Hosea 2:1
Parallel Verses
English Standard Version
Say to your brothers, “You are my people,” and to your sisters, “You have received mercy.”

King James Bible
Say ye unto your brethren, Ammi; and to your sisters, Ruhamah.

American Standard Version
Say ye unto your brethren, Ammi; and to your sisters, Ruhamah.

Douay-Rheims Bible
Say ye to your brethren: You are my people, and to your sister: Thou hast obtained mercy.

English Revised Version
Say ye unto your brethren, Ammi; and to your sisters, Ruhamah.

Webster's Bible Translation
Say ye to your brethren, Ammi; and to your sisters, Ruhamah.

Hosea 2:1 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Daniel 7:25 refers to the same king, and says that he shall speak against the Most High. לצד means, properly, against or at the side of, and is more expressive than על. It denotes that he would use language by which he would set God aside, regard and give himself out as God; cf. 2 Thessalonians 2:4. Making himself like God, he will destroy the saints of God. בּלא, Pa., not "make unfortunate" (Hitzig), but consume, afflict, like the Hebr. בּלּה, 1 Chronicles 17:9, and Targ. Jes. Daniel 3:15. These passages show that the assertion that בּלּה, in the sense of to destroy, never takes after it the accusative of the person (Hitz.), is false. Finally, "he thinks to change times and laws." "To change times" belongs to the all-perfect power of God (cf. Daniel 2:21), the creator and ordainer of times (Genesis 1:14). There is no ground for supposing that זמנין is to be specially understood of "festival or sacred times," since the word, like the corresponding Hebr. מועדים, does not throughout signify merely "festival times;" cf. Genesis 1:14; Genesis 17:21; Genesis 18:14, etc. The annexed ודּת does not point to arrangements of divine worship, but denotes "law" or "ordinance" in general, human as well as divine law; cf. Daniel 2:13, Daniel 2:15 with Daniel 6:6, Daniel 6:9. "Times and laws" are the foundations and main conditions, emanating from God, of the life and actions of men in the world. The sin of the king in placing himself with God, therefore, as Kliefoth rightly remarks, "consists in this, that in these ordinances he does not regard the fundamental conditions given by God, but so changes the laws of human life that he puts his own pleasure in the place of the divine arrangements." Thus shall he do with the ordinances of life, not only of God's people, but of all men. "But it is to be confessed that the people of God are most affected thereby, because they hold their ordinances of life most according to the divine plan; and therefore the otherwise general passage stands between two expressions affecting the conduct of the horn in its relation to the people of God."

This tyranny God's people will suffer "till, i.e., during, a time, (two) times, and half a time." By these specifications of time the duration of the last phase of the world-power is more definitely declared, as a period in its whole course measured by God; Daniel 7:12 and Daniel 7:22. The plural word עדּנין (times) standing between time and half a time can only designate the simple plural, i.e., two times used in the dual sense, since in the Chaldee the plural is often used to denote a pair where the dual is used in Hebrew; cf. Winer, Chald. Gr. 55, 3. Three and a half times are the half of seven times (Daniel 4:13). The greater number of the older as well as of the more recent interpreters take imte (עדּן) as representing the space of a year, thus three and a half times as three and a half years; and they base this view partly on Daniel 4:13, where seven times must mean seven years, partly on Daniel 12:7, where the corresponding expression is found in Hebrew, partly on Revelation 13:5 and Revelation 11:2-3, where forty-two months and 1260 days are used interchangeably. But none of these passages supplies a proof that will stand the test. The supposition that in Daniel 4:13 the seven times represent seven years, neither is nor can be proved. As regards the time and times in Daniel 12:7, and the periods named in the passages of the Rev. referred to, it is very questionable whether the weeks and the days represent the ordinary weeks of the year and days of the week, and whether these periods of time are to be taken chronologically. Still less can any explanation as to this designation of time be derived from the 2300 days (evening-mornings) in Daniel 8:14, since the periods do not agree, nor do both passages treat of the same event. The choice of the chronologically indefinite expression עדּן, time, shows that a chronological determination of the period is not in view, but that the designation of time is to be understood symbolically. We have thus to inquire after the symbolical meaning of the statement. This is not to be sought, with Hofmann (Weiss. i. 289), in the supposition that as three and a half years are the half of a Sabbath-period, it is thus announced that Israel would be oppressed during half a Sabbath-period by Antichrist. For, apart from the unwarrantable identification of time with year, one does not perceive what Sabbath-periods and the oppression of the people of God have in common. This much is beyond doubt, that three and a half times are the half of seven times. The meaning of this half, however, is not to be derived, with Kranichfeld, from Daniel 4:13, where "seven times" is an expression used for a long continuance of divinely-ordained suffering. It is not hence to be supposed that the dividing of this period into two designates only a proportionally short time of severest oppression endured by the people of God at the hands of the heathen. For the humbling of the haughty ruler Nebuchadnezzar (Daniel 4:13) does not stand in any inner connection with the elevation of the world-power over the people of God, in such a way that we could explain the three and a half times of this passage after the seven times of Daniel 4:13. In general, the question may be asked, Whether the meaning of the three and a half times is to be derived merely from the symbolical signification of the number seven, or whether, with Lmmert, we must not much rather go back, in order to ascertain the import of this measure of time, to the divine judgments under Elias, when the heavens were shut for three years and six months; Luke 4:25 and James 5:17. "As Ahab did more to provoke God to anger than all the kings who were before him, so this king, Daniel 7:24, in a way altogether different from those who went before him, spake words against the Most High and persecuted His saints, etc." But should this reference also not be established, and the three and a half times be regarded as only the half of seven times, yet the seven does not here come into view as the time of God's works, so that it could be said the oppression of the people of God by the little horn will last (Kliefoth) only half as long as a work of God; but according to the symbolical interpretation of the seven times, the three and a half, as the period of the duration of the circumstances into which the people of God are brought by the world-power through the divine permission, indicate "a testing period, a period of judgment which will (Matthew 24:22; Proverbs 10:27), for the elect's sake, be interrupted and shortened (septenarius truncus)." Leyrer in Herz.'s Real. Enc. xviii. 369. Besides, it is to be considered how this space of time is described, not as three and a half, but a time, two times, and half a time. Ebrard (Offenb. p. 49) well remarks regarding this, that "it appears as if his tyranny would extend itself always the longer and longer: first a time, then the doubled time, then the fourfold - this would be a seven times; but it does not go that length; suddenly it comes to an end in the midst of the seven times, so that instead of the fourfold time there is only half a time." "The proper analysis of the three and a half times," Kliefoth further remarks, "in that the periods first mount up by doubling them, and then suddenly decline, shows that the power of the horn and its oppression of the people of God would first quickly manifest itself, in order then to come to a sudden end by the interposition of the divine judgment (Daniel 7:26)." For, a thing which is not here to be overlooked, the three and a half times present not the whole duration of the existence of the little horn, but, as the half of a week, only the latter half of its time, in which dominion over the saints of God is given to it (Daniel 7:21), and at the expiry of which it falls before the judgment. See under Daniel 12:7.

Hosea 2:1 Parallel Commentaries

Treasury of Scripture Knowledge

unto. See on ch.

Hosea 1:9-11 Then said God, Call his name Loammi: for you are not my people, and I will not be your God...

Ammi. That is, My people.

Exodus 19:5,6 Now therefore, if you will obey my voice indeed, and keep my covenant, then you shall be a peculiar treasure to me above all people...

Jeremiah 31:33 But this shall be the covenant that I will make with the house of Israel; After those days, said the LORD...

Jeremiah 32:38 And they shall be my people, and I will be their God:

Ezekiel 11:20 That they may walk in my statutes, and keep my ordinances, and do them: and they shall be my people, and I will be their God.

Ezekiel 36:28 And you shall dwell in the land that I gave to your fathers; and you shall be my people, and I will be your God.

Ezekiel 37:27 My tabernacle also shall be with them: yes, I will be their God, and they shall be my people.

Zechariah 13:9 And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried...

Ruhamah. That is, Having obtained mercy.

Hosea 2:23 And I will sow her to me in the earth; and I will have mercy on her that had not obtained mercy...

Romans 11:30,31 For as you in times past have not believed God, yet have now obtained mercy through their unbelief...

2 Corinthians 4:1 Therefore seeing we have this ministry, as we have received mercy, we faint not;

1 Timothy 1:13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.

1 Peter 2:10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

Cross References
Hosea 1:11
And the children of Judah and the children of Israel shall be gathered together, and they shall appoint for themselves one head. And they shall go up from the land, for great shall be the day of Jezreel.

Hosea 2:2
"Plead with your mother, plead-- for she is not my wife, and I am not her husband-- that she put away her whoring from her face, and her adultery from between her breasts;

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