1 Raja-raja 22:8

22:8 The king of Israel answered Jehoshaphat, “There is still one man through whom we can seek the Lord’s will. ¹  But I despise ²  him because he does not prophesy prosperity for me, but disaster. His name is Micaiah son of Imlah. ³  Jehoshaphat said, “The king should not say such things.”

Yeremia 4:10

4:10 In response to all this ⁴  I said, “Ah, Lord God, ⁵  you have surely allowed ⁶  the people of Judah and Jerusalem ⁷  to be deceived by those who say, ‘You will be safe!’ ⁸  But in fact a sword is already at our throats.” ⁹ 

[22:8]  ¹ tn Heb “to seek the Lord from him.”

[22:8]  ² tn Or “hate.”

[22:8]  ³ tn The words “his name is” are supplied for stylistic reasons.

[4:10]  ⁴ tn The words “In response to all this” are not in the text but are supplied in the translation to clarify the connection.

[4:10]  ⁵ tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.

[4:10]  ⁶ tn Or “You have deceived.” The Hiphil of נָשָׁא (nasha’, “to deceive”) is understood in a tolerative sense here: “to allow [someone] to be deceived.” IBHS 446 §27.5c notes that this function of the hiphil describes caused activity that is welcome to the undersubject, but unacceptable or disagreeable to a third party. Jerusalem and Judah welcomed the assurances of false prophets who deceived them. Although this was detestable to God, he allowed it.

[4:10]  ⁷ tn Heb “this people and Jerusalem.”

[4:10]  ⁸ tn Heb “Jerusalem, saying, ‘You will have peace’”; or “You have deceived the people of Judah and Jerusalem, saying, ‘You will have peace.’” The words “you will be safe” are, of course, those of the false prophets (cf., Jer 6:14; 8:11; 14:13; 23:16-17). It is difficult to tell whether the charge here is meant literally as the emotional outburst of the prophet (compare for example, Jer 15:18) or whether it is to be understood as a figure of speech in which a verb of direct causation is to be understood as permissive or tolerative, i.e., God did not command the prophets to say this but allowed them to do so. While it is not beyond God to use false prophets to accomplish his will (cf., e.g., 1 Kgs 22:19-23), he elsewhere in the book of Jeremiah directly denies having sent the false prophets to say such things as this (cf., e.g., Jer 14:14-15; 23:21, 32). For examples of the use of this figure of speech, see E. W. Bullinger, Figures of Speech, 571, 823 and compare Ezek 20:25. The translation given attempts to resolve the issue.

[4:10]  ⁹ tn Heb “touches the throat/soul.” For this use of the word usually translated “soul” or “life” cf. HALOT 672 s.v. נֶפֶשׁ 1, 2 and compare the use in Ps 105:18.