Armenia in comments -- Book: Hosea (tHos) Օսէէ
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tHos 11:3 Nevertheless the Lord continued to show love to them. Hos 11:3, Hos 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., Hos 10:1; Amo 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 Eze 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 Deu 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 Exo 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 Hos 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 (Psa 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 (Exo 24:3, Exo 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 Sa2 18:5. אוכיל is an anomalous formation for אאכיל, like אוביד for אאביד in Jer 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." Hosea 11:5