Merodach

Biblical Text

Merodach is the Hebrew rendering of Marduk, the chief deity of ancient Babylon. The only passage in which it appears on its own as the name of a god is Jeremiah 50:2, an oracle announcing the fall of Babylon. There Merodach is paired with "Bel," and the oracle proclaims that when Babylon is taken, its idols will also be put to shame and broken in pieces.

Merodach also appears in the names of Babylonian kings.

• Merodach-baladan: The king of Babylon who sent envoys to Hezekiah after Hezekiah recovered from his illness (Isaiah 39:1). In 2 Kings 20:12, which records the same event, the Hebrew spelling differs slightly, and English translations render the name differently as well (KJV: Berodach-baladan).
• Evil-merodach: The king who succeeded Nebuchadnezzar. He released Jehoiachin, the captive king of Judah, from prison (2 Kings 25:27; Jeremiah 52:31).

Background

Marduk was originally the patron god of the city of Babylon. As Babylonian power grew, he rose to the position of supreme god among the Mesopotamian deities. The Babylonian creation epic Enuma Elish celebrates Marduk's defeat of Tiamat, the goddess of the chaotic sea, and his elevation to king of the gods. Marduk was also commonly called by the title "Bel," meaning "lord," a word that shares the same root as the Canaanite Baal.

"Bel" and "Nebo" in Isaiah 46:1 are generally understood to refer to Marduk and Nabu, who was regarded as his son. Incorporating divine names into personal names was common; the Akkadian name of Evil-merodach is understood to mean "man of Marduk." Cyrus, who conquered Babylon, is also known to have left a record claiming that he had been chosen by Marduk.

Significance in Scripture as a Whole

The texts in which Merodach appears belong to the prophets' broader critique of foreign gods. Isaiah 46 contrasts the Babylonian idols carried on the backs of beasts with the God who has borne and carried Israel. Jeremiah 50–51 declares that however mighty an empire's gods may appear, they will ultimately fall, thereby emphasizing that sovereignty over history belongs to the God of Israel. In the New Testament, Revelation 17–18 takes up the language of this prophecy in depicting the fall of "Babylon the great." The scene in Jeremiah 51:63–64, in which a stone is cast into the river, is echoed in Revelation 18:21.

Interpretations and Issues

• The relationship between Bel and Merodach: Many interpreters read Jeremiah 50:2 as naming a single god twice, first by title and then by name. Others hold that the two terms refer to separate deities.
• Comparison with the creation account: Some scholars hold that Genesis 1 is aware of Babylonian creation myths and refutes their worldview. Others place greater emphasis on the differences between the texts and treat any direct connection with caution. This question divides scholars according to their interpretive methods rather than along denominational lines.
• Popular traditions: Some popular books identify Marduk with Nimrod. However, the biblical text offers no basis for this identification, and it is not an established scholarly view.