2 Kings 18:20

18:20 Your claim to have a strategy and military strength is just empty talk. ¹  In whom are you trusting that you would dare to rebel against me?

Job 16:3

16:3 Will ²  there be an end to your ³  windy words? ⁴ 

Or what provokes ⁵  you that you answer? ⁶ 

Jeremiah 43:2

43:2 Then Azariah ⁷  son of Hoshaiah, Johanan son of Kareah, and other arrogant men said to Jeremiah, “You are telling a lie! The Lord our God did not send you to tell us, ‘You must not go to Egypt and settle there.’

Zechariah 1:6

1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? ⁸  Then they paid attention ⁹  and confessed, ‘The Lord who rules over all has indeed done what he said he would do to us, because of our sinful ways.’”

Malachi 3:14

3:14 You have said, ‘It is useless to serve God. How have we been helped ¹⁰  by keeping his requirements and going about like mourners before the Lord who rules over all? ¹¹ 

Ephesians 5:6

Live in the Light

5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. ¹² 

[18:20]  ¹ tn Heb “you say only a word of lips, counsel and might for battle.” Sennacherib’s message appears to be in broken Hebrew at this point. The phrase “word of lips” refers to mere or empty talk in Prov 14:23.

[16:3]  ² tn Disjunctive questions are introduced with the sign of the interrogative; the second part is introduced with אוֹ (’o, see GKC 475 §150.g).

[16:3]  ³ tn In v. 3 the second person singular is employed rather than the plural as in vv. 2 and 4. The singular might be an indication that the words of v. 3 were directed at Eliphaz specifically.

[16:3]  ⁴ tn Heb “words of wind.”

[16:3]  ⁵ tn The Hiphil of מָרַץ (marats) does not occur anywhere else. The word means “to compel; to force” (see 6:25).

[16:3]  ⁶ tn The LXX seems to have gone a different way: “What, is there any reason in vain words, or what will hinder you from answering?”

[43:2]  ⁷ sn See the study note on 42:1 for the possible identification of this man with Jezaniah son of Hoshaiah and Jezaniah the son of the Maacathite.

[1:6]  ⁸ tc BHS suggests אֶתְכֶם (’etkhem, “you”) for the MT אֲבֹתֵיכֶם (’avotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners.

[1:6]  ⁹ tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”

[3:14]  ¹⁰ tn Heb “What [is the] profit”; NIV “What did we gain.”

[3:14]  ¹¹ sn The people’s public display of self-effacing piety has gone unrewarded by the Lord. The reason, of course, is that it was blatantly hypocritical.

[5:6]  ¹² sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.