehementia (Alb. Schegg), vel in abusu libertatis (Hier. Rib.), velin vagandi effrenata licentia (Rup. Tir. Men.), vel in omnium vitiorum horum cumulo (Sanct.) ; alii comparationem institui censent, quia Israel, uti enager, liber esse deberet et sine subiectione et servitute (Ps. Ruf.), vel quia sit derelictus solitarius a Deo (Lap.) et & consolatione aliorum quoque separatus (Ephr.), vel quia solus relictus sit alienatis aliis gentibus et deserentibus (Mar.). LXX. &v£0aAev *a0' Eaoxóv. 'Ezpxtp, N52 uti verbum explicarunt cf. 13, 15, eo fere modo uti 145 vel m5 ; Sym. vat oox &v£OxXXsev v Epol 1*9 pro E exponunt : per se, sine Dei ope putavit se altas radices acturum (Cyr.); a Dei servitio se seiunxit (Theod.), Aq. Theod. évxvpoc uovátov xoxo vel xa &xuxóv (Theod.). Explicat Chald. : ambulabant in voluntate (consilio) animae suae, quasi onager. — Insuper. nota paronomasiam in hebr. inter N32 et Q'Y2N, Insuper opem Assyriorum muneribus datis efflagitarunt (cf. 4 Reg. 15, 19) ; tale foedus antitheocraticum cum fidem Deo datam, qui solus voluit esse liberator atque protector Israel, aperte violaret, adulterii vel fornicationis symbolo exhibetur, idque eo magis, quia eiusmodi pacta cum exteris fere idololatriam invehebant vel cum ritibus idololatricis coniuncta erant (cf. 4 Reg. 16, 10-16), unde munera dederunt amatoribus, hebr. amores conducere vel mercedes meretricias dare ' ; verba 1. "n aliis est hiph. a nan quod sit denominativum a nans cf. 2, 14 hebr. — Scholz eandem accusationem referunt, quam Ez. 16, 33: « omnibus meretricibus dantur mercedes, tu autem dedisti mercedes cunctis amatoribus tuis et dona donabas eis, ut intrarent ad te undique ». Falso LXX 86a yazvcv ; Sim. Syrus ; sed Cyr. et Barh. sensum rite explanant : dona dilexerunt scil. dare !, ut mali dilationem sibi emerent. Theod. vero et Theod. M. ad desiderium insatiabile plus semper habendi id referunt. Sed etsi omnia humana auxilia in subsidium vocaverint et mercede data sibi conduxerint, Dei tamen vindictam non effugient
8:10
v. 10 « sed et cum mercede conduzerint nationes, nunc congregabo eos et quiescent paulisper ab onere regis et principum » ; — congregabo eos ad iudicium subeundum (Theoph.), ad pugnam (Hier.) vel in obsidione et gladio (fiup. Alb.), ad excidium (Tir.), in captivitatem (Ps. Ruf.) ; i. e. etsi effugere et elabi conantur, tamen eos interitui et excidio sistam et colligam cf. ler. 12, 3 : «congrega eos quasi gregem ad victimam » ; Ez. 22, 20. 21. Mich. 4, 19. ? | Quod sequitur et quiescent ironice est dictum : nunc enim currunt et laborant et sudant, ut foedera alienorum sibi concilient ; cf. 2, 5 : « vadam post amatores meos » ; Is. 30, 2. 6 ; 31, 1. Ier. 2, 25 — hanc sedulitatem Deus sistet, requiem eis dabit, idque brevi, sed quies haec erit ex onere regis principum (hebr.), qua locutione ironia patet : quaerunt scil. foedus et auxilium regis regum i. e. Assur; cf. Is. 10, 9; 36, 4. Ez. 26, 1. Dan. 2, 37 vel regis principum — bene, conquiescant sub onere eius et pondere ; experiantur, quam quietem habituri sint ex iugo eius ! Vel sensu eodem eodemque sarcasmo : cessabunt, liberi erunt ab onere regis principum. Dein alteram affert rationem (cf. v. 9) priori cognatam, cur Deus eos proiecturus sit, cur turbinem sint messuri (v. 7) et devorandi ab hostibus (v. 8)
8:11
v. 11 « quia multiplicavit Ephraim altaria ad. peccanaum, factae sunt ei arae in delictum » ; — unum locum, quem elegit Dominus, designavit ad sacrificia offerenda (cf. Deut. 12, 5) ; « annon contemptus Dei est, quando me iubente ut unum in Ierusalem esset altare, per omnes montes et colles idola fabricati sunt, quibus irritarent Dominum » Hier.) ? Sermo est de vitulorum cultu, qui praecipuo quodam modo peccatum nNen dicitur. Non sine emphasi in hebr. eadem vox habetur in utroque membro womb, ut nexus inter peccatum et poenam efferatur. Verbum enim won, uti culpam dicit et peculiari quadam ratione scelus idololatriae in vitulorum cultu exercitum denominat (cf. 3 Reg. 12, 30; 15, 26. 34 etc. Scholz), ita ei notio quoque conserta est obnoxium esse poenae. Quare illud 1n delictum ita explicari oportet, ut « quanto plura altaria fuerint, tanto illius scelera multiplicentur » ( Hier.) et cum sceleribus poena condigna. Atque crimen hoc et rei indignitas eo augetur, quia ipsi legem Dei bene scientes et continuo ipsa Dei lege scripta admoniti et per prophetas castigati, nihilominus ea omnia spernentes insano quodam furore cultui idololatrico operam dabant. Unde in ipso loquendi modo Deus quantopere tale peccatum ipsi sit fastidio prodit
8:12
v. 12 « scribam ei multiplices leges meas, quae velut alienae computatae sunt » ; — hebr. 33m2x explica cum Scholz aliisque tamquam concessionem cum ironia : quid prodest legem scripsisse, vel potius ut gallice dicitur : j'avais beau écrire! Tanta scil. cura atque sollicitudine Deus totius vitae religiosae atque civilis ordinem et normam populo tradidit et maximam quandam multitudinem (secundum hebr. kethib ! decem millia) legum ei tradiderat. Has autem leges quas Deus etiam praesenti tempore illis continuo scribere dici potest, quia continuo per prophetas eas in memoriam revocat, spernunt, reputant alienas, quasi ad se non pertinentes, quasi leges peregrinas, extraneas, vel etiam ipsis hostiles (cf. ** Ps. 54, 5) vel quas intelligere nolunt (Scholz). Ipse modus loquendi de myriade legis insigne continet documentum et argumentum, exstitisse magnam quandam legum scripto consignatarum copiam, i. e. exstitisse Pentateuchum ; nam quod recentioribus aliquibus criticis placet, decalogum solum et paucas alias leges notas fuisse, cum ista locutionis amplitudine stare nequit. Quis enim unquam tali uteretur hyperbole, ut decalogum vocet decem millia legum ?bene autem Illud scribam cum aliqua ironia dici vel ita saltem posse intelligi, iam monent Alb. et Sanct. Paulo aliter verba accipit Hier. : « sed quid prodest ultra alias scribere, cum contempserit eas quas ante suscepit » ? Iterum aliter Ps. Ruf. cuius interpretationem Hib. adoptat : « mihi et germana et acuta videtur Rufini interpretatio, quam apertius referam. Leges meas quae olim promulgatae Deuteronomii praecipuo volumine continentur, multipliciter in eos scribam i. e. exsequar atque cumulabo » ; quae sententia etiam a Sanct. approbatur. Át longius a verbis ipsis recedere videtur. In explicatione autem S. Hier. complura supplenda sunt ; quare expositio priore loco proposita praeferenda erit, qua simul animi indignantis affectus bene depingitur. — Ab ea autem non ita multum recedit quod alii malunt, scil. explicare tempus imperfectum (futurum) de re quae olim facta sit et in effectu suo perseverans quasi continuo fiat. Ita tempus imperf. adhiberi certum est (cf. Ewald, Lehrb. 2. 136 c). Demum Syrus, Chald. Sym. tempore perfecto vertunt, dum LXX et Aq. futurum exprimunt (cf. cod. syr. hexapl. et M. 16 c, 2943). At Deus qui praeceperat : « non habebis deos alienos coram me » (Ex. 30, 3; 34, 14), sacrificia et hostias placationis ab iis iam non accipiet neque talibus se placari sinet
8:13
v. 13 « hostias offerent, immolabunt carnes et comedent et. Dominus non suscipiet eas » ; — cf. 5, 6 et quae ibi notata sunt. Talium enim peccatorum oblationem et sacrificium Dominus vocat carnium mactationem et comestionem i. e. nihil sacrum, religiosum nihil ibi agnoscit, sed rem esse profanam et ad ingluviem explendam solum usurpari cum contemptu iis exprobrat ; « omne enim studium victimarum in eo habent, ut devorent hostias, non ut per eas placeant Deo ; nec suscipiet eas Dominus quas non illi, sed suo ventri immolaverunt et gutturi » (Hier. sim. Rib. Lap. Mar. Men.). Uti illi Dei legem alienam computarunt, ita Deus mentem suam ac benevolentiam ab iis eorumque cultu avertit et qui odit claudicationem in duas partes (3 Reg. 18, 21. Rib. Lap. Sa), talibus hostiis minime poterit delectari neque tales cultores gratia sua et favore prosequetur (cf. ^Y* delectari, propitium ac clementem esse). vertit enim 6uaía; &zaXA4Aous crebras hostias, ita ut in voce reduplicata dona crebro oblata intellexisse videatur. Syrus victimas intelligit selectas, praeclaras, Chald. ex rapina, oppressione collec- tas. Recentiores vel explicant dona, sacrificia mihi dunda (Ges. Thes. p. 575) vel rabbinorum ex lingua talmudica interpretationem sequentes vertunt. ustulata, tosta i. e. holocausta (cf. Fürst C. et L.). Hitz. ad arabicum confugiens sacrificia abominationis meue interpretatur. Denique Scholz verbum refert ad 37N et comparat 4, 18; unde vertit sacrificia amoris et vocem censet esse nomen vulgare, epitheton provinciale. Cum apud LXX legatur 80s:1x677pt« 1x 7j32x74£vz, ipsi quoque, si eundem textum legerunt, eandem sequi videntur derivationem. In ea autem varietate id erit. praeferendum quod el simplicius est et ex ipsa vocis forma magis obvium et veterum quoque sutfragio luculentius commendatur ; atque talis videtur esse explicatio sacrificia donorummcorum. Verum Dominus « «unc recordabitur iniquitatis eorum et visitabit peccata eorum ; ipsi in Aegyptum convertentur » ; — hebr. revertentur ; i. e. quali olim in Aegypto servitute premebantur, tali iterum captivitate eos afficiet ; ad alteram quandam Aegyptum revertentur (Sanct.) ; cf. 9, 3. 6. Ita scil. Deus iam olim minatus est : «reducet te Dominus in Aegyptum » (Deut. 28, 68 — cf. Trochon, Schegg, Scholz). Exsilium indicatur et conditio servitutis, pro qua Aegyptus quasi typus est. Interpretes latini explicant vel de petitione auxilii ab Aegyptiis et idolorum Aegypti cultu (cf. Hier. Haimo, Alb.), vel de fuga in Aegyptum, quam aliqui vel multi tempore obsidionis et occupationis Samariae per Assyrios capturi sint (cf. Rib. Lap. Mar. Men. Tir.). Prius effertur in glossa apud LXX «io! 82 el; Atyuzcov Gxéccoejav (scil. ut auxilium peterent ; cf. Cyr. Theod. M.; vel ut illuc fuga se proriperent Theod.) xa iv "Accvptou; dxaÜxova odrovrat; desumpta est glossa ex9, 3. Hominibus exsilium annuntiavit ; simul cum eis etiam terra punitur, uli saepe apud prophetas et generatim in iudiciis divinis (initio ducto a Gen. 3, 14, a diluvio, a Pentapoli etc.) ; quare mentione facta peccatorum ipsa peccatorum opera dicit destruenda
8:14
v. 14 « et oblitus est Israel factoris sui et aedificavit delubra et Iudas multiplicavit urbes muni- (as ; eL mitlam ignem 1n civilatres eius et devorabit aedes. illius » ; — uti 4, 15; 5, 5. 8. 10. 12. 13. 14, sic etiam 6, 4 et h. 1. Iudas tamquam scelerum Israel consors apparet ; in Israel idololatria completa !, in Iuda diffidentia accusatur et studium illud, quo munitionibus exstructis more gentilium i. e. suis conatibus se tutari contendebant posthabita vel spreta in Deum pietate, quae mens etiam quam maxime indoli theocra- 1. Hebr. 353353 veteres do templis idolorum interpretantur; LXX. zspívs ; Chald. exstruxit templa idolis ; Hier. delubra. Idque recte ; nam 5354 dicitur do templo Dei, ut cius ticae repugnat. Quare Deus superba illa monumenta, arces, palatia delebit ?gne cf. Is. 1, 31 ; 2, 12-18. Scholz hunc versum tamquam interpolationem delet. Át immerito ; nam veteres versiones et iam LXX eum legerunt ; dein postquam hominibus sors est annuntiata, i. e. incolis regionis, quid eventurum sit ipsi regioni, facile omnino et apte subditur, uti saepissime revera fit, etiam apud Osee ; cf. 29, 3. 4. 9. 12; 4, 3; 9. 6 et pro re prospera 2, 21. 22. — Vult Scholz, stilum et colorem non esse nostri prophetae ; verum est, Deum vocari ny iam non apud Osee, saepius apud Isaiam et Amos inveniri ; at reliqua satis simpliciter dicuntur et verbis obviis ; et non apparet ratio, cur Osee iis uti non potuerit ; nam etiam Osee multa habet : incisa, quae facilem et communem loquendi modum omnino sequuntur et exprimunt (cf. v. g. 8, 1b. 4b. 8. 13b) ; etsi quis formam inusitatam requirit, adest TWo2*n. Verum est mittam ignem et devorabit aedes. . locutionem esse apud Amos familiarem cf. Am. 4, 4. 7. 10. 12; 2, 2. 5; inde tamen nondum sequitur, versum nostrum, qui fam bene ex antecedentibus fluit eaque complet, esse glossema. Insuper mittere ignem non est locutio aliis praeter Amos incognita ; cf. ler. Lament. 4, 13 et etiam Iud. 1, 8; 20, 48. 2 Reg. 8, 12. Ps. 74, 77 in hebr. — altera vero locutio ignem devorare usitatissima est; cf. in hebr. Ex. 94, 17. Deut. 4, 24; 5, 22; 9, 3; 32, 22. Iud. 9, 15. 20. 2 Sam. 22, 9. 2 Reg. 4, 10. 12. 14. 2 Chron. 7, 4. Iob 15, 34; 20, 26 ; 22, 90 ; 31, 12 etc. — Neque hoc ab Osee alienum est, ut poenae ulteriori denuntiationi iterum peccati mentionem praemittat cf. 4, 18. 19; 5, 7. 11; 6, 10; 7, 41. 19. 16. Poenam exsilii, quam modo indicaverat, iam distinctius describit et exsequitur. Et primo quidem eius causam denuo proponit et quae illi sunt praeambula, explicat ; haec v. 2 ; illam
8:1
Jeremias (Hebrew Yirmeyāh[â] = "Yahweh Exalts or Establishes")
… In a particular way he cares for Israel, with whom intimate relations exist, symbolized by the union of human marriage (1, 16; 7, 17-18; 31, 2; 44, 7 ff.), as in Cant. and Hos. 6, 7; 8, 1.
8:4
1 and 2 (3 and 4) Book of Kings
… The content of R. also finds frequent verification in other historical books, and in the prophetic ones (cf. among many cases: Hos. 7, 7; 8, 4 = II Reg. 15, 10, 14, 25; Hos. 5, 13; 7, 11; 8, 9; 12, 2 = II Reg. 15, 17-20; Am. 7, 10; 4, 1-6 = II Reg. 14, 23-29; It. 7, 1-12 = II Reg. 16, 5; It. 36, 1-37, 38 = II Reg. 18, 13-19, 37, etc.). …
… idea in itself and the religious-moral deviations to which it immediately gave occasion in worship justify Moses' reaction against the calf and later the prophets' attacks against the resurgence of the symbol and the related cultic practices (Am. 8, 14; Hos. 8, 4-6; 10, 5-8; 12, 15-13, 4; etc.). …
M. was a contemporary of the prophet Hosea, in whose book there are allusions to the troubles of that troubled period of the Kingdom of Israel, particularly to the frequent conspiracies and usurpations of the throne (cf. Hos. 7:7; 8:4; even more Isa. 9:19-20).
8:9
1 and 2 (3 and 4) Book of Kings
… The content of R. also finds frequent verification in other historical books, and in the prophetic ones (cf. among many cases: Hos. 7, 7; 8, 4 = II Reg. 15, 10, 14, 25; Hos. 5, 13; 7, 11; 8, 9; 12, 2 = II Reg. 15, 17-20; Am. 7, 10; 4, 1-6 = II Reg. 14, 23-29; It. 7, 1-12 = II Reg. 16, 5; It. 36, 1-37, 38 = II Reg. 18, 13-19, 37, etc.). …
… To enter into the game of political powers, trusting in one's own arms and in the stronger kingdoms, means no longer having faith in the covenant, in God's faithfulness and omnipotence; it is to set out toward syncretism and idolatry (Hos. 5:13; 7:11; 8:9; 10:4 ff.; 12:2; 14:4).
8:10
… Thus the opposition and condemnation expressed by Hos. 7, 3-7; 8, 10, 15; 13, 10 ff. are not against the monarchical institution, in favor of a regime of liberty; but against the syncretistic and schismatic policy of the kings of the north. …
8:12
… One must give prominence to the testimonies of the P. itself on the parts written by Moses; to the references of the most ancient prophets to laws and traditions as known, recognized, widespread (thus Hos. 8:12, which speaks of a great quantity of written Töröth; Amos 2:8, which clearly refers to Deut. 24:12; etc.). …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.