Verses 1, 2. - THE FALL OF THE GODS OF BABYLON. Among the direct consequences of the victories of Cyrus will be the downfall, in a certain sense, of the Babylonian idolatry. The prophet expresses the downfall by material imagery, graphically describing the fate of the idols themselves. But we must regard him as exulting mainly in the thought of the blow that would be dealt to idolatry in general, and to the Babylonian fond of it in particular, by the substitution of the non-idolatrous and almost monotheistic Persians for the polytheistic and grossly idolatrous Babylonians, in the sovereignty of the Asiatic world. The Babylonian religion no doubt maintained itself at Babylon until and beyond the time of Alexander; but it had lost all its prestige. From the state religion of the chief empire of Western Asia, it had sunk to the position of a provincial cult. Verse 1. - Bel boweth down, Nebo stoopeth. In the later Babylonian period, to which Isaiah's prophetic vision transports him, Bel and Nebo (if we understand by Bel, Bel-Merodach) were decidedly the two principal gods. Of the seven kings of the last dynasty, three had names in which Nebo, and two names in which Bel or Merodach, wad an element. Bel-Merodach and Nebo are the chief gods worshipped by Nebuchadnezzar and Neriglissar. Bel, Nebo, and Merodach are the only three Babylonian gods that receive acknowledgment from Cyrus in the so-called 'Cyrus Cylinder.' Bel is, in the Babylonian, "Bil," or "Belu," and means simply "lord." There was an ancient god of the name, one of the First Triad (Anu, Bel, and Hen or Hod), who came by degrees to be identified with Merodach, the tutelary deity of Babylon. Bel-Merodach was the Βῆλος (Belus) of the Greeks and Romans, who was worshipped in the great temple of Babylon, now represented by the ruin called "Babil." His name forms an element in those of Bel-lush, Bel-kudur-azur, Bel-ipni. Bel-zakir-isknn, and Belshazzar, all of them kings or viceroys of either Babylonia or Assyria. Nebu was the Babylonian god of learning, and has therefore been compared to Mercury. He was the special deity of Borsippa. The name is thought to be etymologically connected with the Hebrew nabi, prophet. The "bowing" and "stooping" of Bel and Nebo has primary reference to the overthrow of their images by the conqueror; but includes also the idea of the fall of the gods themselves in the opinions of men. Their idols were upon the beasts. The Chaldean images generally - not only those of Bel-Merodach and Nebo, but also of Ann, and Hen, and Beltis, and Ishtar, and Nergal, and Sin, and Shamas, and Gula, and others - would be torn from their shrines, and placed upon the backs of beasts of burden, to be carried off by the conquerors. No doubt this was the case with a large number of the images, which were among the most precious of the spoils seized by the soldiers. But it appears that numerous exceptions were made. Neither Cyrus nor Cambyses touched the famous golden image of Bel-Merodach at Babylon, which was first carried off from the great temple by Xerxes (Herod., 1:183). Cyrus, moreover, restored various idols, which Nabonidus had taken to Babylon from provincial towns, to the temples to which they of right belonged (Journal of Royal Asiatic Society, January, 1880, art. it.). But though their fate was in tiffs way often delayed, ultimately it is probable every valuable idol was carried off and committed to the melting-pot. Your carriages were heavy loaden; rather, the things that ye carried (in procession) are now borne along heavily. The allusion is to the contrast between the light-hearted carrying of the images on festal occasions by their votaries (Isaiah 45:20), and their slow transport to foreign lands on the backs of wearied beasts.