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  • PARALLEL HISTORY BIBLE - Hosea 13:16


    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, 12, 13, 14, 15, 16

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    LXX- Greek Septuagint - Hosea 13:16

    septuagint28Oz13z16

    Douay Rheims Bible

    Let Samaria perish, because she hath stirred up her God to bitterness: let them perish by the sword, let their little ones be dashed, and let the
    women with child be ripped up.

    King James Bible - Hosea 13:16

    Samaria shall become desolate; for she hath rebelled against her God: they shall fall by the sword: their
    infants shall be dashed in pieces, and their women with child shall be ripped up.

    World English Bible

    Samaria will
    bear her guilt; for she has rebelled against her God. They will fall by the sword. Their infants will be dashed in pieces, and their pregnant women will be ripped open."

    World Wide Bible Resources


    Hosea 13:16

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-02 vi.iv.iv.xx Pg 14.1


    Anf-02 vi.iv.i.i Pg 23.1


    Anf-02 vi.iv.ii.ii Pg 13.1


    Anf-03 v.iv.v.xx Pg 38
    Isa. vii. 9.

    When Christ approved of the faith of this woman, which simply rested in the Creator, He declared by His answer to her,4252

    4252


    Anf-03 v.iv.v.xxv Pg 12
    Isa. vii. 9.

    ); and He had offenders in those wise and prudent ones who would not seek after God, although He was to be discovered in His so many and mighty works,4475

    4475


    Anf-03 v.iv.vi.xi Pg 35
    Isa. vii. 9, Sept.

    and again, “I will take away the wisdom of their wise men, and bring to nought5712

    5712 Sept. κρὐψω, “will hide.”

    the understanding of their prudent ones.”  But these words, of course, He did not pronounce against them for concealing the gospel of the unknown God.  At any rate, if there is a God of this world,5713

    5713 Said concessively, in reference to M.’s position above mentioned.

    He blinds the heart of the unbelievers of this world, because they have not of their own accord recognised His Christ, who ought to be understood from His Scriptures.5714

    5714 Marcion’s “God of this world” being the God of the Old Testament.

    Content with my advantage, I can willingly refrain from noticing to any greater length5715

    5715 Hactenus: pro non amplius (Oehler) tractasse.

    this point of ambiguous punctuation, so as not to give my adversary any advantage,5716

    5716 “A fuller criticism on this slight matter might give his opponent the advantage, as apparently betraying a penury of weightier and more certain arguments” (Oehler).

    indeed, I might have wholly omitted the discussion. A simpler answer I shall find ready to hand in interpreting “the god of this world” of the devil, who once said, as the prophet describes him: “I will be like the Most High; I will exalt my throne in the clouds.”5717

    5717


    Anf-01 viii.iv.xliii Pg 10
    Isa. vii. 10–17 with Isa. viii. 4 inserted. The last clause may also be translated, “in which He took away from Judah Ephraim, even the king of Assyria.”

    Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ. But since you and your teachers venture to affirm that in the prophecy of Isaiah it is not said, ‘Behold, the virgin shall conceive,’ but, ‘Behold, the young woman shall conceive, and bear a son;’ and [since] you explain the prophecy as if [it referred] to Hezekiah, who was your king, I shall endeavour to discuss shortly this point in opposition to you, and to show that reference is made to Him who is acknowledged by us as Christ.


    Anf-01 viii.iv.lxvi Pg 4
    Isa. vii. 10–17, with Isa. viii. 4 inserted between vers. 16 and 17.

    And I continued: “Now it is evident to all, that in the race of Abraham according to the flesh no one has been born of a virgin, or is said to have been born [of a virgin], save this our Christ.”


    Anf-01 ix.iv.xvii Pg 25
    Isa. viii. 4.

    declaring, in a mysterious manner indeed, but emphatically, that the Lord did fight with a hidden hand against Amalek.3590

    3590


    Anf-03 iv.ix.ix Pg 7
    See Isa. viii. 4. (All these passages should be read in the LXX.)


    Anf-03 v.iv.iv.xii Pg 4
    Isa. viii. 4. Compare adv. Judæos, 9.

    But yet He who is come was neither born under such a name, nor ever engaged in any warlike enterprise. I must, however, remind you that you ought to look into the contexts3253

    3253 Cohærentia.

    of the two passages. For there is immediately added the interpretation of Emmanuel, “God with us;” so that you have to consider not merely the name as it is uttered, but also its meaning. The utterance is Hebrew, Emmanuel, of the prophet’s own nation; but the meaning of the word, God with us, is by the interpretation made common property. Inquire, then, whether this name, God-with-us, which is Emmanuel, be not often used for the name of Christ,3254

    3254 Agitetur in Christo.

    from the fact that Christ has enlightened the world. And I suppose you will not deny it, inasmuch as you do yourself admit that He is called God-with-us, that is, Emmanuel. Else if you are so foolish, that, because with you He gets the designation God-with-us, not Emmanuel, you therefore are unwilling to grant that He is come whose property it is to be called Emmanuel, as if this were not the same name as God-with-us, you will find among the Hebrew Christians, and amongst Marcionites too, that they name Him Emmanuel when they mean Him to be called God-with-us; just indeed as every nation, by whatever word they would express God-with-us, has called Him Emmanuel, completing the sound in its sense. Now since Emmanuel is God-with-us, and God-with-us is Christ, who is in us (for “as many of you as are baptized into Christ, have put on Christ3255

    3255


    Anf-03 v.iv.iv.xiii Pg 4
    Isa. viii. 4.

    You should first examine the point of age, whether it can be taken to represent Christ as even yet a man,3258

    3258 Jam hominem, jam virum in Adv. Judæos, “at man’s estate.”

    much less a warrior. Although, to be sure, He might be about to call to arms by His cry as an infant; might be about to sound the alarm of war not with a trumpet, but with a little rattle; might be about to seek His foe, not on horseback, or in chariot, or from parapet, but from nurse’s neck or nursemaid’s back, and so be destined to subjugate Damascus and Samaria from His mother’s breasts!  It is a different matter, of course, when the babes of your barbarian Pontus spring forth to the fight. They are, I ween, taught to lance before they lacerate;3259

    3259 Lanceare ante quam lancinare. This play on words points to the very early training of the barbarian boys to war. Lancinare perhaps means, “to nibble the nipple with the gum.”

    swathed at first in sunshine and ointment,3260

    3260 He alludes to the suppling of their young joints with oil, and then drying them in the sun.

    afterwards armed with the satchel,3261

    3261 Pannis.

    and rationed on bread and butter!3262

    3262 Butyro.

    Now, since nature, certainly, nowhere grants to man to learn warfare before life, to pillage the wealth of a Damascus before he knows his father and mother’s name, it follows that the passage in question must be deemed to be a figurative one. Well, but nature, says he, does not permit “a virgin to conceive,” and still the prophet is believed. And indeed very properly; for he has paved the way for the incredible thing being believed, by giving a reason for its occurrence, in that it was to be for a sign. “Therefore,” says he, “the Lord himself shall give you a sign; behold, a virgin shall conceive, and bear a son.”3263

    3263


    Anf-03 v.iv.vi.xviii Pg 12
    Isa. viii. 4.

    you make Him out to be6013

    6013 Extundis.

    really and truly a warrior confest to the eye.6014

    6014 See above, book iii. chap. xiii. and xiv. p. 332.

    Learn then now, that His is a spiritual armour and warfare, since you have already discovered that the captivity is spiritual, in order that you may further learn that this also belongs to Him, even because the apostle derived the mention of the captivity from the same prophets as suggested to him his precepts likewise: “Putting away lying,” (says he,) “speak every man truth with his neighbour;”6015

    6015


    Anf-03 v.viii.xx Pg 4
    Isa. viii. 4.

    still it was literally that He was to “enter into judgment with the elders and princes of the people.”7397

    7397


    Anf-03 iv.ix.xiii Pg 29
    See Jer. ii. 10–12.

    and “the sun grew dark at mid-day:”1408

    1408


    Anf-03 iv.ix.xiii Pg 32
    ὑδατος ζωῆς in the LXX. here (ed. Tischendorf, who quotes the Cod. Alex. as reading, however, ὑδατος ζῶντος). Comp. Rev. xxii. 1, 17, and xxi. 6; John vii. 37–39. (The reference, it will be seen, is still to Jer. ii. 10–13; but the writer has mixed up words of Amos therewith.)

    and they have digged for themselves worn-out tanks, which will not be able to contain water.” Undoubtedly, by not receiving Christ, the “fount of water of life,” they have begun to have “worn-out tanks,” that is, synagogues for the use of the “dispersions of the Gentiles,”1411

    1411


    Anf-03 v.iv.v.xix Pg 3
    Isa. xxxii. 9, 10. Quoted as usual, from the LXX.: Γυναῖκες πλούσιαι ἀνάστητε, καὶ ἀκούσατε τῆς φωνῆς μου· θυγατέρες ἐν ἐλπίδι εἰσακούσατε λόγους μου. ῾Ημέρας ἐνιαυτοῦ μνείαν ποιήσασθε ἐν ὀδύνῃ μετ᾽ ἐλπίδος.

    —that He might prove4185

    4185 Ostenderet.

    them first as disciples, and then as assistants and helpers: “Daughters, hear my words in hope; this day of the year cherish the memory of, in labour with hope.” For it was “in labour” that they followed Him, and “with hope” did they minister to Him.  On the subject of parables, let it suffice that it has been once for all shown that this kind of language4186

    4186 Eloquii.

    was with equal distinctness promised by the Creator. But there is that direct mode of His speaking4187

    4187 Pronunciatio.

    to the people—“Ye shall hear with the ear, but ye shall not understand”4188

    4188


    Anf-03 v.iv.v.xxxiv Pg 55
    See Isa. lii. 7, xxxiii. 14 (Sept.), and Amos ix. 6.

    Down in hell, however, it was said concerning them: “They have Moses and the prophets; let them hear them!”—even those who did not believe them or at least did not sincerely4856

    4856 Omnino.

    believe that after death there were punishments for the arrogance of wealth and the glory of luxury, announced indeed by Moses and the prophets, but decreed by that God, who deposes princes from their thrones, and raiseth up the poor from dunghills.4857

    4857


    Anf-03 v.iv.v.xxxiv Pg 49
    Isa. xxxiii. 14–16, according to the Septuagint, which has but slight resemblance to the Hebrew.

    Now, although this everlasting abode is promised, and the ascending stories (or steps) to heaven are built by the Creator, who further promises that the seed of Abraham shall be even as the stars of heaven, by virtue certainly of the heavenly promise, why may it not be possible,4850

    4850 Cur non capiat.

    without any injury to that promise, that by Abraham’s bosom is meant some temporary receptacle of faithful souls, wherein is even now delineated an image of the future, and where is given some foresight of the glory4851

    4851 Candida quædam prospiciatur: where candida is a noun substantive (see above, chap. vii. p. 353).

    of both judgments? If so, you have here, O heretics, during your present lifetime, a warning that Moses and the prophets declare one only God, the Creator, and His only Christ, and how that both awards of everlasting punishment and eternal salvation rest with Him, the one only God, who kills and who makes alive.  Well, but the admonition, says Marcion, of our God from heaven has commanded us not to hear Moses and the prophets, but Christ; Hear Him is the command.4852

    4852


    Anf-03 v.iv.v.xix Pg 3
    Isa. xxxii. 9, 10. Quoted as usual, from the LXX.: Γυναῖκες πλούσιαι ἀνάστητε, καὶ ἀκούσατε τῆς φωνῆς μου· θυγατέρες ἐν ἐλπίδι εἰσακούσατε λόγους μου. ῾Ημέρας ἐνιαυτοῦ μνείαν ποιήσασθε ἐν ὀδύνῃ μετ᾽ ἐλπίδος.

    —that He might prove4185

    4185 Ostenderet.

    them first as disciples, and then as assistants and helpers: “Daughters, hear my words in hope; this day of the year cherish the memory of, in labour with hope.” For it was “in labour” that they followed Him, and “with hope” did they minister to Him.  On the subject of parables, let it suffice that it has been once for all shown that this kind of language4186

    4186 Eloquii.

    was with equal distinctness promised by the Creator. But there is that direct mode of His speaking4187

    4187 Pronunciatio.

    to the people—“Ye shall hear with the ear, but ye shall not understand”4188

    4188


    Anf-03 v.iv.v.xxxiv Pg 55
    See Isa. lii. 7, xxxiii. 14 (Sept.), and Amos ix. 6.

    Down in hell, however, it was said concerning them: “They have Moses and the prophets; let them hear them!”—even those who did not believe them or at least did not sincerely4856

    4856 Omnino.

    believe that after death there were punishments for the arrogance of wealth and the glory of luxury, announced indeed by Moses and the prophets, but decreed by that God, who deposes princes from their thrones, and raiseth up the poor from dunghills.4857

    4857


    Anf-03 v.iv.v.xxxiv Pg 49
    Isa. xxxiii. 14–16, according to the Septuagint, which has but slight resemblance to the Hebrew.

    Now, although this everlasting abode is promised, and the ascending stories (or steps) to heaven are built by the Creator, who further promises that the seed of Abraham shall be even as the stars of heaven, by virtue certainly of the heavenly promise, why may it not be possible,4850

    4850 Cur non capiat.

    without any injury to that promise, that by Abraham’s bosom is meant some temporary receptacle of faithful souls, wherein is even now delineated an image of the future, and where is given some foresight of the glory4851

    4851 Candida quædam prospiciatur: where candida is a noun substantive (see above, chap. vii. p. 353).

    of both judgments? If so, you have here, O heretics, during your present lifetime, a warning that Moses and the prophets declare one only God, the Creator, and His only Christ, and how that both awards of everlasting punishment and eternal salvation rest with Him, the one only God, who kills and who makes alive.  Well, but the admonition, says Marcion, of our God from heaven has commanded us not to hear Moses and the prophets, but Christ; Hear Him is the command.4852

    4852


    Anf-01 ix.vi.xxxiv Pg 52
    Isa. vi. 1; Ps. cx. 1.

    others beheld Him coming on the clouds as the Son of man;4293

    4293


    Anf-02 ii.ii.iii Pg 4.1
    αὐτοῦ to God, in opposition to the translation given by Abp. Wake and others.

    neither walks in the ordinances of His appointment, nor acts a part becoming a Christian,16

    16


    Treasury of Scriptural Knowledge, Chapter 13

    VERSE 	(16) - 

    2Ki 17:6,18; 19:9-11 Isa 7:8,9; 8:4; 17:3 Am 3:9-15; 4:1; 6:1-8; 9:1


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