Hosea 2:19
Parallel Verses
English Standard Version
And I will betroth you to me forever. I will betroth you to me in righteousness and in justice, in steadfast love and in mercy.

King James Bible
And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.

American Standard Version
And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in justice, and in lovingkindness, and in mercies.

Douay-Rheims Bible
And I will espouse thee to me for ever: and I will espouse thee to me in justice, and judgment, and in mercy, and in commiserations.

English Revised Version
And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.

Webster's Bible Translation
And I will betroth thee to me for ever; yes, I will betroth thee to me in righteousness, and in judgment, and in loving-kindness, and in mercies.

Hosea 2:19 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The interpretation of the vision - The interpretation of Daniel's vision, as given by the angel, falls within the vision itself. When Daniel sought to understand the vision, viz., in his mind, not by prayer or by asking a question, he saw before him, according to Daniel 8:17, one standing at some distance, who had the appearance of a man, but was not a man, but a supernatural being in human likeness. This person resembling a man is (Daniel 8:16) named by the angel, Gabriel, i.e., man of God. The voice of another, whom Daniel did not see, hearing only a human voice proceeding from the Ulai, commanded this person to explain the vision to the prophet (להלּז, i.e., to Daniel). Nothing further is indicated of the person from whom the voice proceeded than what may be conjectured from אוּלי בּין (between the Ulai), whence the voice sounded. These words do not mean "hither from Ulai" (Bertholdt), but "between the two banks of the Ulai" (Chr. B. Mich., Hv., etc.); according to which, the being whose voice Daniel heard appears as if hovering over the waters of the river Ulai. This conjecture is confirmed by Daniel 12:6-7, where Daniel sees a man hovering over the waters of the river of Ulai, who by the majesty of his appearance and his words shows himself to be a divine being, and is more minutely described according to the majesty of his appearance in Daniel 10:5. The question, who this man might be, is first answered in Daniel Dan 10:5. Gabriel is not a nomen proprium but appellativum. The angel who was described as an appearance like a גּבר (man) is named, for Daniel, Gabriel ("man of God"), that on subsequent occasions (e.g., Daniel 9:21) he might recognise him again as the same (Hgst., Hofm., Kliefoth). As to his relation to other angels and archangels, the Scripture gives no information. If Lengerke and Maurer regard him, after the book of Enoch, along with Michael, and Raphael, and Uriel whose name does not occur in Scripture, as one of the four angels that stand before the throne of God, the Scripture affords no support for it; nor does it countenance the supposition of Hitzig, that the two angels in Daniel 8:15, Daniel 8:16 are identical with those in Daniel 8:13, Daniel 8:14 - that Gabriel who spake, and the unknown angel, was the angel of the "rivers and fountains of waters," Revelation 16:4.

(Note: Altogether groundless, also, is the identification of them with the Persian Amschaspands, since neither the doctrine of angels nor the names of angels of the O.T. are derived from Parsism. The most recent attempt by Dr. Al. Kohut, in his researches regarding Jewish angelology and demonology in their dependence on Parsism (Abhand. fr die Kunde des Morgen. iv. Bc., Nr. 3), to establish this connection, is extremely poor and superficial. The proof adduced in the first ten pages of his treatise is confined to these points: that in the writings of the O.T. after the Exile or during the Exile the appearance of the angels is altogether different from that presented in the portions written before the Exile. It is said that, as a rule, the angels in the period first named take the human form, and bear names corresponding to their properties - Michael, Daniel 10:13, Daniel 10:21; Daniel 12:1; Gabriel, Daniel 8:16; Daniel 9:21; and in the book of Tobit, 12:15, not much later in date (?), Raphael; - now also, in contrast to the period before the Exile, there is an order in rank among the angels; Michael, Daniel 10:12, is designated as one of the first angel-princes, and, Daniel 12:1, as the greatest angel-prince; moreover, the number of שׂרים (angel-princes) is spoken of as seven, corresponding to the Persian Amesha-pentas (Tob. 12:15, and Book of Enoch 90:21). But does this distinction between the pre-exilian and post-exilian doctrine of angels, even though it were allowed to be as great as Kohut supposes, furnish a proof for the derivation of the latter from Parsism? or does this derivation follow from the fact that the Jews in exile came into intercourse with the Persians and the Medes, and that about this time the Zend worship flourished? And do the angels in the post-exilian writings for the first time indeed assume the human form? Kohut seems to know nothing of the appearance of angels in Genesis 19:1., Judges 6:11., Judges 13:9. Then does the agreement, not of the doctrine of the O.T., but of the later Jewish apocryphal writings, Tobit and the Book of Enoch, with regard to the number of angel-princes and of the Amesha-penta, furnish a sufficient proof of this derivation? Dr. Kohut does not himself appear to think so, since he regards it as necessary, in addition to this, which is "perhaps purely accidental," to furnish an etymological argument. Amesha-penta means "non connivens sanctus equals the holy one not sleeping;" "thus," he says, "it is a mere Chaldee rendering of the word Amesha-penta, when in Daniel 4:10,Daniel 4:14, Daniel 4:20; Daniel 8:13, the Jewish angel-princes are called עירין קדּשׁין equals holy watchers." But was, then, the Chaldean king Nebuchadnezzar, to whom in a dream a "holy watcher" appeared, a Jew? and in what edition of the Bible has Dr. Kohut found in Daniel 8:13 the angel name עיר? Nor is it any better proof that the demonology of the O.T. is a foreign production, resulting from the contact of the Jews with the Persians and Medes during the exile, because in Zechariah 3:1., Psalm 48:1-14 :49; 1 Chronicles 21:1, and especially in Job 1:6., Daniel 2:1, Satan "is depicted as a plague-spirit, altogether corresponding to the Persian Agromainjus, the killing spirit." Such silly talk needs no refutation.)

Hosea 2:19 Parallel Commentaries

Treasury of Scripture Knowledge

And I will.

Isaiah 54:5 For your Maker is your husband; the LORD of hosts is his name; and your Redeemer the Holy One of Israel...

Isaiah 62:3-5 You shall also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of your God...

Jeremiah 3:14,15 Turn, O backsliding children, said the LORD; for I am married to you: and I will take you one of a city, and two of a family...

John 3:29 He that has the bride is the bridegroom: but the friend of the bridegroom, which stands and hears him...

Romans 7:4 Why, my brothers, you also are become dead to the law by the body of Christ; that you should be married to another...

2 Corinthians 11:2 For I am jealous over you with godly jealousy: for I have espoused you to one husband...

Ephesians 5:25-27 Husbands, love your wives, even as Christ also loved the church, and gave himself for it...

Revelation 19:7-9 Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife has made herself ready...

Revelation 21:2,9,10 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband...

for.

Isaiah 54:8-10 In a little wrath I hid my face from you for a moment; but with everlasting kindness will I have mercy on you...

Jeremiah 31:31-36 Behold, the days come, said the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah...

Jeremiah 32:38-41 And they shall be my people, and I will be their God...

Ezekiel 37:25-28 And they shall dwell in the land that I have given to Jacob my servant, wherein your fathers have dwelled; and they shall dwell therein...

Ezekiel 39:29 Neither will I hide my face any more from them: for I have poured out my spirit on the house of Israel, said the Lord GOD.

Joel 3:20 But Judah shall dwell for ever, and Jerusalem from generation to generation.

in righteousness.

Psalm 85:10 Mercy and truth are met together; righteousness and peace have kissed each other.

Isaiah 45:23-25 I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That to me every knee shall bow...

Isaiah 54:14 In righteousness shall you be established: you shall be far from oppression; for you shall not fear: and from terror...

Jeremiah 4:2 And you shall swear, The LORD lives, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him...

Romans 3:25-26 Whom God has set forth to be a propitiation through faith in his blood...

Ephesians 1:7,8 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace...

Ephesians 5:23-27 For the husband is the head of the wife, even as Christ is the head of the church: and he is the savior of the body...

Cross References
2 Corinthians 11:2
For I feel a divine jealousy for you, since I betrothed you to one husband, to present you as a pure virgin to Christ.

Isaiah 1:27
Zion shall be redeemed by justice, and those in her who repent, by righteousness.

Isaiah 54:5
For your Maker is your husband, the LORD of hosts is his name; and the Holy One of Israel is your Redeemer, the God of the whole earth he is called.

Isaiah 54:6
For the LORD has called you like a wife deserted and grieved in spirit, like a wife of youth when she is cast off, says your God.

Isaiah 62:4
You shall no more be termed Forsaken, and your land shall no more be termed Desolate, but you shall be called My Delight Is in Her, and your land Married; for the LORD delights in you, and your land shall be married.

Isaiah 62:5
For as a young man marries a young woman, so shall your sons marry you, and as the bridegroom rejoices over the bride, so shall your God rejoice over you.

Jeremiah 3:14
Return, O faithless children, declares the LORD; for I am your master; I will take you, one from a city and two from a family, and I will bring you to Zion.

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