According to the love of Jehovah towards the sons of Israel: And yet They turn away to other gods, And love flagon's of wine: And I bought her unto me for fifteen pieces of silver, and a homer of barley, and an half-homer of 3 barley. And I said unto her: Hebr. grapes. -according to the love] God's love to his people is here compared to the love of a husband towards his wife. St. Paul has the same comparison with respect to the love of Christ towards his church. Eph. v. 31, 32. "After the manner of Jehovah's love for the children of Israel, although they look to other gods and are addicted to goblets of wine." Horsley's ver. -towards] See л Nold. §. 8. -flagons of wine] To drink wine in the temples of their idols. Am. ii. 8. Judg. ix. 27. Grapes are used for wine in the following places: Poculaque inventis Acheloïa miscuit uvis. Virg. G. i. Tu bibes uvam. Hor. Od. i. xx. Calcatamque tenet bellis socialibus uvam. dried grapes. Juv. Sat. v. See Lively in loc. . Others think that the words should be rendered, cakes of grapes. See ó. Pocock in loc. and Jer. vii. 18. xliv. 19. 2. I bought] That is, according to the ancient custom, I paid her dower. Gen. xxxiv. 12. 1 Sam. xviii. 25. Iliad II. 178, 190. X. 473. "I own'd her, N, from the root See Parkhurst under 7. This was not a payment, in the shape of a dowry; for the woman was his property, if he thought fit to claim her, by virtue of the marriage already had: but it was a present supply of her necessary wants, by which he acknowledged her as his wife, and engaged to furnish her with alimony, not ample indeed, but suitable to the recluse life, which he prescribed to her. Calvin observes, that the parsimonious gift, a sum of money which was but half the price of a female slave, and a pittance of black barley bread, typified the hard fare, which the Israelites were to expect at the hand of God, in their state of exile." Horsley. -an homer] A measure of more than eight bushels. -and an half homer of barley] ó. Ar. Symm. Theod. render, and a vessel of wine. The Greek an seems derived from 4 5 Thou shalt abide with me many days: Thou shalt not commit fornication, and thou shalt not be for another man: So will I also be for thee. For the sons of Israel shall abide many days 7 by a transposition of letters. And Houbigant reads wn choice wine for yw. But D'DY new wine more resembles the .שערים the last letters in It was observed by Sir J. Chardin in the east that, in the contracts for temporary wives, there is always the formality of a measure of corn mentioned, over and above the stipulated sum of money. Harmer ii. 513. 3. Thou shalt abide] After the ceremony of betrothing, thou shalt continue in my house many days, and shalt shew fidelity to me and then I will become thy husband. 4. For the sons-] Thus the house of Israel shall continue many days in their state of captivity; without a king, as thou without a husband; without the means of worshipping me according to the rites of their law; and yet refraining from idolatry, as thou from "nfaithfulness to thy betrothed husband: but v. 5. shall afterwards observe allegiance to their God, and have an eminent king set over them, in their own land. The prophets and the people were accustomed to impart and to receive this kind of emblematical instruction. 6 -many days Many years.' Dr. Wheeler. -a statue] A standing image, or pillar, erected by themselves. They were forbidden to erect such, that occasions to idolatry might not be administered. Lev. xxvi. 1. that the versions read in an altar. -ephod] A part of the High-priest's ornaments. Observe -teraphim] In Syr. n signifies to inquire, and in Arab. to abound with the goods of life. Teraphim may therefore denote images to enquire of; or to bestow good things. Spencer thinks the word equivalent to Seraphim, a celestial order; by the usual substitution of n for in the eastern tongues. See p. 952 &c. Taylor observes from 1 Sam. xix. 13, 16, that they were of the human form, which passage equally proves that they might resemble angels; the wings being concealed, and the face only Q And shall seek Jehovah their God, appearing. However, my opinion is that teraphim were objects of idolatrous worship. And such, in their state of captivity, the Israelites would not harbour. 5. David] Some suppose Zerubbabel to be meant; and some, the Messiah. But it seems to me that the prophecy remains to be accomplished: and that, on the future return of God's people, an illustrious king of this name and stock will reign over Israel, and transmit the kingdom to his descendents for ever. Compare Jer. xxx. 9. Ez. xxxiv. 23, 24. xxxvii. 24, 25. At my request Mr. Woide furnished the following extract from Archbishop Seeker's dissertation on David promised in the prophets, which is lodged among his Grace's manuscripts in Lambeth library. The Archbishop's own words are distinguished by inverted commas. Ezek. Passages, in which David is promised. Jer. xxx. o. xxxiv. 23. xxxvii. 22, 24, 25. Hos. iii. 5. Doth it mean a particular person called David, or a succession of princes of the house of David? That nations and tribes are called by the name of the person from whom they descended, is well known. Jacob or Israel, (Isaac, Amos vii. 9.) Judah, Ephraim, &c. Rachel Jer. xxxi. 15. Particular families are called by a patronymic name derived from the head of the family: Gen. xxxiv. 7. Israel. Josh. vi. 25. Rachab. Josh. vii. 25, Achan. 2 Kings x. 1. Achab. Amos vii. 9, Jeroboam. Jer. xxix. 32. Schemaiah. Direct instances, where David signifies David's family. 1 Chron. xxviii. 4, 1 Kings xii. 16. 2 Chron. x. 16. "Hos. iii. 5. is, by at least 170 years, the first of these passages, where Israel means the ten tribes: for it is distinguished from Judah i. 6, 7, 11, and iv, 15, and it is foretold, that they shall conti nue many days without a king, and prince, and a sacrifice, and image, and Ephod and Teraphim, which last is thought by some to mean idols; by others Urim and Thummim: and if it means the latter, the Israelites who returned under Cyrus, probably forsook idols in their captivity; and we know not that any Israelites are idolaters now. After this they shall seek the Lord their God [they may have been negligent in religion, though not idolaters] and David their king, i, e. that family to rule them, of whom they said, we have no part in David: see to thine own house, David. 1 Kings xii. 16: which agrees with Hos. i. 11, that Judah and Israel should appoint themselves one And shall § fear Jehovah, and his goodness, in the latter days, Or, reverence. head. So that this text, which is the leading one upon this subject, suits well with David, being understood of the family of David. Jer. xxx. 9. Ezek. xxxiv. 23, 24. xxxvii. 24, 25.” Besides these texts, which promise David shall be their king, there are some, which mention in what state the house of David was to be in times then future, which ought to be considered. Jer. xxxiii. 15-26. Zech. xii. 7-14. and xiii. 1. of which see the notes. Ps. lxxxix. 19-45. “But a farther inquiry is, whether at least the name David cannot be meant of a single descendent of David, like him, and presignified by him. 10. "Now there is no doubt but it may, if that person at his appearance, were commonly known in the world by the name David: and without being called so in common speech, Jerusalem is called in prophetic speech Sodom and Gomorrah Is. i. But I recollect no other instance of this in the old Testament, nor any instance of a person called by the name of another there, on account of likeness, unless it be Elias, *the great priest, who shall be sent to the captivity of Israel in the end of the days. And Pocock mentions some Rabbins, who think Elias in person is not meant here; nor do I recollect, that any single person is called by the name of another, on account of his descending from him, unless it be thought, that Rechoboam is called David, in the above cited places of Kings and Chron.:' fear] See Jer. xxxiii. 9. Isai. lx. 5. and Bishop Lowth's note. is sometimes transitive, like л and . See Nold. "And adore 1771. The construction of TD, governing its object by the preposition, I take to be singular. I apprehend, that when a verb, expressing any affection of the mind, governs its object by this preposition, that construction expresses the motion or effort of the mind, so affected, towards that object. The force of this construction here is to denote, that the converted Israelites will make Jehovah, and his goodness, the object of religious awe and admiration. The phrase is woll paraphrased by the LXX, και εκς ήσονται επί τω κυρίω και επι τοις αγαθοις αυτ8. The English word adore expresses the motion of the mind towards Jehoyah and his goodness. ופחדו אל Because of Jehovah-because of his goodness. Dr. Wheeler, * Malachi iv, 5. of whom Jonathan Exod. vi. 13, says, that Phineas is Elias, CHAP. IV. HEAR the word of Jehovah, O ye sons of For Jehovah hath a controversy with the inhabi- For there is no truth nor mercy, Nor knowledge of God in the land. In swearing, and lying, and killing, And stealing, and committing adultery, have they | broken forth; And blood reacheth unto blood. Therefore shall the land mourn, And every one that dwelleth therein shall languish: Yea, the fishes of the sea also shall be taken away. Or. burst. 2.-broken forth] The word is sometimes applied to the bursting forth of waters: 2 Sam. v. 20: and V. has inundaverunt, "know no restraint." Horsley. -reacheth unto] There are murders committed without intermission: one overtaketh another. 3. the land mourn] See also v. 10. c. vii. 14. This may refer to the drought foretold by Amos, c. i. 2. or to the locusts mentioned c. v. 7. of the field] After this, the words won and the creeping things of the ground, are added in ó. Arab. but are wanting in V. Syr. Chald. and in the Complutensian edition of ó says Boch. Hier. p. 3. See c. ii. 18. -taken away] See N Gen. xxx. 23. Zeph. i. 2, 3. The cattle and the fowls [and even the creeping things of the earth] shall be affected by the scarcity with which God, will visit the land; and he will so dispose second causes, that even the fishes of the sea shall not supply the wants of his rebellious people. See on Zeph. i. 3. a 4. No man contendeth] This is a natural rendering, and gives very usual sense to the Hebrew future. Pocock in loc. quotes a manuscript Arabic version which considers the words as de |