Yehezkiel 14:4

14:4 Therefore speak to them and say to them, ‘This is what the sovereign Lord says: When any one from the house of Israel erects his idols in his heart and sets the obstacle leading to his iniquity before his face, and then consults a prophet, I the Lord am determined to answer him personally according to the enormity of his idolatry. ¹ 

Yehezkiel 14:7-8

14:7 For when anyone from the house of Israel, or the foreigner who lives in Israel, separates himself from me and erects his idols in his heart and sets the obstacle leading to his iniquity before his face, and then consults a prophet to seek something from me, I the Lord am determined to answer him personally. 14:8 I will set my face against that person and will make him an object lesson and a byword ²  and will cut him off from among my people. Then you will know that I am the Lord.

Ulangan 13:1-10

13:1 Suppose a prophet or one who foretells by dreams ³  should appear among you and show you a sign or wonder, ⁴  13:2 and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods” – gods whom you have not previously known – “and let us serve them.” 13:3 You must not listen to the words of that prophet or dreamer, ⁵  for the Lord your God will be testing you to see if you love him ⁶  with all your mind and being. ⁷  13:4 You must follow the Lord your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him. 13:5 As for that prophet or dreamer, ⁸  he must be executed because he encouraged rebellion against the Lord your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the Lord your God has commanded you to go. In this way you must purge out evil from within. ⁹ 

False Prophets in the Family

13:6 Suppose your own full brother, ¹⁰  your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods ¹¹  that neither you nor your ancestors ¹²  have previously known, ¹³  13:7 the gods of the surrounding people (whether near you or far from you, from one end of the earth ¹⁴  to the other). 13:8 You must not give in to him or even listen to him; do not feel sympathy for him or spare him or cover up for him. 13:9 Instead, you must kill him without fail! ¹⁵  Your own hand must be the first to strike him, ¹⁶  and then the hands of the whole community. 13:10 You must stone him to death ¹⁷  because he tried to entice you away from the Lord your God, who delivered you from the land of Egypt, that place of slavery.

Ulangan 17:2-7

17:2 Suppose a man or woman is discovered among you – in one of your villages ¹⁸  that the Lord your God is giving you – who sins before the Lord your God ¹⁹  and breaks his covenant 17:3 by serving other gods and worshiping them – the sun, ²⁰  moon, or any other heavenly bodies which I have not permitted you to worship. ²¹  17:4 When it is reported to you and you hear about it, you must investigate carefully. If it is indeed true that such a disgraceful thing ²²  is being done in Israel, 17:5 you must bring to your city gates ²³  that man or woman who has done this wicked thing – that very man or woman – and you must stone that person to death. ²⁴  17:6 At the testimony of two or three witnesses they must be executed. They cannot be put to death on the testimony of only one witness. 17:7 The witnesses ²⁵  must be first to begin the execution, and then all the people ²⁶  are to join in afterward. In this way you will purge evil from among you.

Yeremia 6:14-15

6:14 They offer only superficial help

for the harm my people have suffered. ²⁷ 

They say, ‘Everything will be all right!’

But everything is not all right! ²⁸ 

6:15 Are they ashamed because they have done such shameful things?

No, they are not at all ashamed.

They do not even know how to blush!

So they will die, just like others have died. ²⁹ 

They will be brought to ruin when I punish them,”

says the Lord.

Yeremia 8:11-12

8:11 They offer only superficial help

for the hurt my dear people ³⁰  have suffered. ³¹ 

They say, “Everything will be all right!”

But everything is not all right! ³² 

8:12 Are they ashamed because they have done such disgusting things?

No, they are not at all ashamed!

They do not even know how to blush!

So they will die just like others have died. ³³ 

They will be brought to ruin when I punish them,

says the Lord.

Yeremia 14:15

14:15 I did not send those prophets, though they claim to be prophesying in my name. They may be saying, ‘No war or famine will happen in this land.’ But I, the Lord, say this about ³⁴  them: ‘War and starvation will kill those prophets.’ ³⁵ 

Wahyu 19:19-21

19:19 Then ³⁶  I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now ³⁷  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ³⁸  – 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. ³⁹  19:21 The ⁴⁰  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ⁴¹  themselves with their flesh.

[14:4]  ¹ tn Heb “in accordance with the multitude of his idols.”

[14:8]  ² tn Heb “proverbs.”

[13:1]  ³ tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

[13:1]  ⁴ tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.

[13:3]  ⁵ tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

[13:3]  ⁶ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[13:3]  ⁷ tn Heb “all your heart and soul” (so NRSV, CEV, NLT); or “heart and being” (NCV “your whole being”). See note on the word “being” in Deut 6:5.

[13:5]  ⁸ tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

[13:5]  ⁹ tn Heb “your midst” (so NAB, NRSV). The severity of the judgment here (i.e., capital punishment) is because of the severity of the sin, namely, high treason against the Great King. Idolatry is a violation of the first two commandments (Deut 5:6-10) as well as the spirit and intent of the Shema (Deut 6:4-5).

[13:6]  ¹⁰ tn Heb “your brother, the son of your mother.” In a polygamous society it was not rare to have half brothers and sisters by way of a common father and different mothers.

[13:6]  ¹¹ tn In the Hebrew text these words are in the form of a brief quotation: “entice you secretly saying, ‘Let us go and serve other gods.’”

[13:6]  ¹² tn Heb “fathers” (also in v. 17).

[13:6]  ¹³ tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).

[13:7]  ¹⁴ tn Or “land” (so NIV, NCV); the same Hebrew word can be translated “land” or “earth.”

[13:9]  ¹⁵ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail” (cf. NIV “you must certainly put him to death”).

[13:9]  ¹⁶ tn Heb “to put him to death,” but this is misleading in English for such an action would leave nothing for the others to do.

[13:10]  ¹⁷ sn Execution by means of pelting the offender with stones afforded a mechanism whereby the whole community could share in it. In a very real sense it could be done not only in the name of the community and on its behalf but by its members (cf. Lev 24:14; Num 15:35; Deut 21:21; Josh 7:25).

[17:2]  ¹⁸ tn Heb “gates.”

[17:2]  ¹⁹ tn Heb “does the evil in the eyes of the Lord your God.”

[17:3]  ²⁰ tc The MT reads “and to the sun,” thus including the sun, the moon, and other heavenly spheres among the gods. However, Theodotion and Lucian read “or to the sun,” suggesting perhaps that the sun and the other heavenly bodies are not in the category of actual deities.

[17:3]  ²¹ tn Heb “which I have not commanded you.” The words “to worship” are supplied in the translation for clarification.

[17:4]  ²² tn Heb “an abomination” (תּוֹעֵבָה); see note on the word “offensive” in v. 1.

[17:5]  ²³ tn Heb “gates.”

[17:5]  ²⁴ tn Heb “stone them with stones so that they die” (KJV similar); NCV “throw stones at that person until he dies.”

[17:7]  ²⁵ tn Heb “the hand of the witnesses.” This means the two or three witnesses are to throw the first stones (cf. NCV, TEV, CEV, NLT).

[17:7]  ²⁶ tn Heb “the hand of all the people.”

[6:14]  ²⁷ 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]  ²⁸ tn Heb “They say, ‘Peace! Peace!’ and there is no peace!”

[6:15]  ²⁹ tn Heb “They will fall among the fallen.”

[8:11]  ³⁰ tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.

[8:11]  ³¹ tn Heb “They heal the wound of my people lightly.”

[8:11]  ³² tn Heb “They say, ‘Peace! Peace!’ and there is no peace!”

[8:12]  ³³ tn Heb “They will fall among the fallen.”

[14:15]  ³⁴ tn Heb “Thus says the Lord about.” The first person construction has been used in the translation for better English style.

[14:15]  ³⁵ tn Heb “Thus says the Lord concerning the prophets who are prophesying in my name and I did not send them [= whom I did not send] and they are saying [= who are saying], ‘Sword and famine…’, by sword and famine those prophets will be killed.” This sentence has been restructured to conform to contemporary English style.

[14:15]  sn The rhetoric of the passage is again sustained by an emphatic word order which contrasts what they say will not happen to the land, “war and famine,” with the punishment that the Lord will inflict on them, i.e., “war and starvation [or famine].”

[19:19]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:20]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Traditionally, “brimstone.”

[19:21]  ⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ⁴¹ tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”