Lamentations 2:14

נ (Nun)

2:14 Your prophets saw visions for you

that were worthless lies. ¹ 

They failed to expose your sin

so as to restore your fortunes. ² 

They saw oracles for you

that were worthless ³  lies.

Jeremiah 5:31

5:31 The prophets prophesy lies.

The priests exercise power by their own authority. ⁴ 

And my people love to have it this way.

But they will not be able to help you when the time of judgment comes! ⁵ 

Jeremiah 6:13

6:13 “That is because, from the least important to the most important of them,

all of them are greedy for dishonest gain.

Prophets and priests alike,

all of them practice deceit.

Jeremiah 14:14

14:14 Then the Lord said to me, “Those prophets are prophesying lies while claiming my authority! ⁶  I did not send them. I did not commission them. ⁷  I did not speak to them. They are prophesying to these people false visions, worthless predictions, ⁸  and the delusions of their own mind.

Jeremiah 23:11-21

23:11 Moreover, ⁹  the Lord says, ¹⁰ 

“Both the prophets and priests are godless.

I have even found them doing evil in my temple!

23:12 So the paths they follow will be dark and slippery.

They will stumble and fall headlong.

For I will bring disaster on them.

A day of reckoning is coming for them.” ¹¹ 

The Lord affirms it! ¹² 

23:13 The Lord says, ¹³  “I saw the prophets of Samaria ¹⁴ 

doing something that was disgusting. ¹⁵ 

They prophesied in the name of the god Baal

and led my people Israel astray. ¹⁶ 

23:14 But I see the prophets of Jerusalem ¹⁷ 

doing something just as shocking.

They are unfaithful to me

and continually prophesy lies. ¹⁸ 

So they give encouragement to people who are doing evil,

with the result that they do not stop their evildoing. ¹⁹ 

I consider all of them as bad as the people of Sodom,

and the citizens of Jerusalem as bad as the people of Gomorrah. ²⁰ 

23:15 So then I, the Lord who rules over all, ²¹ 

have something to say concerning the prophets of Jerusalem: ²² 

‘I will make these prophets eat the bitter food of suffering

and drink the poison water of judgment. ²³ 

For the prophets of Jerusalem are the reason ²⁴ 

that ungodliness ²⁵  has spread throughout the land.’”

23:16 The Lord who rules over all ²⁶  says to the people of Jerusalem: ²⁷ 

“Do not listen to what

those prophets are saying to you.

They are filling you with false hopes.

They are reporting visions of their own imaginations,

not something the Lord has given them to say. ²⁸ 

23:17 They continually say ²⁹  to those who reject what the Lord has said, ³⁰ 

‘Things will go well for you!’ ³¹ 

They say to all those who follow the stubborn inclinations of their own hearts,

‘Nothing bad will happen to you!’

23:18 Yet which of them has ever stood in the Lord’s inner circle ³² 

so they ³³  could see and hear what he has to say? ³⁴ 

Which of them have ever paid attention or listened to what he has said?

23:19 But just watch! ³⁵  The wrath of the Lord

will come like a storm! ³⁶ 

Like a raging storm it will rage down ³⁷ 

on the heads of those who are wicked.

23:20 The anger of the Lord will not turn back

until he has fully carried out his intended purposes. ³⁸ 

In days to come ³⁹ 

you people will come to understand this clearly. ⁴⁰ 

23:21 I did not send those prophets.

Yet they were in a hurry to give their message. ⁴¹ 

I did not tell them anything.

Yet they prophesied anyway.

Ezekiel 22:26-28

22:26 Her priests abuse my law and have desecrated my holy things. They do not distinguish between the holy and the profane, ⁴²  or recognize any distinction between the unclean and the clean. They ignore ⁴³  my Sabbaths and I am profaned in their midst. 22:27 Her officials are like wolves in her midst rending their prey – shedding blood and destroying lives – so they can get dishonest profit. 22:28 Her prophets coat their messages with whitewash. ⁴⁴  They see false visions and announce lying omens for them, saying, ‘This is what the sovereign Lord says,’ when the Lord has not spoken.

Micah 3:11-12

3:11 Her ⁴⁵  leaders take bribes when they decide legal cases, ⁴⁶ 

her priests proclaim rulings for profit,

and her prophets read omens for pay.

Yet they claim to trust ⁴⁷  the Lord and say,

“The Lord is among us. ⁴⁸ 

Disaster will not overtake ⁴⁹  us!”

3:12 Therefore, because of you, ⁵⁰  Zion will be plowed up like ⁵¹  a field,

Jerusalem will become a heap of ruins,

and the Temple Mount ⁵²  will become a hill overgrown with brush! ⁵³ 

Zephaniah 3:3-4

3:3 Her princes ⁵⁴  are as fierce as roaring lions; ⁵⁵ 

her rulers ⁵⁶  are as hungry as wolves in the desert, ⁵⁷ 

who completely devour their prey by morning. ⁵⁸ 

3:4 Her prophets are proud; ⁵⁹ 

they are deceitful men.

Her priests defile what is holy; ⁶⁰ 

they break God’s laws. ⁶¹ 

[2:14]  ¹ tn Heb “emptiness and whitewash.” The nouns שָׁוְא וְתָפֵל (shv’ vÿtafel) form a nominal hendiadys. The first noun functions adjectivally, modifying the second noun that retains its full nominal sense: “empty whitewash” or “empty deceptions” (see following translation note on meaning of תָּפֵל [tafel]). The noun תָּפֵל (tafel, “whitewash”) is used literally in reference to a white-washed wall (Ezek 13:10, 11, 14, 15) and figuratively in reference to false prophets (Ezek 22:28).

[2:14]  ² tc The Kethib שְׁבִיתֵךְ (shÿvitekh) and Qere שְׁבוּתֵךְ (shÿvutekh), which is preserved in many medieval Hebrew mss here and elsewhere (Ps 85:1 Heb 85:2; 126:4; Job 42:10), are struggling with the root. The ancient versions take it from ָָשׁבָה (shavah) meaning “captivity.” Such a meaning is not tenable for the Job passage, which along with a similar phrase in the Sefire inscription suggest that the proper meaning is “to restore someone’s fortunes.”

[2:14]  ³ tn The nouns שָׁוְא וּמַדּוּחִים (shav’ umaddukhim, lit., “emptiness and enticements”) form a nominal hendiadys. The first functions adjectivally, modifying the second noun that retains its nominal sense: “empty enticements” or “false deceptions.” The noun מַדּוּחַ (madduakh), meaning “enticement” or “transgression” is a hapax legomenon (term that appears only once in the Hebrew OT). It is related to the verb נָדָח (nadakh, “to entice, lead astray”) which is often used in reference to idolatry.

[5:31]  ⁴ tn Heb “they shall rule at their hands.” Since the word “hand” can be used figuratively for authority or mean “side” and the pronoun “them” can refer to the priests themselves or the prophets, the following translations have also been suggested: “the priests rule under their [the prophets’] directions,” or “the priests rule in league with them [the prophets].” From the rest of the book it would appear that the prophets did not exercise authority over the priests nor did they exercise the same authority over the people that the priests did. Hence it probably mean “by their own hand/power/authority.”

[5:31]  ⁵ tn Heb “But what will you do at its end?” The rhetorical question implies a negative answer: “Nothing!”

[14:14]  ⁶ tn Heb “Falsehood those prophets are prophesying in my name.” In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in someone’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8).

[14:14]  ⁷ tn Heb “I did not command them.” Compare 1 Chr 22:12 for usage.

[14:14]  ⁸ tn Heb “divination and worthlessness.” The noun “worthlessness” stands as a qualifying “of” phrase (= to an adjective; an attributive genitive in Hebrew) after a noun in Zech 11:17; Job 13:4. This is an example of hendiadys where two nouns are joined by “and” with one serving as the qualifier of the other.

[23:11]  ⁹ tn The particle כִּי (ki) which begins this verse is parallel to the one at the beginning of the preceding verse. However, the connection is too distant to render it “for.” “Moreover” is intended to draw the parallel. The words “the Lord says” (Heb “Oracle of the Lord”) have been drawn up to the front to introduce the shift in speaker from Jeremiah, who describes his agitated state, to God, who describes the sins of the prophets and priests and his consequent judgment on them.

[23:11]  ¹⁰ tn Heb “Oracle of the Lord.”

[23:12]  ¹¹ tn For the last two lines see 11:23 and the notes there.

[23:12]  ¹² tn Heb “Oracle of the Lord.”

[23:13]  ¹³ tn The words “The Lord says” are not in the text, but it is clear from the content that he is the speaker. These words are supplied in the translation for clarity.

[23:13]  ¹⁴ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[23:13]  ¹⁵ tn According to BDB 1074 s.v. תִּפְלָּה this word means “unseemly, unsavory.” The related adjective is used in Job 6:6 of the tastelessness of something that is unseasoned.

[23:13]  ¹⁶ tn Heb “by Baal.”

[23:14]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:14]  ¹⁸ tn Or “they commit adultery and deal falsely.” The word “shocking” only occurs here and in 5:30 where it is found in the context of prophesying lies. This almost assures that the reference to “walking in lies” (Heb “in the lie”) is referring to false prophesy. Moreover the references to the prophets in 5:13 and in 14:13-15 are all in the context of false prophesy as are the following references in this chapter in 23:24, 26, 32 and in 28:15. This appears to be the theme of this section. This also makes it likely that the reference to adultery is not literal adultery, though two of the false prophets in Babylon were guilty of this (29:23). The reference to “encouraging those who do evil” that follows also makes more sense if they were preaching messages of comfort rather than messages of doom. The verbs here are infinitive absolutes in place of the finite verb, probably used to place greater emphasis on the action (cf. Hos 4:2 in a comparable judgment speech.)

[23:14]  ¹⁹ tn Heb “So they strengthen the hands of those doing evil so that they do not turn back from their evil.” For the use of the figure “strengthen the hands” meaning “encourage” see Judg 9:24; Ezek 13:22 (and cf. BDB 304 s.v. חָזַק Piel.2). The vav consecutive on the front of the form gives the logical consequence equivalent to “so” in the translation.

[23:14]  ²⁰ tn Heb “All of them are to me like Sodom and its [Jerusalem’s] inhabitants like Gomorrah.”

[23:15]  ²¹ tn Heb “Yahweh of armies.”

[23:15]  ²² tn Heb “Therefore, thus says the Lord…concerning the prophets.” The person is shifted to better conform with English style and the word “of Jerusalem” is supplied in the translation to avoid the possible misunderstanding that the judgment applies to the prophets of Samaria who had already been judged long before.

[23:15]  ²³ tn Heb “I will feed this people wormwood and make them drink poison water.” For these same words of judgment on another group see 9:15 (9:14 HT). “Wormwood” and “poison water” are not to be understood literally here but are symbolic of judgment and suffering. See, e.g., BDB 542 s.v. לַעֲנָה.

[23:15]  ²⁴ tn The compound preposition מֵאֵת (me’et) expresses source or origin (see BDB 86 s.v. אֵת 4.c). Context shows that the origin is in their false prophesying which encourages people in their evil behavior.

[23:15]  ²⁵ sn A word that derives from this same Hebrew word is used in v. 11 at the beginning of the Lord’s criticism of the prophet and priest. This is a common rhetorical device for bracketing material that belongs together. The criticism has, however, focused on the false prophets and the judgment due them.

[23:16]  ²⁶ tn Heb “Yahweh of armies.”

[23:16]  ²⁷ tn The words “to the people of Jerusalem” are not in the Hebrew text but are supplied in the translation to reflect the masculine plural form of the imperative and the second masculine plural form of the pronoun. These words have been supplied in the translation for clarity.

[23:16]  ²⁸ tn Heb “They tell of a vision of their own heart [= mind] not from the mouth of the Lord.”

[23:17]  ²⁹ tn The translation reflects an emphatic construction where the infinitive absolute follows a participle (cf. GKC 343 §113.r).

[23:17]  ³⁰ tc The translation follows the Greek version. The Hebrew text reads, “who reject me, ‘The Lord has spoken, “Things…”’” The Greek version is to be preferred here because of (1) the parallelism of the lines “reject what the Lord has said” // “follow the stubborn inclinations of their own hearts;” (2) the preceding context which speaks of “visions of their own imaginations not of what the Lord has given them;” (3) the following context which denies that they have ever had access to the Lord’s secrets; (4) the general contexts earlier regarding false prophecy where rejection of the Lord’s word is in view (6:14 [see there v. 10]; 8:11 [see there v. 9]); (5) the meter of the poetic lines (the Hebrew meter is 3/5/4/3; the meter presupposed by the translation is 5/3/4/3 with the 3’s being their words). The difference is one of vocalization of the same consonants. The vocalization of the MT is יְהוָה מְנַאֲצַי דִּבֶּר [mÿna’atsay dibber yÿhvah]; the Hebrew Vorlage behind the Greek would be vocalized as מְנַאֲצֵי דְּבַר יְהוָה (mÿna’atsey dÿvar yÿhvah).

[23:17]  ³¹ tn Heb “You will have peace.” But see the note on 14:13. See also 6:14 and 8:11.

[23:18]  ³² tn Or “has been the Lord’s confidant.”

[23:18]  ³³ tn The form here is a jussive with a vav of subordination introducing a purpose after a question (cf. GKC 322 §109.f).

[23:18]  ³⁴ tc Heb “his word.” In the second instance (“what he has said” at the end of the verse) the translation follows the suggestion of the Masoretes (Qere) and many Hebrew mss rather than the consonantal text (Kethib) of the Leningrad Codex.

[23:19]  ³⁵ tn Heb “Behold!”

[23:19]  ³⁶ tn The syntax of this line has generally been misunderstood, sometimes to the point that some want to delete the word wrath. Both here and in 30:23 where these same words occur the word “anger” stands not as an accusative of attendant circumstance but an apposition, giving the intended referent to the figure. Comparison should be made with Jer 25:15 where “this wrath” is appositional to “the cup of wine” (cf. GKC 425 §131.k).

[23:19]  ³⁷ tn The translation is deliberate, intending to reflect the repetition of the Hebrew root which is “swirl/swirling.”

[23:20]  ³⁸ tn Heb “until he has done and until he has carried out the purposes of his heart.”

[23:20]  ³⁹ tn Heb “in the latter days.” However, as BDB 31 s.v. אַחֲרִית b suggests, the meaning of this idiom must be determined from the context. Sometimes it has remote, even eschatological, reference and other times it has more immediate reference as it does here and in Jer 30:23 where it refers to the coming days of Babylonian conquest and exile.

[23:20]  ⁴⁰ tn The translation is intended to reflect a Hebrew construction where a noun functions as the object of a verb from the same root word (the Hebrew cognate accusative).

[23:21]  ⁴¹ tn Heb “Yet they ran.”

[22:26]  ⁴² tn Or “between the consecrated and the common.”

[22:26]  ⁴³ tn Heb “hide their eyes from.” The idiom means to disregard or ignore something or someone (see Lev 20:4; 1 Sam 12:3; Prov 28:27; Isa 1:15).

[22:28]  ⁴⁴ tn Heb “her prophets coat for themselves with whitewash.” The expression may be based on Ezek 13:10-15.

[3:11]  ⁴⁵ sn The pronoun Her refers to Jerusalem (note the previous line).

[3:11]  ⁴⁶ tn Heb “judge for a bribe.”

[3:11]  ⁴⁷ tn Heb “they lean upon” (so KJV, NIV, NRSV); NAB “rely on.”

[3:11]  ⁴⁸ tn Heb “Is not the Lord in our midst?” The rhetorical question expects the answer, “Of course he is!”

[3:11]  ⁴⁹ tn Or “come upon” (so many English versions); NCV “happen to us”; CEV “come to us.”

[3:12]  ⁵⁰ tn The plural pronoun refers to the leaders, priests, and prophets mentioned in the preceding verse.

[3:12]  ⁵¹ tn Or “into” (an adverbial accusative of result).

[3:12]  ⁵² tn Heb “the mountain of the house” (so KJV, ASV, NRSV).

[3:12]  ⁵³ tn Heb “a high place of overgrowth.”

[3:3]  ⁵⁴ tn Or “officials.”

[3:3]  ⁵⁵ tn Heb “her princes in her midst are roaring lions.” The metaphor has been translated as a simile (“as fierce as”) for clarity.

[3:3]  ⁵⁶ tn Traditionally “judges.”

[3:3]  ⁵⁷ tn Heb “her judges [are] wolves of the evening,” that is, wolves that prowl at night. The translation assumes an emendation to עֲרָבָה (’aravah, “desert”). For a discussion of this and other options, see Adele Berlin, Zephaniah (AB 25A), 128. The metaphor has been translated as a simile (“as hungry as”) for clarity.

[3:3]  ⁵⁸ tn Heb “they do not gnaw [a bone] at morning.” The precise meaning of the line is unclear. The statement may mean these wolves devour their prey so completely that not even a bone is left to gnaw by the time morning arrives. For a discussion of this and other options, see Adele Berlin, Zephaniah (AB 25A), 129.

[3:4]  ⁵⁹ sn Applied to prophets, the word פֹּחֲזִים (pokhazim, “proud”) probably refers to their audacity in passing off their own words as genuine prophecies from the Lord (see Jer 23:32).

[3:4]  ⁶⁰ tn Or “defile the temple.”

[3:4]  ⁶¹ tn Heb “they treat violently [the] law.”