Osee 7:15
And I have chastised them, and strengthened their arms: and they have imagined evil against me.
Open Osee 7:15 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Et ego erudivi eos, et confortavi brachia eorum, et in me cogitaverunt malitiam.
- Septuagint (Swete)
- ἐπαιδεύθησαν ἐν ἐμοί, κἀγὼ κατίσχυσα τοὺς βραχίονας αὐτῶν, καὶ εἰς ἐμὲ ἐλογίσαντο πονηρά.
- Hebrew (WLC)
- וַאֲנִ֣י יִסַּ֔רְתִּי חִזַּ֖קְתִּי זְרֽוֹעֹתָ֑ם וְאֵלַ֖י יְחַשְּׁבוּ רָֽע
Haydock's commentary
Arms. I gave them my laws and power to resist the enemy. (Menochius)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Athanasius Against the Arians. (Orationes contra Arianos IV.), Extracts from the Thalia of Arius. Arius maintains that God became a Father, and the Son was not always; the Son out of nothing; once He was not; He was not before his generation; He was created; named Wisdom and Word after God's attributes; made that He might make us; one out of many powers of God; alterable; exalted on God's foreknowledge of what He was to be; not very God; but called so as others by participation; foreign in essence from the Father; does not know or see the Father; does not know Himself
7. Who is there that hears all this, nay, the tune of the Thalia, but must hate, and justly hate, this Arius jesting on such matters as on a stage? who but must regard him, when he pretends to name God and speak of God, but as the serpent counselling the woman? who, on reading what follows in his work, but must discern in his irreligious doctrine that error, into which by his sophistries the serpent in the sequel seduced the woman? who at such blasphemies is not transported? ‘The heaven,’ as the Prophet says, ‘was astonished, and the earth shuddered’ at the transgression of the Law. But the sun, with greater horror, impatient of the bodily contumelies, which the common Lord of all voluntarily endured for us, turned away, and recalling his rays made that day sunless. …
St John Cassian The Conferences of John Cassian. Part II. Containing Conferences XI-XVII, Chapter XII. That a good will should not always be attributed to grace, nor always to man himself
For we should not hold that God made man such that he can never will or be capable of what is good: or else He has not granted him a free will, if He has suffered him only to will or be capable of evil, but neither to will or be capable of what is good of himself. And, in this case how will that first statement of the Lord made about men after the fall stand: “Behold, Adam is become as one of us, knowing good and evil?” For we cannot think that before, he was such as to be altogether ignorant of good. Otherwise we should have to admit that he was formed like some irrational and insensate beast: which is sufficiently absurd and altogether alien from the Catholic faith. Moreover as the wisest Solomon says: “God made man upright,” i.e., always to enjoy the knowledge of good only, “But they have sought out many imaginations,” for they came, as has been said, to know good and evil. …