Let us seek to clarify the historical significance as understood in the Hebrew text and the allegorical interpretation in the Septuagint. Previously, it was said, "The child Israel, I loved him and called My son out of Egypt," and it was later revealed that they had committed the offense of offering sacrifices to the Baals and calling out to idols. God, however, speaks of the immense love He had for Israel, as recounted in Deuteronomy: "The Lord carried you as a father carries his son through all the paths you traveled until you reached this place" (Deuteronomy 1:31). Again, it is noted: He spread His wings and took them upon Himself, lifting them high (Deuteronomy 32:11). I, says I, was a father, a provider for them, carrying my beloved in My arms to shield him from harm in the wilderness, so that he need not fear the heat or shadows; I was a cloud by day and a pillar of fire by night; I guarded them, illuminating and healing them with My light. Even when they sinned and crafted a golden calf, I offered them a chance to repent, yet they remained oblivious to the fact that I had healed them, that for forty years I had mended their wounds of idolatry and restored their health. This healing was inspired by the bond of love that united me with Abraham, Isaac, and Jacob. Instead of referring to Adam, Aquila, Symmachus, the Septuagint, and Theodotion interpreted it as men in this manner: Through the bond of humanity I will draw them, through the bond of love. The subsequent phrases suggest that I will be as one lifting a yoke from their jaws; however, Symmachus translated this to indicate they thought I had placed a yoke upon them, which can be understood in two ways: either I removed the yoke of external nations, or they perceived My law as an unbearable burden. I provided manna in the wilderness to sustain them, signifying the words "I bent down to feed them," while Symmachus translated it as "I served them food." This should not be understood as God Himself inclining to them, but rather that, by His command, the manna descended for them to eat. Alternatively, My love was so profound and I was such a good shepherd that I bore the sick son on My shoulders (Luke 15), and they failed to recognize that I healed them through My suffering and, loving all humanity, drew them to faith through the cords of love, as stated in the Gospel: "No one can come to Me unless the Father who sent Me draws him" (John 6:44). They regarded My light yoke as a heavy burden, and I, having descended from the heavenly realms, came down to dwell among them, eating with them, taking the form of humanity and offering them My body as their sustenance and companion.
Now let us explore the spiritual meaning, guided solely by the translation of the Septuagint, to avoid overwhelming this work with extensive historical and allegorical interpretations of both texts. They sacrificed to the Baals they themselves created, and when I summoned them, they fled from My presence (as stated in the Septuagint). As the good Lord, I bound Ephraim's feet so he might not escape from Me; this is what is indicated by συνεπόδισα. I bound them through the testimony of the Scriptures and the teachings of the Church, and having secured them, I held them in My hands, according to My patience: yet they did not realize that My longsuffering was the means of their salvation. Thus, amidst the decay of humanity—namely, the teachers who deceived them, numbed by the chill of unbelief—I imparted the warmth of faith and connected them through the cords of My love. Since they did not depart willingly, but were drawn by being bound, I began to gently correct them—striking them on the jaws—not as punishment, but for their instruction and betterment. The judge inflicts suffering on the body, using ropes and whips, even the fire of punishment. However, the father disciplines the wayward son with the palm of his hand. It is no coincidence that it is said, "I will be like a man striking the jaws with his hand." God brings discipline upon wayward children through the prospect of punishment, through Gospel messages and prophecies. After these gentle admonishments meant to dispel the unwholesome teachings of falsehoods from the mouths of the impure, He will turn His gaze upon the chastised child, who will cry out: "Look upon me and have mercy on me" (Psalm 85:16), and once more, "Look upon me and hear me, O Lord my God" (Psalm 12:4). When He gazes upon him, He will conquer the adversaries and aid him, transforming those who once fled into devoted servants, or He will provide true and delightful nourishment to those who previously consumed the deceptive and bitter offerings of heretics.
THEOSIS