Hosea 1:1
Parallel Verses
English Standard Version
The word of the LORD that came to Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.

King James Bible
The word of the LORD that came unto Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.

American Standard Version
The word of Jehovah that came unto Hosea the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.

Douay-Rheims Bible
The word of the Lord, that came to Osee the son of Beeri, in the days of Ozias, Joathan, Achaz, and Ezechias kings of Juda, and in the days of Jeroboam the son of Joas king of Israel.

English Revised Version
The word of the LORD that came unto Hosea the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.

Webster's Bible Translation
The word of the LORD that came to Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.

Hosea 1:1 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The giving of the kingdom to the Son of Man. - The judgment does not come to an end with the destruction of the world-power in its various embodiments. That is only its first act, which is immediately followed by the second, the erection of the kingdom of God by the Son of man. This act is introduced by the repetition of the formula, I saw in the night-visions (Daniel 7:7 and Daniel 7:2). (One) like a son of man came in the clouds of heaven. ענני עם, with the clouds, i.e., in connection with them, in or on them as the case may be, surrounded by clouds; cf. Revelation 1:7, Mark 13:26, Matthew 24:30; Matthew 26:64. He who comes is not named, but is only described according to his appearance like a son of man, i.e., resembling a man (אנשׁ בּר as אדם בן equals אנושׁ or אדם). That this was a man is not implied in these words, but only that he was like a man, and not like a beast or some other creature. Now, as the beasts signify not beasts but kingdoms, so that which appeared in the form of a man may signify something else than a human individuum. Following the example of Aben Ezra, Paulus, and Wegscheider, Hofmann (Schriftbew. ii. 1. 80, and 2, p. 582f.), Hitzig, Weisse, Volkmar, Fries (Jahrbb.f. D. Theol. iv. p. 261), Baxmann, and Herzfeld (Gesch. des V. Isr. ii. p. 381) interpret this appearance in the form of a man not of the Messiah, as the Jewish and Christian interpreters in general do, but of the people of Israel, and adduce in support of this view the fact that, in the explanation of the vision, Daniel 7:27, cf. Daniel 7:24, the kingdom, the dominion, and the power, which according to Daniel 7:14 the son of man received, was given to the people of the saints of the Most High. But Daniel 7:27 affords no valid support to this supposition, for the angel there gives forth his declaration regarding the everlasting kingdom of God, not in the form of an interpretation of Daniel's vision, as in the case of the four beasts in Daniel 7:17 and Daniel 7:23, but he only says that, after the destruction of the horn and its dominion, the kingdom and the power will be given to the people of the saints, because he had before (Daniel 7:26, cf. 22) spoken of the blasphemies of the horn against God, and of its war against the saints of the Most High. But the delivering of the kingdom to the people of God does not, according to the prophetic mode of contemplation, exclude the Messiah as its king, but much rather includes Him, inasmuch as Daniel, like the other prophets, knows nothing of a kingdom without a head, a Messianic kingdom without the King Messiah. But when Hofmann further remarks, that "somewhere it must be seen that by that appearance in the form of a man is meant not the holy congregation of Israel, but an individual, a fifth king, the Messiah," Auberlen and Kranichfeld have, with reference to this, shown that, according to Daniel 7:21, the saints appear in their multiplicity engaged in war when the person who comes in the clouds becomes visible, and thus that the difference between the saints and that person is distinctly manifest. Hence it appears that the "coming with the clouds of heaven" can only be applied to the congregation of Israel, if we agree with Hofmann in the opinion that he who appeared was not carried by the clouds of heaven down to the earth, but from the earth up to heaven, in order that he might there receive the kingdom and the dominion. But this opinion is contradicted by all that the Scriptures teach regarding this matter. In this very chapter before us there is no expression or any intimation whatever that the judgment is held in heaven. No place is named. It is only said that judgment was held over the power of the fourth beast, which came to a head in the horn speaking blasphemies, and that the beast was slain and his body burned. If he who appears as a son of man with the clouds of heaven comes before the Ancient of days executing the judgment on the earth, it is manifest that he could only come from heaven to earth. If the reverse is to be understood, then it ought to have been so expressed, since the coming with the clouds of heaven in opposition to the rising up of the beasts out of the sea very distinctly indicates a coming down from heaven. The clouds are the veil or the "chariot" on which God comes from heaven to execute judgment against His enemies; cf. Psalm 18:10., Psalm 97:2-4; Psalm 104:3, Isaiah 19:1; Nahum 1:3. This passage forms the foundation for the declaration of Christ regarding His future coming, which is described after Daniel 7:13 as a coming of the Son of man with, in, on the clouds of heaven; Matthew 24:30; Matthew 26:64; Mark 18:26; Revelation 1:7; Revelation 14:14. Against this, Hofmann, in behalf of his explanation, can only adduce 1 Thessalonians 4:17, in total disregard of the preceding context, Daniel 7:16.

(Note: The force of these considerations is also recognised by Hitzig. Since the people of the saints cannot come from heaven, he resorts to the expedient that the Son of man is a "figure for the concrete whole, the kingdom, the saints - this kingdom comes down from heaven." The difficulties of such an idea are very obvious. Fries appears to be of opinion, with Hofmann, that there is an ascension to heaven of the people of the saints; for to him "clear evidence" that the "Son of man" is the people of Israel lies especially in the words, "and came to the Ancient of days, and they brought him near before Him," which necessitates the adoption of the opposite terminus a quo from Matthew 24:30; Mark 14:62; Revelation 1:7; and hence makes the direct parallelism of Daniel 7:13 with the passages named impossible (?).)

With all other interpreters, we must accordingly firmly maintain that he who appears with the clouds of heaven comes from heaven to earth and is a personal existence, and is brought before God, who judges the world, that he may receive dominion, majesty, and a kingdom. But in the words "as a man" it is not meant that he was only a man. He that comes with the clouds of heaven may, as Kranichfeld rightly observes, "be regarded, according to current representations, as the God of Israel coming on the clouds, while yet he who appears takes the outward from of a man." The comparison (כ, as a man) proves accordingly much more, that this heavenly or divine being was in human form. This "Son of man" came near to the Ancient of days, as God appears in the vision of the judgment, Daniel 7:9, and was placed before Him. The subject to הקרבוּהי is undefined; Kran. thinks that it is the clouds just mentioned, others think it is the ministering angels. Analogous passages may be adduced in support of both views: for the first, the νεφέλη ὑπέλαβεν αὐτόν in Acts 1:9; but the parallel passages with intransitive verbs speak more in favour of the impersonal translation, "they brought him" equals he was brought. The words, "dominion, and glory, and a kingdom were given to him," remind us of the expression used of Nebuchadnezzar, Daniel 2:37., but they are elevated by the description following to the conception of the everlasting dominion of God. God gave to Nebuchadnezzar, the founder and first bearer of the world-power, a kingdom, and might, and majesty, and dominion over all the inhabitants of the earth, men, and beasts, and birds, that he might govern all nations, and tribes, and tongues (Daniel 5:18-19), but not indeed in such a manner as that all nations and tribes should render him religious homage, nor was his dominion one of everlasting duration. These two things belong only to the kingdom of God. פּלח is used in biblical Chaldee only of the service and homage due to God; cf. Daniel 7:27; Daniel 3:12-13, Daniel 3:17., Ezra 7:19, Ezra 7:24. Thus it indicates here also the religious service, the reverence which belong to God, though in the Targg. it corresponds with the Heb. עבד in all its meanings, colere Deum, terram, laborare. Regarding the expression "nations, tribes, and tongues," see under Daniel 7:3, Daniel 7:4. The eternity of the duration of the dominion is in this book the constant predicate of the kingdom of God and His Anointed, the Messiah; cf. Daniel 3:33; Daniel 4:31; Daniel 2:44. For further remarks regarding the Son of man, see at the close of this chapter.

Hosea 1:1 Parallel Commentaries

Treasury of Scripture Knowledge

word.

Jeremiah 1:2,4 To whom the word of the LORD came in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign...

Ezekiel 1:3 The word of the LORD came expressly to Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar...

Joel 1:1 The word of the LORD that came to Joel the son of Pethuel.

Jonah 1:1 Now the word of the LORD came to Jonah the son of Amittai, saying,

Zechariah 1:1 In the eighth month, in the second year of Darius, came the word of the LORD to Zechariah, the son of Berechiah...

John 10:35 If he called them gods, to whom the word of God came, and the scripture cannot be broken;

2 Peter 1:21 For the prophecy came not in old time by the will of man: but holy men of God spoke as they were moved by the Holy Ghost.

Hosea.

Romans 9:25 As he said also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

Osee. in.

Isaiah 1:1 The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah...

Micah 1:1 The word of the LORD that came to Micah the Morasthite in the days of Jotham, Ahaz, and Hezekiah, kings of Judah...

Uzziah.

2 Kings 14:16-29 And Jehoash slept with his fathers, and was buried in Samaria with the kings of Israel; and Jeroboam his son reigned in his stead...

2 Kings 15:1,2,32 In the twenty and seventh year of Jeroboam king of Israel began Azariah son of Amaziah king of Judah to reign...

2 Kings 16:1-20 In the seventeenth year of Pekah the son of Remaliah Ahaz the son of Jotham king of Judah began to reign...

2 Kings 18:1-37 Now it came to pass in the third year of Hoshea son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah began to reign...

2 Chronicles 26:1-32:33 Then all the people of Judah took Uzziah, who was sixteen years old, and made him king in the room of his father Amaziah...

Cross References
Romans 9:25
As indeed he says in Hosea, "Those who were not my people I will call 'my people,' and her who was not beloved I will call 'beloved.'"

2 Kings 13:13
So Joash slept with his fathers, and Jeroboam sat on his throne. And Joash was buried in Samaria with the kings of Israel.

2 Kings 14:23
In the fifteenth year of Amaziah the son of Joash, king of Judah, Jeroboam the son of Joash, king of Israel, began to reign in Samaria, and he reigned forty-one years.

2 Kings 15:5
And the LORD touched the king, so that he was a leper to the day of his death, and he lived in a separate house. And Jotham the king's son was over the household, governing the people of the land.

2 Kings 15:7
And Azariah slept with his fathers, and they buried him with his fathers in the city of David, and Jotham his son reigned in his place.

2 Kings 16:1
In the seventeenth year of Pekah the son of Remaliah, Ahaz the son of Jotham, king of Judah, began to reign.

2 Kings 18:21
Behold, you are trusting now in Egypt, that broken reed of a staff, which will pierce the hand of any man who leans on it. Such is Pharaoh king of Egypt to all who trust in him.

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