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THE PROPHECY OF OSEE - From The Douay-Rheims Bible - Latin Vulgate

Chapter 11

INTRODUCTION.

Osee, or Hosea, whose name signifies a saviour, was the first in the order of time among those who are commonly called lesser prophets, because their prophecies are short. He prophesied in the kingdom of Israel, (that is, of the ten tribes) about the same time that Isaias prophesied in the kingdom of Juda. Ch. --- The chronological order is not observed in any edition. The Sept. very from the rest. They place the less before the greater prophets, and read some of the names rather differently, as Prot. do also, though they have nothing but novelty to recommend the change. We shall here specify the Prot. names, (H.) in the order in which these prophets appeared: (C.) 1. Hosea, 2. Amos, 3. Jonah, 4. Micah, 5. Nahum, 6. Joel, 7. Zephaniah, 8. Habakkuk, 9. Obadiah, 10. Haggai, 11. Zechariah, 12. Malachi. H. --- It is not known who collected them into one volume. but the book of Ecclesiasticus (xlix. 12.) speaks of the twelve; and 4 Esd. i. 39. specifies them as they are found in the Sept. Osee, Amos, Micheas, Joel, Abdias, Jonas, Nahum, &c. as in the Vulg. C. --- Many other prophets appeared before these, (W.) but Osee is the first of the sixteen whose works are extant. He must have continued his ministry about eighty-five years, and lived above one hundred and ten, if the first verse speaks of him alone. But some take it to regard the whole collection, and may be added by another hand. C. --- The style of Osee is sententious and very hard to be understood, (S. Jer.) as but little is known of the last kings of Israel, in whose dominions he lived, and to whom he chiefly refers, though he speaks sometimes of Juda, &c. C. --- By taking a wife, and other parables, he shews their criminal conduct and chastisment, and foretells their future deliverance and the benefits to be conferred by Christ. We must observe that the prophets often style the kingdom of the two tribes, Juda, Benjamin, Jerusalem, or the house of David; and that of the ten tribes, Ephraim, Joseph, Samaria, Jezrahel, Bethel, or Bethaven; and often Israel or Jacob till after the captivity of these tribes, when the latter titles refer to Juda, who imitated the virtues of Jacob better than the other kingdom. W. --- Then all distinction of this nature was at an end. H.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 11

God proceeds in threatening Israel for their ingratitude: yet he will not utterly destroy them.

[1] As the morning passeth, so hath the king of Israel passed away. Because Israel was a child, and I loved him: and I called my son out of Egypt.

Sicut mane transiit, pertransiit rex Israel. Quia puer Israel, et dilexi eum; et ex Aegypto vocavi filium meum.

[2] As they called them, they went away from before their face: they offered victims to Baalim, and sacrificed to idols.

Vocaverunt eos, sic abierunt a facie eorum; Baalim immolabant, et simulacris sacrificabant.

[3] And I was like a foster father to Ephraim, I carried them in my arms: and they knew not that I healed them.

Et ego quasi nutritius Ephraim : portabam eos in brachiis meis, et nescierunt quod curarem eos.

[4] I will draw them with the cords of Adam, with the bands of love: and I will be to them as one that taketh off the yoke on their jaws: and I put his meat to him that he might eat.

In funiculis Adam traham eos, in vinculis caritatis; et ero eis quasi exaltans jugum super maxillas eorum, et declinavi ad eum ut vesceretur.

[5] He shall not return into the land of Egypt, but the Assyrian shall be his king: because they would not be converted.

Non revertetur in terram Aegypti, et Assur ipse rex ejus, quoniam noluerunt converti.

[6] The sword hath begun in his cities, and it shall consume his chosen men, and shall devour their heads.

Coepit gladius in civitatibus ejus, et consumet electos ejus, et comedet capita eorum.

[7] And my people shall long for my return: but a yoke shall be put upon them together, which shall not be taken off.

Et populus meus pendebit ad reditum meum; jugum autem imponetur eis simul, quod non auferetur.

[8] How shall I deal with thee, O Ephraim, shall I protect thee, O Israel? how shall I make thee as Adama, shall I set thee as Seboim? my heart is turned within me, my repentance is stirred up.

Quomodo dabo te, Ephraim? protegam te, Israel? Quomodo dabo te sicut Adama, ponam te ut Seboim? Conversum est in me cor meum, pariter conturbata est poenitudo mea.

[9] I will not execute the fierceness of my wrath: I will not return to destroy Ephraim: because I am God, and not man: the holy one in the midst of thee, and I will not enter into the city.

Non faciam furorem irae meae; non convertar ut disperdam Ephraim, quoniam Deus ego, et non homo; in medio tui sanctus, et non ingrediar civitatem.

[10] They shall walk after the Lord, he shall roar as a lion: because he shall roar, and the children of the sea shall fear.

Post Dominum ambulabunt; quasi leo rugiet, quia ipse rugiet, et formidabunt filii maris.

[11] And they shall fly away like a bird out of Egypt, and like a dove out of the land of the Assyrians: and I will place them in their own houses, saith the Lord.

Et avolabunt quasi avis ex Aegypto, et quasi columba de terra Assyriorum : et collocabo eos in domibus suis, dicit Dominus.

[12] Ephraim hath compassed me about with denials, and the house of Israel with deceit: but Juda went down as a witness with God, and is faithful with the saints.

Circumdedit me in negatione Ephraim, et in dolo domus Israel; Judas autem testis descendit cum Deo, et cum sanctis fidelis.

Commentary:

Ver. 1. Away. The last kings of Israel lived in the midst of troubles. H. --- Osee, though one of the best, brought ruin on the nation. C. --- Son: Israel. But as the calling of Israel out of Egypt was a figure of the calling of Christ from thence; therefore this text is also applicable to Christ, as we learn from S. Mat. ii. 15. Ch. Julian pretends that the apostle has abused this text. But it speaks of both events. S. Jer. --- Eusebius (Dem. ix. 3.) thinks that S. Mat. refers to Balaam; (Num. xxiv. 8.) and S. Jerom does not reject this opinion, (in Mat. ii. C.) to avoid "wrangling," though he repeatedly alleges this text as a proof his version being more accurate than that of the Sept. which has his children. This reading the best editions retain; so that it may seem a matter of surprise, that Fabricius should give this verse as a specimen of Origen's Hexapla, and still print my son, taking it, as he says, from the Barbarini copy, the London Polyglot, and Cave. Bib. Gr. iii. 12. The first column has the Heb. text, and the second the same in Greek characters, &c. The reader may form a judgment of this work from the following specimen: 1. Heb. (which we shall express) karathi bani. 2. Gr. karaqi bani. 3. Aq. ekalesa ton uion mou. 4. Sym. keklhtai uioV mou. 5. Sept. keklhtai uioV mou. 6. Th. kai ekalesa uion mou. If any other versions were added, to form Octapla, &c. they were placed after Theodotion, who, though prior to Symmachus, is placed after him, because his version was not so unlike that of the Sept. and the deficiencies were chiefly supplied from him. In the Rom. and Alex. edit. instead of the above we find, metekalesa ta tekna autou. "I have recalled his children." H. --- This is literally spoken of Israel, (styled God's son, Ex. iv 23.) and mystically, (W.) though no less (H.) truly, of Jesus Christ, as the inspired evangelist shews. W.

Ver. 2. They called: viz. Moses and Aaron called: but they went away after other gods, and would not hear. Ch. --- Sept. "As I called them back, or (repeatedly; metekalhsa. Grabe has, "he called;" meaning any of God's ministers) so they rushed away from my presence." H. --- This sense appears preferable to the Heb. C.

Ver. 3. Healed them. My laws were designed to counteract idolatry. H. --- I treated them with the utmost tenderness. Deut. i. 31. and xxxii. 11.

Ver. 4. Adam. I placed my people in a sort of paradise, (C.) like the first man; and as they have imitated him, they shall suffer accordingly. Rufin. Haimo. --- But Sept. &c. render, "of a man." They shall be treated like the rest. C. --- Grace draws man by sweet means. His free-will is not destroyed, nor is he impelled, like beasts, by force or fear, (W.) though the latter is often used for the most salutary purposes. --- Yoke, or muzzle, which prevents them from eating. H. --- I furnish them with manna. Can it be suspected that I wish to oppress them? C.

Ver. 5. Egypt. Many went, contrary to this prohibition. H. --- Yet they did not prosper, as they expected. The Hebrews had also often murmured in the desert, and threatened to return to Egypt.

Ver. 6. Heads. Heb. "counsellors." Civil war desolated the kingdom, and made way for the Assyrians. Sept. "they are devoured on account of their projects." C. --- They are at a loss what to do.

Ver. 7. Off, for a long time; and indeed Israel never recovered its former state, after the captivity. H. --- Then they became more docile. Heb. is very ambiguous. C.

Ver. 8. Adama, &c. Adama and Seboim were two cities in the neighbourhood of Sodom, and underwent the like destruction. Ch. --- God punishes, like a father, with regret.

Ver. 9. Not man. I am not actuated by the spirit of revenge, nor do I fear lest my enemy escape. C. --- I punish in order to reclaim, (S. Jer.) and reserve eternal vengeance only for those who die impenitent. --- Holy one. If there be a just man in Israel, I will spare the nation; (Gen. xviii. 32.) or there are some just, like Tobias, and therefore a part shall be reserved; or, (C.) I am the just (H.) God. S. Jer.

Ver. 10. Lion. His power is most terrible, and his commands must be obeyed. C. --- All nations shall permit the return of Israel. H. --- They shall come from the sea, of from its islands.

Ver. 11. Egypt. Some returned soon; others not before the reign of Alexander, or perhaps later. C. Diss.

Ver. 12. Denials; refusing to adhere to my worship. H. --- They wished to unite it with that of idols. 3 K. xviii. C. --- Saints. The priests and temple are preserved in Juda. Ezechias brought the people to serve God faithfully, while Israel was led captive. Sept. "the house of Israel and Juda with impiety. Now God hath known them lovingly, and it shall be called the holy people of God." Thus both kingdoms were criminal, and God exercised his mercy towards both. H. --- The Jews relate that when their ancestors were pursued by the Egyptians, and the people were desponding, Juda signalized his courage by entering the bed of the sea. S. Jer. - These traditions are suspicious. C.