Yeremia 7:9

7:9 You steal. ¹  You murder. You commit adultery. You lie when you swear on oath. You sacrifice to the god Baal. You pay allegiance to ²  other gods whom you have not previously known.

Yehezkiel 16:59

16:59 “‘For this is what the sovereign Lord says: I will deal with you according to what you have done when you despised your oath by breaking your covenant.

Yehezkiel 21:23

21:23 But those in Jerusalem ³  will view it as a false omen. They have sworn solemn oaths, ⁴  but the king of Babylon ⁵  will accuse them of violations ⁶  in order to seize them. ⁷ 

Hosea 10:4

10:4 They ⁸  utter empty words, ⁹ 

taking ¹⁰  false oaths and making empty ¹¹  agreements.

Therefore legal disputes sprout up

like poisonous weeds ¹²  in the furrows of a plowed field.

[7:9]  ¹ tn Heb “Will you steal…then say, ‘We are safe’?” Verses 9-10 are one long sentence in the Hebrew text.

[7:9]  ² tn Heb “You go/follow after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.

[21:23]  ³ tn Heb “they”; the referent (the people in Jerusalem) has been specified in the translation for clarity.

[21:23]  ⁴ sn When the people of Judah realized the Babylonians’ intentions, they would object on grounds that they had made a treaty with the Babylonian king (see 17:13).

[21:23]  ⁵ tn Heb “he”; the referent (the king of Babylon) has been specified in the translation for clarity.

[21:23]  ⁶ tn Or “iniquity.”

[21:23]  ⁷ tn Heb “and he will remind of guilt for the purpose of being captured.” The king would counter their objections by pointing out that they had violated their treaty with him (see 17:18).

[10:4]  ⁸ tc The referent of the 3rd person common plural verb דִּבְּרוּ (dibbÿru, “they speak”) is the masculine singular noun וְהַמֶּלֶךְ (vÿhammelekh, “a king” in v. 3) which is used generically, representing all human kings of Israel to which the 3rd common plural verb refers. Although this is a bit syntactically awkward, it is not necessary to emend the MT to the 3rd masculine singular verb form דָּבַר (davar, “he speaks”) as the BHS editors suggest. The LXX, however, reads the singular form λαλῶν (lalwn, “uttering”).

[10:4]  ⁹ tn Heb “they speak words.” The cognate accusative construction דִּבְּרוּ דְבָרִים (dibbÿru dÿvarim; literally, “they speak words”) is an idiom that means “they speak mere words” (so NASB; NRSV similar) or “they utter empty words” (so TEV), that is, they make empty promises (e.g., Isa 58:13; BDB 180-181 s.v. דָּבַר 2). The immediately following collocated phrase אָלוֹת שָׁוְא (’alot shavÿ’, “swearing an empty oath”) confirms this nuance. The LXX understood this idiom in the same way: λαλῶν ῥήματα προφάσειας ψευδεῖς (lalwn r{hmata profaseias yeudeis, “speaking false professions as his words”).

[10:4]  ¹⁰ tn The two infinitive absolutes אָלוֹת (’alot, Qal infinitive absolute from II אָלָה, ’alah, “to swear an oath”; BDB 46 s.v. II אָלָה) and כָּרֹת (karot, Qal infinitive absolute from כָּרַת, karat, “to make [a covenant]”; BDB 503 s.v. כָּרַת 4), which appear without conjunctions, continue the description of the action of the preceding finite verb דִּבְּרוּ (dibbÿru, Piel perfect 3rd person common plural from דָּבַר, davar, “to speak”). Although the infinitives continue the description of the action of the finite verb, they call special attention to the action of the infinitive rather than the action of the finite verb. See IBHS 595 §35.5.2b.

[10:4]  ¹¹ tn The word “empty” is not in the Hebrew text, but is implied. It is supplied in the translation for clarity. Cf. TEV “useless treaties.”

[10:4]  ¹² tn The noun II רֹאשׁ (ro’sh) refers to a “poisonous plant” (Deut 29:17; Hos 10:4) or “bitter herb” (Ps 69:22; Lam 3:5; BDB 912 s.v. רֹאשׁ 1; HALOT 1167 s.v. רֹאשׁ 1).