Yeremia 4:23-25
Konteks4:23 “I looked at the land and saw 1 that it was an empty wasteland. 2
I looked up at the sky, and its light had vanished.
4:24 I looked at the mountains and saw that they were shaking.
All the hills were swaying back and forth!
4:25 I looked and saw that there were no more people, 3
and that all the birds in the sky had flown away.
Habakuk 3:6-11
Konteks3:6 He takes his battle position 4 and shakes 5 the earth;
with a mere look he frightens 6 the nations.
The ancient mountains disintegrate; 7
the primeval hills are flattened.
He travels on the ancient roads. 8
3:7 I see the tents of Cushan overwhelmed by trouble; 9
the tent curtains of the land of Midian are shaking. 10
3:8 Is the Lord mad at the rivers?
Are you angry with the rivers?
Are you enraged at the sea? 11
Is this why 12 you climb into your horse-drawn chariots, 13
your victorious chariots? 14
3:9 Your bow is ready for action; 15
you commission your arrows. 16 Selah.
You cause flash floods on the earth’s surface. 17
3:10 When the mountains see you, they shake.
The torrential downpour sweeps through. 18
The great deep 19 shouts out;
it lifts its hands high. 20
3:11 The sun and moon stand still in their courses; 21
the flash of your arrows drives them away, 22
the bright light of your lightning-quick spear. 23
Wahyu 20:11
Konteks20:11 Then 24 I saw a large 25 white throne and the one who was seated on it; the earth and the heaven 26 fled 27 from his presence, and no place was found for them.
[4:23] 1 tn Heb “I looked at the land and behold...” This indicates the visionary character of Jeremiah’s description of the future condition of the land of Israel.
[4:23] 2 tn Heb “formless and empty.” This is a case of hendiadys (two nouns joined by “and” both describe the same thing): one noun retains its full nominal force, the other functions as an adjective. The words תֹהוּ וָבֹהוּ (tohu vavohu) allude to Gen 1:2, hyperbolically picturing a reversal of creation and return to the original precreation chaos.
[4:25] 3 tn Heb “there was no man/human being.”
[3:6] 5 tn This verb has been traditionally understood as “measure” (from מוּד, mud), but the immediately following context (vv. 6b-7) favors the meaning “shake” from מָוד (mavd; see HALOT 555 s.v.).
[3:6] 6 tn Heb “makes [the nations] jump [in fear].”
[3:6] 7 tn Or “crumbled,” broke into pieces.”
[3:6] 8 tn Heb “ancient ways [or, “doings”] are his.” The meaning of this line is unclear. Traditionally it has been translated, “his ways are eternal.” However, in this context (see vv. 3, 7) it is more likely that the line speaks of the
[3:7] 9 tn Heb “under trouble I saw the tents of Cushan.”
[3:7] sn Cushan was located in southern Transjordan.
[3:7] 10 tn R. D. Patterson takes תַּחַת אֲוֶן (takhat ’aven) in the first line as a place name, “Tahath-Aven.” (Nahum, Habakkuk, Zephaniah [WEC], 237.) In this case one may translate the verse as a tricolon: “I look at Tahath-Aven. The tents of Cushan are shaking, the tent curtains of the land of Midian.”
[3:8] 11 sn The following context suggests these questions should be answered, “Yes.” The rivers and the sea, symbolizing here the hostile nations (v. 12), are objects of the Lord’s anger (vv. 10, 15).
[3:8] 12 tn Heb “so that.” Here כִּי (ki) is resultative. See the note on the phrase “make it” in 2:18.
[3:8] 13 tn Heb “you mount your horses.” As the next line makes clear, the Lord is pictured here as a charioteer, not a cavalryman. Note NRSV here, “when you drove your horses, // your chariots to victory.”
[3:8] 14 tn Or “chariots of deliverance.”
[3:9] 15 tn Heb “[into] nakedness your bow is laid bare.”
[3:9] 16 tn Heb “sworn in are the arrow-shafts with a word.” The passive participle of שָׁבַע (shava’), “swear an oath,” also occurs in Ezek 21:23 ET (21:28 HT) referencing those who have sworn allegiance. Here the
[3:9] 17 tn Heb “[with] rivers you split open the earth.” A literal rendering like “You split the earth with rivers” (so NIV, NRSV) suggests geological activity to the modern reader, but in the present context of a violent thunderstorm, the idea of streams swollen to torrents by downpours better fits the imagery.
[3:9] sn As the
[3:10] 18 tn Heb “a heavy rain of waters passes by.” Perhaps the flash floods produced by the downpour are in view here.
[3:10] 19 sn The great deep, which is to be equated with the sea (vv. 8, 15), is a symbol of chaos and represents the Lord’s enemies.
[3:10] 20 sn Lifting the hands here suggests panic and is accompanied by a cry for mercy (see Ps 28:2; Lam 2:19). The forces of chaos cannot withstand the Lord’s power revealed in the storm.
[3:11] 21 tn Heb “in their lofty dwelling places.”
[3:11] 22 tn Or “at the light of your arrows they vanish.”
[3:11] 23 tn Heb “at the brightness of the lightning of your spear.”
[20:11] 24 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:11] 25 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
[20:11] 26 tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.
[20:11] sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).
