3<\/strong>. I taught Ephraim also to go<\/em> ] Rather, Whereas I taught Ephraim to go.<\/strong> A figure for the special providence watching over Ephraim. Not Judah, but Ephraim, is spoken of, for the kingdom of Israel embraced the fairer part of the territory, and was far stronger than that of Judah.<\/p>\n taking them by their arms<\/em> ] Rather, if we accept the Massoretic reading, ‘he took them up in his arms.’ There are however grave philological objections to this rendering, and we should probably, with most of the versions, correct the reading, and translate, I took them up in my arms.<\/strong> There is a beautiful climax in this part of the figure; not only did Jehovah train Israel to walk, but when he was tired, Jehovah carried him in his arms, comp. Isa 63:9<\/span>; Deu 1:31<\/span>, (Deu 32:11<\/span>), and comp. a parallel passage in the Rig-Veda (x. 69, 10, Max Mller), ‘Thou barest him as a father bears his son in his lap.’<\/p>\n they knew not<\/em> ] i.e. they recognized not (as Hos 1:3<\/span>).<\/p>\n that I healed them<\/em> ] The same figure as in Hos 5:13<\/span>, Hos 6:1<\/span>, Hos 7:1<\/span>. Comp. Exo 15:26<\/span>, ‘for I am Jehovah thy healer.’<\/p>\n I taught Ephraim also to go – <\/B>Literally, and I set Ephraim on his feet; i. e., while they were rebelling, I was helping and supporting them, as a nurse doth her child, teaching it to go with little steps, step by step, accustoming it to go by little and little without weariness; and not only so, but taking them by their arms; or it may be equally translated, He took them in His arms, i. e., God not only gently taught them to walk, but when they were wearied, He took them up in His arms, as a nurse doth a child when tired with its little attempts to walk. Such was the love and tender care of God, guiding and upholding Israel in His ways which He taught him, guarding him from weariness, or, if wearied, taking him in the arms of His mercy and refreshing him. So Moses says, In the wilderness thou hast seen, how that the Lord thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came unto this place Deu 1:31<\/span>; and he expostulates with God, Have I conceived all this people? have I begotten them, that Thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth his sucking child, unto the land which Thou swarest unto their fathers? Num 11:12<\/span>. : Briefly yet magnificently doth this place hint at the wondrous patience of God, whereof Paul too speaks, for forty years suffered He their manners in the wilderness Act 13:18<\/span>.<\/P> For as a nursing father beareth patiently with a child, who hath not yet come to years of discretion, and, although at times he be moved to strike it in return, yet mostly he sootheth its childish follies with blandishments, and, ungrateful though it be, carries it in his arms, so the Lord God, whose are these words, patiently bore with the unformed people, ignorant of the spiritual mysteries of the kingdom of heaven, and although He killed the bodies of many of them in the wilderness yet the rest He soothed with many and great miracles, leading them about, and instructing them, (as Moses says) keeping them as the apple of His eye Deu 32:10<\/span>.<\/P> But they knew not that I healed them – <\/B>They laid it not to heart, and therefore what they knew with their understanding was worse than ignorance. : I who was a Father, became a nurse, and Myself carried My little one in My arms, that he should not be hurt in the wilderness, or scared by heat or darkness. By day I was a cloud; by night, a column of fire, that I might by My light illumine, and heal those whom I had protected. And when they had sinned and had made the calf, I gave them place for repentance, and they knew not that I healed them, so as, for forty years, to close the wound of idolatry, restore them to their former health.<\/P> : The Son of God carried us in His arms to the Father, when He went forth carrying His Cross, and on the wood of the Cross stretched out His arms for our redemption. Those too doth Christ carry daily in His arms, whom He continually entreateth, comforteth, preserveth, so gently, that with much alacrity and without any grievous hindrance they perform every work of God, and with heart enlarged run, rather than walk, the way of Gods commandments. Yet do these need great caution, that they be clothed with great circumspection and humility, and despise not others. Else Christ would say of them, They knew not that I healed them.<\/P> <\/p>\n Hos 11:3<\/span><\/p>\n I taught Ephraim also to go, taking them by their arms.<\/em><\/p>\n<\/p>\n Taken by the arm<\/strong><\/p>\n When God redeems and shelters His people by the blood of the Paschal Lamb,–i.e<\/em>., of Christ our Passover sacrificed for us–and gives them His law, telling them to serve Him, He does not leave them to their own strength, but gives them power to do what He bids them: He teaches them how to go, taking them, as a nurse would, by the arms. Our obedience is not the cause which procures or awakens Gods love to us, but His love is the cause that procures and awakens our obedience. The text tells us what God is doing for the true disciples of Jesus, and how God undertakes to teach them how to go. Taking them by the arms. As a nurse teaches a helpless child to walk, He invites us to rely upon His strength and watchful care. He knows our weakness. The thought may be illustrated by Deu 32:11<\/span>. In this life we cannot go without the support of Christ; but there are different ways in which He gives this to His people. At first He teaches them to fight against their own evil passions, to resist their own wayward wills, to quench their fiery temptations. But soon they pass onward. The new nature moves, stirs, waxes stronger, grows; the old decays. At first He leads, He guides them against their will, then without it, and it is a happy day when their will cheerfully goes along with His; then they are taught to go. (W. Grant.<\/em>)<\/p>\n<\/p>\n But they knew not that I healed them. Unrecognised blessings<\/strong><\/p>\n Two <\/em>different types of ignorance in relation to two different methods of Divine dealings. Look–<\/p>\n 1. <\/strong>At the words uttered by the Lord to Cyrus, the Persian king–I girded thee, though thou hast not known Me (Isa 45:5<\/span>). From these words we learn that while God uses His own people for a gracious purpose, they are not the only people that He uses for the furtherance of His designs. He places men in high positions, and by their instrumentality He often brings about the fulfilment of His own purpose, though they themselves have had no conscious part in the accomplishment of such a glorious end.<\/p>\n 2. <\/strong>Our text points to a very different dealing, namely, Gods treatment of the Jewish people. The ignorance of Cyrus, as a heathen, was not the culpable thing that ignorance of God on the part of any king of Israel or Judah would have been. God had granted Israel a special revelation, and admitted them into an exceptional relationship with Himself as His people. Notwithstanding all Gods goodness to Israel, Hosea says, in Gods name, They knew not that I healed them. Thus we have two types of ignorance. That of the man who has never been brought under godly influence; and the wilful ignorance of those who sin against the light, and in spite of gracious influences. The latter is the only ignorance possible to us. The surprising thing about Israel was that they could be so ignorant of Gods goodness after all that He had done for them. Knowledge of God they had, but it had formed no part of their being, had not permeated their character and life, and had not given a bent to their conduct. Their attitude Godward was atheistic. They talked flippantly enough about their history, but there was no gratitude in the heart that would mould and fashion life into submissive obedience to the law of God. Thus their ignorance was all the worse for being so wilful and persistent. Ye are weary of Me, exclaimed God to them. I know of no charge more pathetic than that. This ignorance is the result of the blinding power of a sinful passion; an ignorance which will not let a man know the truth because he is too closely wedded to his evil. (D. Davies.<\/em>)<\/p>\n Verse 3<\/span>. I taught Ephraim also to go<\/B><\/I>] An allusion to a mother or nurse teaching a child to walk<\/I>, directing it how to lift and lay<\/I> its feet<\/I>, and supporting it in the meantime by the arms<\/I>, that it may use its feet with the greater ease. This is a passage truly pathetic.<\/P> <\/p>\n I taught Ephraim also to go<\/B>; as a mother or nurse doth help the child, and with tenderest care doth guide and form its steps, and by long-continued patience waits on it; such like was the tenderness of God toward Israel in his childhood. <\/P> Taking them by their arms; <\/B>supporting and bearing them up, as nurses bear up the child in their hands, taking them up by the arms, giving strength for motion, till the child should grow to strength. <\/P> But they knew not that I healed them<\/B>; unthankful, sottish, and heedless ones, neither would see nor acknowledge me in it, but within few months time ascribe their deliverance to a golden calf, Exo 32:4<\/span>; thus foolishly they requite the love of their God. <\/P> <\/p>\n 3. taught . . . to go<\/B>literally,”to use his feet.” Compare a similar image, Deu 1:31<\/span>;Deu 8:2<\/span>; Deu 8:5<\/span>;Deu 8:15<\/span>; Deu 32:10<\/span>;Deu 32:11<\/span>; Neh 9:21<\/span>;Isa 63:9<\/span>; Amo 2:10<\/span>.God bore them as a parent does an infant, unable to supply itself, sothat it has no anxiety about food, raiment, and its going forth. Ac13:18<\/span>, which probably refers to this passage of Hosea; He tookthem by the arms, to guide them that they might not stray, and tohold them up that they might not stumble. <\/P> knew not that I healedthem<\/B>that is, that My design was to restore them spirituallyand temporally (Ex 15:26<\/span>).<\/P><\/p>\n I taught Ephraim also to go<\/strong>,…. All the tribes of Israel and Ephraim, or the ten tribes with the rest; these the Lord instructed in the way of his commandments, and taught them to walk therein; he his angel before them, to conduct them through the wilderness; yea, he himself went before them in the pillar of cloud by day, and in the pillar of fire by night, to which history this seems to refer. So the Targum,<\/p>\n “I, by an angel sent by me, led Israel in the right way.”<\/p>\n The allusion seems to be to a mother or nurse accommodating herself to her child, beginning to go; she stoops down, sets it on its feet, and one foot before another, forms its steps, teaches it how to go, and walks its pace with it. And in like manner the Lord deals with his spiritual Israel, his regenerated ones, who become like little children, and are used as such; as in regeneration they are quickened, and have some degree of spiritual strength given them, they are taught to go; they are taught what a Saviour Christ is, and their need of him; they are instructed to go to him by faith for everything they want, and to walk by faith on him, as they have received him; and having heard and learned of the Father, they go to Christ, Joh 6:45<\/span>; and are taught also to go to the throne of grace for all supplies of grace; and to the house of God, to attend the word and ordinances, for the benefit of their souls; and to walk in the ways of the Lord, for his glory, and their good;<\/p>\n taking them by their arms<\/strong>; or “on his own arms” x; bearing and carrying them in his arms, as a father his son; see De 1:31<\/span><\/p>\n Nu 11:12<\/span>; so the Lord deals with his spiritual Israel, either holding them by their arms while walking, as nurses their children, to help and ease them in walking, and that they may not stumble and fall; so the Lord holds up the goings of his people in his ways, that their footsteps slip not, and upholds them with the right hand of his righteousness: or taking them up in his own arms when weary, he carries them in his bosom; or, when they are failing or fallen, lays hold on them, and takes them up again; and so they are not utterly cast down, whether the fall is into sin, or into some calamity and affliction; when he puts underneath his everlasting arms, and bears them and keeps them from sinking, as well as from a final and total falling away. Abarbinel, and others after him, interpret this of Ephraim taking up and carrying in his arms Baalim, the graven images and golden calves; which is mentioned as an instance of ingratitude; but very wrongly;<\/p>\n but they knew not that I healed them<\/strong>; of the diseases of Egypt, or preserved them from them: this includes the whole of their salvation and deliverance from Egypt, and all the benefits and favours accompanying it, which they imputed to their idols, and not to the Lord; see Ex 15:26<\/span>. “Healing”, in a spiritual sense, generally signifies the forgiveness of sin, which the Lord’s people may have, and not know it; and, through want of better light and knowledge, may also ascribe it to their repentance, humiliation, and tears, when it is alone owing to the grace of God, and blood of Christ.<\/p>\n x “super brachiis suis”, Montanus; “super brachia sua”, Piscator; “in brachis sua”, Cocceius.<\/p>\n Nevertheless the Lord continued to show love to them. Hos 11:3<\/span>, Hos 11:4<\/span>. “And I, I have taught Ephraim to walk: He took them in His arms, and they did not know that I healed them. I drew them with bands of a man, with cords of love, and became to them like a lifter up of the yoke upon their jaws, and gently towards him did I give (him) food.” <\/em> , a hiphil<\/em>, formed after the Aramaean fashion (cf. Ges. 55, 5), by hardening the into , and construed with , as the hiphil<\/em> frequently is (e.g., Hos 10:1<\/span>; Amo 8:9<\/span>), a denom<\/em>. of , to teach to walk, to guide in leading-strings, like a child that is being trained to walk. It is a figurative representation of paternal care foz a child’s prosperity. , per aphaeresin <\/em>, for , like for in Eze 17:5<\/span>. The sudden change from the first person to the third seems very strange to our ears; but it is not uncommon in Hebrew, and is to be accounted for here from the fact, that the prophet could very easily pass from speaking in the name of God to speaking of God Himself. cannot be either an infinitive or a participle, on account of the following word , his<\/em> arms. The two clauses refer chiefly to the care and help afforded by the Lord to His people in the Arabian desert; and the prophet had Deu 1:31<\/span> floating before his mind: “in the wilderness the Lord thy God bare thee, as a man doth bear his son.” The last clause also refers to this, pointing back to Exo 15:26<\/span>, where the Lord showed Himself as the physician of Israel, by making the bitter water at Marah drinkable, and at the same time as their helper out of every trouble. In Hos 11:4<\/span>, again, there is a still further reference to the manifestation of the love of God to Israel on the journey through the wilderness. , cords with which men are led, more especially children that are weak upon their feet, in contrast with ropes, with which men control wild, unmanageable beasts (Psa 32:9<\/span>), are a figurative representation of the paternal, human guidance of Israel, as explained in the next figure, “cords of love.” This figure leads on to the kindred figure of the yoke laid upon beasts, to harness them for work. As merciful masters lift up the yoke upon the cheeks of their oxen, i.e., push it so far back that the animals can eat their food in comfort, so has the Lord made the yoke of the law, which has been laid upon His people, both soft and light. As does not mean to take the yoke away from ( ) the cheeks, but to lift it above the cheeks, i.e., to make it easier, by pushing it back, we cannot refer the words to the liberation of Israel from the bondage of Egypt, but can only think of what the Lord did, to make it easy for the people to observe the commandments imposed upon them, when they were received into His covenant (Exo 24:3<\/span>, Exo 24:7<\/span>), including not only the many manifestations of mercy which might and ought to have allured them to reciprocate His love, and yield a willing obedience to His commandments, but also the means of grace provided in their worship, partly in the institution of sacrifice, by which a way of approach was opened to divine grace to obtain forgiveness of sin, and partly in the institution of feasts, at which they could rejoice in the gracious gifts of their God. is not the first pers. imperf. hiphil<\/em> of (“I inclined myself to him;” Symm., Syr., and others), in which case we should expect , but an adverb, softly, comfortably; and belongs to it, after the analogy of 2Sa 18:5<\/span>. is an anomalous formation for , like for in Jer 46:8<\/span> (cf. Ewald, 192, d<\/em>; Ges. 68, 2, Anm. 1). Jerome has given the meaning quite correctly: “and I gave them manna for food in the desert, which they enjoyed.”<\/p>\n Here again God amplifies the sin of the people, by saying, that by no kindness, even for a long time, could they be allured, or turned, or reformed, or reduced to a sound mind. It was surely enough that the people of Israeli who had been brought by the hand of God from the grave to the light of life, should have repudiated every instruction; it was a great and an atrocious sin; but now God goes on farther, and says, that he had not ceased to show his love to them, and yet had attained nothing by his perseverance; for the wickedness and depravity of the people were incurable. Hence he says, I have led Ephraim on foot (76) Some are of opinion that it is a noun, from רגל, regel, foot, and it seems the most suitable. For otherwise there will be a change of a letter, which grammarians do not allow in the beginning of a word; for ת, tau, in this case would be put instead of ה, he; and put so as if it was of frequent occurrence in Hebrew; but no such instance can be adduced. So they who are skilful in the language think that for this reason it is a noun, and with them I agree. They, however, who regard it as a verb, give this view, — “I have led him on foot, תרגלתי, teregelti; that is, as a child who cannot yet walk with a firm foot, is by degrees accustomed to do so, and the nurse, or the father, or the mother, who lead him, have a regard for his infancy; so also have I led Israel, as much as his feet could bear. But the other version is less obscure, and that is, My walking on foot was for him; that is, I humbled myself as mothers are wont to do; and hence he says, that he had carried the people on his shoulders; and we shall presently see the same comparison used. And Moses says in Deuteronomy, (77) that the people had been carried on God’s wings, or that God had expanded his wings like the eagle who flies over her young ones. With regard to the matter itself the meaning of the Prophet is not obscure; for he means, that this people had been treated by God in a paternal and indulgent manner; and also, that the perseverance of the Lord in continuing to bestow his blessings on them had been without any fruit. <\/p>\n He afterwards adds, To carry on his arms Some render the expression, קחם, kochem, “He carried them,” as if the verb were in the past tense; and they consider the word, Moses, to be understood. But it is God who speaks here. Some think it to be an infinitive — “To carry,” as when one carries another on his shoulders; and this seems to be the most suitable exposition. There is in the sense no ambiguity; for the design of the Prophet is what I have already stated, which is to show that this people were most wicked in not obeying God, since they had been so kindly treated by Him. For what could they have expected more than what God had done for them? As he also says by Isaiah, (78) ‘What, my vine, ought I to have done more than what I have done?’ So also in this place, My walking has been on foot with Ephraim; and for this end, to carry them, as when one carries another in his arms. ‘They yet,’ he says, ‘did not know that I healed them;’ that is, “Neither the beginning of my goodness, nor its continued exercise, avails anything with them. When I brought them forth from Egypt, I restored the dead to life; this kindness has been blotted out. Again, in the desert I testified, in various ways, that I was their best and most indulgent Father: I have in this instance also lost all my labour.” How so? “Because my favour has been in no way acknowledged by this perverse and foolish people.” We now then see what the Prophet meant: and he continues the same subject in the next verse. <\/p>\n (76) The word occurs no where in Scripture but here. Gesenius in his Lexicon gives it as a quadriliteral verb, and says that it means “to teach to go,” or, “to guide the steps.” But Parkhurst is of the same opinion with Calvin, and renders it “a footing,” or, “going on foot,” and translates this passage thus: — “And as for me, my footing was for Ephraim;” q.d., “I footed after him, I attended him pn foot, as a nurse does a child.” Buxtorf considers that ת is put for ה, and regards it as a Hiphil of the verb רגל, “I have footed,” or, “taught Ephraim how to foot or walk.” Newcome is of the same opinion. — Ed. <\/p>\n (77) Deu 32:10<\/span>. — fj. <\/p>\n (78) Isa 5:4<\/span>. — fj. <\/p>\n (3) Read, Yet it was I who guided Ephraims steps, taking him by his arms.<\/em> There is a beautiful parallel to this in Deu. 32:10-11<\/span>.<\/p>\n Knew not<\/strong> . . .This obtuseness to the source of all merciesthe refusal to recognise the true origin in Divine revelation of those ideas which, though they bless and beautify life, are not recognised as such revelation, but are treated as the voice of nature, or development of humanity, or dictum of human reason is one of the commonest and most deadly sins of modern Christendom. The unwillingness to recognise the Divine Hand in creation, literature, history takes the opposed forms of Pantheism and Pyrrhonism. To each of these the prophets words apply.<\/p>\n ‘Yet I taught Ephraim to walk,<\/p>\n I took them on my arms,<\/p>\n But they knew not that I healed them.’<\/p>\n Yet in a touching picture God describes how He had ‘taught Ephraim (Israel) to walk’ (through the covenant) and how He had upheld them in His arms (Deu 33:27<\/span>), or alternatively had grasped them by the arms. But the sad fact was that they had been unresponsive to His guidance, not recognising the care that He took over their wellbeing. They ‘knew not that He healed them’ includes not only the thought that He looked after them when they were sick, but also that He continually watched out for their welfare. He had done for them all that was necessary.<\/p>\n Hos 11:3<\/span><\/em><\/strong>. <\/strong>Healed them<\/em><\/strong><\/strong> Preserved them.<\/em> <\/p>\n Observe the grace of the Lord, by way of heightening that grace, in the riches of it! It was never for want of education, in any period of the Church, that his people revolted; for the Lord did by them as the affectionate mother doth by her infant child; when in leading strings, she watches over the first attempts of the babe to walk. And thus the Lord doth now. The same grace that calls us from the Egypt of a state of nature, leads, by divine teaching, through all the paths of our pilgrimage, and through the whole state of grace. All thy people shall be taught of the Lord, is an Old Testament promise, and faithfully confirmed under the New Testament dispensation. Isa 54:13<\/span> ; Joh 6:45<\/span> . Jesus both leads, and carries in his arms, and heals all the diseases of his people, though our ignorance is like that of Israel.<\/p>\n Hos 11:3 I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them.<\/p>\n Ver. 3. I taught Ephraim also to go<\/strong> ] A child he was, Hos 11:1<\/span> , and like a child I dealt with him, teaching him how to set his feet, pedare,<\/em> to foot it, as nurses do their little ones: he keepeth the feet of his saints, 1Sa 2:9<\/span> ; he guideth their feet in the way of peace, Luk 1:79<\/span> . See for this, Deu 1:31<\/span> ; Deu 32:11 Num 11:12<\/span> . So great is the goodness of God to his people, that he dealeth with us as with his little children, nos sublevando, submonendo, docendo, ducendo, regendo, tegendo, convocando, condonando, portando, confortando, &c., <\/em> we are supported, admonished, taught, lead, guided, protected, assembled, forgiven, carried, comforted, saith a learned interpreter truly, and trimly (Tarnovius). He speaketh unto us as unto children, Heb 12:5<\/span> paterne diligit, amice dirigit,<\/em> he loveth us as a father, he directs us as a friend, guiding us with his eye, leading us in his hand, setting us between his knees, as some interpret that text, Deu 33:3<\/span> , setting us upon his knees, as a father doth his darling, and rejoicing over us with joy, yea, joying over us with singing, Zep 3:17<\/span> . His affections are more than fatherly; and his expressions are according. “We are like infants” (saith Mr Baine), “newly born in a manner. They are kept by the loving parents from fire and water; they are fed, laid to sleep, made ready, and unready, and shifted in their scapes, but they know not who doth all this for them. So doth our heavenly Father by us in Christ.” But (he knows) little understanding have we of him. After this, he teacheth us to go, <\/p>\n <\/p>\n taking us by the arms.<\/strong> ] to help our feeble knees. And taking us up in his own arms, when we come to a foul or rough place, helping us over the quagmires of crosses, and the difficulties of duties. And whereas we fall seven times a day, and in many things fail all; he taketh us up after that we have caught a knock, and cherisheth us in his bosom, &c. Montanus and Junius carry the sense another way, as if the words were not a description of God’s love to the people, but of their unthankfulness to God; rendering the words thus: When, as I inform Ephraim, he taketh them in his arms, that is, he setteth up idols, and after the manner of impudent and shameless strumpets, he taketh the puppets in his arms, and embraceth them before my face. But I like the former sense better. <\/p>\n <\/p>\n But they knew not that I healed them<\/strong> ] Not only held them, that they might not fall, but healed them when they had fallen. Daring they would be sometimes to stand upon their own legs, to prevail by their own strength, 1Sa 2:9<\/span> , to say with her in the poet, Consilii satis est in me mihi, &c.<\/em> (Arachno apud Ovid. Metam.). I am wise enough, and able enough to go on, as if they were petty gods within themselves, and had no need of nor dependance upon me. Hence they hurt themselves, but I healed them. I forgave all their iniquities, I healed all their diseases, Psa 103:3<\/span> , their bruises and putrefying sores, that else had not been closed, bound up, nor mollified with ointment, Isa 1:6<\/span> . God left not his people in their low estate, as some physicians do their patients; but provided a sovereign salve, a horn of salvation, such as would cure any disease or maim, a<\/em> even the sin against the Holy Ghost too, but that it is the nature of it to rage and rave both against the physic and the physician. Christ is both the one and the other; as being made unto us of God, wisdom righteousness, sanctification, and redemption, 1Co 1:30<\/span> . Quod sanitas in corpore, id sanctitas in corde.<\/em> He is Jehovah that healeth for he is Jehovah that sanctifieth. This Ephraim knew not, that is, out of pride and stoutness they acknowledged it not, but sacrificed to their own nets, wits, endeavours, &c. Of all things God can least endure to be neglected or to have the glory of his benefits transferred upon others, see Hos 2:8<\/span><\/em> , with the note<\/em> When men shall either say, in the language of Ashdod, It is a chance, or else, I have made myself thus and thus happy, 1Sa 6:9 this, though the saints should at any time do yet God will pardon their frowardness, and say as Isa 57:17-18<\/span> , I have seen his ways, his waywardness, and will heal him nevertheless and restore comforts to him. <\/p>\n<\/p>\n a<\/em> An injury to the body which causes the loss of a limb, or of the use of it; a mutilation, or mutilating wound. In early use more widely, any lasting wound or bodily injury. D<\/p>\n I taught, &c. Reference to Pentateuch (Deu 1:31; Deu 32:10, Deu 32:11, Deu 32:12). Compare Isa 46:3. <\/p>\n go = walk. See Act 13:18 margin <\/p>\n taking = I used to take. <\/p>\n I healed them. Reference to Pentateuch (Exo 15:26). <\/p>\n taught: Exo 19:4, Num 11:11, Num 11:12, Deu 1:31, Deu 8:2, Deu 32:10-12, Isa 46:3, Isa 63:9, Act 13:18 <\/p>\n I healed: Hos 2:8, Hos 7:1, Hos 14:4, Exo 15:26, Exo 23:25, Isa 1:2, Isa 30:26, Jer 8:22, Jer 30:17 <\/p>\n Reciprocal: Jer 31:32 – in the<\/p>\n Hos 11:3. The Lord offered his teaching to Ephraim (Israel), but he did not profit thereby. Taking them by their arms denotes the tender care and assistance that God extended to them. Knew not that 1 healed them means that the people of Israel did not realize the benefit that would have been enjoyed by them if they had accepted the offers of mercy from God.<\/p>\n Hos 11:3-4. I taught Ephraim also to go Hebrew, , I directed the feet of Ephraim. In this time of Ephraims childhood, I supported and directed his steps, as a mother or nurse those of a child whom she is teaching to walk. Taking them by their arms To guide them, that they might not stray from the right way; and to hold them up, that they might not stumble and fall: see notes on Deu 1:31; Deu 32:11-12; Isaiah 63. Thus did God deal with Israel in the wilderness; and thus he directs and supports the steps of his spiritual Israel, amidst all their difficulties and dangers. But they knew not that I healed them They did not acknowledge this my care over, and kindness to, them. I drew them with cords of a man I made use of those means of drawing them to myself, which were most proper to work upon them as creatures possessed of understanding and affection. The explanation in the Chaldee is just and beautiful: As beloved children are drawn, I drew them by the strength of love. And I was to them as they that take off the yoke on their jaws Or rather, on their cheek. As a careful husbandman, in due season, takes the yoke from his labouring oxen, and takes off the muzzle with which they were kept from eating when at work; so compassionately did I give relief to, and provide sustenance for Israel. I laid meat unto them Brought them provision in their wants. God seems here to allude to the manna and quails which he provided for his people in the wilderness.<\/p>\n Israel demonstrated this ungrateful apostasy even though it was Yahweh who taught His son Israel to walk (behave, cf. Deu 1:31; Isa 1:2), provided tender loving care, and healed him when he needed restoration.<\/p>\n I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them. 3. I taught Ephraim also to go ] Rather, Whereas I taught Ephraim to go. A figure for the special providence watching over Ephraim. Not Judah, but Ephraim, is spoken of, for the kingdom of Israel … Continue reading “Exegetical and Hermeneutical Commentary of Hosea 11:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22254","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22254","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22254"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22254\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22254"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22254"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22254"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"