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 1Sa 2:4), is to be broken to pieces in the valley of Jezreel. The paronomasia between Israel and Jezreel is here unmistakeable. And here again Jezreel is not introduced with any allusion to its appellative signification, i.e., so that the mention of the name itself is intended to indicate the dispersion or breaking up of the nation, but simply with reference to its natural character, as the great plain in which, from time immemorial, even down to the most recent period, all the great battles have been fought for the possession of the land (cf. v. Raumer, Pal. pp. 40, 41). The nation which the Lord had appointed to be the instrument of His judgment is not mentioned here. But the fulfilment shows that the Assyrians are intended, although the brief historical account given in the books of Kings does not notice the place in which the Assyrians gained the decisive victory over Israel; and the statement made by Jerome, to the effect that it was in the valley of Jezreel, is probably simply an inference drawn from this passage. With the name of the first child, Jezreel, the prophet had, as it were with a single stroke, set before the king and the kingdom generally the destruction that awaited them. In order, however, to give further keenness to this threat, and cut off every hope of deliverance, he now announces two other births. 1Sa 2:6. “And she conceived again, and bare a daughter. And He (Jehovah) said to him, Call her name Unfavoured; for I will no more favour the house of Israel, that I should forgive them.” The second birth is a female one, not in order to symbolize a more degenerate race, or the greater need of help on the part of the nation, but to get a name answering to the idea, and to set forth, under the figure of sons and daughters, the totality of the nation, both men and women. Lō' ruchâmâh, lit., she is not favoured; for ruchâmâh is hardly a participle with the מ dropped, since לא is never found in close connection with the participle (Ewald, §320, c.), but rather the third pers. perf. fem. in the pausal form. The child receives this name to indicate that the Lord will not continue (אוסיך) to show compassion towards the rebellious nation, as He hitherto has done, even under Jeroboam II (2Ki 13:23). For the purpose of strengthening לא ארחם, the clause כּי נשׂא וגו is added. This can hardly be understood in any other way than in the sense of נשׂא עון ל, viz., to take away sin or guilt, i.e., to forgive it (cf.