Yesaya 37:38
Konteks37:38 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.
Yesaya 42:17
Konteks42:17 Those who trust in idols
will turn back and be utterly humiliated, 5
those who say to metal images, ‘You are our gods.’”
Yesaya 44:9-10
Konteks44:9 All who form idols are nothing;
the things in which they delight are worthless.
Their witnesses cannot see;
they recognize nothing, so they are put to shame.
44:10 Who forms a god and casts an idol
that will prove worthless? 6
Yesaya 45:16
Konteks45:16 They will all be ashamed and embarrassed;
those who fashion idols will all be humiliated. 7
Yesaya 45:20
Konteks45:20 Gather together and come!
Approach together, you refugees from the nations!
Those who carry wooden idols know nothing,
those who pray to a god that cannot deliver.
Yesaya 46:1-2
KonteksNebo 9 bends low.
Their images weigh down animals and beasts. 10
Your heavy images are burdensome to tired animals. 11
46:2 Together they bend low and kneel down;
they are unable to rescue the images; 12
they themselves 13 head off into captivity. 14
Yesaya 46:6-8
Konteks46:6 Those who empty out gold from a purse
and weigh out silver on the scale 15
hire a metalsmith, who makes it into a god.
They then bow down and worship it.
46:7 They put it on their shoulder and carry it;
they put it in its place and it just stands there;
it does not 16 move from its place.
Even when someone cries out to it, it does not reply;
it does not deliver him from his distress.
46:8 Remember this, so you can be brave! 17
Think about it, you rebels! 18
Yeremia 2:27-28
Konteks2:27 They say to a wooden idol, 19 ‘You are my father.’
They say to a stone image, ‘You gave birth to me.’ 20
Yes, they have turned away from me instead of turning to me. 21
Yet when they are in trouble, they say, ‘Come and save us!’
2:28 But where are the gods you made for yourselves?
Let them save you when you are in trouble.
The sad fact is that 22 you have as many gods
as you have towns, Judah.
Yeremia 10:3-5
Konteks10:3 For the religion 23 of these people is worthless.
They cut down a tree in the forest,
and a craftsman makes it into an idol with his tools. 24
10:4 He decorates it with overlays of silver and gold.
He uses hammer and nails to fasten it 25 together
so that it will not fall over.
10:5 Such idols are like scarecrows in a cucumber field.
They cannot talk.
They must be carried
because they cannot walk.
Do not be afraid of them
because they cannot hurt you.
And they do not have any power to help you.” 26
Yeremia 50:2
Konteks50:2 “Announce 27 the news among the nations! Proclaim it!
Signal for people to pay attention! 28
Declare the news! Do not hide it! Say:
‘Babylon will be captured.
Bel 29 will be put to shame.
Marduk will be dismayed.
Babylon’s idols will be put to shame.
Her disgusting images 30 will be dismayed. 31
Roma 6:21
Konteks6:21 So what benefit 32 did you then reap 33 from those things that you are now ashamed of? For the end of those things is death.
[37:38] 1 sn The assassination of King Sennacherib probably took place in 681
[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.
[42:17] 5 tn Heb “be ashamed with shame”; ASV, NASB “be utterly put to shame.”
[44:10] 6 tn The rhetorical question is sarcastic. The sense is, “Who is foolish enough…?”
[45:16] 7 tn “together they will walk in humiliation, the makers of images.”
[46:1] 8 sn Bel was the name of a Babylonian god. The name was originally associated with Enlil, but later was applied to Marduk. See HALOT 132 s.v. בֵּל.
[46:1] 9 sn Nebo is a variation of the name of the Babylonian god Nabu.
[46:1] 10 tn Heb “their images belong to animals and beasts”; NIV “their idols are borne by beasts of burden”; NLT “are being hauled away.”
[46:1] 11 tn Heb “your loads are carried [as] a burden by a weary [animal].”
[46:2] 12 tn Heb “[the] burden,” i.e., their images, the heavy burden carried by the animals.
[46:2] 13 tn נַפְשָׁם (nafsham, “their souls/lives”) is equivalent here to a third masculine plural suffix, but the third feminine singular verb הָלָכָה (halakhah, “they go”) agrees with the feminine noun נֶפֶשׁ (nefesh, “soul, life”).
[46:2] 14 sn The downfall of Babylon is depicted here. The idols are carried off by the victorious enemy; the gods are likened to defeated captives who cower before the enemy and are taken into exile.
[46:6] 15 tn Heb “the reed,” probably referring to the beam of a scales. See BDB 889 s.v. קָנֶה 4.c.
[46:7] 16 tn Or perhaps, “cannot,” here and in the following two lines. The imperfect forms can indicate capability.
[46:8] 17 tn The meaning of the verb אָשַׁשׁ (’ashash, which appears here in the Hitpolel stem) is uncertain. BDB 84 s.v. אשׁשׁ relates it to a root meaning “found, establish” in Arabic; HALOT 100 s.v. II אשׁשׁ gives the meaning “pluck up courage.” The imperative with vav (ו) may indicate purpose following the preceding imperative.
[46:8] 18 tn Heb “return [it], rebels, to heart”; NRSV “recall it to mind, you transgressors.”
[2:27] 19 tn Heb “wood…stone…”
[2:27] 20 sn The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to “the gods you have made.”
[2:27] 21 tn Heb “they have turned [their] backs to me, not [their] faces.”
[2:28] 22 tn This is an attempt to render the Hebrew particle כִּי (ki, “for, indeed”) contextually.
[10:3] 23 tn Heb “statutes.” According to BDB 350 s.v. חֻקָּה 2.b it refers to the firmly established customs or practices of the pagan nations. Compare the usage in Lev 20:23; 2 Kgs 17:8. Here it is essentially equivalent to דֶּרֶךְ (derekh) in v. 1, which has already been translated “religious practices.”
[10:3] 24 sn This passage is dripping with sarcasm. It begins by talking about the “statutes” of the pagan peoples as a “vapor” using a singular copula and singular predicate. Then it suppresses the subject, the idol, as though it were too horrible to mention, using only the predications about it. The last two lines read literally: “[it is] a tree which one cuts down from the forest; the work of the hands of a craftsman with his chisel.”
[10:4] 25 tn The pronoun is plural in Hebrew, referring to the parts.
[10:5] 26 tn Heb “And it is not in them to do good either.”
[50:2] 27 tn The verbs are masculine plural. Jeremiah is calling on other unnamed messengers to spread the news.
[50:2] 28 tn Heb “Raise a signal flag.”
[50:2] 29 sn Bel was originally the name or title applied to the Sumerian storm god. During the height of Babylon’s power it became a title that was applied to Marduk who was Babylon’s chief deity. As a title it means “Lord.” Here it is a poetical parallel reference to Marduk mentioned in the next line.
[50:2] 30 tn The Hebrew word used here (גִּלּוּלִים, gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אַלִילִים, ’alilim), “vanities,” or “empty winds” (הֲבָלִים, havalim).
[50:2] 31 tn The verbs here are all in the tense that views the actions as though they were already done (the Hebrew prophetic perfect). The verbs in the next verse are a mixture of prophetic perfects and imperfects which announce future actions.
[50:2] sn This refers to the fact that the idols that the Babylonians worshiped will not be able to protect them, but will instead be carried off into exile with the Babylonians themselves (cf. Isa 46:1-2).
[6:21] 33 tn Grk “have,” in a tense emphasizing their customary condition in the past.
