English Standard Version
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.
King James Bible
And she conceived again, and bare a daughter. And God said unto him, Call her name Loruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away.
American Standard Version
And she conceived again, and bare a daughter. And Jehovah'said unto him, Call her name Lo-ruhamah; for I will no more have mercy upon the house of Israel, that I should in any wise pardon them.
And she conceived again, and bore a daughter, and he said to him: Call her name, Without mercy: for I will not add any more to have mercy on the house of Israel, but I will utterly forget them.
English Revised Version
And she conceived again, and bare a daughter. And the LORD said unto him, Call her name Lo-ruhamah: for I will no more have mercy upon the house of Israel, that I should in any wise pardon them.
Webster's Bible Translation
And she conceived again, and bore a daughter. And God said to him, Call her name Lo-ruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away.
Hosea 1:6 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
In Daniel 7:17-27 the angel gives the wished-for explanation. In Daniel 7:17 and Daniel 7:18 he gives first a general interpretation of the vision. The words, these great beasts, of which there were four, form an absolute nominal clause: "as for the beasts;" as concerning their meaning, it is this: "they represent four kings." The kings are named as founders and representatives of world-kingdoms. Four kingdoms are meant, as Daniel 7:23 shows, where the fourth beast is explained as מלכוּ, "dominion," "kingdom." Compare also Daniel 8:20 and Daniel 8:21, where in like manner kings are named and kingdoms are meant. From the future יקוּמוּן (shall arise) Hitzig concludes that the first kingdom was yet future, and therefore, that since Daniel had the vision under Belshazzar, the first king could only be Belshazzar, but could not represent the Chaldean monarchy. But if from the words shall arise it follows that the vision is only of kings who arise in the future, then, since Daniel saw the vision in the first year of Belshazzar, it cannot of course be Belshazzar who is represented by the first beast; and if Belshazzar was, as Hitzig thinks, the last king of Chaldea, than the entire Chaldean monarchy is excluded from the number of the four great beasts. Kranichfeld therefore understands this word as modal, and interprets it should arise. This was the divine decree by which also the duration of their kingdoms was determined (Daniel 7:12, Daniel 7:25). But the modal interpretation does not agree with Daniel 7:16, according to which the angel wishes to make known the meaning of the matter to Daniel, not to show what was determined in the divine counsel, but what God had revealed to him by the beasts rising up out of the sea. The future, shall arise, is rather (Ros., v. Leng., Maur., Klief., etc.) for the purpose of declaring that the vision represents the development of the world-power as a whole, as it would unfold itself in four successive phases; whereupon the angel so summarily interprets the vision to the prophet, that, dating from the time of their origin, he points out the first world-kingdom as arising along with the rest, notwithstanding that it had already come into existence, and only its last stages were then future. The thought of this summary interpretation is manifestly nothing else than this: "Four kingdoms shall arise on the earth, and shall again disappear; but the saints of God shall receive the kingdom which shall have an everlasting duration." יקבּלוּן, receive; not found and establish by their own might, but receive through the Son of man, to whom God (Daniel 7:14) has given it. עליונין (cf. Daniel 7:22, Daniel 7:25, Daniel 7:27) is the name of God, the Most High, analogous to the plur. forms אלהים, קדשׁים. "The saints of the Most High," or briefly "the saints" (Daniel 7:21, Daniel 7:22), are neither the Jews, who are accustomed to call themselves "saints," in contrast with the heathen (v. Leng., Maur., Hitzig, etc.), nor the converted Israel of the millennium (Hofmann and other chiliasts), but, as we argue from Exodus 19:6; Deuteronomy 7:6, the true members of the covenant nation, the New Testament Israel of God, i.e., the congregation of the New Covenant, consisting of Israel and the faithful of all nations; for the kingdom which God gives to the Son of man will, according to Daniel 7:14, comprehend those that are redeemed from among all the nations of the earth. The idea of the everlasting duration of their kingdom is, by the words עלמיּא עלם (for ever and ever), raised to the superlative degree.
The angel does not here give further explanations regarding the first three kingdoms. Since the second chapter treats of them, and the eighth also gives further description of the second and third, it is enough here to state that the first three beasts represent those kingdoms that are mentioned in Daniel 2. The form of the fourth beast, however, comprehends much more regarding the fourth world-kingdom that the dream-image of Nebuchadnezzar did. Therefore Daniel asks the angel further for certain information (certainty) regarding the dreadful form of this beast, and consequently the principal outlines of the representation before given of it are repeated by him in Daniel 7:19-21, and are completed by certain circumstances there omitted. Thus Daniel 7:19 presents the addition, that the beast had, along with iron teeth, also claws of brass, with which it stamped to pieces what it could not devour; and Daniel 7:20, that the little horn became greater than its fellows, made war against the people of God and overcame them, till the judgment brought its dominion to an end. צבית ליצּבא, I wished or sure knowledge, i.e., to experience certainty regarding it.
Treasury of Scripture Knowledge
Lo-ruhamah. that is, Not having obtained mercy.
no more have. Heb. not add any more to have. but I will utterly take them away. or, that I should altogether pardon them. See on ch.
When she had weaned No Mercy, she conceived and bore a son.
Upon her children also I will have no mercy, because they are children of whoredom.
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.'"
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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.