Isaiah 46: Jacob, I Will Carry You

There is a connection made between God’s Word and His action. This is compounded by the second of the poetic doublets “I have purposed, I will also do it” which corresponds to “I have spoken, truly I will also bring it to pass.” Thus, there is no right action without the Word of God.

​Introduction:
 
In the previous chapters the prophet has explained what Israel should expect from Cyrus. He now speaks of what is to come upon Babylon at the hands of Cyrus and his Persian armies. Chapters 46 through 48 are a trilogy of prophecies referring to Babylon.
 
While this chapter focuses mainly on the fall of the Babylonian deities, the powerless idols of gold and silver, contrasting these worthless gods to the omnipotent and omnipresent God of Israel; it concludes with an admonishment to Israel’s stubborn hearted exiles, reminding them that God is near to them and will establish salvation for them in the land of Israel, on Mount Zion: making the redeemed of Israel His glory, adornment, and beauty.
 
Isa 46:1  Beil (A chief Babylonian deity, from Ba’al, husband, master, lord: Phon. Beelsamin Lord of heaven) kara bowed down, Nevo (Babylonian deity presiding over learning of letters, nevo like navi meaning prophet) koreis cowered, their idols became la’chaiyah to the animals (to the living) and cattle, a heavy load carried about; to the weary, masa a tribute lifted up (a load, a lifting, an utterance, oracle, burden).
 
“Bel is bowed down, Nebo is cut down. Their images are in the likeness of serpents and beasts. The burdens of your idols shall be heavy upon those who carry them; because they be exhausted.” -Targum Yonatan Ben Uziel (2nd Century CE/AD)
 
Beil is thought by some to be a contraction of the Hebrew Ba’al, whom the Phoenicians, called Beel and Beelsamin, meaning “Lord of heaven”. In this case Beil is both a generic term for a god like the Hebrew El, and when used as a proper noun refers to the chief deity of Babylon Marduk. In Babylonian theology Marduk appears as creator, similar to the Greek god Zeus, but not like the God of Israel HaShem.
 
Others consider Beil to be named for the renowned king Belus of the Babylonians, who was deified after his death.
 
Beil’s idol is, probably Bel Merodach, whose temple stood on the banks of the Euphrates in Babylon, the construction of which is described by the ancient historian Herodotus.
 
Nevo is another of the Babylonian deities. In Babylonian mythology he is the son of the supreme God Marduk and is considered the spokesman of the gods. This is consistent with the fact that Nevo and the Hebrew navi (prophet) appear to share the same root. Nevo was also the supreme god of Nineveh and was supposed to be the god of wisdom and learning and is similar to the gods Mercury and Apollo.
 
Some consider Nevo to be synonymous with Beltis, just as Beil is considered synonymous with Belus. Thus, the deity Beil is sometimes symbolised by the sun and Beltis the moon, the former being masculine and the latter feminine.  
 
The primary deities of the Babylonians are made subject to Cyrus. They bow down and cower, unable to resist him. Beil and Nevo, once carried on the shoulders of their worshippers, are now to be pulled down and carried away on the backs of beasts of burden. Thus they become nothing more than spoils of war, powerless gods unable to save. They are offered up as tribute to Cyrus, who in turn is directed by HaShem for His purposes.
 
Isa 46:2  Karesu They cower, chareu bowing down in unison, unable to deliver masa a tribute lifted up (a load, a lifting, an utterance, oracle, burden), and have walked nafsham (from nephesh: soul) their souls into captivity.
 
“They are cut off, yea, they are altogether cut to pieces, and they were not able to deliver them that carried them; and their worshippers are gone into captivity.” -Targum Yonatan Ben Uziel (2nd Century CE/AD)
 
This may be applied to both the idols and the people. Both bow in unison, unable to deliver themselves. The idols are walked into captivity on the backs of the beasts of burden and the people walk themselves into captivity under the supervision of the Persian armies.
 
Figuratively speaking the people of Babylon who have chosen to worship false gods and place their trust in them, have essentially brought about their own demise. Thus, they “have walked their souls into captivity”, both physical and spiritual bondage are the result of their sin. Those who had taken Israel captive have now become captives.
 
The gods of Babylon, once carried by worshippers in annual festive parades of enthronement are now broken and carried into captivity on the backs of pack animals. O how the mighty have fallen.
 
Isa 46:3  Shim’u eilaiy Listen, hear, pay attention to me, beiyt Yaakov house of Jacob (follower), vechol she’eriyt and all the remnant of the beiyt Yisrael house of Israel (overcome in God), who are carried miniy veten from the belly, who are ha’nesuiym lifted miniy from the racham womb (deep love, compassion, mercy):
 
“Listen and receive my words household of followers, and all the remaining household of those who overcome in God, who are carried from conception and lifted up from the womb of mercy.” -Authors remez paraphrase
 
In counter-distinction to the idols od Babylon who are carried away as dismantled spoil, Jacob has, is, and will always be carried in God’s womb from conception to adulthood and beyond. Israel is to be lifted up from the womb of Mercy Himself.
 
While the captive Jews watch the chaos of captivity unfold, they are reminded by God that He has never left them and will never forsake them. He has carried Israel and will birth a new day of rejoicing and freedom for those who remain.
 
Moses possess the rhetorical question to God:
 
“Have I conceived all this people? have I begotten them, that You should say to me, ‘Carry them in your bosom, as a nursing father bears the suckling child, unto the land which You swore to their fathers?’” -Numbers 11:13
 
Moses is acknowledging that Israel is begotten of God, Who has carried Jacob in His bosom and nursed the nation as a suckling child, carrying her to the land He promised to her forefathers.
 
Isa 46:4  Ve’ad And as far as your old age Ani Hu I am He; and as far as your grey hairs will Ani esbol I will carry (drag along, bear up) you: I have asiytiy fashioned, formed, accomplished you, and I will lift up; va’ani and I, even I will esbol carry (drag along, bear up), va’amaleit and will deliver you.
 
Unlike the people of Babylon, Israel will never be abandoned by her God. As long as they live God will carry them, reminding the people of Israel through His prophets by the Word of His King Messiah, that HaShem has formed and accomplished the Jewish people and will lift them up out of distress and captivity. God Himself will carry Israel and deliver her.
 
Note that the people of Babylon fashioned their own gods and received no help in the day of their distress but HaShem formed His people, whom He will never fail to help, delivering them time and again perpetually in this world and through the King Messiah, redeeming them for life everlasting in the Olam Haba (World to Come).
 
Isa 46:5  To whom will you liken Me, and make Me equal, and compare Me, that we may be alike?
 
Once again the refrain which is so familiar in these chapters of Isaiah, affirms the immutable reality, that HaShem is God alone, there is no other.
 
Isa 46:6  They pour zahav gold out of the bag, ve’khesef and weigh silver in the balance, and hire tzoreif a goldsmith; and he makes it into a god: they fall down, yes, they prostrate themselves.
 
Once again the foolishness of idolatry is exposed for the illogical self-abuse that it truly is. Israel herself had once allowed her gold to be collected and made into an idolatrous image (Exodus 32:2).
 
Here it is the rich among the ruling class of the Babylonians that are pictured pouring out the excess of their gold and weighing out the excess of their silver. Thus the idols become symbols of excess and pride. The worshipper is in effect, bowing before his own achievements’, worshipping his own abilities.
 
Isa 46:7  They lift him upon the shoulder, they carry him, and set him in his place, and he stands; he will never move from his place: indeed, one shall cry to him, yet he cannot answer, nor save him out of his trouble.
 
In many ways this is a prequel to the former verses which describe the idols being destroyed and carried away on beasts of burden. Verse 7 thus explains the festive parades of Babylon which featured the idols carried on the shoulders of their worshippers.
 
Once the idol is placed in its temple it is unable to move itself because it is an inanimate object crafted by human beings. This in stark contrast to the God of Israel Who is alive and active, participating in His creation and working out His good purposes for the redemption and renewal of the created order.
 
Where the idols of Babylon are deaf to the petitions of their worshippers and unable to save, HaShem is always listening to and engaging with those who seek Him, and is all powerful and therefore, always able to save.
 
Isa 46:8  Remember this, and show (prove) yourselves men: bring it again al upon leiv the core being (heart, mind), you fosheliym rebellious (transgressors).
 
“Remember this, and be ye strong; and bear it in mind, rebels!” -Targum Yonatan Ben Uziel (2nd Century CE/AD)
 
“Fortify yourselves against all temptations to idolatry, and against all the arguments and persuasions of idolaters…” – Yarchi
 
Israel is warned to remember that idols are worthless and unable to save but that God is always ready to receive and save the repentant. Therefore, “Prove yourselves, be intentional in reminding your core being, you rebellious.”
 
Isa 46:9  Remember the former things mei’olam from the ancient world: for I am El God, and there is none else; I am Elohiym God, ve’efes and there is none, (zero) like Me,
 
Israel is also instructed to remember the former deliverances of God, her freedom from bondage in Egypt, her deliverance from enemies all around her, the mighty signs and miracles of God seen by her Patriarchs and Matriarchs and passed on from generation to generation. She must remember that her God is God alone and place her trust in Him regardless of her circumstances.
 
Isa 46:10  Magid Making known the achariyt end me’reioshiyt from the beginning, umikedem and from ancient times the things that are not yet done, saying, “Atzatiy My purpose (counsel) will stand, and all that delights Me I will do:”
 
Israel should remember that God has made known the end from the beginning by speaking her deliverance into time and space through the words of His prophets. She can be assured that His purposes will be made complete and His will shall be done on earth as it is in the heavens.
Isa 46:11  Calling mimizrach from the east a ayit a bird of prey, mei’eretz from a land merchak far off, a man chatzatov his purpose (advice, counsel) will be atzatiy My purpose (advice, counsel): truly, I have spoken, truly I will also bring it to pass; what yatzartiy I have purposed, I will also do it.
 
The bird from the east is Cyrus, whose purpose is guided by God.
 
There is a connection made between God’s Word and His action. This is compounded by the second of the poetic doublets “I have purposed, I will also do it” which corresponds to “I have spoken, truly I will also bring it to pass.” Thus, there is no right action without the Word of God.
 
Isa 46:12  Shimu Listen, hear, pay attention to Me, abiyrei you mighty leiv hearted (core being), that are far mitzedakah from righteousness:
 
This is spoken to the prideful among the people of Israel. The phrase “mighty heart” denotes pride, hence “far from righteousness”.
 
Isa 46:13  I bring near tzidkatiy My righteousness; it will not be far off, u’teshuatiy and my salvation will not delay: ve’natatiy and I will give, (place, set, bestow, grant, assign, designate, yield the produce of) teshuah salvation (deliverance) be’Tziyon in Zion (parched land) for Yisrael (Israel) tifartiy My glory, splendour, beauty.
 
“My righteousness is nigh, it is not far off, and my salvation shall not tarry: and I will place salvation in Zion, and my glory in Israel.” -Targum Yonatan Ben Uziel (2nd Century CE/AD)
 
This verse is prophetic of both Israel’s freedom from captivity in Babylon and her freedom from sin through Messiah Yeshua. The temple was to be re-established in Jerusalem following the Babylonian exile and the Messiah Yeshua’s substitutionary sacrifice would also establish salvation in Zion. All this “for Israel” who God calls “My glory”. Israel is predestined to reflect the glory of God through His Messiah Yeshua.
 
 
© 2018 Yaakov Brown