Ezekiel 13:2

13:2 “Son of man, prophesy against the prophets of Israel who are now prophesying. Say to the prophets who prophesy from their imagination: ¹  ‘Hear the word of the Lord!

Ezekiel 20:47

20:47 and say to the scrub land of the Negev, ‘Hear the word of the Lord: This is what the sovereign Lord says: Look here, ²  I am about to start a fire in you, ³  and it will devour every green tree and every dry tree in you. The flaming fire will not be extinguished, and the whole surface of the ground from the Negev to the north will be scorched by it.

Ezekiel 34:7

34:7 “‘Therefore, you shepherds, hear the word of the Lord:

Ezekiel 34:1

A Prophecy Against False Shepherds

34:1 The word of the Lord came to me:

Ezekiel 22:19

22:19 Therefore this is what the sovereign Lord says: ‘Because all of you ⁴  have become slag, look out! – I am about to gather you in the middle of Jerusalem. ⁵ 

Isaiah 1:10

1:10 Listen to the Lord’s word,

you leaders of Sodom! ⁶ 

Pay attention to our God’s rebuke, ⁷ 

people of Gomorrah!

Isaiah 28:14

The Lord Will Judge Jerusalem

28:14 Therefore, listen to the Lord’s word,

you who mock,

you rulers of these people

who reside in Jerusalem! ⁸ 

Hosea 4:1

The Lord’s Covenant Lawsuit against the Nation Israel

4:1 Hear the word of the Lord, you Israelites! ⁹ 

For the Lord has a covenant lawsuit ¹⁰  against the people of Israel. ¹¹ 

For there is neither faithfulness nor loyalty in the land,

nor do they acknowledge God. ¹² 

Amos 7:16

7:16 So now listen to the Lord’s message! You say, ‘Don’t prophesy against Israel! Don’t preach ¹³  against the family of Isaac!’

[13:2]  ¹ tn Heb “from their mind.”

[20:47]  ² tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[20:47]  ³ tn Fire also appears as a form of judgment in Ezek 15:4-7; 19:12, 14.

[22:19]  ⁴ tn The Hebrew second person pronoun is masculine plural here and in vv. 19b-21, indicating that the people are being addressed.

[22:19]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:10]  ⁶ sn Building on the simile of v. 9, the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom’s, that must mean that the sin which prompted the judgment is comparable as well.

[1:10]  ⁷ tn Heb “to the instruction of our God.” In this context, which is highly accusatory and threatening, תּוֹרָה (torah, “law, instruction”) does not refer to mere teaching, but to corrective teaching and rebuke.

[28:14]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:1]  ⁹ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB, NRSV “people of Israel.”

[4:1]  ¹⁰ tn The noun רִיב (riv, “dispute, lawsuit”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl; quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit; legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit; legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh the suzerain lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses.

[4:1]  ¹¹ tn Heb “with the inhabitants of the land” (so KJV); NAB, NASB, NRSV “against the inhabitants of the land.”

[4:1]  ¹² tn Heb “there is no truthfulness nor loyalty nor knowledge of God in the land.” Here “knowledge of God” refers to recognition of his authority and obedience to his will.

[7:16]  ¹³ tn The verb, which literally means “to drip,” appears to be a synonym of “to prophesy,” but it might carry a derogatory tone here, perhaps alluding to the impassioned, frenzied way in which prophets sometimes delivered their messages. If so, one could translate, “to drivel; to foam at the mouth” (see HALOT 694 s.v. נטף).