English Standard Version
Your prophets have seen for you false and deceptive visions; they have not exposed your iniquity to restore your fortunes, but have seen for you oracles that are false and misleading.
King James Bible
Thy prophets have seen vain and foolish things for thee: and they have not discovered thine iniquity, to turn away thy captivity; but have seen for thee false burdens and causes of banishment.
American Standard Version
Thy prophets have seen for thee false and foolish visions; And they have not uncovered thine iniquity, to bring back thy captivity, But have seen for thee false oracles and causes of banishment.
Nun. Thy prophets have seen false and foolish things for thee: and they have not laid open thy iniquity, to excite thee to penance: but they have seen for thee false revelations and banishments.
English Revised Version
Thy prophets have seen visions for thee of vanity and foolishness; and they have not discovered thine iniquity, to bring again thy captivity: but have seen for thee burdens of vanity and causes of banishment.
Webster's Bible Translation
Thy prophets have seen vain and foolish things for thee: and they have not revealed thy iniquity, to turn away thy captivity; but have seen for thee false burdens and causes of banishment.
Lamentations 2:14 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The lament over the destruction of the kingdom concludes, in Lamentations 2:8, Lamentations 2:9, by mentioning that the walls of Jerusalem are destroyed; with this the Chaldeans ended the work of demolition. The expression חשׁב יהוה represents this as the execution of a divine decree, - a turn which forms an appropriate introduction to the close of the work of destruction. "Raschi makes the following remark concerning this: a longo inde tempore, in animum induxerat, hanc urbem vastare secundum illud quod Jeremiah 32:31 dixit. This intention He has now carried out. The words, "He stretched out the measuring-line," are more exactly determined by what follows, "He withdrew not His hand from destroying;" this shows the extent to which the destruction was carried out. The measuring-line was drawn out for the purpose of determining the situation and direction of buildings (Job 38:5; Zechariah 1:15); but Jahveh applies it also for the purpose of pulling down buildings (2 Kings 21:13; Isaiah 34:11; Amos 7:7), in order to indicate that He carried out the destruction with the same precision as that of the builder in finishing his work. The rampart and the wall sorrow over this. חל (from חוּל) is the rampart, i.e., the low wall with the ditch, surrounding the fortress outside the city wall; cf. 2 Samuel 20:15; Isaiah 26:1. The gates of the daughter of Zion (i.e., of Jerusalem) are sunk into the earth, i.e., have been completely buried under rubbish by the demolition, as if they had sunk into the ground. The subject to אבּד ושׁבּר is Jahveh. The bars of the daughter of Zion are those with which the city gates were closed, for the protection of the inhabitants. With the destruction of Jerusalem the kingdom of God is destroyed. King and princes are among the heathen, - carried away into exile. It must, indeed, be allowed that אין תּורה is connected by the accents with what precedes; and Gerlach defends the construction, "they are among the heathen without law,", - not only agreeing with Kalkschmidt in taking אין תּורה as a designation of the גּוים as ethnici, - -ad gentes, quibus divina nulla erat revelatio, - but also with Luther, who translates: "her king and her princes are among the heathen, because they cannot administer the law," or generally, have it not. But, on the other hand, the accents merely indicate the stichometrical arrangement, not the relation of the words according to their sense; and the remark, "that Lamentations 2:9 sets forth the fate of the persons who stood to the city in the relation of helpers and counsellors or comforters (her king, her prophets), of whose help (counsel, or comfort) the city was deprived, as well as of the external means of defending her" (first member), proves nothing at all, for the simple reason that the priests also belonged to the number of the helpers, counsellors, and comforters of the city; hence, if this were the meaning, and the two halves of the verse were meant to stand in this relation, then the priests would certainly have been mentioned also. The second half of the verse is not connected with the first in the manner supposed by Gerlach; but, from the whole preceding description of the way in which the divine wrath has been manifested against Jerusalem, it draws this conclusion: "Judah has lost its king and its princes, who have been carried away among the heathen: it has also lost the law and prophecy." "Law" and "vision" are mentioned as both media of divine revelation. the law is the summary of the rule of life given by God to His people: this exists no more for Judah, because, with the destruction of Jerusalem and of the temple, the divinely appointed constitution of Israel was abolished and destroyed. Prophecy was the constant witness to the presence of God among His people; by this means the Lord sought to conduct Israel to the object of their election and calling, and to fit them for becoming a holy nation and a kingdom of priests. The perf. מצאוּ is not a preterite, but the expression of an accomplished fact. The prophets of the daughter of Zion no longer obtain any vision or revelation from Jahveh: the revelation of God by prophets has ceased for Zion. The words imply that there are still prophets, and merely affirm that they do not receive any revelation from God. This is not opposed to the fact that Jeremiah, some months after the destruction of Jerusalem, again received a revelation; cf. Jeremiah 42:4 with Lamentations 2:7. The meaning of the complaint is simply that Jahveh no longer owns His people, no longer gives them a token of His gracious presence, just as it is said in Psalm 74:9, "There is no more any prophet." But it is not thereby declared that prophecy has altogether and for ever been silenced, but merely that, when Jerusalem was destroyed, Israel received no prophetic communication, - that God the Lord did not then send them a message to comfort and sustain them. The revelation which Jeremiah (Jeremiah 42:7) received regarding the determination of the people who sought to flee to Egypt, has no connection with this at all, for it does not contain a word as to the future destiny of Jerusalem. Hence it cannot be inferred, with Thenius, from the words now before us, that the present poem was composed before that revelation given in Jeremiah 42:7.; nor yet, with Ngelsbach, that the writer had here before his mind the condition of the great mass of the people who had been carried away into exile. Neither, indeed, were the people in exile without prophetic communications; for, even so early as six years before the overthrow of Jerusalem, God had raised up to the exiles a prophet in the person of Ezekiel.
Treasury of Scripture Knowledge
"Cry aloud; do not hold back; lift up your voice like a trumpet; declare to my people their transgression, to the house of Jacob their sins.
They have healed the wound of my people lightly, saying, 'Peace, peace,' when there is no peace.
And you, Pashhur, and all who dwell in your house, shall go into captivity. To Babylon you shall go, and there you shall die, and there you shall be buried, you and all your friends, to whom you have prophesied falsely."
I have heard what the prophets have said who prophesy lies in my name, saying, 'I have dreamed, I have dreamed!'
Behold, I am against those who prophesy lying dreams, declares the LORD, and who tell them and lead my people astray by their lies and their recklessness, when I did not send them or charge them. So they do not profit this people at all, declares the LORD.
And as for the prophet, priest, or one of the people who says, 'The burden of the LORD,' I will punish that man and his household.
But 'the burden of the LORD' you shall mention no more, for the burden is every man's own word, and you pervert the words of the living God, the LORD of hosts, our God.
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