Isaiah 37:38

37:38 One day, ¹  as he was worshiping ²  in the temple of his god Nisroch, ³  his sons Adrammelech and Sharezer struck him down with the sword. ⁴  They ran away to the land of Ararat; his son Esarhaddon replaced him as king.

Isaiah 37:1

37:1 When King Hezekiah heard this, ⁵  he tore his clothes, put on sackcloth, and went to the Lord’s temple.

Isaiah 11:7

11:7 A cow and a bear will graze together,

their young will lie down together. ⁶ 

A lion, like an ox, will eat straw.

Isaiah 11:2

11:2 The Lord’s spirit will rest on him ⁷  –

a spirit that gives extraordinary wisdom, ⁸ 

a spirit that provides the ability to execute plans, ⁹ 

a spirit that produces absolute loyalty to the Lord. ¹⁰ 

Isaiah 3:1

A Coming Leadership Crisis

3:1 Look, the sovereign Lord who commands armies ¹¹ 

is about to remove from Jerusalem ¹²  and Judah

every source of security, including ¹³ 

all the food and water, ¹⁴ 

Jeremiah 48:7

48:7 “Moab, you trust in the things you do and in your riches.

So you too will be conquered.

Your god Chemosh ¹⁵  will go into exile ¹⁶ 

along with his priests and his officials.

Jeremiah 48:13

48:13 The people of Moab will be disappointed by their god Chemosh.

They will be as disappointed as the people of Israel were

when they put their trust in the calf god at Bethel. ¹⁷ 

Jeremiah 48:46

48:46 Moab, you are doomed! ¹⁸ 

You people who worship Chemosh will be destroyed.

Your sons will be taken away captive.

Your daughters will be carried away into exile. ¹⁹ 

[37:38]  ¹ sn The assassination of King Sennacherib probably took place in 681 b.c.

[37:38]  ² tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[37:38]  ³ sn No such Mesopotamian god is presently known. Perhaps the name Nisroch is a corruption of Nusku.

[37:38]  ⁴ sn Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40.

[37:1]  ⁵ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:7]  ⁶ tn Heb “and a cow and a bear will graze – together – they will lie down, their young.” This is a case of pivot pattern; יַחְדָּו (yakhddav, “together”) goes with both the preceding and following statements.

[11:2]  ⁷ sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.

[11:2]  ⁸ tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.

[11:2]  ⁹ tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).

[11:2]  ¹⁰ tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).

[3:1]  ¹¹ tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at 1:9.

[3:1]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:1]  ¹³ tn Heb “support and support.” The masculine and feminine forms of the noun are placed side-by-side to emphasize completeness. See GKC 394 §122.v.

[3:1]  ¹⁴ tn Heb “all the support of food, and all the support of water.”

[48:7]  ¹⁵ sn Chemosh was the national god of Moab (see also Numb 21:29). Child sacrifice appears to have been a part of his worship (2 Kgs 3:27). Solomon built a high place in Jerusalem for him (1 Kgs 11:7), and he appears to have been worshiped in Israel until Josiah tore that high place down (2 Kgs 23:13).

[48:7]  ¹⁶ sn The practice of carrying off the gods of captive nations has already been mentioned in the study note on 43:12. See also Isa 46:1-2 noted there.

[48:13]  ¹⁷ tn Heb “Moab will be ashamed because of Chemosh as the house of Israel was ashamed because of Bethel, their [source of] confidence.” The “shame” is, of course, the disappointment, disillusionment because of the lack of help from these gods in which they trusted (for this nuance of the verb see BDB 101 s.v. בּוֹשׁ Qal.2 and compare usage in Jer 2:13; Isa 20:5). Because of the parallelism, some see the reference to Bethel to be a reference to a West Semitic god worshiped by the people of Israel (see J. P. Hyatt, “Bethel [Deity],” IDB 1:390 for the arguments). However, there is no evidence in the OT that such a god was worshiped in Israel, and there is legitimate evidence that northern Israel placed its confidence in the calf god that Jeroboam set up in Bethel (cf. 1 Kgs 12:28-32; Hos 10:5; 8:5-6; Amos 7:10-17).

[48:46]  ¹⁸ tn Heb “Woe to you, Moab.” For the usage of this expression see 4:13, 31; 13:17 and the translator’s note on 4:13 and 10:19.

[48:46]  ¹⁹ tn Heb “Your sons will be taken away into captivity, your daughters into exile.”