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 5:31

5:31 The prophets prophesy lies.

The priests exercise power by their own authority. ⁴ 

And my people love to have it this way.

But they will not be able to help you when the time of judgment comes! ⁵ 

Yeremia 14:13

14:13 Then I said, “Oh, Lord God, ⁶  look! ⁷  The prophets are telling them that you said, ⁸  ‘You will not experience war or suffer famine. ⁹  I will give you lasting peace and prosperity in this land.’” ¹⁰ 

Yeremia 16:19

16:19 Then I said, ¹¹ 

“Lord, you give me strength and protect me.

You are the one I can run to for safety when I am in trouble. ¹² 

Nations from all over the earth

will come to you and say,

‘Our ancestors had nothing but false gods –

worthless idols that could not help them at all. ¹³ 

Yeremia 28:15-17

28:15 Then the prophet Jeremiah told the prophet Hananiah, “Listen, Hananiah! The Lord did not send you! You are making these people trust in a lie! ¹⁴  28:16 So the Lord says, ‘I will most assuredly remove ¹⁵  you from the face of the earth. You will die this very year because you have counseled rebellion against the Lord.’” ¹⁶ 

28:17 In the seventh month of that very same year ¹⁷  the prophet Hananiah died.

Yehezkiel 13:16

13:16 those prophets of Israel who would prophesy about Jerusalem ¹⁸  and would see visions of peace for it, when there was no peace,” declares the sovereign Lord.’

Yehezkiel 13:22

13:22 This is because you have disheartened the righteous person with lies (although I have not grieved him), and because you have encouraged the wicked person not to turn from his evil conduct and preserve his life.

Amos 2:4

2:4 This is what the Lord says:

“Because Judah has committed three covenant transgressions ¹⁹  –

make that four! ²⁰  – I will not revoke my decree of judgment. ²¹ 

They rejected the Lord’s law; ²² 

they did not obey his commands.

Their false gods, ²³ 

to which their fathers were loyal, ²⁴ 

led them astray.

Yunus 2:8

2:8 Those who worship ²⁵  worthless idols ²⁶  forfeit the mercy that could be theirs. ²⁷ 

Yunus 2:2

2:2 and said,

“I ²⁸  called out to the Lord from my distress,

and he answered me; ²⁹ 

from the belly of Sheol ³⁰  I cried out for help,

and you heard my prayer. ³¹ 

Yunus 2:9

2:9 But as for me, I promise to offer a sacrifice to you with a public declaration ³²  of praise; ³³ 

I will surely do ³⁴  what I have promised. ³⁵ 

Salvation ³⁶  belongs to the Lord!” ³⁷ 

[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.”

[5:31]  ⁴ tn Heb “they shall rule at their hands.” Since the word “hand” can be used figuratively for authority or mean “side” and the pronoun “them” can refer to the priests themselves or the prophets, the following translations have also been suggested: “the priests rule under their [the prophets’] directions,” or “the priests rule in league with them [the prophets].” From the rest of the book it would appear that the prophets did not exercise authority over the priests nor did they exercise the same authority over the people that the priests did. Hence it probably mean “by their own hand/power/authority.”

[5:31]  ⁵ tn Heb “But what will you do at its end?” The rhetorical question implies a negative answer: “Nothing!”

[14:13]  ⁶ tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.

[14:13]  ⁷ tn Heb “Behold.” See the translator’s note on usage of this particle in 1:6.

[14:13]  ⁸ tn The words “that you said” are not in the text but are implicit from the first person in the affirmation that follows. They are supplied in the translation for clarity.

[14:13]  ⁹ tn Heb “You will not see sword and you will not have starvation [or hunger].”

[14:13]  ¹⁰ tn Heb “I will give you unfailing peace in this place.” The translation opts for “peace and prosperity” here for the word שָׁלוֹם (shalom) because in the context it refers both to peace from war and security from famine and plague. The word translated “lasting” (אֱמֶת, ’emet) is a difficult to render here because it has broad uses: “truth, reliability, stability, steadfastness,” etc. “Guaranteed” or “lasting” seem to fit the context the best.

[16:19]  ¹¹ tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift from God, who has been speaking to Jeremiah, to Jeremiah, who here addresses God.

[16:19]  sn The shift here is consistent with the interruptions that have taken place in chapters 14 and 15 and in Jeremiah’s response to God’s condemnation of the people of Judah’s idolatry in chapter 10 (note especially vv. 6-16).

[16:19]  ¹² tn Heb “O Lord, my strength and my fortress, my refuge in the day of trouble. The literal which piles up attributes is of course more forceful than the predications. However, piling up poetic metaphors like this adds to the length of the English sentence and risks lack of understanding on the part of some readers. Some rhetorical force has been sacrificed for the sake of clarity.

[16:19]  ¹³ tn Once again the translation has sacrificed some of the rhetorical force for the sake of clarity and English style: Heb “Only falsehood did our ancestors possess, vanity and [things in which?] there was no one profiting in them.”

[16:19]  sn This passage offers some rather forceful contrasts. The Lord is Jeremiah’s source of strength, security, and protection. The idols are false gods, worthless idols, that can offer no help at all.

[28:15]  ¹⁴ tn Or “You are giving these people false assurances.”

[28:16]  ¹⁵ sn There is a play on words here in Hebrew between “did not send you” and “will…remove you.” The two verbs are from the same root word in Hebrew. The first is the simple active and the second is the intensive.

[28:16]  ¹⁶ sn In giving people false assurances of restoration when the Lord had already told them to submit to Babylon, Hananiah was really counseling rebellion against the Lord. What Hananiah had done was contrary to the law of Deut 13:6 and was punishable by death.

[28:17]  ¹⁷ sn Comparison with Jer 28:1 shows that this whole incident took place in the space of two months. Hananiah had prophesied that the captivity would be over before two years had past. However, before two months were past, Hananiah himself died in fulfillment of Jeremiah’s prophecy of his death. His death was a validation of Jeremiah as a true prophet. The subsequent events of 588 b.c. would validate Jeremiah’s prophesies and invalidate those of Hananiah.

[13:16]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:4]  ¹⁹ tn This is the same Hebrew term that is translated “crimes” in the previous oracles (see at 1:3). The change to “covenant transgressions” reflects the probability that the prophet is condemning the nation of Israel for violating stipulations of the Mosaic Law.

[2:4]  ²⁰ tn Heb “Because of three violations of Judah, even because of four.”

[2:4]  sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.

[2:4]  ²¹ tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.

[2:4]  ²² tn Or “instruction”; NCV “teachings.”

[2:4]  ²³ tn Heb “lies.” This may very well be a derogatory term for idols (perhaps also at Ps. 40:4 [Heb 40:5]). Elsewhere false gods are called “vanities” (Deut 32:21; 1 Kgs 16:13, 26) and a delusion (Isa 66:3). In no other prophetic passages, however, are they called “lies.” The term could refer to the deceptions of false prophets (note Ezek 13:6-9; cf. Hab 2:3). See F. I. Andersen and D. N. Freedman, Amos (AB), 301-6.

[2:4]  ²⁴ tn Heb “after which their fathers walked.” The expression “to walk after” is an idiom meaning “to be loyal to.” See S. M. Paul, Amos (Hermeneia), 75-76.

[2:4]  sn Here the idolatry of the parents carried over to the children, who persisted in worshiping the idols to which their fathers were loyal.

[2:8]  ²⁵ tn Heb “those who pay regard to.” The verbal root שָׁמַר (shamar, “to keep, to watch”) appears in the Piel stem only here in biblical Hebrew, meaning “to pay regard to” (BDB 1037 s.v. שָׁמַר). This is metonymical for the act of worship (e.g., Qal “to observe” = to worship, Ps 31:7).

[2:8]  ²⁶ tn Heb “worthlessnesses of nothingness” or “vanities of emptiness.” The genitive construct הַבְלֵי־שָׁוְא (havle-shavÿ’) forms an attributive adjective expression: “empty worthlessness” or “worthless vanities.” This ironic reference to false gods is doubly insulting (e.g., Ps 31:7). The noun הֶבֶל (hevel, “vapor, breath”) is often used figuratively to describe what is insubstantial, empty, and futile (31 times in Eccl; see also, e.g., Pss 39:4-6, 11; 144:4; Prov 13:11; 21:6; Isa 30:7; 49:4). It often refers to idols – the epitome of emptiness, nothingness, and worthlessness (Deut 32:21; 1 Kgs 16:13, 26; Ps 31:7; Jer 8:19; 10:8, 15; 14:22; 16:19; 51:18). The noun שָׁוְא (“worthlessness, emptiness, nothingness”) describes what is ineffective and lacking reality (BDB 996 s.v. שָׁוְא; e.g., Exod 20:7; Pss 60:11; 127:1; Ezek 22:28). It is also often used to refer to idols (e.g., Ps 31:7; Jer 18:15; Hos 5:11).

[2:8]  ²⁷ tn Heb “abandon their mercy/loyalty.” The meaning of חַסְדָּם יַעֲזֹבוּ (khasdam ya’azovu, “forsake their mercy/loyalty”) is greatly debated. There are two exegetical issues that are mutually related. First, does the noun חֶסֶד (khesed) here mean (1) “mercy, kindness” that man receives from God, or (2) “loyalty, faithfulness” that man must give to God (see BDB 338-39 s.v חֶסֶד; HALOT 336-37 s.v. חֶסֶד)? Second, the third masculine plural suffix on חַסְדָּם (“their loyalty/mercy”) has been taken as (1) subjective genitive, referring to the loyal allegiance they ought to display to the true God: “they abandon the loyalty they should show.” Examples of subjective genitives are: “This is your kindness (חַסְדֵּךְ, khasdek) which you must do for me: every place to which we come, say of me, ‘He is my brother’” (Gen 20:13; also cf. Gen 40:14; 1 Sam 20:14-15). Several English versions take this approach: “forsake their faithfulness” (NASB), “abandon their faithful love” (NJB), “abandon their loyalty” (NEB, REB), “forsake their true loyalty” (RSV, NRSV), “turn their backs on all God’s mercies” (NLT), “have abandoned their loyalty to you” (TEV). (2) This has also been taken as objective genitive, referring to the mercy they might have received from God: “they forfeit the mercy that could be theirs.” The ancient versions interpret חַסְדָּם in this sense: “they do not know the source of their welfare” (Tg. Jonah 2:8), “forsake the source of their welfare” (Vulgate), and “abandon their own mercy” (LXX). Several English versions follow this approach: “forsake their source of mercy” (NAB); “forfeit the grace that could be theirs” (NIV), “forsake their own welfare” (JPS, NJPS), “forsake their own mercy” (KJV, ASV), “forsake their own Mercy” (NKJV), “turn from the God who offers them mercy” (CEV). This is a difficult lexical/syntactical problem. On the one hand, the next line contrasts their failure with Jonah’s boast of loyalty to the true God – demonstrating that he, unlike pagan idolaters, deserves to be delivered. On the other hand, the only other use of חֶסֶד in the book refers to “mercy” God bestows (4:2) – something that Jonah did not believe that the (repentant) pagan idolaters had a right to receive. BDB 339 s.v. I חֶסֶד II takes this approach – “He is חַסְדָּם their goodness, favour Jonah 2:9” – and cites other examples of חֶסֶד with suffixes referring to God: חַסְדִּי (khasdi) “my kindness” = he shows kindness to me (Ps 144:2); and אֱלֹהֵי חַסְדִּי (’elohe khasdi) “the God of my kindness” = the God who shows kindness to me (Ps 59:18).

[2:2]  ²⁸ sn The eight verses of Jonah’s prayer in Hebrew contain twenty-seven first-person pronominal references to himself. There are fifteen second- or third-person references to the Lord.

[2:2]  ²⁹ tn Tg. Jonah 2:2 renders this interpretively: “and he heard my prayer.”

[2:2]  sn The first verse of the prayer summarizes the whole – “I was in trouble; I called to the Lord for help; he rescued me; I will give him thanks” – before elaborating on the nature and extent of the trouble (vv. 3-7a), mentioning the cry for help and the subsequent rescue (6b-7), and promising to give thanks (8-9). These elements, as well as much vocabulary and imagery found in Jonah’s prayer, appear also in other Hebrew psalms. With Jonah 2:1 compare, for example, Pss 18:6; 22:24; 81:7; 116:1-4; 120:1; 130:1-2; Lam 3:55-56. These references and others indicate that Jonah was familiar with prayers used in worship at the temple in Jerusalem; he knew “all the right words.” Consider also Ps 107 with Jonah as a whole.

[2:2]  ³⁰ sn Sheol was a name for the place of residence of the dead, the underworld (see Job 7:9-10; Isa 38:17-18). Jonah pictures himself in the belly of Sheol, its very center – in other words he is as good as dead.

[2:2]  ³¹ tn Heb “voice” (so KJV, NAB, NASB, NRSV); NIV “my cry.” The term קוֹל (qol, “voice”) functions as a metonymy for the content of what is uttered: cry for help in prayer.

[2:9]  ³² tn Heb “voice” or “sound.”

[2:9]  ³³ tc The MT reads בְּקוֹל תּוֹדָה (bÿqol todah, “with a voice of thanksgiving”). Some mss of Tg. Jonah read “with the sound of hymns of thanksgiving” here in 2:9 – the longer reading probably reflects an editorial gloss, explaining תּוֹדָה (“thanksgiving”) as “hymns of thanksgiving.”

[2:9]  tn Heb “voice/sound of thanksgiving.” The genitive תּוֹדָה (todah, “thanksgiving”) specifies the kind of public statement that will accompany the sacrifice. The construct noun קוֹל (qol, “voice, sound”) functions as a metonymy of cause for effect, referring to the content of what the voice/sound produces: hymns of praise or declarative praise testimony.

[2:9]  ³⁴ tn The verbs translated “I will sacrifice” and “I will pay” are Hebrew cohortatives, expressing Jonah’s resolve and firm intention.

[2:9]  ³⁵ tn Heb “what I have vowed I will pay.” Jonah promises to offer a sacrifice and publicly announce why he is thankful. For similar pledges, see Pss 22:25-26; 50:14-15; 56:12; 69:29-33; 71:14-16, 22-24; 86:12-13; 116:12-19.

[2:9]  ³⁶ tn Or “deliverance” (NAB, NRSV).

[2:9]  ³⁷ tn Or “comes from the Lord.” For similar uses of the preposition lamed (לְ, lÿ) to convey a sort of ownership in which the owner does or may by right do something, see Lev 25:48; Deut 1:17; 1 Sam 17:47; Jer 32:7-8.