And Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept sheep.

And Jacob fled into the field of Aram, and Israel served for a wife, and for a wife he kept'sheep .

Jacob fled into the country of Syria, and Israel served for a wife, and was a keeper for a wife.

And Jacob fled into the field of Aram, and Israel served for a wife, and for a wife he kept sheep.

And Jacob doth flee to the country of Aram, And Israel doth serve for a wife, Yea, for a wife he hath kept watch.

And Jacob went in flight into the field of Aram, and Israel became a servant for a wife, and for a wife he kept sheep.

Jacob fled into the region of Syria, and Israel served like a wife, and was served by a wife.

Et fugit Jacob in agrum Syriae, et servivit Israel in uxore (hoc est, pro uxore,) et pro uxore custodivit (id est, custos fuit gregis.)

The Prophet now employs another kind of reproof, -- that the Israelites did not consider from what source they had proceeded, and were forgetful of their origin. And the Prophet designedly touches on this point; for we know how boldly and proudly the people boasted of their own eminence. For as a heathen gloried that he was an Athenian, so also the Jews think that all we are brute animals, and imagine that they have a different origin from the rest of mankind, because they are the posterity of Abraham. Since then they were blinded by such a pride as this God meant to undeceive them, as he does here: "Jacob your father, who was he? What was his condition? What was his nobility? What was his power? What was his dignity and eminence according to the flesh? Yea, truly, he was a fugitive from his own country: had he always lived at home, his father was but a sojourner; but he was constrained to flee into Syria. And how splendidly did he live there? He was indeed with his uncle; but he was treated no better than if he had been some worthless slave: He served for a wife And how did he serve? He was a keeper of sheep. Go then now and boast of your dignity, as if ye were nobler than others, as if your condition were better than that of the common sort of people." God then brings against them the condition of their father, in whose name they gloried, but who was an abject person and a fugitive, who was like a worthless slave, who was a keeper of sheep; who, in short, had nothing which could be deemed reputable among men. And God, he says, brought you up by a Prophet from Egypt, and by a Prophet you have been preserved This was, as it were, their second nativity. Some think that the comparison is between their first origin and their deliverance; as though Hosea had said, "Though you were born of a very poor and ignoble man, yet God has favoured you with singular privilege; for he gave Moses to be the minister of your liberation." But in my judgement the Prophet speaks in a more simple way; for, first, he shows what was the first origin of the people, that they were from Jacob; and then he shows what was their second origin; for God had again begotten them when he brought them out of Egypt. And they were there, as it is well known, very miserable, and they did not come out by their own valour, they did not attain for themselves their liberty; but Moses alone extended his hand to them, having been sent for this end by God. Since the case was so, it was strange that they now provoked God, as he says in the last verse, by their altars. And it very frequently occurs in the Prophets, that God reminds the Israelites whence or from what source they had arisen, "Look to your origin, to the stone from which ye were cut off; for Abraham was alone and childless, and his wife also was barren;" and yet God multiplied their race, (Isaiah 51:2.) This was said, because the Israelites did not look to God, but in their adversity despaired, when no way appeared by which they could be restored; but in their prosperity they became proud, and regarded as nothing the favour of God. We then see what the Prophet had in view. The Lord says, "Acknowledge what you owe to me; for I have chosen Jacob your father, and have not chosen him because he was eminent for his great dignity in the world; for he was a fugitive and a keeper of sheep, and served for his wife. I afterwards redeemed you from the land of Egypt; and in that coming forth there was nothing that you did; there is no reason why you should boast that liberation was obtained by your velour; for Moses alone was my servant in that deliverance. I did then beget you the second time, when I redeemed you. How great is your ingratitude, when you do not own and worship me as your Redeemer?" We now then see that the Prophet thus treated the people of Israel, that it might in every way appear that they were unworthy of so many and so great benefits bestowed on them by God; for they had perverted all the works of God, and so perverted them, that they did not think that any thing, belonged to him, and they returned no thanks to God; nay, they extolled themselves, as if God had never conferred on them any kindness. But I will not dwell on the history of Jacob, for it is not necessary for elucidating the meaning of the Prophet, and it is well known: it is enough to refer only to what is suitable to this place. Jacob then fled into the country of Syria; and then he says, Israel served for a wife He mentions the name, Israel, after Jacob. The name, Israel, was noble and memorable; yea, it was given by God to the holy patriarch: but at the same time Jacob did not in himself or in his own person excel; he nevertheless served, and was in a most humble condition, and he served for a wife; that is, that he might have a wife; for we know how he made an agreement with his uncle Laban. Further, By a Prophet he brought them out of Egypt This was their second nativity: and by a Prophet Israel was preserved There is an allusion here to the word smr, shimer; for I take the word nsmr, nushimer, passively. He had said before that Jacob kept sheep; and he says now, nsmr, nushimer, kept was Israel by a Prophet; as though he said, "Ye now see that God has given you a reason for humility in your father, since he was suffered to be so miserably distressed; and shen he preserved you beyond the hope of men, and by no human means except by Moses, who was also a fugitives and who came forth as from a cave, for he was also a keeper of sheep. Since, then, ye have been thus kept by the favour of God, how comes it that your present condition fascinates you, and that ye consider not that you were once redeemed by the Lord for this end, that ye might be wholly devoted to him forever?" Now he adds -- (I will also run over this verse, for there will be no

And Jacob fled into the country of Syria - Jacob chose poverty and servitude rather than marry an idotatress of Canaan. He knew not from where, except from God's bounty and providence, he should have "bread to eat, or raiment to put on" Genesis 28:20; "with his staff alone he passed over Jordan" Genesis 32:10. His voluntary poverty, bearing even unjust losses Genesis 31:39, and "repaying the things which he never took," reproved their dishonest traffic; his trustfulness in God, their mistrust; his devotedness to God, their alienation from Him, and their devotion to idols. And as the conduct was opposite, so was the result. Ill-gotten riches end in poverty; stable wealth is gained, not by the cupidity of man, but by the good pleasure of God. Jacob, having "become two bands," trusting in God and enriched by God, returned from Syria to the land promised to him by God; Israel, distrusting God and enriching himself, was to return out of the land which the Lord his God had given him, to Assyria, amid the loss of all things.

Served for a wife - Seven years for Rachel.
For a wife he kept sheep - Seven years for Leah; having been cheated by Laban, who gave him first Leah, instead of Rachel; and afterwards made him serve seven years more before he would confirm his first engagement. Critics complain of want of connection here. Why is this isolated fact predicted? Thus, in a detached sentence, the prophet speaks of the low estate of their ancestors, and how amply the providence of God had preserved and provided for them. This is all the connection the place requires.

(l) And Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept [sheep].
(l) If you boast of your riches and nobility, you seem to reproach your father, who was a poor fugitive and servant.

And Jacob fled into the country of Syria,.... Or, "field of Syria" (m); the same with Padanaram; for "Padan", in the Arabic language, as Bochart has shown, signifies a field; and "Aram" is Syria, and is the word here used. This is to be understood of Jacob's fleeing thither for fear of his brother Esau, the history of which is had in Genesis 28:1; though some interpret this of his fleeing from Laban out of the field of Syria into Gilead, Genesis 31:21; and so make it to be introduced as an aggravation of the sin of the inhabitants of Gilead, that that place, which had been a refuge and sanctuary to their ancestor in his distress, should be defiled with idolatry; but the words will not bear such a construction, and the following seem to militate against it:
and Israel served for a wife, and for a wife he kept sheep; and so the last clause is supplied by the Targum, Jarchi, and Kimchi: this was after his flight into Syria, and before he fled from Laban, whom he served seven years for Rachel; and then served him by keeping his sheep seven years more for the same: though it may be understood of his two wives, thus; he served seven years for a wife, for Rachel intentionally, but eventually it was for Leah; and then he kept sheep seven years more for his other wife Rachel; the history of this is in Genesis 29:1. This is mentioned to show the meanness of Jacob the ancestor of the Israelites, from whom they had their original and name; he was a fugitive in the land of Syria; there he was a Syrian ready to perish, a very poor man, obliged to serve and keep sheep for a wife, having no dowry to give; and this is observed here to bring, down the pride of Israel, who boasted of their descent, which is weak and foolish for any to do; and to show the goodness of God to Jacob, and to them, in raising him and them from so low an estate and condition to such eminency and greatness as they were; and to upbraid their ingratitude to the God of their fathers, and of their mercies, whom they had revolted from, and turned to idols.
(m) "agrum Aram", Montanus; "in agrum Syriae", Vatablus, Drusius, Rivet, Schmidt.

Jacob fled . . . served--Though ye pride yourselves on the great name of "Israel," forget not that your progenitor was the same Jacob who was a fugitive, and who served for Rachel fourteen years. He forgot not ME who delivered him when fleeing from Esau, and when oppressed by Laban (Genesis 28:5; Genesis 29:20, Genesis 29:28; Deuteronomy 26:5). Ye, though delivered from Egypt (Hosea 12:13), and loaded with My favors, are yet unwilling to return to Me.
country of Syria--the champaign region of Syria, the portion lying between the Tigris and Euphrates, hence called Mesopotamia. Padan-aram means the same, that is, "Low Syria," as opposed to Aramea (meaning the "high country") or Syria (Genesis 48:7).

This punishment Israel well deserved. Hosea 12:12. "And Jacob fled to the fields of Aram; and Israel served for a wife, and for a wife did he keep guard. Hosea 12:13. And through a prophet Jehovah brought Israel out of Egypt, and through a prophet was he guarded. Hosea 12:14. Ephraim has stirred up bitter wrath; and his Lord will leave his blood upon him, and turn back his shame upon him." In order to show the people still more impressively what great things the Lord had done for them, the prophet recals the flight of Jacob, the tribe-father, to Mesopotamia, and how he was obliged to serve many years there for a wife, and to guard cattle; whereas God had redeemed Israel out of the Egyptian bondage, and had faithfully guarded it through a prophet. The flight of Jacob to Aramaea, and his servitude there, are mentioned not "to give prominence to his zeal for the blessing of the birthright, and his obedience to the commandment of God and his parents" (Cyr., Theod., Th. v. Mops.); nor "to bring out the double servitude of Israel - the first the one which the people had to endure in their forefather, the second the one which they had to endure themselves in Egypt" (Umbreit); nor "to lay stress upon the manifestation of the divine care towards Jacob as well as towards the people of Israel" (Ewald); for there is nothing at all about this in Hosea 12:12. The words point simply to the distress and affliction which Jacob had to endure, according to Genesis 29-31, as Calvin has correctly interpreted them. "Their father Jacob," he says, "who was he? what was his condition?... He was a fugitive from his country. Even if he had always lived at home, his father was only a stranger in the land. But he was compelled to flee into Syria. And how splendidly did he live there? He was with his uncle, no doubt, but he was treated quite as meanly as any common slave: he served for a wife. And how did he serve? He was the man who tended the cattle." Shâmar, the tending of cattle, was one of the hardest and lowest descriptions of servitude (cf. Genesis 30:31; Genesis 31:40; 1-Samuel 17:20). Sedēh 'ărâm (the field of Aram) is no doubt simply the Hebrew rendering of the Aramaean Paddan-'ărâm (Genesis 28:2; Genesis 31:18 : see at Genesis 25:20). Jacob's flight to Aramaea, where he had to serve, is contrasted in sv. 10 with the leading of Israel, the people sprung from Jacob, out of Egypt by a prophet, i.e., by Moses (cf. Deuteronomy 18:18); and the guarding of cattle by Jacob is placed in contrast with the guarding of Israel on the part of God through the prophet Moses, when he led them through the wilderness to Canaan. The object of this is to call to the nation's remembrance that elevation from the lowest condition, which they were to acknowledge with humility every year, according to Deuteronomy 26:5., when the first-fruits were presented before the Lord. For Ephraim had quite forgotten this. Instead of thanking the Lord for it by love and faithful devotedness to Him, it had provoked Him in the bitterest manner by its sins (הכעיס, to excite wrath, to provoke to anger: tamrūrı̄m, an adverbial accusative = bitterly). For this should its blood-guiltiness remain upon it. According to Leviticus 20:9., dâmı̄m denotes grave crimes that are punishable by death. Nâtash, to let a thing alone, as in Exodus 23:11; or to leave behind, as in 1-Samuel 17:20, 1-Samuel 17:28. Leaving blood-guiltiness upon a person, is the opposite of taking away (נשׂא) or forgiving the sin, and therefore inevitably brings the punishment after it. Cherpâthō (its reproach or dishonour) is the dishonour which Ephraim had done to the Lord by sin and idolatry (cf. Isaiah 65:7). And this would be repaid to it by its Lord, i.e., by Jehovah.

Fled - For fear of Esau.