Hosea 2:17
Parallel Verses
English Standard Version
For I will remove the names of the Baals from her mouth, and they shall be remembered by name no more.

King James Bible
For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.

American Standard Version
For I will take away the names of the Baalim out of her mouth, and they shall no more be mentioned by their name.

Douay-Rheims Bible
And I will take away the names of Baalim out of her mouth, and she shall no more remember their name.

English Revised Version
For I will take away the names of the Baalim out of her mouth, and they shall no more be mentioned by their name.

Webster's Bible Translation
For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.

Hosea 2:17 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

In Daniel 8:13 תּת (to give) is more closely defined by מרמס (something trodden under foot); but in these passages in Ezekiel above referred to, it [the verb נתן] is connected with an actual object. Construed with the accus. pers. and על, נתן means "to place one over anything." This conception in its different shades is not so much derived from the words of the text as from a reference to the history; for it is supposed (cf. Grotius, Wies.) that because the matter spoken of is the wickedness of Antiochus, the entrance of the Syrian army into Jerusalem and its proceedings (1 Macc. 1:29ff.) must be set forth. צבא, notwithstanding the want of the article, and notwithstanding the feminine construction, cannot properly be otherwise understood in Daniel 8:12 than in Daniel 8:10, Daniel 8:13, not of the host of the Syrians, but only of the people of Israel. The article is wanting also in Daniel 8:13, where yet, because of its being taken in connection with קדשׁ, it can only refer to Israel. Besides this passage, the fem. construction is found also only in Isaiah 40:2, where it signifies the service of war or vassalage. But this meaning here, where weighty reasons oppose it, this construction does not require us to adopt, for such a construction is not infrequent. It is found not merely with names of nations and races, so far as land and people are nearly related ideas, but also with other words, such as even עם, people, fem., Exodus 5:16; 1 Kings 18:7; Jeremiah 8:5; המון, a multitude, Job 31:34; זרע, seed, i.e., descendants, Deuteronomy 31:21; cf. Ewald's Lehr. 174. But the want of the article in צבא in Daniel 8:12 and in Daniel 8:13 has its reason in this, that that which is said does not concern the whole host, but only one part of it, since, according to Daniel 8:10, the hostile horn will cast only some הצבא מן (of the host) to the earth. If, therefore, there is no sufficient ground for rejecting the application of the צבא to the people of Israel, it follows that this interpretation is decidedly required not only by the connection, chiefly by Daniel 8:13, but also by that which is said of צבא in Daniel 8:12.

"Since in Daniel 8:13 the inquirer resumes the contents of Daniel 8:10-12, and along with the sanctuary names also the 'host' as the object of the 'treading down,' it is not credible that this 'host' should be different from that mentioned in Daniel 8:12" (Klief.). Moreover, תּנּתן can have in this passage only the meaning of to be given up. התּמיד על can then only be translated because of the permanent sacrifice, if בּפשׁע (by reason of transgression) is united as object with תּנּתן in the sense: "was delivered up in transgression." But apart from this, that נתן in the sense of to give up is construed with בּיד, and there are wanting certain parallels for its construction with ב merely, this interpretation, "the host ( equals Israel) is given up in wickedness on account of the continual sacrifice," presents an idea not to be tolerated. We agree, therefore, in general with the interpretation of Daniel B. Michaelis, Hvernick, v. Lengerke, Maurer, Kranichfeld, and Kliefoth, and explain the words thus: "and (an) host shall be given up together with the daily sacrifice, because of transgression." צבא, an host, i.e., a great company of the host, the people of Israel. ב before פּשׁע (transgression) in the meaning of ב pretii, on account of (um), or because of, cf. Genesis 18:28. פּשׁע is the apostasy of the Israelites from God, the wickedness proceeding from the פּשׁעים (transgressors), Daniel 8:23. The objection that this interpretation is not appropriate, because פּשׁע is repeated in Daniel 8:13 in union with שׁמם (desolation), and therefore a wickedness devoted to destruction is characterized (Klief.), avails nothing, because it in no way follows from this that the "transgression" must be wickedness seating itself in the place of the "daily sacrifice," idolatrous worship supplanting the true worship. But "the transgression" cannot be that which sets itself in the place of the "daily sacrifice," because התּמיד is not the subject of the sentence, but is only co-ordinated to the subject. If ב in בּפשׁע is regarded as the ב pretii, then פשׁע can only be that which would be put in the place of the צבא. The preposition על before התּמיד means thereon, after that, also at the same time, or together with, as in Amos 3:15; Hosea 10:14, etc. תּמיד, as in Daniel 8:11, is not merely the daily sacrifice, but all that had continuance in the Mosaic worship. Finally, the jussive forms תּנּתן and תּשׁלך d (to be trodden) are to be observed, since, according to the just observation of Kran., they are not simply identical with the future, as Ewald (343) thinks, but here, as in Daniel 11:4, Daniel 11:10,Daniel 11:16, modify the conception of time by the presentation of the divine pre-determination or the decree, and thus express a should, may, or a faculty, a being able, in consequence of the divine counsel. To the verbs of the second half of the verse קרן (horn) is easily supplied from the foregoing context as the subject; and the passage closes with the thought: thus must the horn throw the truth to the ground, and he shall succeed in this.

(Note: "Successus Antiochi potuit pios omnes turbare, acsi tyrannus ille esset Deo superior. Ergo oportuit etiam hoc praedici, ne quid novum vel inopinatum constingeret fidelibus." - Calvin.)

אמת, the objective truth, the word of God, so far as it is embodied in the worship. As to this matter cf. 1 Macc. 1:43-52, 56, 60.

Daniel 8:13-14

In addition to what has been already seen and communicated in the vision, a further vision unfolds itself, by which there is conveyed to the prophet disclosures regarding the duration of the oppression of the people of God by the little horn. Daniel hears a holy one, i.e., an angel (see under Daniel 4:10), talking. What he said is not recorded. But while he is talking, another angel interrupts him with the question as to the duration of the affliction, and this is done that Daniel may hear the answer. Therefore the first angel immediately turns himself to Daniel, and, addressing him, makes known to him the information that was desired.

The אלי (to me), Daniel 8:14, is not, according to the old versions, to be changed into אליו (to him). What Hitzig says in justification of אליו is of no weight; cf. Kran. The angel that talked is designated by פּלמוני, quidam, nescio quis, as not being more particularly definable. The question condenses the contents of Daniel 8:10-12 : "Till how long is the vision, etc.?" החזון is not the action, but the contents of the vision, the thing seen. The contents of the vision are arranged in the form of appositions: that which is continual and the desolating wickedness, for: the vision of that which is continual and of the desolation. The meaning of this apposition is more particularly defined by the further passage following asyndetos: to give up the sanctuary as well as the host to destruction. שׁמם after the definite noun without the article, which is sometimes wanting (Jeremiah 2:21; Ezekiel 39:27; cf. Ew. 293), does not mean being benumbed, confounded, but laid waste, fallen into ruin; thus the wickedness which consists in laying waste. שׁמם cannot be understood transitively, since שׁמם and משׁמם are placed over against each other in Daniel 9:27.

In the answer, עד is to be interpreted as in the question: till 2300 evening-mornings have been, or have passed, thus: 2300 evening-mornings long, so ( equals then) the sanctuary is brought into its right state. צדק primarily means to be just, whence the meaning is derived to justify, which is not here suitable, for it must be followed by, from the defilement of the desolation. The restoration of the temple to its right condition is, it is true, at the same time a justification of it from its desolation, and it includes in it the restoration of the permanent worship.

The interpretation of the period of time, 2300 evening-mornings, named by the angel is beset with difficulty. And first the verbal import of בּקר ערב is doubtful. Among recent interpreters, Berth., Hv., v. Leng., Maur., and Horm. (Weiss. u. Erf. p. 295) understand by its days consisting of morning and evening (twenty-four hours); others, as Bleek, Kirmss, Ewald, Hitzig, Wieseler (who, however, in his treatise, Die 70 Wochen, u.s.w., p. 115ff., defends the first explanation), Kran., and Delitzsch, are of opinion that evening-morning is particularly reckoned with reference to the offering of a morning and an evening sacrifice each day, so that 2300 evening-mornings make only 1150 whole days. But there is no exegetical foundation for this latter opinion. It is derived only from a comparison, or rather an identification, of this passage with Daniel 7:25; Daniel 12:11., and Daniel 9:27; and therewith it is proved that, according to 1 Macc. 1:54, 59, cf. 4:52, the desolation of the sanctuary by the worship of idols under Antiochus Epiphanes lasted not longer than three years and ten days, and that from Daniel 12:11 it extends only to 1290 days. But these arguments rest on assertions which must first be justified. The passages Daniel 7:25 and Daniel 9:27 cannot be here taken into account, because they do not speak of Antiochus Epiphanes, and the 1290 days (1335 days, Daniel 12:11.) do not give 2300 evening-mornings, that we can and may at once identify these statements with this before us. In Daniel 12:11 the terminus a quo of the 1290 days is unquestionably the putting away or the removal of the תּמיד (daily sacrifice), and the giving (placing, raising up) of the abomination that maketh desolate (i.e., the altar of idol-worship); but in this verse (Daniel 8:14), on the contrary, the continuance not only of the taking away of the תּמיד, but also of the delivering up of the saints and the people to be trodden under foot, is fixed to 2300 evening-mornings. This oppression continued longer than the removal of the appointed daily sacrifice. According to 1 Macc. 1:10ff., the violent assaults of Antiochus against the temple and the Jews who remained faithful to the law began in the 143rd year of the era of the Seleucidae, but the abomination that maketh desolate, i.e., the idol-altar, was first erected on Jehovah's altar of burnt-offering, according to 1 Macc. 1:54, in the 145th year of the Seleucidae, and the purification of the temple from this abomination, and its re-consecration, took place on the 25th day of Kisleu (9th month) of the year of the Seleucidae 148. According to this, from the beginning of the desecration of the temple by the plundering of its vessels and its golden ornaments (1 Macc. 1:20ff.) to its restoration to its right condition, more than five years passed. The fulfilment, or the historical reference, of this prophecy accordingly affords, as is sufficiently manifest, no proper means of ascertaining the import of the "evening-morning." This must rather be exegetically decided. It occurs only here, and corresponds to νυχθήμερον, 2 Corinthians 11:25. But the choice of so unusual a measure of time, derived from the two chief parts of the day, instead of the simple measure of time by days, probably originates with reference to the morning and evening sacrifice, by which the day was to be consecrated to the Lord, after Genesis 1:5, Genesis 1:8,Genesis 1:13, etc., where the days of the creation week are named and reckoned according to the succession of evening and morning. This separation of the expression into evening and morning, so that to number them separately and add them together would make 2300 evening-mornings equals 1150 days, is shown to be inadmissible, both by the asyndeton evening-morning and the usages of the Hebrew language. That in Daniel 8:26 והבּקר הערב (the evening and the morning) stands for it, does not prove that the evening ad morning are reckoned separately, but only that evening-morning is a period of time consisting of evening and morning. When the Hebrews wish to express separately day and night, the component parts of a day of a week, then the number of both is expressed. They say, e.g., forty days and forty nights (Genesis 7:4, Genesis 7:12; Exodus 24:18; 1 Kings 19:8), and three days and three nights (Jonah 2:1; Matthew 12:40), but not eighty or six days-and-nights, when they wish to speak of forty or three full days. A Hebrew reader could not possibly understand the period of time 2300 evening-mornings of 2300 half days or 1150 whole days, because evening and morning at the creation constituted not the half but the whole day. Still less, in the designation of time, "till 2300 evening-mornings," could "evening-mornings" be understood of the evening and morning sacrifices, and the words be regarded as meaning, that till 1150 evening sacrifices and 1150 morning sacrifices are discontinued. We must therefore take the words as they are, i.e., understand them of 2300 whole days.

This exegetical resolution of the matter is not made doubtful by the remark, that an increasing of the period of oppression to 2300 days, over against the duration of the oppression limited in Daniel 7:25 to only three and a half times, or to 1290 (or 1335 days, Daniel 12:11-12), is very unlikely, since there is in no respect any reason for this increase over against these statements (Kran. p. 298). This remark can only be valid as proof if, on the one side, the three and a half times in Daniel 7:25 are equal to three and a half civil years, for which the proof fails, and, on the other side, if the 1290 or the 1335 days in Daniel 12:11. indicate the whole duration of the oppression of Israel by Antiochus. But if these periods, on the contrary, refer only to the time of the greatest oppression, the erection of the idol-altar in the temple, this time cannot be made the measure for the duration of the whole period of tribulation.

The objection also, that it is more difficult to prove historically an oppression of the people of God for 2300 days by Antiochus than the 1150 days' duration of this oppression, need not move us to depart from the exegetically ascertained meaning of the words. The opponents of this view are indeed at one in this, that the consecration of the temple after its purification, and after the altar of Jehovah was restored, on the 25th Kisleu of the 148th year of the Seleucidae, formed the termination of the period named, but they are at variance as to the commencement of the period. Delitzsch reckons from the erection of the idol-altar in the temple on 15th Kisleu in the 145th year of the Sel., and thus makes it only three years and ten days, or 1090 to 1105 days. Hitzig reckons from the taking away of the daily sacrifice, which would take place somewhat earlier than the setting up of the idol-altar, but has not furnished proof that this happened tow months earlier. Bleek and Kirmss reckon from the taking of Jerusalem by Apollonius in the year of the Sel. 145 (1 Macc. 1:30ff.; 2 Macc. 5:24ff.), misplacing this in the first month of the year named, but without having any other proof for it than the agreement of the reckoning.

To this is to be added, that the adoption of the consecration of the temple as the terminus ad quem is not so well grounded as is supposed. The words of the text, קדשׁ ונצדּק ("thus is the sanctuary placed in the right state"), comprehend more than the purification and re-consecration of the temple. In Daniel 8:11, also Daniel 9:17 and Daniel 11:31, Daniel uses the word מקדּשׁ for temple, while on the other hand קדשׁ means all that is holy. Was, then, the sanctuary, in this comprehensive meaning of the word, placed in its right state with the consecration of the temple, when after this occurrence "they that were in the tower (Acra) shut up the Israelites round about the sanctuary," sought to hinder access to the temple, and, when Judas Maccabaeus had begun to besiege the tower, the Syrians approached with a reinforced army, besieged the sanctuary for many days, and on their departure demolished its strongholds (1 Macc. 6:18ff., 51, 62)? - when, again, under Demetrius Soter of Bacchides, the high priest Menelaus was deposed, and Alcimus, who was not descended from the family of a high priest, was advanced to his place, who cruelly persecuted the pious in Israel? - when the Syrian general Nicanor mocked the priests who showed to him the burnt-offering for the king, and defiled and threatened to burn the temple (1 Macc. 7)? And did the trampling upon Israel cease with the consecration of the temple, when at the building up of the altar and the restoration of the temple the heathen around became so furious, that they resolved to destroy all who were of the race of Jacob amongst them, and began to murder them (1 Macc. 5:1ff.)? Hvernick therefore, with Bertholdt, places the terminus ad quem of the 2300 days in the victory over Nicanor, by which the power of the Syrians over Judea was first broken, and the land enjoyed rest, so that it was resolved to celebrate annually this victory as well as the consecration of the temple (1 Macc. 7:48-50), according to which the terminus a quo of the period named would be shortly before the erection of the abomination of idolatry in the temple.

If we now, however, turn from this supposition, since the text speaks further of it, to seek the end of the oppression in the restoration of the legal temple-worship, or in the overthrow of Antiochus Epiphanes, which the angel brings to view in the interpretation of the vision (Daniel 8:26), so also in these cases the 2300 days are to be calculated. C. v. Leng., Maur., and Wiesel., who regard the death of Antiochus as the termination, place the beginning of the 2300 days one year before the beginning of violence with which Antiochus, after his return from the expedition into Egypt in the year 143 Sel., went forth to destroy (1 Macc. 1:20) the Mosaic worship and law. Only a few weeks or months earlier, in the middle of the year 142 Sel., the point of commencement must be placed, if the consecration of the temple is held to be the termination. In the year 142 not only was the pious high priest Onias removed from his office by the godless Jason, but also Jason himself was forced from the place he had usurped by Menelaus, who gave Antiochus a greater bribe than he did, and gave away as presents and sold to the heathen the golden utensils of the temple, and commanded Onias, who denounced his wickedness, to be deceitfully murdered (2 Macc. 2:4). Hence we need not, with Hofmann, regard the deposition of Onias, the date of which cannot be accurately fixed, but which, 2 Macc. 4:7ff., is brought into connection with the commencement of the reign of Antiochus, and which probably took place before the year 142, as the date of the commencement of the 2300 days, although the laying waste of the sanctuary may be dated from it; since Jason by royal authority set up a heathen γυμνάσιον with an ἐφηβεῖον, and by the wickedness of the profane and unpriestly conduct of this man Greek customs and the adoption of heathenish manners so prevailed, that the priests ceased to concern themselves about the service of the altar, but, despising the temple and forgetting the sacrifice, they hastened to witness the spectacles in the palaestra, which were contrary to the law; cf. 2 Macc. 4:13ff. with 1 Macc. 1:11-15. The 2300 days are thus, as well as the 1150 days, historically authenticated.

But it is on the whole questionable whether the number given by the angel is to be reckoned as an historico-chronological period of time, or is not rather to be interpreted as symbolical. The analogy of the other prophetic numbers speaks decidedly for the symbolical interpretation. The 2300 cannot, it is true, be directly a symbolical number, such as 7, 10, 40, 70, and other numbers are, but yet it can stand in such a relation to the number seven as to receive a symbolical meaning. The longer periods of time are usually reckoned not by days, but by weeks, months, or years; if, therefore, as to the question of the duration of the 2300 days, we reduce the days to weeks, months, and years, we shall find six years, three or four months, and some days, and discover that the oppression of the people by the little horn was to continue not fully a period of seven years. But the times of God's visitations, trials, and judgments are so often measured by the number seven, that this number came to bear stamped on it this signification; see under Daniel 4:13; Daniel 7:25. The number of seven years is used in the symbolical meaning when, not to mention the cases in Genesis 29:18, Genesis 29:27; Genesis 41:26., and Judges 6:1, seven years' famine were laid upon the land as a punishment for David's sin in numbering the people (2 Samuel 24:13), and when in Elisha's time Israel was visited with seven years' famine (2 Kings 8:1). Thus the answer of the angel has this meaning: The time of the predicted oppression of Israel, and of the desolation of the sanctuary by Antiochus, the little horn, shall not reach the full duration of a period of divine judgment, shall not last so long as the severe oppression of Israel by the Midianites, Judges 6:1, or as the famine which fell upon Israel in the time of Elisha, and shall not reach to a tenth part of the time of trial and of sorrow endured by the exiles, and under the weight of which Israel then mourned.


Hosea 2:17 Parallel Commentaries

Treasury of Scripture Knowledge

I will.

Exodus 23:13 And in all things that I have said to you be circumspect: and make no mention of the name of other gods...

Joshua 23:7 That you come not among these nations, these that remain among you; neither make mention of the name of their gods...

Psalm 16:4 Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer...

Zechariah 13:2 And it shall come to pass in that day, said the LORD of hosts, that I will cut off the names of the idols out of the land...

and they.

Jeremiah 10:11 Thus shall you say to them, The gods that have not made the heavens and the earth, even they shall perish from the earth...

Cross References
Exodus 23:13
"Pay attention to all that I have said to you, and make no mention of the names of other gods, nor let it be heard on your lips.

Joshua 23:7
that you may not mix with these nations remaining among you or make mention of the names of their gods or swear by them or serve them or bow down to them,

Psalm 16:4
The sorrows of those who run after another god shall multiply; their drink offerings of blood I will not pour out or take their names on my lips.

Zechariah 13:2
"And on that day, declares the LORD of hosts, I will cut off the names of the idols from the land, so that they shall be remembered no more. And also I will remove from the land the prophets and the spirit of uncleanness.

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