13:2 prophets out of their own imagination The false prophets apparently were encouraging the king and the people of Jerusalem with hopes of divine deliverance from Babylon. Jeremiah confronted such false prophets directly and urged the king to ignore their lies (see Jer 28:12–15).

13:3 Alas, for the foolish prophets The interjection hoy (“woe”) expresses pity, pain, or disappointment and marks this as a particular type of prophetic saying.

13:4 like foxes among ruins The prophets were cunning, motivated by their own self-interest. The term shu'al means “fox,” but foxes and jackals in ancient Palestine were similar in size and appearance. The metaphor here likely draws on the fox’s reputation for slyness (see Luke 13:32).

13:5 You did not go up into the breaches The prophets neglected their responsibility to serve as watchmen and warn of impending danger (see note on Ezek 3:17).

the day of Yahweh See note on 7:1–27.

13:6 they wait for the confirmation of their word Prophecy and divination in the ancient world had manipulative overtones. Incantations and rituals were designed to manipulate the deity into fulfilling requests. These false prophets believed that God would be bound to honor their utterances made on His behalf.

Old Testament Theology and Divination

13:9 the council of Refers to the community’s assembly of leaders. Ironically, the false prophets are expelled from the people’s council for failing in their duty to attend to the divine council and share Yahweh’s message. The full scope of the punishment involves total expulsion from the community.

13:10 saying ‘Peace!’ And there is not peace The declaration that peace and prosperity were on the way (see Jer 6:14) was a false but popular message at the time. The dislike of a prophet such as Jeremiah (who is arrested for preaching doom and destruction) reflects that he was not telling the people what they wanted to hear. The true prophet preaches the message without regard for whether it will be popular or well-received.

with whitewash The metaphor of the whitewashed wall refers to the strong, sturdy appearance given to the fake, flimsy message of the false prophets. Jesus directs a similar metaphor at religious leaders in Matt 23:27.

13:12 whitewash with which you covered The flimsy wall, symbolizing the message of peace, will fall, and the people will look to the false prophet for answers.

13:14 I will break down the wall In the extended metaphor, Yahweh brings rain and wind that destroy the whitewashed wall. His judgment will reveal the true nature of their message.

you will know that I am Yahweh This formula is used in contexts when God acts to demonstrate his power. See note on Ezek 5:13.

13:17 the daughters of The second half of the oracle is directed at the female prophets involved in magic. Ezekiel carefully avoids calling them “prophetesses.”

13:18 Woe to those who sew magic charm bands on all the wrists of the hands of my people and those who make the veils that are on the head of people of every height, to The two parts of this oracle are divided by two woe sayings, directed first at the male then the female prophets (see note on v. 3).

magic charm bands The Hebrew word used here, keseth, is likely related to an Akkadian term for magic that used bindings. Babylonian incantations involved magical knots and bonds.

veils The rare Hebrew word used here, mispachah, is used instead of the normal word for veil, suggesting a special type of head-covering used in magical rituals.

ensnare people’s lives The Hebrew phrase used here likely refers to necromancy, the practice of attempting to communicate with the dead (see Isa 8:19 and note).

13:22 strengthened the hands of the wicked The opposite of the proper role of the prophet as watchman. Compare Ezek 3:18–19 and 18:21.