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 the meaning of "lime," while the writer of these Lamentations employs it in the metaphorical sense, "absurdity, nonsense," in the same way as Jer; Jer 23:13, uses תּפלה, "absurdity," of the prophets of Samaria. Now, just as Jeremiah has not taken תּפלה from Ezekiel, where it does not occur at all (but only in Job 1:22; Job 24:12), so there is as little likelihood in the opinion that the word תפל, in Lam 2:14, has been derived from Ezekiel, because Job 6:6 shows that it was far from rarely used by the Hebrews. Nor does the non-occurrence of חזה שׁוא  in Jeremiah afford any tenable ground for the opinion that the expression, as found in Lam 2:14, was taken from Ezekiel. The idea contained in חזה was not unknown to Jeremiah; for he speaks, Jer 14:14, of חזון שׁקר, and in Jer 23:16 of חזון מלבּם, referring to the false prophets, whose doings he characterizes as שׁקר sa sezi; cf. Jer 6:13; Jer 8:10; Jer 14:14; Jer 23:25., 32, Jer 27:10, Jer 27:15; Jer 28:16; Jer 29:9, Jer 29:23, Jer 29:31. Further, if we consult only the text of the Bible instead of the Concordance, and ponder the connection of thought in the separate passages, we can easily perceive why, instead of שׁקר (חזון) חזה, which is so frequent in Jeremiah, there is found in Lam 2:14, חזה שׁוא and חזה משּׂאות שׁåא dna. In the addresses in which Jeremiah warns the people of the lying conduct of the false prophets, who spoke merely out of their own heart, שׁקר was the most suitable expression; in Lam 2:14, on the contrary, where complaint is made that the prophecies of their prophets afford no comfort to the people in their present distress, שׁוא was certainly the most appropriate word which the composer could select, even without a knowledge of Ezekiel. There can be no question, then, regarding a quotation from that prophet. but even though it were allowed that 2:14 implied an actual acquaintance with Lamentations 12 and 13 of Ezekiel, still, nothing would follow from that against the Jeremianic authorship of the Lamentations. For Jeremiah uttered these prophecies in the sixth year of the captivity of Jehoiachin, i.e., in the third year before the last siege, and the fifth before the destruction of Jerusalem; and considering the frequent intercourse carried on between the captives in Babylon and those who still remained in Judah and Jerusalem, in virtue of which the former even sent letters to Jerusalem (cf. Jer 29:25), some of Ezekiel's prophecies might have become known in