English Standard Version
and I will sow her for myself in the land. And I will have mercy on No Mercy, and I will say to Not My People, ‘You are my people’; and he shall say, ‘You are my God.’”
King James Bible
And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.
American Standard Version
And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them that were not my people, Thou art my people; and they shall say, Thou art my God.
And I will sow her unto me in the earth, and I will have mercy on her that was without mercy. And I will say to that which was not my people: Thou art my people: and they shall say: Thou art my God.
English Revised Version
And I wilt sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.
Webster's Bible Translation
And I will sow her to me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them who were not my people, Thou art my people; and they shall say, Thou art my God.
Hosea 2:23 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The justice of this exposition is placed beyond a doubt by this verse. Here the angel says in distinct words, "I will show thee what will happen הזּעם בּאחרית (in the last time of the indignation), for it relates to the appointed time of the end." Kliefoth indeed thinks that what the angel, Daniel 8:19, says to the prophet for his comfort is not the same that he had said to him in Daniel 8:17, and which cast him down, and that Daniel 8:19 does not contain anything so weighty and so overwhelming as Daniel 8:17, but something more cheering and consoling; that it gives to the vision another aspect, which relieves Daniel of the sorrow which it had brought upon him on account of its import with reference to the end. From this view of the contents of Daniel 8:19 Kliefoth concludes that Daniel, after he had recovered from his terror in the presence of the heavenly messenger, and had turned his mind to the contents of the vision, was thrown to the ground by the thought presented to him by the angel, that the vision had reference to the end of all things, and that, in order to raise him up, the angel said something else to him more comforting of the vision. But this conclusion has no foundation in the text. The circumstance that Daniel was not again cast to the ground by the communication of the angel in Daniel 8:19, is not to be accounted for by supposing that the angel now made known to him something more consoling; but it has its foundation in this, that the angel touched the prophet, who had fallen dismayed to the earth, and placed him again on his feet (Daniel 8:18), and by means of this touch communicated to him the strength to hear his words. But the explanation which Kliefoth gives of Daniel 8:19 the words do not bear. "The last end of the indignation" must denote the time which will follow after the expiration of the זעם, i.e., the period of anger of the Babylonian Exile. But אחרית means, when space is spoken of, that which is farthest (cf. Psalm 139:9), and when time is spoken of, the last, the end, the opposite of רשׁית, the end over against the beginning. If הימים אחרית does not denote such a time was follows an otherwise fixed termination, but the last time, the end-time (see under Daniel 2:28), so also, since זעם is here the time of the revelation of the divine wrath, הזּעם אחרית ה can only denote the last time, or the end-time, of the revelation of the divine wrath. This explanation of the words, the only one which the terms admit of, is also required by the closing words of Daniel 8:19, קץ למועד כּי (for at the time appointed the end). According to the example of the Vulg., quoniam habet tempus finem suum, and Luther's version, "for the end has its appointed time," Kliefoth translates the words, "for the firmly-ordained, definite time has its end," and refers this to the time of the Babylonish Exile, which indeed, as Daniel knew (Daniel 9:2), was fixed by God to seventy years. But that in the Babylonish Exile will have its fixed end, will come to an end with the seventy years, the angel needed not to announce to the prophet, for he did not doubt it, and the putting him in remembrance of that fact would have afforded him but very poor consolation regarding the time of the future wrath. This conception of the words depends on the inaccurate interpretation of the words הזּעם אחרית, and will consequently fall to the ground along with it. If למועד (to the appointment) were separated from קץ, and were to be taken by itself, and to be understood of the time of the זעם, then it ought to have the article, as in Daniel 11:27, Daniel 11:35. Without the article, as here, it must be connected with קץ, and them, with החזון supplied as the subject from the context (Daniel 8:17), is to be translated, as it is by almost all modern interpreters: for the vision relates to the appointed time of the end. But עתקץ, the time of the end, and קץ מועד, the appointed time of the end, is not the absolute end of all things, the time of the setting up of the regnum gloriae, and the time of the tribulation preceding the return of our Lord; but the time of the judgment of the world-kingdom and the setting up of the everlasting kingdom of God by the appearance of the Messiah, the end of αἰὼν οὕτος and the commencement of the αἰὼν μέλλων, the time of the הימים אחרית (Daniel 10:14), which the apostle calls (1 Corinthians 10:11) τὰ τέλη τῶν αἰώνων, and speaks of as having then already come.
Treasury of Scripture Knowledge
I will sow.
and I will have.
and I will say.
Thou art my God.
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.'"
1 Peter 2:10
Once you were not a people, but now you are God's people; once you had not received mercy, but now you have received mercy.
And you shall be my people, and I will be your God."
"Behold, the days are coming, declares the LORD, when I will sow the house of Israel and the house of Judah with the seed of man and the seed of beast.
then I will reject the offspring of Jacob and David my servant and will not choose one of his offspring to rule over the offspring of Abraham, Isaac, and Jacob. For I will restore their fortunes and will have mercy on them."
She conceived again and bore a daughter. And the LORD said to him, "Call her name No Mercy, for I will no more have mercy on the house of Israel, to forgive them at all.
And the LORD said, "Call his name Not My People, for you are not my people, and I am not your God."
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.