receive her to the priviledges of a wife, which till then she shall be content in
penance, as one notes, for her former abuse and forfei∣ture, to want, yet reserved still for him; and therefore he expounds the meaning of the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 li, to me, or for me, by, shalt be called still by my name, and not by the name of an other man; though so separated for a time from him, as not utterly rejected or disowned yet by him. So an Arabic Version out of Hebrew renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thou shalt sit a long time in my name. Aben Ezra makes the import of it to be, that thou mayest be mine, thou shalt sit or abide many dayes. The sense, saith he, is, If thou wilt be mine thou shalt sit many dayes, so as not to play (or that thou shalt not play) the Har∣lot; and that is in the next place a condition which he farther requires to be observed by her, viz. thou shalt not play the harlot; and then a third condition is, and thou shalt not be for an∣other man: where it is to be observed, that the word (another) is not in the Hebrew, but supplied by our Translators, for giving their meaning, as it is by others also both
Transla∣tors and
Expositors. But
others think it not convenient so to do, but barely to put it down as the Hebrew hath it, and thou shalt not be to a man, i. e. that it may import, not to any man, no not to thy own man or husband. Both of these ways are well agreeable to the words, taken either by themselves, or joyned with those preceding and following, which imply both, and that she should sit solitary as in state of widowhood, without the com∣pany of any man, either her own husband, or any other. But they will make some diffe∣rence in the application of the thing signified to the Type or Parable, as will be seen in the next verse.
Having required these conditions from her, he addes another, which he will observe to∣wards her, so will I also be for thee. That is li∣terally what the Original Hebrew hath, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vegam ani elaic, word for word, and also I to thee, (or for thee;) and to the same purpose do the
ancient Translators render it, and most of the modern. Yet are there
ma∣ny who do otherwise, repeating here from the former clause the negative Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lo, not, as if it had common influence on these as well as them, as in other cases sometimes it or the like Particle hath on two members of a sentence, though not expressed in the latter, but repeated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as that which is com∣mon to both, as they speak; and then they render, and I also will not be for thee, and this do some accordingly follow in their Exposi∣tions. So divers of the Jewish Expositors; so Aben Ezra, The one negative Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not, once expressed serves for two, and the sense is, and I also will not come unto thee; yet the other way also he mentions, saying, There are who say, the meaning is, If thou shalt return unto me, I also will return unto thee. So also R. David Kimchi saith, that the one negative Particle stands for two. Abarbinel also men∣tions it as a way that may be followed, though he seem to like the other better. Among Christians also there be, as we said, that follow it. So Arias Montanus expounding, I also will not perform the duty of an husband to thee; Mercer also prefers it, as more agreeable in his opinion to what follows in the next
verse: but
others think otherwise, and therefore that the negative ought not to be repeated, but the words are to be taken affirmatively, as they stand by themselves, and as they are by ours rendred; and so the meaning will be, that as she should abide for him many dayes, so he would also abide for her, and not clean put her away from him, but expect till after her humiliation and repentance of her former lewdness, and abstaining from all evil doings of like nature, he might think her fit again to be received by him, and that on such her be∣haviour and conversion he would certainly again return unto her, and receive her into his favour. This is agreeable to what the Chal∣dee Paraphrast hath, I also will have mercy upon you.
Some explain the meaning by, I also will abstain from marriage, or that he pro∣miseth and obligeth himself on his part also, that he will expect till that time be expi∣red, and not take any other wife. Which al∣though it may be well enough understood,
yet perhaps is an expression not so conveni∣ent, as being liable to some scruples or obje∣ctions, if nicely urged, in that it may seem to restrain God's promise of marriage onely to the people of Israel, here particularly spoken to, with exclusion of other Nations, which were to be in Christ received into the same Cove∣nant with them. So that the meaning in re∣spect to Israel must onely be a promise, that God, though he separate himself for a long time from them, and humble them by bring∣ing them to a low condition, and restraining them from their Idolatry and former luxury, yet will not so utterly reject them, but that he will in his due time upon their conversion, again receive them, as in the applicatory part of the Parable will be farther manifest. And