Yeremia 4:10

4:10 In response to all this ¹  I said, “Ah, Lord God, ²  you have surely allowed ³  the people of Judah and Jerusalem ⁴  to be deceived by those who say, ‘You will be safe!’ ⁵  But in fact a sword is already at our throats.” ⁶ 

Yeremia 31:10

31:10 Hear what the Lord has to say, O nations.

Proclaim it in the faraway lands along the sea.

Say, “The one who scattered Israel will regather them.

He will watch over his people like a shepherd watches over his flock.”

Ulangan 29:24-28

29:24 Then all the nations will ask, “Why has the Lord done all this to this land? What is this fierce, heated display of anger ⁷  all about?” 29:25 Then people will say, “Because they abandoned the covenant of the Lord, the God of their ancestors, which he made with them when he brought them out of the land of Egypt. 29:26 They went and served other gods and worshiped them, gods they did not know and that he did not permit them to worship. ⁸  29:27 That is why the Lord’s anger erupted against this land, bringing on it all the curses ⁹  written in this scroll. 29:28 So the Lord has uprooted them from their land in anger, wrath, and great rage and has deported them to another land, as is clear today.”

Mazmur 50:4-6

50:4 He summons the heavens above,

as well as the earth, so that he might judge his people. ¹⁰ 

50:5 He says: ¹¹ 

“Assemble my covenant people before me, ¹² 

those who ratified a covenant with me by sacrifice!” ¹³ 

50:6 The heavens declare his fairness, ¹⁴ 

for God is judge. ¹⁵  (Selah)

Yesaya 5:3

5:3 So now, residents of Jerusalem, ¹⁶ 

people ¹⁷  of Judah,

you decide between me and my vineyard!

Mikha 6:5

6:5 My people, recall how King Balak of Moab planned to harm you, ¹⁸ 

how Balaam son of Beor responded to him.

Recall how you journeyed from Shittim to Gilgal,

so you might acknowledge that the Lord has treated you fairly.” ¹⁹ 

[4:10]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn Heb “this people and Jerusalem.”

[4:10]  ⁵ 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]  ⁶ 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.

[29:24]  ⁷ tn Heb “this great burning of anger”; KJV “the heat of this great anger.”

[29:26]  ⁸ tn Heb “did not assign to them”; NASB, NRSV “had not allotted to them.”

[29:27]  ⁹ tn Heb “the entire curse.”

[50:4]  ¹⁰ tn Or perhaps “to testify against his people.”

[50:4]  sn The personified heavens and earth (see v. 1 as well) are summoned to God’s courtroom as witnesses against God’s covenant people (see Isa 1:2). Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).

[50:5]  ¹¹ tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.

[50:5]  ¹² tn Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.

[50:5]  ¹³ tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8).

[50:6]  ¹⁴ tn Or “justice.”

[50:6]  ¹⁵ tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).

[5:3]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:3]  ¹⁷ tn Heb “men,” but in a generic sense.

[6:5]  ¹⁸ tn Heb “remember what Balak…planned.”

[6:5]  ¹⁹ tn Heb “From Shittim to Gilgal, in order to know the just acts of the Lord.” Something appears to be missing at the beginning of the line. The present translation supplies the words, “Recall how you went.” This apparently refers to how Israel crossed the Jordan River (see Josh 3:1; 4:19-24).