| |  |
PARALLEL HISTORY BIBLE - Hosea 6:3
CHAPTERS: Hosea 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11
TEXT: BIB | AUDIO: MISLR - DAVIS | VIDEO: BIB - COMM
ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE
HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB
|
LXX- Greek Septuagint - Hosea 6:3 και 2532 γνωσομεθα διωξομεν του 3588 γνωναι 1097 5629 τον 3588 κυριον 2962 ως 5613 ορθρον 3722 ετοιμον 2092 ευρησομεν 2147 5692 αυτον 846 και 2532 ηξει 2240 5692 ως 5613 υετος 5205 ημιν 2254 προιμος και 2532 οψιμος τη 3588 γη 1093
Douay Rheims Bible He will revive us after two days: on the third day he will raise us up, and we shall live in his sight. We shall know, and we shall follow on, that we may know the Lord. His going forth is prepared as the morning light, and he will come to us as the early and the latter rain to the earth.
King James Bible - 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.
World English Bible Let us acknowledge Yahweh. Let us press on to know Yahweh. As surely as the sun rises, Yahweh will appear. He will come to us like the rain, like the spring rain that waters the earth."
Early Church Father Links Anf-05 iii.iv.ii.vi Pg 11, Anf-05 vi.iii.x Pg 19, Npnf-108 ii.VI Pg 29, Npnf-110 iii.XXII Pg 77, Npnf-204 xxv.iii.iii.xvi Pg 11
World Wide Bible Resources
Hosea 6:3
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.ii.xxxix Pg 2
Isa. ii. 3. And that it did so come to pass, we can convince you. For from Jerusalem there went out into the world, men, twelve in number, and these illiterate, of no ability in speaking: but by the power of God they proclaimed to every race of men that they were sent by Christ to teach to all the word of God; and we who formerly used to murder one another do not only now refrain from making war upon our enemies, but also, that we may not lie nor deceive our examiners, willingly die confessing Christ. For that saying, “The tongue has sworn but the mind is unsworn,”1850 1850 Eurip., Hipp., 608. might be imitated by us in this matter. But if the soldiers enrolled by you, and who have taken the military oath, prefer their allegiance to their own life, and parents, and country, and all kindred, though you can offer them nothing incorruptible, it were verily ridiculous if we, who earnestly long for incorruption, should not endure all things, in order to obtain what we desire from Him who is able to grant it.
Anf-01 ix.vi.xxxv Pg 10
Isa. ii. 3, 4; Mic. iv. 2, 3. If therefore another law and word, going forth from Jerusalem, brought in such a [reign of] peace among the Gentiles which received it (the word), and convinced, through them, many a nation of its folly, then [only] it appears that the prophets spake of some other person. But if the law of liberty, that is, the word of God, preached by the apostles (who went forth from Jerusalem) throughout all the earth, caused such a change in the state of things, that these [nations] did form the swords and war-lances into ploughshares, and changed them into pruning-hooks for reaping the corn, [that is], into instruments used for peaceful purposes, and that they are now unaccustomed to fighting, but when smitten, offer also the other cheek,4347 4347
Anf-02 vi.ii.i Pg 6.1
1449 This sentence is entirely omitted in the Latin. I am therefore persuaded of this, and fully convinced in my own mind, that since I began to speak among you I understand many things, because the Lord hath accompanied me in the way of righteousness. I am also on this account bound1450 1450 The Latin text is here quite different, and seems evidently corrupt. We have followed the Cod. Sin., as does Hilgenfeld. by the strictest obligation to love you above my own soul, because great are the faith and love dwelling in you, while you hope for the life which He has promised.1451 1451 Literally, “in the hope of His life.” Considering this, therefore, that if I should take the trouble to communicate to you some portion of what I have myself received, it will prove to me a sufficient reward that I minister to such spirits, I have hastened briefly to write unto you, in order that, along with your faith, ye might have perfect knowledge. The doctrines of the Lord, then, are three:1452 1452 The Greek is here totally unintelligible: it seems impossible either to punctuate or construe it. We may attempt to represent it as follows: “The doctrines of the Lord, then, are three: Life, Faith, and Hope, our beginning and end; and Righteousness, the beginning and the end of judgment; Love and Joy and the Testimony of gladness for works of righteousness.” We have followed the ancient Latin text, which Hilgenfeld also adopts, though Weitzäcker and others prefer the Greek. the hope of life, the beginning and the completion of it. For the Lord hath made known to us by the prophets both the things which are past and present, giving us also the first-fruits of the knowledge1453 1453 Instead of “knowledge” (
Anf-03 iv.ix.iii Pg 14
Isa. ii. 2, 3. —not of Esau, the former son, but of Jacob, the second; that is, of our “people,” whose “mount” is Christ, “præcised without concisors’ hands,1174 1174
Anf-03 v.iv.iv.xxi Pg 8
Isa. ii. 2, 3. The gospel will be this “way,” of the new law and the new word in Christ, no longer in Moses. “And He shall judge among the nations,” even concerning their error. “And these shall rebuke a large nation,” that of the Jews themselves and their proselytes. “And they shall beat their swords into ploughshares, and their spears3396 3396 Sibynas, Σιβύνη· ὅπλον δόρατι παραπλήσιον. Hesychius, “Sibynam appellant Illyrii telum venabuli simile.” Paulus, ex Festo, p. 336, Müll. (Oehler.) into pruning-hooks;” in other words, they shall change into pursuits of moderation and peace the dispositions of injurious minds, and hostile tongues, and all kinds of evil, and blasphemy. “Nation shall not lift up sword against nation,” shall not stir up discord. “Neither shall they learn war any more,”3397 3397
Anf-03 v.iv.vi.iv Pg 17
Isa. ii. 3. and “that we might receive the adoption of sons,”5337 5337
Anf-03 iv.xi.iii Pg 14
Isa. ii. 3. rather than from Greece. Christ made a mistake, too, in sending forth fishermen to preach, rather than the sophist. Whatever noxious vapours, accordingly, exhaled from philosophy, obscure the clear and wholesome atmosphere of truth, it will be for Christians to clear away, both by shattering to pieces the arguments which are drawn from the principles of things—I mean those of the philosophers—and by opposing to them the maxims of heavenly wisdom—that is, such as are revealed by the Lord; in order that both the pitfalls wherewith philosophy captivates the heathen may be removed, and the means employed by heresy to shake the faith of Christians may be repressed. We have already decided one point in our controversy with Hermogenes, as we said at the beginning of this treatise, when we claimed the soul to be formed by the breathing1519 1519 Flatu. of God, and not out of matter. We relied even there on the clear direction of the inspired statement which informs us how that “the Lord God breathed on man’s face the breath of life, so that man became a living soul”1520 1520
Anf-03 v.iv.v.i Pg 17
Isa. ii. 3. —some other law, that is, and another word. In short, says he, “He shall judge among the nations, and shall rebuke many people;”3492 3492
Anf-03 iv.ix.iii Pg 17
Isa. ii. 3, 4. Who else, therefore, are understood but we, who, fully taught by the new law, observe these practices,—the old law being obliterated, the coming of whose abolition the action itself1177 1177 i.e., of beating swords into ploughs, etc. demonstrates? For the wont of the old law was to avenge itself by the vengeance of the glaive, and to pluck out “eye for eye,” and to inflict retaliatory revenge for injury.1178 1178
Anf-01 viii.iv.cxix Pg 4
Zech. ii. 11. But we are not only a people, but also a holy people, as we have shown already.2403 2403 See chap. cx. ‘And they shall call them the holy people, redeemed by the Lord.’2404 2404
Anf-01 viii.iv.cxvi Pg 4
[Isa. lxvi. 21; Rom. xv. 15, 16, 17 (Greek); 1 Pet. ii. 9.]
Anf-03 iv.ix.iv Pg 8
Isa. lxvi. 23 in LXX. which we understand to have been fulfilled in the times of Christ, when “all flesh”—that is, every nation—“came to adore in Jerusalem” God the Father, through Jesus Christ His Son, as was predicted through the prophet: “Behold, proselytes through me shall go unto Thee.”1192 1192
Anf-03 v.viii.xxxi Pg 6
Isa. lxvi. 23. When? When the fashion of this world shall begin to pass away. For He said before: “As the new heaven and the new earth, which I make, remain before me, saith the Lord, so shall your seed remain.”7494 7494
Anf-01 ii.ii.xxxvi Pg 8
Ps. ii. 7, 8; Heb. i. 5. And again He saith to Him, “Sit Thou at My right hand, until I make Thine enemies Thy footstool.”160 160
Anf-01 ix.vi.xxii Pg 11
Ps. ii. 8. And as from the multitude of his sons the prophets of the Lord [afterwards] arose, there was every necessity that Jacob should beget sons from the two sisters, even as Christ did from the two laws of one and the same Father; and in like manner also from the handmaids, indicating that Christ should raise up sons of God, both from freemen and from slaves after the flesh, bestowing upon all, in the same manner, the gift of the Spirit, who vivifies us.4122 4122 The text of this sentence is in great confusion, and we can give only a doubtful translation. But he (Jacob) did all things for the sake of the younger, she who had the handsome eyes,4123 4123 [Leah’s eyes were weak, according to the LXX.; and Irenæus infers that Rachel’s were “beautiful exceedingly.” Canticles, i. 15.] Rachel, who prefigured the Church, for which Christ endured patiently; who at that time, indeed, by means of His patriarchs and prophets, was prefiguring and declaring beforehand future things, fulfilling His part by anticipation in the dispensations of God, and accustoming His inheritance to obey God, and to pass through the world as in a state of pilgrimage, to follow His word, and to indicate beforehand things to come. For with God there is nothing without purpose or due signification.
Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-02 vi.iv.iv.xx Pg 18.1
Anf-03 iv.ix.xii Pg 3
Ps. ii. 7, 8. For you will not be able to affirm that “son” to be David rather than Christ; or the “bounds of the earth” to have been promised rather to David, who reigned within the single (country of) Judea, than to Christ, who has already taken captive the whole orb with the faith of His gospel; as He says through Isaiah: “Behold, I have given Thee for a covenant1380 1380 Dispositionem; Gr. διαθήκην. of my family, for a light of Gentiles, that Thou mayst open the eyes of the blind”—of course, such as err—“to outloose from bonds the bound”—that is, to free them from sins—“and from the house of prison”—that is, of death—“such as sit in darkness”1381 1381
Anf-03 v.iv.v.xxv Pg 36
Ps. ii. 8. If, indeed, he has some things of his own, the whole of which he might give to his son, along with the man of the Creator, then show some one thing of them all, as a sample, that I may believe; lest I should have as much reason not to believe that all things belong to him, of whom I see nothing, as I have ground for believing that even the things which I see not are His, to whom belongs the universe, which I see. But “no man knoweth who the Father is, but the Son; and who the Son is, but the Father, and he to whom the Son will reveal Him.”4499 4499
Anf-03 v.iv.v.xxxix Pg 40
Ps. ii. 8. “And all that glory shall serve Him; His dominion shall be an everlasting one, which shall not be taken from Him, and His kingdom that which shall not be destroyed,”5052 5052
Anf-03 v.iv.vi.xvii Pg 20
Ps. ii. 8. It was He who “wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet”5966 5966
Npnf-201 iii.vi.iii Pg 14
Npnf-201 iii.viii.viii Pg 22
Anf-02 vi.ii.viii Pg 27.1
Anf-02 vi.iv.v.xiii Pg 8.1
Anf-01 viii.iv.lxxxiii Pg 3
Or better, “His.” This quotation from Ps. cx. is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.] enemies. In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.’ Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem? And who does not know that he neither sent a rod of power into Jerusalem, nor ruled in the midst of his enemies; but that it was God who averted from him the enemies, after he mourned and was afflicted? But our Jesus, who has not yet come in glory, has sent into Jerusalem a rod of power, namely, the word of calling and repentance [meant] for all nations over which demons held sway, as David says, ‘The gods of the nations are demons.’ And His strong word has prevailed on many to forsake the demons whom they used to serve, and by means of it to believe in the Almighty God because the gods of the nations are demons.2278 2278 This last clause is thought to be an interpolation. And we mentioned formerly that the statement, ‘In the splendour of the saints before the morning star have I begotten Thee from the womb,’ is made to Christ.
Anf-01 viii.iv.xxxii Pg 4
Ps. cx. ‘The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send the rod of Thy strength out of Sion: rule Thou also in the midst of Thine enemies. With Thee shall be, in the day, the chief of Thy power, in the beauties of Thy saints. From the womb, before the morning star, have I begotten Thee. The Lord hath sworn, and will not repent: Thou art a priest for ever after the order of Melchizedek. The Lord is at Thy right hand: He has crushed kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies.2031 2031 πληρώσει πτώματα; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber’s fault. He shall drink of the brook in the way; therefore shall He lift up the head.’
Anf-01 viii.iv.xxxiii Pg 0
Anf-03 v.iv.vi.ix Pg 20
Ps. cx. was a chant in honour of Hezekiah,5599 5599 In Ezechiam cecinisse. because “he went up to the house of the Lord,”5600 5600
Anf-03 v.iv.vi.ix Pg 23
Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him. Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah. This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasion—David’s victories over the neighboring heathen. are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602 5602 Nos. have published Gospels (to the credibility of which we have to thank5603 5603 Debemus. them5604 5604 Istos: that is, the Jews (Rigalt.). for having given some confirmation, indeed, already in so great a subject5605 5605 Utique jam in tanto opere. ); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606 5606 Natum esse quum maxime. and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son. For although He says of all the people (Israel), “I have begotten5607 5607 Generavi: Sept. ἐγέννησα. children,”5608 5608
Anf-01 viii.iv.lxxxiii Pg 3
Or better, “His.” This quotation from Ps. cx. is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.] enemies. In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.’ Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem? And who does not know that he neither sent a rod of power into Jerusalem, nor ruled in the midst of his enemies; but that it was God who averted from him the enemies, after he mourned and was afflicted? But our Jesus, who has not yet come in glory, has sent into Jerusalem a rod of power, namely, the word of calling and repentance [meant] for all nations over which demons held sway, as David says, ‘The gods of the nations are demons.’ And His strong word has prevailed on many to forsake the demons whom they used to serve, and by means of it to believe in the Almighty God because the gods of the nations are demons.2278 2278 This last clause is thought to be an interpolation. And we mentioned formerly that the statement, ‘In the splendour of the saints before the morning star have I begotten Thee from the womb,’ is made to Christ.
Anf-01 viii.iv.xxxii Pg 4
Ps. cx. ‘The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send the rod of Thy strength out of Sion: rule Thou also in the midst of Thine enemies. With Thee shall be, in the day, the chief of Thy power, in the beauties of Thy saints. From the womb, before the morning star, have I begotten Thee. The Lord hath sworn, and will not repent: Thou art a priest for ever after the order of Melchizedek. The Lord is at Thy right hand: He has crushed kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies.2031 2031 πληρώσει πτώματα; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber’s fault. He shall drink of the brook in the way; therefore shall He lift up the head.’
Anf-01 viii.iv.xxxiii Pg 0
Anf-03 v.iv.vi.ix Pg 20
Ps. cx. was a chant in honour of Hezekiah,5599 5599 In Ezechiam cecinisse. because “he went up to the house of the Lord,”5600 5600
Anf-03 v.iv.vi.ix Pg 23
Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him. Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah. This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasion—David’s victories over the neighboring heathen. are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602 5602 Nos. have published Gospels (to the credibility of which we have to thank5603 5603 Debemus. them5604 5604 Istos: that is, the Jews (Rigalt.). for having given some confirmation, indeed, already in so great a subject5605 5605 Utique jam in tanto opere. ); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606 5606 Natum esse quum maxime. and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son. For although He says of all the people (Israel), “I have begotten5607 5607 Generavi: Sept. ἐγέννησα. children,”5608 5608
Anf-02 vi.ii.viii Pg 16.1
Anf-03 v.v.vi Pg 3
Literally, “into.” Jesus Christ, than to reign over all the ends of the earth. “For what shall a man be profited, if he gain the whole world, but lose his own soul?”862 862
Anf-01 viii.iv.cxxi Pg 2
Ps. lxxii. 17. But if all nations are blessed in Christ, and we of all nations believe in Him, then He is indeed the Christ, and we are those blessed by Him. God formerly gave the sun as an object of worship,2413 2413
Anf-01 ix.vii.xxxiv Pg 11
Gen. xxxi. 41. and not only was he not made lord of his brother, but he did himself bow down before his brother Esau, upon his return from Mesopotamia to his father, and offered many gifts to him.4740 4740
Edersheim Bible History Lifetimes viii.x Pg 143.1, Lifetimes xi.ix Pg 309.1, Sketches xviii Pg 9.3
Treasury of Scriptural Knowledge, Chapter 6VERSE (3) - Ho 2:20 Isa 54:13 Jer 24:7 Mic 4:2 Joh 17:3
|
|
PARALLEL VERSE BIBLE
|
