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  • PARALLEL HISTORY BIBLE - Hosea 8:5


    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

    TEXT: BIB   |   AUDIO: MISLR - DAVIS   |   VIDEO: BIB - COMM


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    LXX- Greek Septuagint - Hosea 8:5

    αποτριψαι τον 3588 μοσχον 3448 σου 4675 σαμαρεια 4540 παρωξυνθη ο 3588 3739 θυμος 2372 μου 3450 επ 1909 ' αυτους 846 εως 2193 τινος 5100 ου 3739 3757 μη 3361 δυνωνται 1410 5741 καθαρισθηναι

    Douay Rheims Bible

    Thy calf, O Samaria, is cast off, my wrath is kindled against them. How
    long will they be incapable of being cleansed ?

    King James Bible - Hosea 8:5

    Thy calf, O Samaria, hath cast thee off; mine anger is kindled against them: how
    long will it be ere they attain to innocency?

    World English Bible

    Let Samaria
    throw out his calf idol! My anger burns against them! How long will it be until they are capable of purity?

    World Wide Bible Resources


    Hosea 8:5

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

    Anf-03 iv.ix.i Pg 18
    Ex. xxxii. 4: comp. Acts vii. 38–41; 1 Cor. x. 7; Ps. cvi. 19–22.

    For thus, in the later times in which kings were governing them, did they again, in conjunction with Jeroboam, worship golden kine, and groves, and enslave themselves to Baal.1137

    1137


    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-02 vi.ii.viii Pg 15.1


    Treasury of Scriptural Knowledge, Chapter 8

    VERSE 	(5) - 

    :6; 10:5 Isa 45:20 Ac 7:41


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