Hosea 6:3
Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.
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Hosea 6:3. Then shall we know, if we follow on, &c. — Hebrew, ונדעה נדדפה לדעת, And we shall know, we shall follow on to know the Lord. Then, when we have returned unto the Lord, Hosea 6:1, in sincerity and truth; when he hath torn and healed us, hath smitten and bound us up, hath convinced us of and humbled us for our sins, and converted us to himself, and created us anew; when he hath revived us, raised us up, and made us live; then shall we experimentally know the Lord, as merciful to our unrighteousness, Jeremiah 31:34; we shall taste and see that he is good; we shall not only be raised out of deep afflictions, wherein we lay as in a state of death, but we shall live in his sight, a life of union and communion with him, a life of faith, love, and obedience; we shall know Him whom to know is life eternal. And we shall prosecute that knowledge; we shall follow on to know him, not content with any measures of the knowledge of him already attained. We shall proceed therein, and make progress, as the morning light doth to the perfect day. For, his going forth to visit, deliver, and comfort his people, to manifest himself to them, to refresh and save them; or, his going forth before his people, in his gracious, faithful, holy, just, and wise providence, for their benefit and comfort, is prepared as the morning — As sure, beautiful, grateful, reviving, and clear, with a continually increasing light, which proclaims his own approach and progress. And he shall come unto us as the rain unto the earth — Which refreshes it, renders it fruitful, beautifies it, and gives it a new and smiling face. As the latter and former rain — Or, as the words should rather be rendered, the harvest rain, and the rain of seed-time: see notes on Deuteronomy 11:14, and Proverbs 16:15. For, as Bishop Horsley justly observes, the Hebrew words here used have nothing of latter or former implied in their meaning. And these expressions convey a notion just the reverse of the truth to the English reader. For what our translation here terms the latter rain, מלקושׁ, is literally, as the bishop terms it, the crop rain, which fell just before the season of the harvest, to plump the grain before it was severed: that is, it fell in what we term the spring, and consider as the former part of the year; for the harvest in Judea began about the middle of our March, according to the old style. The other, יורה, which we term the former rain, and which is literally the springing rain, or the rain which makes to spring, fell upon the seed newly sown, and caused the green blade to shoot up out of the ground: that is, it fell about the end, or middle, of our October, which we consider as the latter end of the year. These rains, of seed-time and harvest, are the υετος πρωιμος και οψιμος, the early and latter rain, of St. James 5:7. But the apostle’s epithets have reference to the order of the husbandman’s expectations, not to the civil division of the year.

6:1-3 Those who have gone from God by consent, and in a body, drawing one another to sin, should, by consent and in a body, return to him, which will be for his glory, and their good. It will be of great use for support under afflictions, and to encourage our repentance, to keep up good thoughts of God, and of his purposes and designs concerning us. Deliverance out of trouble should be to them as life from the dead. God will revive them: the assurance of this should engage them to return to him. But this seems to have a further reference to the resurrection of Jesus Christ. Let us admire the wisdom and goodness of God, that when the prophet foretold the deliverance of the church out of her troubles, he should point out our salvation by Christ; and now these words are fulfilled in the resurrection of Christ, it confirms our faith, that this is He that should come and we are to look for no other. Here is a precious blessing promised; this is life eternal, to know God. The returns of the favour of God are secured to us as firmly as the return of the morning after a dark night. He shall come to us as the latter and former rain unto the earth, which refreshes it, and makes it fruitful. The grace of God in Christ is both the latter and the former rain; and by it the good work of our fruit-bearing is begun and carried on. And as the Redeemer was raised from the grave, so will He revive the hearts and hopes of all that trust in him. The feeblest glimpse of hope in his word, is a sure earnest of increasing light and comfort, which shall be attended with purifying, comforting grace that makes fruitful.Then shall we know, if we follow on to know the Lord - Rather, "Then shall we know, shall follow on to know the Lord," i. e., we shall not only know Him, but we shall grow continually in that knowledge. Then, in Israel, God says, "there was no knowledge of Him;" His "people was destroyed for lack of it" Hosea 4:1, Hosea 4:6. In Christ He promises, that they should have that inward knowledge of Him, ever growing, because the grace, through which it is given, ever grows, and "the depth of the riches of His wisdom and knowledge is unsearchable, passing knowledge." We "follow on," confessing that it is He who maketh us to follow Him, and draweth us to Him. We know, in order to follow; we follow, in order to know. Light prepares the way for love. Love opens the mind for new love. The gifts of God are interwoven. They multiply and reproduce each other, until we come to the perfect state of eternity. For here "we know in part" only; then "shall we know, even as we are known. We shall follow on." Where shall we "follow on?" To the fountains of the water of life, as another prophet saith; "For He that hath mercy upon them shall lead them, even by the springs of water shall He guide them" Isaiah 49:10. And in the Revelations we read, that "the Lamb who is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters" Revelation 7:17. The bliss of eternity is fixed; the nearness of each to the throne of God, the "mansion" in which he shall dwell, admits of no change; but, through eternity, it may be, that we shall "follow on to know" more of God, as more shall be revealed to us of that which is infinite, the Infinity of His Wisdom and His Love.

His going forth - that is, the going forth of God, "is prepared," firm, fixed, certain, established, (so the word means) "as the morning." Before, God had said, He would withdraw Himself from them; now, contrariwise, He says, that He would "go forth." He had said, "in their affliction they shall seek Me early or in the morning;" now, "He shall go forth as the morning." : "They shall seek for Him, as they that long for the morning; and He will come to them as the morning," full of joy and comfort, of light and warmth and glorious radiance which shall diffuse over the whole compass of the world, so that "nothing shall be hid from its light" and "heat." He who should so go forth, is the same as He who was to "revive them" and "raise them up," i. e., Christ. Of Him it is said most strictly, that "He went forth," when from the Bosom of the Father He came among us; as of Him holy Zacharias saith, (in the like language,) "The Dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace." Christ goeth forth continually from the Father, by an eternal, continual, generation. In He "came forth" from the Father in His Incarnation; He "came forth" to us from the Virgin's womb; He "came forth," from the grave in His Resurrection. His "coming forth, as the morning," images the secrecy of His Birth, the light and glow of love which He diffuseth throughout the whole new creation of His redeemed. : "As the dawn is seen by all and cannot be hid, and appeareth, that it may be seen, yea, that it may illuminate, so His going forth, whereby He proceeded from His own invisible to our visible became known to all," tempered to our eyes, dissipating our darkness, awakening our nature as from a grave, unveiling to man the works of God, making His ways plain before his face, that he should no longer "walk in darkness, but have the light of life."

He shall come unto us as the rain, as the latter and former rain unto the earth - So of Christ it is foretold, "He shall come down like rain upon the mown grass, as showers that water the earth" Psalm 72:6. Palestine was especially dependent upon rain, on account of the cultivation of the sides of the hills in terraces, which were parched and dry, when the rains were withheld. The "former," or autumnal "rain," fell in October, at the seed-time; the "latter" or spring "rain," in March and April, and filled the ears before harvest. Both together stand as the beginning and the end. If either were withheld, the harvest failed. Wonderful likeness of Him who is the Beginning and the End of our spiritual life; from whom we receive it, by whom it is preserved unto the end; through whom the soul, enriched by Him, hath abundance of all spiritual blessings, graces, and consolations, and yieldeth all manner of fruit, each after its kind, to the praise of Him who hath given it life and fruitfulness.

3. know, if we follow on to know the Lord—The result of His recovered favor (Ho 6:2) will be onward growth in saving knowledge of God, as the result of perseverance in following after Him (Ps 63:8; Isa 54:13). "Then" implies the consequence of the revival in Ho 6:2. The "if" is not so much conditional, as expressive of the means which God's grace will sanctify to the full enlightenment of Israel in the knowledge of Him. As want of "knowledge of God" has been the source of all evils (Ho 4:1; 5:4), so the knowledge of Him will bring with it all blessings; yea, it is "life" (Joh 17:3). This knowledge is practice, not mere theory (Jer 22:15, 16). Theology is life, not science; realities, not words. This onward progress is illustrated by the light of "morning" increasing more and more "unto the perfect day" (Pr 4:18).

prepared—"is sure," literally, "fixed," ordered in His everlasting purposes of love to His covenant-people. Compare "prepared of God" (Ge 41:32, Margin; Re 12:6). Jehovah shall surely come to the relief of His people after their dark night of calamity.

as the morning—(2Sa 23:4).

as the rain … latter … former—(Job 29:23; Joe 2:23). First, "the rain" generally is mentioned; then the two rains (De 11:14) which caused the fertility of Palestine, and the absence of which was accounted the greatest calamity: "the latter rain" which falls in the latter half of February, and during March and April, just before the harvest whence it takes its name, from a root meaning "to gather"; and "the former rain," literally, "the darting rain," from the middle of October to the middle of December. As the rain fertilizes the otherwise barren land, so God's favor will restore Israel long nationally lifeless.

Then; after that God hath revived and raised his repenting and inquiring captives, brought them to his temple and city, restored his worship and his law amongst them (all which are figures of more glorious things to be expected by the church of Christ after his resurrection).

Shall we know; be better instructed in the law of our God, know what worship he requires, and is best pleased with. This knowledge of God shall be to us a spring of all holy, righteous, sober, and temperate conversation. Such knowledge, if we observe the Scriptures, was promised to the Jews after their return out of captivity, and their seeking the Lord, Jeremiah 24:5-7 31:34 Ezekiel 11:17-20 36:23 Habakkuk 2:14 Zephaniah 3:9, &c.

Follow on to know; it shall be an increasing knowledge, which by a diligent attendance to the word and works of God these shall attain, and improve by doing the will of God, and by worshipping him; they shall know experimentally and practically how holy, how good, how faithful God is, John 8:31,32. Before this they knew not God, and sinned, provoked God, and undid themselves; but now they shall know, obey, and please their God and Saviour.

His going forth before his people who know him, and endeavour to increase that knowledge; his gracious, faithful, holy, just, and wise providences, and manifestations of himself in the conduct of them for his people’s good and comfort.

Is prepared as the morning; as sure, seasonable, beautiful, grateful, and as clear as the morning; which dispels the darkness, and proclaims its own approach.

As the latter and former rain unto the earth; which reviveth, maketh it fruitful, beautifieth it, and gives a new face to all. So God will abundantly bless his repenting Israel, his returning people. This blessing he promised over and over to the Jews after the captivity, Ezekiel 34:25 Hosea 2:18,19 14:5,6 Mal 3:10.

Then shall we know, if we follow on to know the Lord,.... The word "if" is not in the original text, and the passage is not conditional, but absolute; for as persons, when converted, know Christ, and not before, when he is revealed to them, and in them, as the only Saviour and Redeemer, so they continue and increase in the knowledge of him; they earnestly desire to know more of him, and eagerly pursue those means and methods by which they attain to a greater degree of it; for so the words are, "and we shall know, we shall follow on to know the Lord" (t); that grace, which has given the first measure of spiritual and experimental knowledge of him, will influence and engage them to seek after more. The Jews, when they are quickened, and turn to the Lord, will know him, own and acknowledge him, as the Messiah, the only Redeemer and Saviour; and will be so delighted with the knowledge of him, that they will be desirous of, and seek after, a larger measure of it; and indeed they shall all know him, from the least to the greatest, when the covenant of grace shall be renewed with them, manifested and applied to them. The words may be considered as a continuation of their exhortation to one another from Hosea 6:1; thus, "and let us acknowledge, let us follow on to know him" (u); let us own him as the true Messiah, whom we and our fathers have rejected; and let us make use of all means to gain more knowledge of him: or let us follow after him, to serve and obey him, which is the practical knowledge of him; let us imitate him, and follow him the Lamb of God, embrace his Gospel, and submit to his ordinances. So Kimchi interprets it, "to know him"; that is, to serve him; first know him, then serve him;

his going forth is prepared as the morning; that is, the Lord's going forth, who is known, and followed after to be more known; and is to be understood, not of his going forth in the council and covenant of grace from everlasting; nor of his incarnation in time, or of his resurrection from the dead; but of his spiritual coming in the latter day, with the brightness of which he will destroy antichrist; or of his going forth in the ministration of the Gospel, to the conversion of Jews and Gentiles, the light of which dispensation will be very great; it will be like a morning after a long night of darkness with the Jewish and Pagan nations; and be as grateful and delightful, beautiful and cheerful, as the morning light; and move as swiftly and irresistibly as that, and be alike growing and increasing: and so the words are a reason of the increasing knowledge of the Lord's people in those times, because he shall go forth in the ministration of the word like the morning light, which increases more and more till noon; and of the evidence and clearness of it, it being like a morning without clouds; with which agrees the note of Joseph Kimchi,

"we shall know him, and it will be as clear to us as the light of the morning without clouds:''

and also of the firmness and certainty of it; for both the increasing knowledge of the saints, and the going forth of Christ in a spiritual manner, is "firm" and "sure" (which may be the sense of the word (w)) as the morning; for, as sure as the night cometh, so also the morning;

and he shall come unto us as the rain, as the latter and former rain unto the earth; in the land of Israel they had usually two rains in a year; the one in autumn, or quickly after the seed was sown; the other in the spring, when the corn was ripe, and harvest near, and which was very reviving and refreshing to the earth, and the fruits of it; and such will be the coming of Christ unto his people, in the ministration of the Gospel in the latter day, which will drop as the rain, and distil as the dew, as the small rain on the tender herb, and as showers upon the grass; and in the discoveries of his favour and love to them, and in the distribution of the blessings of his grace among them. Much the like phrases are used of the spiritual coming of Christ in the latter day, Psalm 72:6. The Targum is,

"and we shall learn, and we shall follow on, to know the fear of the Lord, as the morning light, which darts in its going out; and blessings will come to us as a prevailing rain, and as the latter rain which waters the earth.''

(t) "sciemusque, sequemur ad sciendum Dominum", Montanus; "et cognoscemus, et persequemur ad cognoscendum Jehovam", Zanchius; "sciemus persequemur", Liveleus. (u) "Cognoscamus, sive agnoscamus, et persequautur scientiam Dominis", Schmidt. (w) "firmum certum notat", sic quidam in Schmidt; "firmatus ac stabilitus", Tarnovius.

Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.
3. Then shall we know, &c.] But as this construction is resumptive of Hosea 6:1, we had better translate, Yea, let us know, let us be zealous to know, Jehovah, i.e., to know him as our master, protector, and friend. Why so? Because the want of this knowledge was the cause of Israel’s misery. It was however a hasty resolution, from which a full and free confession of sin was fatally absent (contrast penitent Israel’s words in Hosea 14:2). Hence the complaint of the omniscient Holy One which follows in Hosea 6:4.

his going forth] viz. from his ‘place’ in heaven (Hosea 5:15.)

is prepared as the morning] Or, ‘is certain as the grey of morning’ (which heralds the glories of sunrise). The speakers, then, are ‘a people that walk in darkness’ (Isaiah 9:1).

as the rain, as the latter and former rain unto the earth] Rather, as the heavy rain, as the latter rain which watereth the earth. Comp. Psalm 62:6. The Israelites count upon the return of God’s favour with the same confidence with which, at the autumnal and vernal equinoxes, a farmer counts upon the former and latter rain. Their confidence is excessive; they presume on God’s forgiveness without complying with His conditions.

Verse 3. - Then shall we know, if we follow on to know the Lord. This is more accurately rendered by, let us therefore know, hunt after the knowledge of Jehovah, the verbs being both cohortative and no conditional particle ("if") in the second clause. The second clause is a more emphatic and energetic reaffirmation of the first, urging to active and zealous effort and steady perseverance in obtaining the knowledge of God - a knowledge theoretic, but especially practical. Aben Ezra understands the exhortation of intellectual knowledge: "To know Jehovah is the secret of all wisdom, and for this alone was man created. But he cannot know God till he has learnt many doctrines of wisdom, which are, as it were, a ladder in order to mount up to this highest step of knowledge." Kimchi, on the other hand, though quoting Aben Ezra's comment with approval, inclines to the practical side of knowledge: "Let us follow on to know Jehovah, exercising justice and righteousness." His going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth. Here, again, the translation of the Authorized Version is susceptible of improvement: his going forth is fixed as the morning dawn; and he shall come to us as the plentiful rain, as the latter rain which watereth (or, watering) the earth. Here we have two beautiful figures - the morning dawn and the fertilizing rain. The going forth of Jehovah is represented as the sun rising upon the earth, or rather as the dawn which heralds the day. The advent of salvation to his people is identified with, or symbolized by, his appearance. But the dawn of day only brings the commencement of salvation; its complement is found in the fruits and blessings of salvation. The root of motsav is zatsa, which is applied to the sunrise in Genesis 19:23, as also in Psalm 19:7. Parallel passages are found in Isaiah 58:8, "Then shall thy light break forth as the morning (dawn), and thy health shall spring forth speedily;" and Isaiah 9:2, "The Lord shall arise upon thee, and his glory shall be seen upon thee." Further, the word nakon, meaning "prepared," "fixed firm," is applied to the clear bright light of morning, as in Proverbs 4:18, "The path of the just is as the shining light, that shineth more and more unto the perfect (nekon) day." The plentiful rain is that which falls after the sowing of the seed in October (the beginning of the Hebrew year) and in the following months; while the malqosh is the late or spring rain, which, tailing in March and till the middle of April, precedes and promotes the harvest. The LXX. translates the

(1) concluding clause by ὑετὸς πρώιμος and ὄψιμος erroneously, for zoreh is not a noun with b, being understood before "earth;" neither is it

(2) the future Hiph., which would necessitate the ellipse being supplied by asher; it is the Qal participle in the sense of" watering." Geshem is "a violent or plentiful rain," stronger than the usual word for" rain," matar; while malqosh is "the late rain" which ceases a short time before harvest. The explanation of the "dawn" by Aben Ezra is erroneous: "The intelligent man at the beginning knows God - blessed be he! - by his works, like the dawn of day in its going forth; but moment after moment the light increases, until the full truth becomes visible." Kimchi more correctly explains the figure as follows: "If we shall do this, viz. follow on to know the Lord, then he will be to us as the morning dawn, of which the going forth is fixed [purposed by God and certain] as though he said, He will cause his light and his goodness to shine over us." His comment on the second similitude is equally appropriate: "He will come to us as the plentiful rain, as the plentiful rain which revives the dead plants; so man sunk in sorrow is like one dead; but when deliverance comes to him it is with him as if he revived out of his dead state." Thus he shall be to his people as "morning to the weary watcher," and as "plentiful rain to the parched ground." Hosea 6:3To this threat the prophet appends in the concluding strophe, both the command to return to the Lord, and the promise that the Lord will raise His smitten nation up again, and quicken them anew with His grace. The separation of these three verses from the preceding one, by the division of the chapters, is at variance with the close connection in the actual contents, which is so perfectly obvious in the allusion made in the words of Hosea 6:1, "Come, and let us return," to those of Hosea 5:15, "I will go, and return," and in טרף וירפּאנוּ (Hosea 6:1) to the similar words in Hosea 5:13 and Hosea 5:14. Hosea 6:1. "Come, and let us return to Jehovah: for He has torn in pieces, and will heal us; He has smitten, and will bind us up. Hosea 6:2. He will quicken us after two days; on the third He will raise us up, that we may live before Him." The majority of commentators, following the example of the Chald. and Septuagint, in which לאמר, λέγοντες, is interpolated before לכוּ, have taken the first three verses as an appeal to return to the Lord, addressed by the Israelites in exile to one another. But it would be more simple, and more in harmony with the general style of Hosea, which is characterized by rapid transitions, to take the words as a call addressed by the prophet in the name of the exile. The promise in v. 3 especially is far more suitable to a summons of this kind, than to an appeal addressed by the people to one another. As the endurance of punishment impels to seek the Lord (Hosea 5:15), so the motive to return to the Lord is founded upon the knowledge of the fact that the Lord can, and will, heal the wounds which He inflicts. The preterite târaph, as compared with the future 'etrōph in Hosea 5:14, presupposes that the punishment has already begun. The following יך is also a preterite with the Vav consec. omitted. The Assyrian cannot heal (Hosea 5:13); but the Lord, who manifested Himself as Israel's physician in the time of Moses (Exodus 15:26), and promised His people healing in the future also (Deuteronomy 32:39), surely can. The allusion in the word ירפּאנוּ to this passage of Deuteronomy, is placed beyond all doubt by Hosea 6:2. The words, "He revives after two days," etc., are merely a special application of the general declaration, "I kill, and make alive" (Deuteronomy 32:39), to the particular case in hand. What the Lord there promises to all His people, He will also fulfil upon the ten tribes of Israel. By the definition "after two days," and "on the third day," the speedy and certain revival of Israel is set before them. Two and three days are very short periods of time; and the linking together of two numbers following one upon the other, expresses the certainty of what is to take place within this space of time, just as in the so-called numerical sayings in Amos 1:3; Job 5:19; Proverbs 6:16; Proverbs 30:15, Proverbs 30:18, in which the last and greater number expresses the highest or utmost that is generally met with. הקים, to raise the dead (Job 14:12; Psalm 88:11; Isaiah 26:14, Isaiah 26:19). "That we may live before Him:" i.e., under His sheltering protection and grace (cf. Genesis 17:18). The earlier Jewish and Christian expositors have taken the numbers, "after two days, and on the third day," chronologically. The Rabbins consequently suppose the prophecy to refer either to the three captivities, the Egyptian, the Babylonian, and the Roman, which has not ended yet; or to the three periods of the temple of Solomon, of that of Zerubbabel, and of the one to be erected by the Messiah. Many of the fathers, on the other hand, and many of the early Lutheran commentators, have found in them a prediction of the death of Christ and His resurrection on the third day. Compare, for example, Calovii Bibl. illustr. ad h. l., where this allusion is defended by a long series of undeniably weak arguments, and where a fierce attack is made, not only upon Calvin, who understood these words as "referring to the liberation of Israel from captivity, and the restoration of the church after two days, i.e., in a very short time;" but also upon Grotius, who found, in addition to the immediate historical allusion to the Israelites, whom God would soon liberate from their death-like misery after their conversion, a foretype, in consequence of a special divine indication, of the time "within which Christ would recover His life, and the church its hope." But any direct allusion in the hope here uttered to the death and resurrection of Christ, is proved to be untenable by the simple words and their context. The words primarily hold out nothing more than the quickening of Israel out of its death-like state of rejection from the face of God, and that in a very short period after its conversion to the Lord. This restoration to life cannot indeed be understood as referring to the return of the exiles to their earthly fatherland; or, at all events, it cannot be restricted to this. It does not occur till after the conversion of Israel to the Lord its God, on the ground of faith in the redemption effected through the atoning death of Christ, and His resurrection from the grave; so that the words of the prophet may be applied to this great fact in the history of salvation, but without its being either directly or indirectly predicted. Even the resurrection of the dead is not predicted, but simply the spiritual and moral restoration of Israel to life, which no doubt has for its necessary complement the reawakening of the physically dead. And, in this sense, our passage may be reckoned among the prophetic utterances which contain the germ of the hope of a life after death, as in Isaiah 26:19-21, and in the vision of Ezekiel in Ezekiel 37:1-14.

That it did not refer to this in its primary sense, and so far as its historical fulfilment was concerned, is evident from the following verse. Hosea 6:3. "Let us therefore know, hunt after the knowledge of Jehovah. His rising is fixed like the morning dawn, that He may come to us like the rain, and moisten the earth like the latter rain." ונדעה נר corresponds to לכוּ ונשׁוּבה in Hosea 6:1. The object to נדעה is also את־יהוה, and נדעה is merely strengthened by the addition of נרדּפה לדּעת. The knowledge of Jehovah, which they would hunt after, i.e., strive zealously to obtain, is a practical knowledge, consisting in the fulfilment of the divine commandments, and in growth in the love of God with all the heart. This knowledge produces fruit. The Lord will rise upon Israel like the morning dawn, and come down upon it like fertilizing rain. מוצאו, His (i.e., Jehovah's) rising, is to be explained from the figure of the dawn (for יצא applied to the rising of the sun, see Genesis 19:23 and Psalm 19:7). The dawn is mentioned instead of the sun, as the herald of the dawning day of salvation (compare Isaiah 58:8 and Isaiah 60:2). This salvation which dawns when the Lord appears, is represented in the last clause as a shower of rain that fertilizes the land. יורה is hardly a kal participle, but rather the imperfect hiphil in the sense of sprinkling. In Deuteronomy 11:14 (cf. Deuteronomy 28:12 and Leviticus 26:4-5), the rain, or the early and latter rain, is mentioned among the blessings which the Lord will bestow upon His people, when they serve Him with all the heart and soul. This promise the Lord will so fulfil in the case of His newly quickened nation, that He Himself will refresh it like a fertilizing rain. This will take place through the Messiah, as Psalm 72:6 and 2 Samuel 23:4 clearly show.

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