Ісая 46
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The difference between the preceding and the subsequent prophecies in point of composition is very remarkable; the last excelling much in majesty and elegance. This chapter (of which the first verse forms a general title to this and the five chapters following) contains two distinct prophecies relating to Egypt. The first was delivered previous to an engagement between Pharaoh-necho, king of Egypt, and Nebuchadnezzar, king of Babylon; in which the Egyptians were routed in Carchemish with great slaughter, as here predicted. The prophet sees the mighty preparations; but they are all declared to be of no avail, as God had decreed their fall, Jer 46:1-6. The King of Egypt, however, is represented as marching with all the confidence of victory, like a river overflowing its banks, and threatening all around with its inundation, Jer 46:7, Jer 46:8. But this immense armament of Pharaoh-necho, consisting of various nations, shall, by a righteous judgment of God, receive such a signal overthrow near the river Euphrates, that the political consequence of Egypt shall be thereby irretrievably ruined, and its remaining power become contemptible in the sight of the nations, Jer 46:9-12. The other prophecy, beginning at the thirteenth verse, relates to the memorable overthrow of the Egyptians by Nebuchadnezzar, subsequent to his siege of Tyre, in the sixteenth year after the destruction of Jerusalem, Jer 46:13-26. The promise, in the conclusion of the chapter, of preservation to the Jews, (who have for many ages continued a distinct people, when the various nations of antiquity who oppressed them, or with whom they had any intercourse, have long ago ceased to have any separate and visible existence), has been most remarkably fulfilled; and is a very signal act of providence, and a pled…
Відкрити джерело ↗BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13) Bel--the same as the PhÅ“nician Baal, that is, lord, the chief god of Babylon; to it was dedicated the celebrated tower of Babylon, in the center of one of the two parts into which the city was divided, the palace being in the center of the other. Identical with the sun, worshipped on turrets, housetops, and other high places, so as to be nearer the heavenly hosts (Saba) (Jer 19:13; Jer 32:29; Zep 1:5). GESENIUS identifies Bel with the planet Jupiter, which, with the planet Venus (under the name Astarte or Astaroth), was worshipped in the East as the god of fortune, the most propitious star to be born under (see on Isa 65:11). According to the Apocryphal book, Bel and the Dragon, Bel was cast down by Cyrus. boweth . . . stoopeth--falleth prostrate (Isa 10:4; Sa1 5:3-4; Psa 20:8). Nebo--the planet Mercury or Hermes, in astrology. The scribe of heaven, answering to the Egyptian Anubis. The extensive worship of it is shown by the many proper names compounded of it: Nebuchadnezzar. Nebuzar-adan, Nabonassar, &c. were upon--that is, were a burden (supplied from the following clause) upon. It was customary to transport the gods of the vanquished to the land of the conquerors, who thought thereby the more effectually to keep down the subject people (Sa1 5:1, &c.; Jer 48:7; Jer 49:3; Dan 11:8). carriages--in the Old English sense of the things carried, the images borne by you: the lading (Act 21:15), "carriages," not the vehicles, but the baggage. Or, the images which used to be carried by you formerly in your solemn processions [MAURER]. were heavy loaden--rather, are put as a load on the beasts of burden [MAURER]. HORSLEY translates, "They who shou…
Відкрити джерело ↗Bel boweth down, Nebo stoopeth,.... These are names of the idols of Babylon. Bel is by some thought to be the contraction of Baal, the god of the Phoenicians, called by them Beel; so "Beelsamin" (h), in the Phoenician language, is Lord of heaven: but rather this is the Belus of the Babylonians, who was a renowned king of them, and after his death deified; whom Nebuchadnezzar, according to Megasthenes (i), calls Belus his progenitor, and by whom Babylon was walled about. This idol is, no doubt, the same with Jupiter Belus, who had a temple in Babylon with gates of brass, and which was in being in the times of Herodotus (k), as he reports. This name is sometimes taken into the names of their kings, as Belshazzar or Beltesbazaar. Nebo was another of their idols, an oracular one, from whom, by its priests, prophesies of things future were pretended to be given out; for it may have its name from "to prophesy", and answers to the Apollo or Mercury of other nations. The Alexandrian copy of the Septuagint has very wrongly, instead of it, Dagon the god of the Philistines; and so the Arabic version "Dsagon". This name Nebo was also taken into the names of the kings of Babylon, as Nabonassar, Nabopalassar, Nebuchadnezzar, and others. As Bel is the same with Belus, so Nebo is the same with Beltis, the queen Megasthenes or Abydenus speaks of in the same place; and Bel may design the sun, and Nebo the moon, which may have its name from "to bud forth", or "make fruitful", as the moon does; see Deu 33:14. It is said of both these deities, that they "stooped" or "bowed down"; being taken down from the high places where they were set upright, and looked grand and majestic, and where they might be seen and worshipped by the people. Jarchi gives the words another sense, that it represents…
Відкрити джерело ↗There follows now a trilogy of prophecies referring to Babylon. After the prophet has shown what Israel has to expect of Cyrus, he turns to what awaits Babylon at the hands of Cyrus. "Bel sinketh down, Nebo stoopeth; its images come to the beast of burden and draught cattle: your litters are laden, a burden for the panting. They stopped, sank down all at once, and could not get rid of the burden; and their own self went into captivity." The reference to Babylon comes out at once in the names of the gods. Bēl was the Jupiter of the Babylonians and, as Bel-Merodach, the tutelar deity of Babylon; Nebo was Mercury, the tutelar deity of the later Chaldean royal family, as the many kings' names in which it appears clearly show (e.g., Mabonassar, Nabo-polassar, etc.). The pryamidal heap of ruins on the right bank of the Euphrates, which is now called Birs Nimrud, is the ruin of the temple of Bel, of which Herodotus gives a description in i. 181-183, and probably also of the tower mentioned in Gen 11, which was dedicated to Bel, if not to El = Saturn. Herodotus describes two golden statues of Bel which were found there (cf., Diodorus, ii. 9, 5), but the way in which Nebo was represented is still unknown. The judgment of Jehovah falls upon these gods through Cyrus. Bel suddenly falls headlong, and Nebo stoops till he also falls. Their images come to (fall to the lot of) the chayyâh, i.e., the camels, dromedaries, and elephants; and behēmâh, i.e., horses, oxen, and asses. Your נשׂאת, gestamina, the prophet exclaims to the Babylonians, i.e., the images hitherto carried by you in solemn procession (Isa 45:20; Amo 5:26; Jer 10:5), are now packed up, a burden for that which is wearied out, i.e., for cattle that has become weary with carrying them. In Isa 46:1, as the two particip…
Відкрити джерело ↗We are here told, I. That the false gods will certainly fail their worshippers when they have most need of them, Isa 46:1, Isa 46:2. Bel and Nebo were two celebrated idols of Babylon. Some make Bel to be a contraction of Baal; others rather think not, but that it was Belus, one of their first kings, who after his death was deified. As Bel was a deified prince, so (some think) Nebo was a deified prophet, for so Nebo signifies; so that Bel and Nebo were their Jupiter and their Mercury or Apollo. Barnabas and Paul passed at Lystra for Jupiter and Mercury. The names of these idols were taken into the names of their princes, Bel into Belshazzar's, Nebo into Nebuchadnezzar's and Nebuzaradan's, etc. These gods they had long worshipped, and in their revels praised them for their successes (as appears, Dan 5:4); and they insulted over Israel as if Bel and Nebo were too hard for Jehovah and could detain them in captivity in defiance of their God. Now, that this might be no discouragement to the poor captives, God here tells them what shall become of these idols, which they threaten them with. When Cyrus takes Babylon, down go the idols. It was usual then with conquerors to destroy the gods of the places and people they conquered, and to put the gods of their own nation in the room of them, Isa 37:19. Cyrus will do so; and then Bel and Nebo, that were set up on high, and looked great, bold, and erect, shall stoop and bow down at the feet of the soldiers that plunder their temples. And because there is a great deal of gold and silver upon them, which was intended to adorn them, but serves to expose them, they carry them away with the rest of the spoil. The carriers' horses, or mules, are laden with them and their other idols, to be sent among other lumber (for so it seems they acco…
Відкрити джерело ↗46:1-2 This taunt was against the self-contradiction of Babylonian religion. 46:1 Marduk-bel was the most important god in the Babylonian pantheon. Bel (similar to “Baal”) designated lordship. • Nebo (Nabu, Nebu), the patron deity of Babylonian scribes, was thought to be the son of Marduk-bel. • Instead of being paraded in glory at a Babylonian festival, these gods would be hauled away on ox carts and disposed of, rejected by the Babylonian people.
Відкрити джерело ↗Мова оригіналу
Єврейські та грецькі слова за цим уривком, із номерами Стронга — від openscriptures (CC BY-SA).
בֵּל (Bêl, H1078) — Bel, the Baal of the Babylonians כָּרַע (kâraʻ, H3766) — to bend the knee; by implication, to sink, to prostrate נְבוֹ (Nᵉbôw, H5015) — Nebo, the name of a Babylonian deity, also of a mountain in Moab, and of a place in… קָרַס (qâraç, H7164) — to hunch, i.e. be hump-backed עָצָב (ʻâtsâb, H6091) — an (idolatrous) image חַי (chay, H2416) — alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially… בְּהֵמָה (bᵉhêmâh, H929) — properly, a dumb beast; especially any large quadruped or animal (often collective) נְשׂוּאָה (nᵉsûwʼâh, H5385) — something borne, i.e. a load עָמַס (ʻâmaç, H6006) — to load, i.e. impose aburden (or figuratively, infliction) מַשָּׂא (massâʼ, H4853) — a burden; specifically, tribute, or (abstractly) porterage; figuratively, an utterance,… עָיֵף (ʻâyêph, H5889) — languid
Відкрити джерело ↗קָרַס (qâraç, H7164) — to hunch, i.e. be hump-backed כָּרַע (kâraʻ, H3766) — to bend the knee; by implication, to sink, to prostrate יַחַד (yachad, H3162) — properly, a unit, i.e. (adverb) unitedly יָכֹל (yâkôl, H3201) — to be able, literally (can, could) or morally (may, might) מָלַט (mâlaṭ, H4422) — properly, to be smooth, i.e. (by implication) to escape (as if by slipperiness);… מַשָּׂא (massâʼ, H4853) — a burden; specifically, tribute, or (abstractly) porterage; figuratively, an utterance,… נֶפֶשׁ (nephesh, H5315) — properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in… הָלַךְ (hâlak, H1980) — to walk (in a great variety of applications, literally and figuratively) שְׁבִי (shᵉbîy, H7628) — exiled; captured; as noun, exile (abstractly or concretely and collectively); by…
Відкрити джерело ↗שָׁמַע (shâmaʻ, H8085) — to hear intelligently (often with implication of attention, obedience, etc.; causatively,… בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) יַעֲקֹב (Yaʻăqôb, H3290) — Jaakob, the Israelitish patriarch שְׁאֵרִית (shᵉʼêrîyth, H7611) — a remainder or residual (surviving, final) portion יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity עָמַס (ʻâmaç, H6006) — to load, i.e. impose aburden (or figuratively, infliction) בֶּטֶן (beṭen, H990) — the belly, especially the womb; also the bosom or body of anything נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative רַחַם (racham, H7356) — compassion (in the plural); by extension, the womb (as cherishing the fetus); by…
Відкрити джерело ↗זִקְנָה (ziqnâh, H2209) — old age שֵׂיבָה (sêybâh, H7872) — old age סָבַל (çâbal, H5445) — to carry (literally or figuratively), or (reflexively) be burdensome; specifically, to be… עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative מָלַט (mâlaṭ, H4422) — properly, to be smooth, i.e. (by implication) to escape (as if by slipperiness);…
Відкрити джерело ↗דָּמָה (dâmâh, H1819) — to compare; by implication, to resemble, liken, consider שָׁוָה (shâvâh, H7737) — properly, to level, i.e. equalize; figuratively, to resemble; by implication, to adjust… מָשַׁל (mâshal, H4911) — to liken, i.e. (transitively) to use figurative language (an allegory, adage, song or the…
Відкрити джерело ↗זוּל (zûwl, H2107) — probably to shake out, i.e. (by implication) to scatter profusely; figuratively, to treat… זָהָב (zâhâb, H2091) — gold, figuratively, something gold-colored (i.e. yellow), as oil, a clear sky כִּיס (kîyç, H3599) — a cup; also a bag formoney or weights שָׁקַל (shâqal, H8254) — to suspend or poise (especially in trade) כֶּסֶף (keçeph, H3701) — silver (from its pale color); by implication, money קָנֶה (qâneh, H7070) — a reed (as erect); by resemblance a rod (especially for measuring), shaft, tube, stem,… שָׂכַר (sâkar, H7936) — to hire צָרַף (tsâraph, H6884) — to fuse (metal), i.e. refine (literally or figuratively) עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application אֵל (ʼêl, H410) — strength; as adjective, mighty; especially the Almighty (but used also of any deity) סָגַד (çâgad, H5456) — to prostrate oneself (in homage) שָׁחָה (shâchâh, H7812) — to depress, i.e. prostrate (especially reflexive, in homage to royalty or God)
Відкрити джерело ↗נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative כָּתֵף (kâthêph, H3802) — the shoulder (proper, i.e. upper end of the arm; as being the spot where the garments… סָבַל (çâbal, H5445) — to carry (literally or figuratively), or (reflexively) be burdensome; specifically, to be… יָנַח (yânach, H3240) — to deposit; by implication, to allow to stay עָמַד (ʻâmad, H5975) — to stand, in various relations (literal and figurative, intransitive and transitive) מָקוֹם (mâqôwm, H4725) — properly, a standing, i.e. a spot; but used widely of a locality (general or specific);… מוּשׁ (mûwsh, H4185) — to withdraw (both literally and figuratively, whether intransitive or transitive) צָעַק (tsâʻaq, H6817) — to shriek; (by implication) to proclaim (an assembly) עָנָה (ʻânâh, H6030) — properly, to eye or (generally) to heed, i.e. pay attention; by implication, to respond;… יָשַׁע (yâshaʻ, H3467) — properly, to be open, wide or free, i.e. (by implication) to be safe; causatively, to… צָרָה (tsârâh, H6869) — tightness (i.e. figuratively, trouble); transitively, a female rival:
Відкрити джерело ↗זָכַר (zâkar, H2142) — properly, to mark (so as to be recognized), i.e. to remember; by implication, to mention;… אִישׁ (ʼîysh, H377) — to be a man, i.e. act in amanly way שׁוּב (shûwb, H7725) — to turn back (hence, away) transitively or intransitively, literally or figuratively (not… לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… פָּשַׁע (pâshaʻ, H6586) — to break away (from just authority), i.e. trespass, apostatize, quarrel
Відкрити джерело ↗זָכַר (zâkar, H2142) — properly, to mark (so as to be recognized), i.e. to remember; by implication, to mention;… רִאשׁוֹן (riʼshôwn, H7223) — first, in place, time or rank (as adjective or noun) עוֹלָם (ʻôwlâm, H5769) — properly, concealed, i.e. the vanishing point; generally, time out of mind (past or… אֵל (ʼêl, H410) — strength; as adjective, mighty; especially the Almighty (but used also of any deity) אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… אֶפֶס (ʼepheç, H657) — cessation, i.e. an end (especially of the earth); often used adverb, no further; also the… כְּמוֹ (kᵉmôw, H3644) — a form of the prefix 'k-', but used separately as, thus, so
Відкрити джерело ↗נָגַד (nâgad, H5046) — properly, to front, i.e. stand boldly out opposite; by implication (causatively), to… אַחֲרִית (ʼachărîyth, H319) — the last or end, hence, the future; also posterity רֵאשִׁית (rêʼshîyth, H7225) — the first, in place, time, order or rank (specifically, a firstfruit) קֶדֶם (qedem, H6924) — the front, of place (absolutely, the fore part, relatively the East) or time (antiquity);… עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application אָמַר (ʼâmar, H559) — to say (used with great latitude) עֵצָה (ʻêtsâh, H6098) — advice; by implication, plan; also prudence קוּם (qûwm, H6965) — to rise (in various applications, literal, figurative, intensive and causative) חֵפֶץ (chêphets, H2656) — pleasure; hence (abstractly) desire; concretely, a valuable thing; hence (by extension) a…
Відкрити джерело ↗קָרָא (qârâʼ, H7121) — to call out to (i.e. properly, address by name, but used in a wide variety of… עַיִט (ʻayiṭ, H5861) — a hawk or other bird of prey מִזְרָח (mizrâch, H4217) — sunrise, i.e. the east אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… עֵצָה (ʻêtsâh, H6098) — advice; by implication, plan; also prudence מֶרְחָק (merchâq, H4801) — remoteness, i.e. (concretely) a distant place; often (adverbially) from afar אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) יָצַר (yâtsar, H3335) — to mould into a form; especially as apotter; figuratively, to determine (i.e. form a… עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application
Відкрити джерело ↗שָׁמַע (shâmaʻ, H8085) — to hear intelligently (often with implication of attention, obedience, etc.; causatively,… אַבִּיר (ʼabbîyr, H47) — {mighty (spoken of God)} לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… רָחוֹק (râchôwq, H7350) — remote, literally or figuratively, of place or time; specifically, precious; often used… צְדָקָה (tsᵉdâqâh, H6666) — rightness (abstractly), subjectively (rectitude), objectively (justice), morally (virtue)…
Відкрити джерело ↗קָרַב (qârab, H7126) — to approach (causatively, bring near) for whatever purpose צְדָקָה (tsᵉdâqâh, H6666) — rightness (abstractly), subjectively (rectitude), objectively (justice), morally (virtue)… רָחַק (râchaq, H7368) — to widen (in any direction), i.e. (intransitively) recede or (transitively) remove… תְּשׁוּעָה (tᵉshûwʻâh, H8668) — rescue (literal or figurative, persons, national or spiritual) אָחַר (ʼâchar, H309) — to loiter (i.e. be behind); by implication to procrastinate נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) צִיּוֹן (Tsîyôwn, H6726) — Tsijon (as a permanent capital), a mountain of Jerusalem יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity תִּפְאָרָה (tiphʼârâh, H8597) — ornament (abstractly or concretely, literally or figuratively)
Відкрити джерело ↗Перехресні посилання
Інші уривки, які спільнота найчастіше пов'язує з цим. Торкнись, щоб прочитати.
І Я навіщу́ Бела в Вавило́ні, і ви́тягну з уст його те, що він був ковтну́в, і вже наро́ди до нього не будуть пливсти́, немов ріки, і мур вавило́нський впаде́!
Аж ось іще по́хід мужів, по двоє їздці́в. І він відповів та сказав: „Упав, упав Вавило́н, а всі ста́туї бо́гів його порозбивані о́б землю!“
„Звістіть між наро́дами й розголосі́ть, підійміте прапора та розголосіть, не затайте, скажіть: Здобутий уже Вавило́н, засоро́млений Бел, зламаний Меродах, бовва́ни його посоро́млені, порозби́вані всі його бо́жища!
І перейду Я тієї ночі в єгипетськім краї, і повбиваю в єгипетській землі кожного перворідного від люди́ни аж до скотини. А над усіма єгипетськими бога́ми вчиню́ Я суд. Я — Господь!
А другого дня вранці повставали ашдодяни, аж ось Даґо́н лежить ницьма́ на землі перед Господнім ковче́гом! І взяли́ вони Даґо́на, і поставили його на його місце.
Тому то ось дні настаю́ть, — говорить Господь, — і бовва́нів його навіщу́, і буде стогна́ти пора́нений по всім кра́ї його!
Тому то ось дні настаю́ть, і навіщу́ Я божкі́в Вавилону, і ввесь його край посоро́млений буде, і всі його вбиті попа́дають в ньо́му!
Вони, як опу́дало на огірко́вім горо́ді, й безмовні, і конче їх носять, бо не ходять вони. Не бійтеся їх, бо не вчинять лихого, і також учинити добро — це не в їхній силі!
Покине люди́на того дня божкі́в своїх срібних і божкі́в своїх золотих, що собі нароби́ла була́, щоб вклоня́тись крота́м і кажана́м,