I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them.

Yet I taught Ephraim to walk; I took them on my arms; but they knew not that I healed them.

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

And I it was that taught Ephraim to walk, He took them upon his arms, but they knew not that I healed them.

And I have caused Ephraim to go on foot, Taking them by their arms, And they have not known that I strengthened them.

But I was guiding Ephraim's footsteps; I took them up in my arms, but they were not conscious that I was ready to make them well.

Yet I taught Ephraim to walk. I took them in my arms; but they did not know that I healed them.

And I was like a foster father to Ephraim. I carried them in my arms. And they did not know that I healed them.

Et ego ad pedes deduxi eum (vel, ad pedes deducto mea) ad Ephraim attollendum (vel, sustulit) supra brachia sua, [75] et non cognoverunt quod sanaverim eos.

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 [1] Some are of opinion that it is a noun, from rgl, 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 t, tau, in this case would be put instead of h, 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, trglty, 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, [2] 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. He afterwards adds, To carry on his arms Some render the expression, qchm, 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, [3] 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.

Footnotes

1 - 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 t is put for h, and regards it as a Hiphil of the verb rgl, "I have footed," or, "taught Ephraim how to foot or walk." Newcome is of the same opinion. -- Ed.

2 - Deuteronomy 32:10-12. -- fj.

3 - Isaiah 5:4. -- fj.

I taught Ephraim also to go - 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" Deuteronomy 1:31; 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 father's?" Numbers 11:12. : "Briefly yet magnificently doth this place hint at the wondrous patience of God, whereof Paul too speaks, "for forty years suffered He their manner's in the wilderness" Acts 13:18.
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" Deuteronomy 32:10.
But they knew not that I healed them - 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."
: "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 God's 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."

I taught Ephraim also to go - An allusion to a mother or nurse teaching a child to walk, directing it how to lift and lay its feet, and supporting it in the meantime by the arms, that it may use its feet with the greater ease. This is a passage truly pathetic.

I taught Ephraim also to go,.... 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,
"I, by an angel sent by me, led Israel in the right way.''
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, John 6:45; 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;
taking them by their arms; or "on his own arms" (x); bearing and carrying them in his arms, as a father his son; see Deuteronomy 1:31 Numbers 11:12; 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;
but they knew not that I healed them; 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 Exodus 15:26. "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.
(x) "super brachiis suis", Montanus; "super brachia sua", Piscator; "in brachis sua", Cocceius.

taught . . . to go--literally "to use his feet." Compare a similar image, Deuteronomy 1:31; Deuteronomy 8:2, Deuteronomy 8:5, Deuteronomy 8:15; Deuteronomy 32:10-11; Nehemiah 9:21; Isaiah 63:9; Amos 2:10. God bore them as a parent does an infant, unable to supply itself, so that it has no anxiety about food, raiment, and its going forth. Acts 13:18, which probably refers to this passage of Hosea; He took them by the arms, to guide them that they might not stray, and to hold them up that they might not stumble.
knew not that I healed them--that is, that My design was to restore them spiritually and temporally (Exodus 15:26).

Nevertheless the Lord continued to show love to them. Hosea 11:3, Hosea 11:4. "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." תּרגּלתּי, a hiphil, formed after the Aramaean fashion (cf. Ges. 55, 5), by hardening the ה into ת, and construed with ל, as the hiphil frequently is (e.g., Hosea 10:1; Amos 8:9), a denom. of רגל, 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. קחם, per aphaeresin, for לקחם, like קח for לקח in Ezekiel 17:5. 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. קח cannot be either an infinitive or a participle, on account of the following word זרועתיו, his 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 Deuteronomy 1:31 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, רפאתים pointing back to Exodus 15:26, 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 Hosea 11:4, again, there is a still further reference to the manifestation of the love of God to Israel on the journey through the wilderness. חבלי אדם, 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 (Psalm 32:9), 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 הרים על על does not mean to take the yoke away from (מעל) 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 (Exodus 24:3, Exodus 24:7), 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. ואט is not the first pers. imperf. hiphil of נטה ("I inclined myself to him;" Symm., Syr., and others), in which case we should expect ואט, but an adverb, softly, comfortably; and אליו belongs to it, after the analogy of 2-Samuel 18:5. אוכיל is an anomalous formation for אאכיל, like אוביד for אאביד in Jeremiah 46:8 (cf. Ewald, 192, d; 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."

I taught - As a mother or nurse helps the child. Taking them - Supporting and bearing them up. They knew not - They would not see nor acknowledge me in it.