A poem follows which metrically and in substance bears every mark of being Jeremiah's. The measure is his favourite Qînah, and the memory of the Lord's ancient love for Israel, which had stirred the youth of the Prophet,[626] revives in his old age and is the motive of his assurance that Israel will be restored. It is of Ephraim as well as of Judah that he thinks, indeed of Ephraim especially. We have seen how the heart of this son of Anathoth-in-Benjamin was early drawn to the exiles from that province on which the northward windows of his village looked out.[627] Now once more he was in Benjamin's territory, at Ramah and at Miṣpah, with the same northward prospect. Naturally his heart went out again to Ephraim and its banished folk. Of the priestly tribe as Jeremiah's family were, their long residence in the land of Benjamin [pg 298] must have infected them with Benjamin's sense of a closer kinship to Ephraim, the son of Joseph, the son of Rachel, than to Judah, the son of Leah. And there was, in addition, the influence of neighbourhood. If blood be thicker than water it is equally true that watered blood is warmed to affection by nearness of locality and closeness of association.[628]
It is questionable whether the opening couplet quotes the deliverance of Israel from Egypt as a precedent for the future return of the northern tribes from captivity, described in the lines that follow; or whether this return is at once predicted by the couplet, with the usual prophetic assurance as though it had already happened. If we take the desert as this is taken in Hosea II. 14, we may decide for the latter alternative.
Grace have they found in the desert, XXXI. 2
The people escaped from the sword;
While Israel makes for his rest from afar
The Lord appears to him[629]: 3
“With a love from of old I have loved thee,
So in troth I (now) draw thee.[630]
“I will rebuild thee, and built shalt thou be, 4
Maiden of Israel!