Isaiah 11:2 → 1 Chronicles 22:9

One verb carries this, and it is the title-word of the Solomon oracle. At 1 Chronicles 22:9 God names the promised son before he exists and derives the name from the gift: "a son will be born to you who will be a man of rest. I will give him rest from all his enemies on every side; for his name will be Solomon." The "man of rest" is ish menuchah (מְנוּחָה, H4496); "I will give him rest" is the verb נוּחַ (nuach, H5117); and the name Shelomoh, from shalom, is given with that "for." Solomon later recites the same verb back as his warrant for building: "But now the LORD my God has given me rest on every side, and there is no adversary or crisis" (1 Kings 5:4; נוּחַ, H5117) — rest first, house second, the oracle's own order spoken by the son the promise named. Isaiah 11:2 then uses that verb of something else entirely: "The Spirit of the LORD will rest on Him" (נוּחַ, H5117). The shift is the whole point. For Solomon, rest is a circumstance granted to a king — a quiet border, an absent enemy, a condition that can be revoked, and is: by 1 Kings 11:14, 23 God is raising up adversaries (שָׂטָן) against the very reign that opened with none. For the shoot from Jesse, rest is a Person resting on a person, and what rests is the Spirit who brings wisdom, understanding, counsel, strength, and the knowledge and fear of the LORD (11:2) — including דַּעַת (H1847), the tree's own noun from Genesis 2:9, 17, now held as Spirit-gift rather than seized as stolen fruit. The road to Christ here is Longitudinal Theme — the menuchah/nuach rest-motif runs Deuteronomy 12:9-10 → Joshua 21:44 → 2 Samuel 7:1, 11 → 1 Chronicles 22:9 → 1 Kings 5:4; 8:56 → Isaiah 11:2, and lands in the Greek at Matthew 11:28-29, whose two words (ἀναπαύσω / ἀνάπαυσις) are precisely the two the LXX uses at 1 Chronicles 22:9 (G373 / G372) — and Redemptive-Historical Progression, because Isaiah does not type the Solomon oracle but advances the same divine gift to its next stage, from an inherited political quiet to an indwelling Spirit. This is not typology: Isaiah 11:2 reproduces no distinctive phrase of 1 Chronicles 22:9, shares no construction, and the contact is a single lexeme in a matching theological role — hence an Echo, and it should not be graded higher. Two further observations support rather than establish it: Isaiah 11:1 grows its shoot from a stump, so the rest descends on a house already felled, which is why the gift can no longer be a border condition; and the same verb brackets the Immanuel cycle, since at Isaiah 7:2 it is used of Aram — where the Berean text reads "Aram was in league with Ephraim," the Hebrew verb is נוּחַ (H5117), Aram settled upon Ephraim, an army encamped on Israel — so the cycle opens with a hostile power resting on the people and closes with the Spirit resting on their King. The telos is that rest stopped being a thing God arranges around you and became a Person God places upon you: Solomon was given quiet and lost it to his own heart, while the greater Solomon is Himself so rested-upon that He can turn and offer the same word outward — "Come to Me, all you who are weary and burdened, and I will give you rest" (Matthew 11:28) — so that the man of rest is no longer a king with a peaceful border but a Lord worth coming to, in whom the beholder finds rest for the soul.