Yehezkiel 13:10

13:10 “‘This is because they have led my people astray saying, “All is well,” ¹  when things are not well. When anyone builds a wall without mortar, ²  they coat it with whitewash.

Yehezkiel 13:16

13:16 those prophets of Israel who would prophesy about Jerusalem ³  and would see visions of peace for it, when there was no peace,” declares the sovereign Lord.’

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 

Yeremia 6:14

6:14 They offer only superficial help

for the harm my people have suffered. ¹⁰ 

They say, ‘Everything will be all right!’

But everything is not all right! ¹¹ 

Yeremia 6:2

6:2 I will destroy ¹²  Daughter Zion, ¹³ 

who is as delicate and defenseless as a young maiden. ¹⁴ 

Titus 1:3

1:3 But now in his own time ¹⁵  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

[13:10]  ¹ tn Or “peace.”

[13:10]  ² tn The Hebrew word only occurs here in the Bible. According to L. C. Allen (Ezekiel [WBC], 1:202-3) it is also used in the Mishnah of a wall of rough stones without mortar. This fits the context here comparing the false prophetic messages to a nice coat of whitewash on a structurally unstable wall.

[13:16]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[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.

[6:14]  ¹⁰ tn Heb “They heal [= bandage] the wound of my people lightly”; TEV “They act as if my people’s wounds were only scratches.”

[6:14]  ¹¹ tn Heb “They say, ‘Peace! Peace!’ and there is no peace!”

[6:2]  ¹² tn The verb here is another example of the Hebrew verb form that indicates the action is as good as done (a Hebrew prophetic perfect).

[6:2]  ¹³ sn Jerusalem is personified as a young maiden who is helpless in the hands of her enemies.

[6:2]  ¹⁴ tn Heb “The beautiful and delicate one I will destroy, the daughter of Zion. The English versions and commentaries are divided over the rendering of this verse because (1) there are two verbs with these same consonants, one meaning “to be like” and the other meaning “to be destroyed” (intransitive) or “to destroy” (transitive), and (2) the word rendered “beautiful” (נָוָה, navah) can be understood as a noun meaning “pasture” or as a defective writing of an adjective meaning “beautiful, comely” (נָאוָה, na’vah). Hence some render “Fair Zion, you are like a lovely pasture,” reading the verb form as an example of the old second feminine singular perfect. Although this may fit the imagery of the next verse, that rendering ignores the absence of a preposition (לְ or אֶל, lÿ or ’el, both of which can be translated “to”) that normally goes with the verb “be like” and drops the conjunction in front of the adjective “delicate.” The parallel usage of the verb in Hos 4:5 argues for the meaning “destroy.”

[1:3]  ¹⁵ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.