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 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 Hos 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. Gen 30:31; Gen 31:40; 1Sa 17:20). Sedēh 'ărâm (the field of Aram) is no doubt simply the Hebrew rendering of the Aramaean Paddan-‘ărâm (Gen 28:2; Gen 31:18 : see at Gen 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. Deu 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 Deu 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 Lev 20:9., dâmı̄m denotes grave crimes that are punishable by death. Nâtash, to let a thing alone, as in Exo 23:11; or to leave behind, as in 1Sa 17:20, 1Sa 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