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Isaiah 46:6 King James Version with Strong's Concordance (STRONG)

6 They lavish H2107 gold H2091 out of the bag, H3599 and weigh H8254 silver H3701 in the balance, H7070 and hire H7936 a goldsmith; H6884 and he maketh H6213 it a god: H410 they fall down, H5456 yea, they worship. H7812

Cross Reference

Exodus 32:2-4 STRONG

And Aaron H175 said H559 unto them, Break off H6561 the golden H2091 earrings, H5141 which are in the ears H241 of your wives, H802 of your sons, H1121 and of your daughters, H1323 and bring H935 them unto me. And all the people H5971 brake off H6561 the golden H2091 earrings H5141 which were in their ears, H241 and brought H935 them unto Aaron. H175 And he received H3947 them at their hand, H3027 and fashioned H6696 it with a graving tool, H2747 after he had made H6213 it a molten H4541 calf: H5695 and they said, H559 These be thy gods, H430 O Israel, H3478 which brought H5927 thee up out of the land H776 of Egypt. H4714

Judges 17:3-4 STRONG

And when he had restored H7725 the eleven hundred H505 H3967 shekels of silver H3701 to his mother, H517 his mother H517 said, H559 I had wholly H6942 dedicated H6942 the silver H3701 unto the LORD H3068 from my hand H3027 for my son, H1121 to make H6213 a graven image H6459 and a molten image: H4541 now therefore I will restore H7725 it unto thee. Yet he restored H7725 the money H3701 unto his mother; H517 and his mother H517 took H3947 two hundred H3967 shekels of silver, H3701 and gave H5414 them to the founder, H6884 who made H6213 thereof a graven image H6459 and a molten image: H4541 and they were in the house H1004 of Micah. H4321

1 Kings 12:28 STRONG

Whereupon the king H4428 took counsel, H3289 and made H6213 two H8147 calves H5695 of gold, H2091 and said H559 unto them, It is too much H7227 for you to go up H5927 to Jerusalem: H3389 behold thy gods, H430 O Israel, H3478 which brought thee up H5927 out of the land H776 of Egypt. H4714

Isaiah 2:8 STRONG

Their land H776 also is full H4390 of idols; H457 they worship H7812 the work H4639 of their own hands, H3027 that which their own fingers H676 have made: H6213

Isaiah 40:19-20 STRONG

The workman H2796 melteth H5258 a graven image, H6459 and the goldsmith H6884 spreadeth H7554 it over with gold, H2091 and casteth H6884 silver H3701 chains. H7577 He that is so impoverished H5533 H5534 that he hath no oblation H8641 chooseth H977 a tree H6086 that will not rot; H7537 he seeketh H1245 unto him a cunning H2450 workman H2796 to prepare H3559 a graven image, H6459 that shall not be moved. H4131

Isaiah 41:6-7 STRONG

They helped H5826 every one H376 his neighbour; H7453 and every one said H559 to his brother, H251 Be of good courage. H2388 So the carpenter H2796 encouraged H2388 the goldsmith, H6884 and he that smootheth H2505 with the hammer H6360 him that smote H1986 the anvil, H6471 saying, H559 It is ready H2896 for the sodering: H1694 and he fastened H2388 it with nails, H4548 that it should not be moved. H4131

Isaiah 44:12-19 STRONG

The smith H1270 H2796 with the tongs H4621 both worketh H6466 in the coals, H6352 and fashioneth H3335 it with hammers, H4717 and worketh H6466 it with the strength H3581 of his arms: H2220 yea, he is hungry, H7457 and his strength H3581 faileth: H369 he drinketh H8354 no water, H4325 and is faint. H3286 The carpenter H2796 H6086 stretcheth out H5186 his rule; H6957 he marketh it out H8388 with a line; H8279 he fitteth H6213 it with planes, H4741 and he marketh it out H8388 with the compass, H4230 and maketh H6213 it after the figure H8403 of a man, H376 according to the beauty H8597 of a man; H120 that it may remain H3427 in the house. H1004 He heweth him down H3772 cedars, H730 and taketh H3947 the cypress H8645 and the oak, H437 which he strengtheneth H553 for himself among the trees H6086 of the forest: H3293 he planteth H5193 an ash, H766 and the rain H1653 doth nourish H1431 it. Then shall it be for a man H120 to burn: H1197 for he will take H3947 thereof, and warm H2552 himself; yea, he kindleth H5400 it, and baketh H644 bread; H3899 yea, he maketh H6466 a god, H410 and worshippeth H7812 it; he maketh H6213 it a graven image, H6459 and falleth down H5456 thereto. He burneth H8313 part H2677 thereof in H1119 the fire; H784 with part H2677 thereof he eateth H398 flesh; H1320 he roasteth H6740 roast, H6748 and is satisfied: H7646 yea, he warmeth H2552 himself, and saith, H559 Aha, H1889 I am warm, H2552 I have seen H7200 the fire: H217 And the residue H7611 thereof he maketh H6213 a god, H410 even his graven image: H6459 he falleth down H5456 unto it, and worshippeth H7812 it, and prayeth H6419 unto it, and saith, H559 Deliver H5337 me; for thou art my god. H410 They have not known H3045 nor understood: H995 for he hath shut H2902 their eyes, H5869 that they cannot see; H7200 and their hearts, H3826 that they cannot understand. H7919 And none considereth H7725 in his heart, H3820 neither is there knowledge H1847 nor understanding H8394 to say, H559 I have burned H8313 part H2677 of it in H1119 the fire; H784 yea, also I have baked H644 bread H3899 upon the coals H1513 thereof; I have roasted H6740 flesh, H1320 and eaten H398 it: and shall I make H6213 the residue H3499 thereof an abomination? H8441 shall I fall down H5456 to the stock H944 of a tree? H6086

Isaiah 45:20 STRONG

Assemble H6908 yourselves and come; H935 draw near H5066 together, H3162 ye that are escaped H6412 of the nations: H1471 they have no knowledge H3045 that set up H5375 the wood H6086 of their graven image, H6459 and pray H6419 unto a god H410 that cannot save. H3467

Jeremiah 10:3-4 STRONG

For the customs H2708 of the people H5971 are vain: H1892 for one cutteth H3772 a tree H6086 out of the forest, H3293 the work H4639 of the hands H3027 of the workman, H2796 with the axe. H4621 They deck H3302 it with silver H3701 and with gold; H2091 they fasten H2388 it with nails H4548 and with hammers, H4717 that it move H6328 not.

Jeremiah 10:9 STRONG

Silver H3701 spread into plates H7554 is brought H935 from Tarshish, H8659 and gold H2091 from Uphaz, H210 the work H4639 of the workman, H2796 and of the hands H3027 of the founder: H6884 blue H8504 and purple H713 is their clothing: H3830 they are all the work H4639 of cunning H2450 men.

Jeremiah 10:14 STRONG

Every man H120 is brutish H1197 in his knowledge: H1847 every founder H6884 is confounded H3001 by the graven image: H6459 for his molten image H5262 is falsehood, H8267 and there is no breath H7307 in them.

Daniel 3:5-15 STRONG

That at what time H5732 ye hear H8086 the sound H7032 of the cornet, H7162 flute, H4953 harp, H7030 H7030 sackbut, H5443 psaltery, H6460 dulcimer, H5481 and all H3606 kinds H2178 of musick, H2170 ye fall down H5308 and worship H5457 the golden H1722 image H6755 that Nebuchadnezzar H5020 the king H4430 hath set up: H6966 And whoso H4479 falleth H5308 not H3809 down H5308 and worshippeth H5457 shall the same hour H8160 be cast H7412 into the midst H1459 of a burning H3345 fiery H5135 furnace. H861 Therefore H6903 H1836 at that time, H2166 when H1768 all H3606 the people H5972 heard H8086 the sound H7032 of the cornet, H7162 flute, H4953 harp, H7030 H7030 sackbut, H5443 psaltery, H6460 and all H3606 kinds H2178 of musick, H2170 all H3606 the people, H5972 the nations, H524 and the languages, H3961 fell down H5308 and worshipped H5457 the golden H1722 image H6755 that Nebuchadnezzar H5020 the king H4430 had set up. H6966 Wherefore H6903 H3606 at that H1836 time H2166 certain H1400 Chaldeans H3779 came near, H7127 and accused H7170 H399 the Jews. H3062 They spake H6032 and said H560 to the king H4430 Nebuchadnezzar, H5020 O king, H4430 live H2418 for ever. H5957 Thou, H607 O king, H4430 hast made H7761 a decree, H2942 that every H3606 man H606 that shall hear H8086 the sound H7032 of the cornet, H7162 flute, H4953 harp, H7030 H7030 sackbut, H5443 psaltery, H6460 and dulcimer, H5481 H5481 and all H3606 kinds H2178 of musick, H2170 shall fall down H5308 and worship H5457 the golden H1722 image: H6755 And whoso H4479 falleth H5308 not H3809 down H5308 and worshippeth, H5457 that he should be cast H7412 into the midst H1459 of a burning H3345 fiery H5135 furnace. H861 There are H383 certain H1400 Jews H3062 whom H3487 thou hast set H4483 over H5922 the affairs H5673 of the province H4083 of Babylon, H895 Shadrach, H7715 Meshach, H4336 and Abednego; H5665 these H479 men, H1400 O king, H4430 have H7761 not H3809 regarded H2942 thee: H5922 they serve H6399 not H3809 thy gods, H426 nor H3809 worship H5457 the golden H1722 image H6755 which thou hast set up. H6966 Then H116 Nebuchadnezzar H5020 in his rage H7266 and fury H2528 commanded H560 to bring H858 Shadrach, H7715 Meshach, H4336 and Abednego. H5665 Then H116 they brought H858 these H479 men H1400 before H6925 the king. H4430 Nebuchadnezzar H5020 spake H6032 and said H560 unto them, Is it true, H6656 O Shadrach, H7715 Meshach, H4336 and Abednego, H5665 do not H3809 ye H383 serve H6399 my gods, H426 nor H3809 worship H5457 the golden H1722 image H6755 which I have set H6966 up? Now H3705 if H2006 ye be H383 ready H6263 that at what time H5732 ye hear H8086 the sound H7032 of the cornet, H7162 flute, H4953 harp, H7030 H7030 sackbut, H5443 psaltery, H6460 and dulcimer, H5481 and all H3606 kinds H2178 of musick, H2170 ye fall down H5308 and worship H5457 the image H6755 which I have made; H5648 well: but if H2006 ye worship H5457 not, H3809 ye shall be cast H7412 the same hour H8160 into the midst H1459 of a burning H3345 fiery H5135 furnace; H861 and who H4479 is that God H426 that shall deliver H7804 you out of H4481 my hands? H3028

Hosea 8:4-6 STRONG

They have set up kings, H4427 but not by me: they have made princes, H7786 and I knew H3045 it not: of their silver H3701 and their gold H2091 have they made H6213 them idols, H6091 that they may be cut off. H3772 Thy calf, H5695 O Samaria, H8111 hath cast H2186 thee off; mine anger H639 is kindled H2734 against them: how long will it be ere H3808 they attain H3201 to innocency? H5356 For from Israel H3478 was it also: the workman H2796 made H6213 it; therefore it is not God: H430 but the calf H5695 of Samaria H8111 shall be broken in pieces. H7616

Habakkuk 2:18-20 STRONG

What profiteth H3276 the graven image H6459 that the maker H3335 thereof hath graven H6458 it; the molten image, H4541 and a teacher H3384 of lies, H8267 that the maker H3335 of his work H3336 trusteth H982 therein, to make H6213 dumb H483 idols? H457 Woe H1945 unto him that saith H559 to the wood, H6086 Awake; H6974 to the dumb H1748 stone, H68 Arise, H5782 it shall teach! H3384 Behold, it is laid H8610 over with gold H2091 and silver, H3701 and there is no breath H7307 at all in the midst H7130 of it. But the LORD H3068 is in his holy H6944 temple: H1964 let all the earth H776 keep silence H2013 before H6440 him.

Acts 17:29 STRONG

Forasmuch then G3767 as we are G5225 the offspring G1085 of God, G2316 we ought G3784 not G3756 to think G3543 that the Godhead G2304 is G1511 like G3664 unto gold, G5557 or G2228 silver, G696 or G2228 stone, G3037 graven G5480 by art G5078 and G2532 man's G444 device. G1761

Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Isaiah 46

Commentary on Isaiah 46 Keil & Delitzsch Commentary


Verse 1-2

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 c hayyâh , i.e., the camels, dromedaries, and elephants; and b e hēmâh , 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 (Isaiah 45:20; Amos 5:26; Jeremiah 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 Isaiah 46:1, as the two participial clauses show, the prophet still takes his stand in the midst of the catastrophe; but in Isaiah 46:2 it undoubtedly lies behind him as a completed act. In Isaiah 46:2 he continues, as in Isaiah 46:1, to enter into the delusion of the heathen, and distinguish between the numina and simulacra . The gods of Babylon have all stooped at once, have sunken down, and have been unable to save their images which were packed upon the cattle, out of the hands of the conquerors. In Isaiah 46:2 he destroys this delusion: they are going into captivity (Hosea 10:5; Jeremiah 48:7; Jeremiah 49:3), even “their ownself” ( naphshâm ), since the self or personality of the beingless beings consists of nothing more than the wood and metal of which their images are composed.


Verses 3-5

From this approaching reduction of the gods of Babylon to their original nothingness, several admonitions are now derived. The first admonition is addressed to all Israel. “Hearken unto me, O house of Jacob, and all the remnant of the house of Israel: ye, lifted up from the womb; ye, carried from the mother's lap! And till old age it is I, and to grey hair I shall bear you on my shoulder: I have done it, and I shall carry; and I put upon my shoulder, and deliver. To whom can ye compare me, and liken, and place side by side, that we should be equal?” The house of Jacob is Judah here, as in Obadiah 1:18 (see Caspari on the passage), Nahum 2:3, and the house of Israel the same as the house of Joseph in Obadiah; whereas in Amos 3:13; Amos 6:8; Amos 7:2, Jacob stands for Israel, in distinction from Judah. The Assyrian exile was earlier than the Babylonian, and had already naturalized the greater part of the exiles in a heathen land, and robbed them of their natural character, so that there was only a remnant left by whom there was any hope that the prophet's message would be received. What the exiles of both houses were to hear was the question in Isaiah 46:5, which called upon them to consider the incomparable nature of their God, as deduced from what Jehovah could say of Himself in relation to all Israel, and what He does say from העמסים onwards. Babylon carried its idols, but all in vain: they were carried forth, without being able to save themselves; but Jehovah carried His people, and saved them. The expressions, “from the womb, and from the mother's lap,” point back to the time when the nation which had been in process of formation from the time of Abraham onwards came out of Egypt, and was born, as it were, into the light of the world. From this time forward it had lain upon Jehovah like a willingly adopted burden, and He had carried it as a nurse carries a suckling (Numbers 11:12), and an eagle its young (Deuteronomy 32:11). In Isaiah 46:4 the attributes of the people are carried on in direct (not relative) self-assertions on the part of Jehovah. The senectus and canities are obviously those of the people - not, however, as though it was already in a state of dotage (as Hitzig maintains, appealing erroneously to Isaiah 47:6), but as denoting the future and latest periods of its history. Even till then Jehovah is He, i.e., the Absolute, and always the same (see Isaiah 41:4). As He has acted in the past, so will He act at all times - supporting and saving His people. Hence He could properly ask, Whom could you place by the side of me, so that we should be equal? ( Vav consec. as in Isaiah 40:25).


Verse 6-7

The negative answer to this question is the direct result of what precedes, but a still further proof is given in Isaiah 46:6, Isaiah 46:7. “They who pour gold out of the bag, and weigh silver with the balance, hire a goldsmith to make it into a god, that they may fall down, yea, throw themselves down. They lift it up, carry it away upon their shoulder, and set it down in its place: there it stands; from its place it does not move: men also cry to it, but it does not answer; it saves no one out of distress.” There is no necessity for assuming that הזּלים is used in the place of the finite verb, as Hitzig imagines, or as equivalent to זלים הם , as Rosenmüller and Gesenius suppose; but up to ישׂכּרוּ the whole is subject, and therefore ישׁקלוּ is the point at which the change into the finite verb occurs (Ges. §131, 2). The point in hazzâlı̄m is not the extravagant expenditure, as Ewald thinks, but the mean origin of the god, which commences with the pouring out of gold from a purse ( zūl = zâlal , to shake, to pour out). Qâneh is the lever of the scales ( κανών ). The metal weighed out is given to a goldsmith, who plates the idol with the gold, and makes the ornaments for it of silver. When it is finished, they lift it up, or shoulder it ( ישּׂאהוּ with a distinctive Great Telisha), carry it home, and set it down in the place which it is to have under it ( תּחתּיו ). There it stands firm, immoveable, and also deaf and dumb, hearing no one, answering no one, and helping no one. The subject to יצעק is any צעק . The first admonition closes here. The gods who are carried fall without being able to save themselves, whereas Israel's God carries and saves His people; He, the Incomparable, more especially in contrast with the lifeless puppets of idols.


Verses 8-11

The second admonition is addressed to those who would imitate the heathen. “Remember this, and become firm, take it to heart, ye rebellious ones! Remember the beginning from the olden time, that I am God, and none else: Deity, and absolutely none like me: proclaiming the issue from the beginning, and from ancient times what has not yet taken place, saying, My counsel shall stand, and all my good pleasure I carry out: calling a bird of prey from the east, the man of my counsel from a distant land: not only have I spoken, I also bring it; I have purposed it, I also execute it.” The object to which “this” points back is the nothingness of idols and idolatry. The persons addressed are the פושׁעים (those apostatizing), but, as התאשׁשׁוּ shows, whether it mean ἀνδιρίζεσθε or κραταιοῦσθε (1 Corinthians 16:13), such as have not yet actually carried out their rebellion or apostasy, but waver between Jehovahism and heathenism, and are inclined to the latter. התאשׁשׁו is hardly a denom. hithpalel of אישׁ in the sense of “man yourselves,” since אישׁ , whether it signifies a husband or a social being, or like אנושׁ , a frail or mortal being, is at any rate equivalent to אנשׁ , and therefore never shows the modification u. אשׁשׁ ( אשׁה ) signifies to be firm, strong, compact; in the piel (rabb.), to be well-grounded; nithpael , to be fortified, established; here hithpoel , “show yourselves firm” (Targ., Jer.: fundamini ne rursum subitus idololatriae vos turbo subvertat ). That they may strengthen themselves in faith and fidelity, they are referred to the history of their nation; ראשׁנות are not prophecies given at an earlier time - a meaning which the priora only acquire in such a connection as Isaiah 43:9 - but former occurrences. They are to pass before their minds the earlier history, and indeed “from the olden time.” “ Remember: zikhrū is connected with the accusative of the object of remembrance, and כּי points to its result. An earnest and thoughtful study of history would show them that Jehovah alone was El , the absolutely Mighty One, and 'Elōhı̄m , the Being who united in Himself all divine majesty by which reverence was evoked. The participles in Isaiah 46:10, Isaiah 46:11 are attached to the “I” of כּמוני . It is Jehovah, the Incomparable, who has now, as at other times from the very commencement of the new turn in history, predicted the issue of which it would lead, and m iqqedem , i.e., long before, predicted things that have not yet occurred, and which therefore lit outside the sphere of human combination - another passage like Isaiah 41:26; Isaiah 45:21, etc., in which what is predicted in these prophecies lays claim to the character of a prediction of long standing, and not of one merely uttered a few years before. The ראשׁית , in which the ראשׁנות are already in progress (Isaiah 42:9), is to be regarded as the prophet's ideal present; for Jehovah not only foretells before the appearance of Cyrus what is to be expected of him, but declares that His determination must be realized, that He will bring to pass everything upon which His will is set, and summons the man upon the stage of history as the instrument of its accomplishment, so that He knew Cyrus before he himself had either consciousness or being (Isaiah 45:4-5). The east is Persis (Isaiah 41:2); and the distant land, the northern part of Media (as in Isaiah 13:5). Cyrus is called an eagle, or, strictly speaking, a bird of prey ( ‛ayit ),

(Note: The resemblance to ἀετός ( αἰετός ) is merely accidental. This name for the eagle is traceable, like avid , to a root vâ , to move with the swiftness of the wind. This was shown by Passow, compare Kuhn's Zeitschrift , i. 29, where we also find at 10, 126 another but less probable derivation from a root i , to go (compare eva , a course).)

just as in Jeremiah 49:22 and Ezekiel 17:3 Nebuchadnezzar is called a nesher . According to Cyrop. vii. 1, 4, the campaign of Cyrus was ἀετὸς χρυσοῦς ἐπὶ δόρατος μακροῦ ἀνατεταμένος . Instead of עצתו אישׁ , the keri reads more clearly, though quite unnecessarily, ( עצתי אישׁ (see e.g., Isaiah 44:26). The correlate אף ( Isaiah 46:11 ), which is only attached to the second verb the second time, affirms that Jehovah does not only the one, but the other also. His word is made by Him into a deed, His idea into a reality. יצר is a word used particularly by Isaiah, to denote the ideal preformation of the future in the mind of God (cf., Isaiah 22:11; Isaiah 37:26). The feminine suffixes refer in a neuter sense to the theme of the prophecy - the overthrow of idolatrous Babel, upon which Cyrus comes down like an eagle, in the strength of Jehovah. So far we have the nota bene for those who are inclined to apostasy. They are to lay to heart the nothingness of the heathen gods, and, on the other hand, the self-manifestation of Jehovah from the olden time, that is to say, of the One God who is now foretelling and carrying out the destruction of the imperial city through the eagle from the east.


Verse 12-13

A third admonition is addressed to the forts esprits in Isaiah 46:12, Isaiah 46:13. “Hearken to me, ye strong-hearted, that are far from righteousness! I have brought my righteousness near; it is not far off, and my salvation tarrieth not: and I give salvation in Zion, my glory to Israel.” All that is called in Hellenic and Hellenistic νοῦς λόγος συνείδησις θυμός , is comprehended in καρδία ; and everything by which bâsâr and nephesh are affected comes into the light of consciousness in the heart ( Psychol. p. 251). According to this biblico-psychological idea, לב אבּיתי may signify either the courageous (Psalms 76:6), or, as in this instance, the strong-minded; but as a synonym of לב סהזקי (Ezekiel 2:4) and לב קשׁי (Ezekiel 3:7), viz., in the sense of those who resist the impressions of the work and grace of God in their consciousness of mental superiority to anything of the kind, and not in the sense of those who have great mental endowments. These are “far from righteousness” ( ts e dâqâh ), that is to say, they have despaired of the true, loving fidelity of Jehovah, and have no wish for any further knowledge of it. Therefore they shall hear, and possibly not without impression, that this loving fidelity is about to manifest itself, and salvation is about to be realized. Jehovah has given salvation in Zion, that is to say, is giving it even now, so that it will become once more the centre of the renovated nation, and impart its glory to this, so that it may shine in the splendour bestowed upon it by its God. We have here the side of light and love, turned towards us by the two-faced ts e dâqâh , as a parallel word to th e shū‛âh , or salvation. With this admonition to the indifferent and careless, to whom the salvation of which they have given up all hope is proclaimed as at the door, this prophecy is brought to a close. In three distinct stages, commencing with “hearken,” “remember,” “hearken,” it has unfolded the spiritual influences which the fact declared in Isaiah 46:1, Isaiah 46:2 ought to have upon Israel, and resembles a pastoral sermon in its tone.