Yehezkiel 11:13

11:13 Now, while I was prophesying, Pelatiah son of Benaiah died. Then I threw myself face down and cried out with a loud voice, “Alas, sovereign Lord! You are completely wiping out the remnant of Israel!” ¹ 

Yehezkiel 14:9-10

14:9 “‘As for the prophet, if he is made a fool by being deceived into speaking a prophetic word – I, the Lord, have made a fool of ²  that prophet, and I will stretch out my hand against him and destroy him from among my people Israel. 14:10 They will bear their punishment; ³  the punishment of the one who sought an oracle will be the same as the punishment of the prophet who gave it ⁴ 

Mazmur 101:7

101:7 Deceitful people will not live in my palace. ⁵ 

Liars will not be welcome in my presence. ⁶ 

Yeremia 20:3-6

20:3 But the next day Pashhur released Jeremiah from the stocks. When he did, Jeremiah said to him, “The Lord’s name for you is not ‘Pashhur’ but ‘Terror is Everywhere.’ ⁷  20:4 For the Lord says, ‘I will make both you and your friends terrified of what will happen to you. ⁸  You will see all of them die by the swords of their enemies. ⁹  I will hand all the people of Judah over to the king of Babylon. He will carry some of them away into exile in Babylon and he will kill others of them with the sword. 20:5 I will hand over all the wealth of this city to their enemies. I will hand over to them all the fruits of the labor of the people of this city and all their prized possessions, as well as all the treasures of the kings of Judah. Their enemies will seize it all as plunder ¹⁰  and carry it off to Babylon. 20:6 You, Pashhur, and all your household ¹¹  will go into exile in Babylon. You will die there and you will be buried there. The same thing will happen to all your friends to whom you have prophesied lies.’” ¹² 

Yeremia 28:15-17

28:15 Then the prophet Jeremiah told the prophet Hananiah, “Listen, Hananiah! The Lord did not send you! You are making these people trust in a lie! ¹³  28:16 So the Lord says, ‘I will most assuredly remove ¹⁴  you from the face of the earth. You will die this very year because you have counseled rebellion against the Lord.’” ¹⁵ 

28:17 In the seventh month of that very same year ¹⁶  the prophet Hananiah died.

Yeremia 29:21-22

29:21 “The Lord God of Israel who rules over all ¹⁷  also has something to say about Ahab son of Kolaiah and Zedekiah son of Maaseiah, who are prophesying lies to you and claiming my authority to do so. ¹⁸  ‘I will hand them over to King Nebuchadnezzar of Babylon and he will execute them before your very eyes. 29:22 And all the exiles of Judah who are in Babylon will use them as examples when they put a curse on anyone. They will say, “May the Lord treat you like Zedekiah and Ahab whom the king of Babylon roasted to death in the fire!” ¹⁹ 

Yeremia 29:31-32

29:31 “Send a message to all the exiles in Babylon. Tell them, ‘The Lord has spoken about Shemaiah the Nehelamite. “Shemaiah has spoken to you as a prophet even though I did not send him. He is making you trust in a lie. ²⁰  29:32 Because he has done this,” ²¹  the Lord says, “I will punish Shemaiah the Nehelamite and his whole family. There will not be any of them left to experience the good things that I will do for my people. I, the Lord, affirm it! For he counseled rebellion against the Lord.”’” ²² 

Wahyu 19:20

19:20 Now ²³  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ²⁴  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ²⁵ 

[11:13]  ¹ tc The LXX reads this statement as a question. Compare this to the question in 9:8. It is possible that the interrogative particle has been omitted by haplography. However, an exclamatory statement as in the MT also makes sense and the LXX may have simply tried to harmonize this passage with 9:8.

[14:9]  ² tn The translation is uncertain due to difficulty both in determining the meaning of the verb’s stem and its conjugation in this context. In the Qal stem the basic meaning of the verbal root פָּתַה (patah) is “to be gullible, foolish.” The doubling stems (the Pual and Piel used in this verse) typically give such stative verbs a factitive sense, hence either “make gullible” (i.e., “entice”) or “make into a fool” (i.e., “to show to be a fool”). The latter represents the probable meaning of the term in Jer 20:7, 10 and is followed here (see L. C. Allen, Ezekiel [WBC], 1:193; R. Mosis “Ez 14, 1-11 - ein Ruf zur Umkehr,” BZ 19 [1975]: 166-69 and ThWAT 4:829-31). In this view, if a prophet speaks when not prompted by God, he will be shown to be a fool, but this does not reflect negatively on the Lord because it is God who shows him to be a fool. Secondly, the verb is in the perfect conjugation and may be translated “I have made a fool of him” or “I have enticed him,” or to show determination (see IBHS 439-41 §27.2f and g), or in certain syntactical constructions as future. Any of these may be plausible if the doubling stems used are understood in the sense of “making a fool of.” But if understood as “to make gullible,” more factors come into play. As the Hebrew verbal form is a perfect, it is often translated as present perfect: “I have enticed.” In this case the Lord states that he himself enticed the prophet to cooperate with the idolaters. Such enticement to sin would seem to be a violation of God’s moral character, but sometimes he does use such deception and enticement to sin as a form of punishment against those who have blatantly violated his moral will (see, e.g., 2 Sam 24). If one follows this line of interpretation in Ezek 14:9, one would have to assume that the prophet had already turned from God in his heart. However, the context gives no indication of this. Therefore, it is better to take the perfect as indicating certitude and to translate it with the future tense: “I will entice.” In this case the Lord announces that he will judge the prophet appropriately. If a prophet allows himself to be influenced by idolaters, then the Lord will use deception as a form of punishment against that deceived prophet. A comparison with the preceding oracles also favors this view. In 14:4 the perfect of certitude is used for emphasis (see “I will answer”), though in v. 7 a participle is employed. For a fuller discussion of this text, see R. B. Chisholm, Jr., “Does God Deceive?” BSac 155 (1998): 23-25.

[14:10]  ³ tn Or “They will bear responsibility for their iniquity.” The Hebrew term “iniquity” (three times in this verse) often refers by metonymy to the consequence of sin (see Gen 4:13).

[14:10]  ⁴ tn Or “As is the guilt of the inquirer so is the guilt of the prophet.”

[101:7]  ⁵ tn Heb “he will not live in the midst of my house, one who does deceit.”

[101:7]  ⁶ tn Heb “one who speaks lies will not be established before my eyes.”

[20:3]  ⁷ tn This name is translated rather than transliterated to aid the reader in understanding this name and connect it clearly with the explanation that follows in the next verse. For a rather complete discussion on the significance of this name and an attempt to explain it as a pun on the name “Pashhur” see J. A. Thompson, Jeremiah (NICOT), 455, n. 35.

[20:3]  sn The name Pashhur is essentially a curse pronounced by Jeremiah invoking the Lord’s authority. The same phrase occurs in Jer 6:25; 46:5; 49:29 which are all in the context of war. In ancient Israelite culture the change in name denoted a change in status or destiny. See, for example, the shift from Jacob (“He grabs the heel” and “Cheater” or “Deceiver,” Gen 25:26; 27:36) to Israel (“He perseveres with God,” Gen 32:28).

[20:4]  ⁸ tn Heb “I will make you an object of terror to both you and your friends.”

[20:4]  ⁹ tn Heb “And they will fall by the sword of their enemies and [with] your eyes seeing [it].”

[20:5]  ¹⁰ tn Heb “Take them [the goods, etc.] as plunder and seize them.”

[20:6]  ¹¹ tn Heb “all who live in your house.” This included his family and his servants.

[20:6]  ¹² sn As a member of the priesthood and the protector of order in the temple, Pashhur was undoubtedly one of those who promulgated the deceptive belief that the Lord’s presence in the temple was a guarantee of Judah’s safety (cf. 7:4, 8). Judging from the fact that two other men held the same office after the leading men in the city were carried into exile in 597 b.c. (see Jer 29:25-26 and compare 29:1-2 for the date and 2 Kgs 24:12-16 for the facts), this prophecy was probably fulfilled in 597. For a similar kind of oracle of judgment see Amos 7:10-17.

[28:15]  ¹³ tn Or “You are giving these people false assurances.”

[28:16]  ¹⁴ sn There is a play on words here in Hebrew between “did not send you” and “will…remove you.” The two verbs are from the same root word in Hebrew. The first is the simple active and the second is the intensive.

[28:16]  ¹⁵ sn In giving people false assurances of restoration when the Lord had already told them to submit to Babylon, Hananiah was really counseling rebellion against the Lord. What Hananiah had done was contrary to the law of Deut 13:6 and was punishable by death.

[28:17]  ¹⁶ sn Comparison with Jer 28:1 shows that this whole incident took place in the space of two months. Hananiah had prophesied that the captivity would be over before two years had past. However, before two months were past, Hananiah himself died in fulfillment of Jeremiah’s prophecy of his death. His death was a validation of Jeremiah as a true prophet. The subsequent events of 588 b.c. would validate Jeremiah’s prophesies and invalidate those of Hananiah.

[29:21]  ¹⁷ tn Heb “Yahweh of armies, the God of Israel.”

[29:21]  sn See study notes on 2:19 and 7:3 for the explanation of this title.

[29:21]  ¹⁸ tn Heb “prophesying lies in my name.” For an explanation of this idiom see the study notes on 14:14 and 23:27.

[29:22]  ¹⁹ sn Being roasted to death in the fire appears to have been a common method of execution in Babylon. See Dan 3:6, 19-21. The famous law code of the Babylonian king Hammurabi also mandated this method of execution for various crimes a thousand years earlier. There is a satirical play on words involving their fate, “roasted them to death” (קָלָם, qalam), and the fact that that fate would become a common topic of curse (קְלָלָה, qÿlalah) pronounced on others in Babylon.

[29:31]  ²⁰ tn Or “is giving you false assurances.”

[29:32]  ²¹ tn Heb “Therefore.”

[29:32]  ²² sn Compare the same charge against Hananiah in Jer 28:16 and see the note there. In this case, the false prophesy of Shemaiah is not given but it likely had the same tenor since he wants Jeremiah reprimanded for saying that the exile will be long and the people are to settle down in Babylon.

[19:20]  ²³ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ²⁴ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ²⁵ tn Traditionally, “brimstone.”