Aantekeningen bij de Bijbel
Vragen, overdenkingen en achtergronden over de Bijbel,
welke resulteren in allerlei aantekeningen.
welke resulteren in allerlei aantekeningen.
Vertaling Bijbel, Kanttekeningen SV, [], Het geschiedde nu, als hij in het huis van [73]Nisroch, zijn god, zich [74]nederboog, dat Adramelech en Sarezer, [zijn zonen], [75]hem met het zwaard versloegen; doch zij ontkwamen in het land van [76]Ararat; en [77]Esar-haddon, zijn zoon, werd koning in zijn plaats. Keil & Delitzsch, Commentary on the Old Testament, [], 2ki 19:37 With regard to נסרך, Nisroch, all that seems to be firmly established is that he was an eagle-deity, and represented by the eagle-or vulture-headed human figure with wings, which is frequently depicted upon the Assyrian monuments, "not only in colossal proportions upon the walls and watching the portals of the rooms, but also constantly in the groups upon the embroidered robes. When it is introduced in this way, we see it constantly fighting with other mythical animals, such as human-headed oxen or lions; and in these conflicts it always appears to be victorious," from which we may infer that it was a type of the supreme deity (see Layard's Nineveh and its Remains). The eagle was worshipped as a god by the Arabs (Pococke, Specim. pp. 94, 199), was regarded as sacred to Melkarth by the Phoenicians (Nonnus, Dionys. xl. 495,528), and, according to a statement of Philo. Bybl. (in Euseb. Praepar. evang. i. 10), that Zoroaster taught that the supreme deity was represented with an eagle's head, it was also a symbol of Ormuzd among the Persians; consequently Movers (Phöniz. i. pp. 68, 506, 507) regards Nisroch as the supreme deity of the Assyrians. It is not improbable that it was also connected with the constellation of the eagle (see Ideler, Ursprung der Sternnamen, p. 416). On the other hand, the current interpretation of the name from נשׁר (נשׁר, Chald.; nsr, Arab.), eagle, vulture, with the Persian adjective termination ok or ach, is very doubtful, not merely on account of the ס in נסרך, but chiefly because this name does not occur in Assyrian, but simply Asar, Assar, and Asarak as the name of a deity which is met with in many Assyrian proper names. The last is also adopted by the lxx, who (ed. Aldin. Compl.) have rendered נסרך by Ἀσαράχ in Isaiah, and Ἐσοράχ (cod. Vatic.) in 2 Kings, by the side of which the various readings Μεσεράχ in our text (cod. Vat.) and Νασαράχ in Isaiah are evidently secondary readings emended from the Hebrew, since Josephus (Ant. x. 1, 5) has the form Ἀρασκής, which is merely somewhat "Graecized." The meaning of these names is still in obscurity, even if there should be some foundation for the assumption that Assar belongs to the same root as the name of the people and land, Asshur.