Bel. The idol of the Babylonians; the same is the case with Nebo. The latter is explained by some to signify the sun.

קורס It is connected with קרסים taches (Ex. 26:11); its meaning is well known.

Upon the beasts and upon the cattle, upon which man is carried. This sentence is therefore followed by the words

נשאתיכם עמוסות משא לעיפה the beasts which carry you¹ were heavy loaden; you are a burden to the weary beast. עיפה is an adjective, and refers to the beast that carries the burden.

footnotes: ¹ A. V., Your carriages. נשאתיכם is explained by I. E. in an active sense, although it is in fact participle passive Kal of נשא.

They bow down. The beasts that carry the idols, bow down.

The burden. Their idols. נפשם *Their souls,*² that is, the persons carried by the beasts, are gone into captivity. They were also carried away as captives. Others explain the verse thus : They, that is, all the idols that are left in Babylon, and are not yet mentioned,³ stoop and bow down, and cannot deliver the burden, for they must go themselves into captivity.

footnotes: ² A. V., Themselves. ³ That is all idols worshipped in Babylon besides Bel and Nebo.

Which are borne by me, etc. The idols of Babylon are carried by their worshippers, but I, the God of Israel, carry the Israelites.

From the belly, that is, since the day they were born.

And even to old age, etc. This is a figurative expression; it means since the day they had become the people of the Lord for ever.

I have made the Israelites; I am, therefore, not like the gods of Babylon; the Babylonians make their gods. And I will carry and deliver the Israelites; while the idols cannot deliver the burden.

And make me equal, that we two should be similar.—This verse is addressed to the idolaters.

הולים They lavish gold, etc. Many compare this word with אזל is spent¹ (1 Sam. 9:7), and assume here the elision of the first radical (א) ; but it is in fact hap. leg.; for אזל is intransitive. הזלים means who give. מכיס Out of the bag. The bag is a part of the balance; comp. בכיסך in thy bag (Deut. 25:13). The succeeding בקנה has a similar meaning; it is hap. leg.

footnotes: ¹ Literally: is gone. The literal translation of הזלים accordingly is: that cause to go, that is, that spend. I. E. properly objects that ולים, if participle Kal of אול, has a neuter sense, they that go.

תחתיו In his place.

לא ימיש *It shall not move itself.*⁴ ימיש is a transitive verb.¹ It may also be explained to be a neuter verb meaning it shall move, but the former explanation is better.

footnotes: ⁴ A. V. Shall he not remove. ¹ Or, more properly, reflective.

The word יצעק One shall cry is to be repeated after ומצרתו and out of his trouble.

והתאששו According to some And be founded ; comp. אשיותיה her foundations (Jer. 1. 15) and אושיא walls (Ezr. 4:12). R. Hai deriving it from אש fire explains והתאוששו be burnt. R. Saadiah derives it also from אֵשׁ, but explains it: be flamed; comp. this word was in mine heart as a burning fire (Jer. 20:9).⁵ Bring again to mind this thing.¹

footnotes: ⁵ The difference between the two explanations, that of R. Hai and that of R. Saadiah, is, that the former derives it from אש fire in its literal sense, as a destructive element, the other from אש fire in a figurative sense, as the incentive to actions. ¹ I. E. supplies ואת mentioned in the first sentence. This thing refers to the nature of the idols described in the preceding verses.

ראשנות The former things. The things that have passed ; the word מעולם of old is therefore added.⁶ I am God. Thus you shall know that I alone am God.

footnotes: ⁶ The literal translation of ראשנות is first things, and can be used to signify the first of the things to come as well as past events.

Declaring the end from the beginning, that is, declaring the event before it happens; for who can annul my decree; my counsel stands for ever, and I will do all my pleasure.

A ravenous bird. Cyrus. He is called a bird, because he flew, as it were, to fulfil my will.

I have spoken this decree. אביאנה I will also bring it to pass. יצרתיה I have formed it⁷ by a heavenly decree, I will also do it on earth.

footnotes: ⁷ A. V., I have purposed it.

Stouthearted, that do not believe in the word of the Lord, but are hardened in their hearts.

I bring near my righteousness, to show it, and therefore It shall not be, etc.

לא תאחר Shall not tarry. Literally : shall not stay itself with me too long before coming, for תאחר is a transitive verb.⁸ It is a figurative expression.⁹

footnotes: ⁸ עצמה itself, the objective case being supplied. ⁹ The words דרך משל in the Hebrew text are not in their proper place; they should be at the end of the remark, as indicated in the translation.

ונתתי And I will place is to be repeated before לישראל. The phrase תפארתי לישראל is therefore to be rendered thus : And I will place my glory in Israel. It may also be explained thus : to Israel, who is my glory; comp. in whom I will be glorified (49:3); the latter explanation is the better.