Yesaya 30:10

30:10 They ¹  say to the visionaries, “See no more visions!”

and to the seers, “Don’t relate messages to us about what is right! ² 

Tell us nice things,

relate deceptive messages. ³ 

Yeremia 11:21

11:21 Then the Lord told me about ⁴  some men from Anathoth ⁵  who were threatening to kill me. ⁶  They had threatened, ⁷  “Stop prophesying in the name of the Lord or we will kill you!” ⁸ 

Amos 7:12-13

7:12 Amaziah then said to Amos, “Leave, you visionary! ⁹  Run away to the land of Judah! Earn your living ¹⁰  and prophesy there! 7:13 Don’t prophesy at Bethel ¹¹  any longer, for a royal temple and palace are here!” ¹² 

Mikha 2:6

2:6 ‘Don’t preach with such impassioned rhetoric,’ they say excitedly. ¹³ 

‘These prophets should not preach of such things;

we will not be overtaken by humiliation.’ ¹⁴ 

[30:10]  ¹ tn Heb “who” (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.

[30:10]  ² tn Heb “Do not see for us right things.”

[30:10]  ³ tn Heb “Tell us smooth things, see deceptive things.”

[11:21]  ⁴ tn Heb “Therefore thus says the Lord.” This phrase is anticipatory of the same phrase at the beginning of v. 22 and is introductory to what the Lord says about them. The translation seeks to show the connection of the “therefore” which is sometimes rather loose (cf. BDB 487 s.v. כֵּן 3.d[b]) with the actual response which is not given until v. 22.

[11:21]  ⁵ tn Heb “the men of Anathoth.” However, this does not involve all of the people, only the conspirators. The literal might lead to confusion later since v. 21 mentions that there will not be any of them left alive. However, it is known from Ezra 2:23 that there were survivors.

[11:21]  ⁶ tc The MT reads the 2nd person masculine singular suffix “your life,” but LXX reflects an alternative reading of the 1st person common singular suffix “my life.”

[11:21]  ⁷ tn Heb “who were seeking my life, saying…” The sentence is broken up in conformity with contemporary English style.

[11:21]  ⁸ tn Heb “or you will die by our hand.”

[7:12]  ⁹ tn Traditionally, “seer.” The word is a synonym for “prophet,” though it may carry a derogatory tone on the lips of Amaziah.

[7:12]  ¹⁰ tn Heb “Eat bread there.”

[7:13]  ¹¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:13]  ¹² tn Heb “for it is a temple of a king and it is a royal house.” It is possible that the phrase “royal house” refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243.

[2:6]  ¹³ tn Heb “‘Do not foam at the mouth,’ they foam at the mouth.” The verb נָטַף (nataf) means “to drip.” When used of speech it probably has the nuance “to drivel, to foam at the mouth” (HALOT 694 s.v. נטף). The sinful people tell the Lord’s prophets not to “foam at the mouth,” which probably refers in a derogatory way to their impassioned style of delivery. But the Lord (who is probably still speaking here, see v. 3) sarcastically refers to their impassioned exhortation as “foaming at the mouth.”

[2:6]  ¹⁴ tc If one follows the MT as it stands, it would appear that the Lord here condemns the people for their “foaming at the mouth” and then announces that judgment is inevitable. The present translation assumes that this is a continuation of the quotation of what the people say. In this case the subject of “foam at the mouth” is the Lord’s prophets. In the second line יִסַּג (yissag, a Niphal imperfect from סוּג, sug, “to remove”) is emended to יַסִּגֵנוּ (yassigenu; a Hiphil imperfect from נָסַג/נָשַׂג, nasag/nasag, “to reach; to overtake”).

[2:6]  tn Heb “they should not foam at the mouth concerning these things, humiliation will not be removed.”