pentance to be called forth, and the
flame of cordial conversion and love to her husband, whose faithful
love she had so ill requited, to be enkindled in her. In favour of the
explanation given by us, and in opposition to that first mentioned, the
[Hebrew: nM] is decisive. Against this, that other explanation, [Pg
282] in its various modifications, tries its strength in vain. "I also
will be thine, or will adhere to thee," would require in the preceding
context, "Thou shalt be mine, or adhere to me;" but of this, there is
no trace. It is only in ver. 5 that, with an _after_, the conversion is
reported. In favour of that false interpretation it is said, and with
some plausibility, that the explanation would otherwise be more
extended than the symbol: The latter would contain the outward dealing
only; while the former, in ver. 5, would contain at the same time its
salutary effect. But, even according to this explanation, the words
would not correspond with ver. 5. _Here_, the showing of mercy would be
announced without the mention, even by a word, of the sincere return to
the husband--and this, altogether apart from the [Hebrew: gM], would be
quite unsuitable, and would, moreover, be opposed by the analogy of
chap. ii. 9--while, in ver. 5, not the showing of mercy, but only the
reformation, would form the subject. In that case, it ought not to have
been said, "They shall return to the Lord," but rather, "The Lord shall
return to them." But this plausible reason falls to the ground, along
with the unfounded supposition that the two last verses contain the
explanation. The correct view is, that the explanation is limited to
ver. 4. Ver. 5 must be considered as an appendix, in which, without any
figurative covering, the effect is described which will be produced
upon the nation by these outward dealings. The symbol and its
explanation extend only as far as the main object of the prophet in the
section under review,--that object being to present the impending
captivity in its true light, and thereby to secure against levity and
despair when it should appear.

Ver. 4. "_For many days the children of Israel shall sit without a
king, and without a prince, and without a sacrifice, and without a
pillar, and without an Ephod and Teraphim._"

[Hebrew: ki] is used because the reason of the performance of the
symbolical action lies in its signification. Concerning [Hebrew: iwb],
see the remarks on ver. 3; compare, moreover. Lament, i