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  • PARALLEL HISTORY BIBLE - Hosea 2:12


    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, 17, 18, 19, 20, 21, 22, 23, 24, 25

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    LXX- Greek Septuagint - Hosea 2:14

    και 2532 αφανιω αμπελον 288 αυτης 846 και 2532 τας 3588 συκας αυτης 846 οσα 3745 ειπεν 2036 5627 μισθωματα μου 3450 ταυτα 5024 5023 εστιν 2076 5748 α 1 3739 εδωκαν 1325 5656 μοι 3427 οι 3588 ερασται μου 3450 και 2532 θησομαι αυτα 846 εις 1519 μαρτυριον 3142 και 2532 καταφαγεται αυτα 846 τα 3588 θηρια 2342 του 3588 αγρου 68 και 2532 τα 3588 πετεινα 4071 του 3588 ουρανου 3772 και 2532 τα 3588 ερπετα 2062 της 3588 γης 1093

    Douay Rheims Bible

    Therefore, behold I will allure her, and will lead her into the wilderness: and I will speak to her
    heart.

    King James Bible - Hosea 2:14

    Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.

    World English Bible

    "Therefore, behold, I will allure her, and bring her into the wilderness, and speak tenderly to her.

    World Wide Bible Resources


    Hosea 2:14

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

    Anf-01 viii.iv.xix Pg 3
    Hos. i. and Hos. ii.

    one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,1992

    1992


    Anf-03 v.iv.v.xxi Pg 36
    Isa. lvii. i.

    When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291

    4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun.

    no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil.  “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292

    4292


    Anf-01 ix.vi.xix Pg 13
    Isa. xxx. 1.

    In order, therefore, that their inner wish and thought, being brought to light, may show that God is without blame, and worketh no evil —that God who reveals what is hidden [in the heart], but who worketh not evil—when Cain was by no means at rest, He saith to him: “To thee shall be his desire, and thou shalt rule over him.”4044

    4044


    Anf-01 viii.iv.lxxix Pg 5
    Isa. xxx. 1–5.

    And, further, Zechariah tells, as you yourself have related, that the devil stood on the right hand of Joshua the priest, to resist him; and [the Lord] said, ‘The Lord, who has taken2253

    2253 ἐκδεξάμενος; in chap. cxv. inf. it is ἐκλεξάμενος.

    Jerusalem, rebuke thee.’2254

    2254


    Anf-02 vi.iii.i.ix Pg 19.1


    Anf-03 iv.ix.ix Pg 27
    Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi.

    So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273

    1273


    Anf-03 v.iv.v.xlv Pg 11
    It is important, here, to observe the heretical origin of a sinful superstition which becomes conspicuous in the history of Constantine. If the church tolerated it in his case, it was doubtless in view of this extraordinary instance of one, who was a heathen still, at heart, becoming a guardian and protector of the persecuted Faithful. It is probable that he was regarded as a Cyrus or a Nebuchadnezzar whom God had raised up to protect and to deliver His people; who was to be honoured and obeyed as “God’s minister” (Rom. xiii. 4.) in so far, and for this purpose. The church was scrupulous and he was superstitious; it would have been difficult to discipline him and worse not to discipline him. Tacitly, therefore, he was treated as a catechumen, but was not formally admitted even to that class. He permitted Heathenism, and while he did so, how could he be received as a Christian? The Christian church never became responsible for his life and character, but strove to reform him and to prepare him for a true confession of Christ at some “convenient season.” In this, there seems to have been a great fault somewhere, chargeable perhaps to Eusebius or to some other Christian counsellor; but, when could any one say—“the emperor is sincere and humble and penitent and ought now to be received into the church.” It was a political conversion, and as such was accepted, and Constantine was a heathen till near his death. As to his final penitence and acceptance—“Forbear to judge.” 2 Kings x. 29–31. Concerning his baptism, see Eusebius, de Vita Const. iv. 61, see also, Mosheim’s elaborate and candid views of the whole subject: First Three Centuries, Vol. II. 460–471.


    Anf-02 vi.iii.iii.iii Pg 11.3


    Anf-01 viii.iv.xxii Pg 2
    Amos v. 18 to end, Amos vi. 1–7.

    And again by Jeremiah: ‘Collect your flesh, and sacrifices, and eat: for concerning neither sacrifices nor libations did I command your fathers in the day in which I took them by the hand to lead them out of Egypt.’2002

    2002


    Treasury of Scriptural Knowledge, Chapter 2

    VERSE 	(12) - 

    :5; 9:1


    PARALLEL VERSE BIBLE

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