PARALLEL HISTORY BIBLE - Hosea 9:1
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
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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
LXX- Greek Septuagint - Hosea 9:1 μη 3361 χαιρε 5463 5720 ισραηλ 2474 μηδε 3366 ευφραινου 2165 5744 καθως 2531 οι 3588 λαοι 2992 διοτι 1360 επορνευσας απο 575 του 3588 θεου 2316 σου 4675 ηγαπησας 25 5656 δοματα 1390 επι 1909 παντα 3956 αλωνα 257 σιτου 4621
Douay Rheims Bible Rejoice not, O Israel: rejoice not as the nations do: for thou hast committed fornication against thy God, thou hast loved a reward upon every cornfloor.
King James Bible - Hosea 9:1 Rejoice not, O Israel, for joy, as other people: for thou hast gone a whoring from thy God, thou hast loved a reward upon every cornfloor.
World English Bible Don't rejoice, Israel, to jubilation like the nations; for you were unfaithful to your God. You love the wages of a prostitute at every grain threshing floor.
World Wide Bible Resources
Early Christian Commentary - (A.D. 100 - A.D. 325)
Anf-03 v.iv.v.xxi Pg 36 When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291
Isa. lvii. i.
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
Anf-01 ix.vi.xix Pg 13
Isa. xxx. 1.
Anf-01 viii.iv.lxxix Pg 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
Isa. xxx. 1–5.
2253 ἐκδεξάμενος; in chap. cxv. inf. it is ἐκλεξάμενος. Jerusalem, rebuke thee.’2254
Anf-02 vi.iii.i.ix Pg 19.1
Anf-03 iv.ix.ix Pg 27 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
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi.
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 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
Amos v. 18 to end, Amos vi. 1–7.
Edersheim Bible History
Temple xvi Pg 5.4
Treasury of Scriptural Knowledge, Chapter 9
VERSE (1) -
Ho 10:5 Isa 17:11; 22:12 La 4:21 Eze 21:10 Am 6:6,7,13; 8:10
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