Yeremia 9:10

The Coming Destruction Calls For Mourning

9:10 I said, ¹ 

“I will weep and mourn ²  for the grasslands on the mountains, ³ 

I will sing a mournful song for the pastures in the wilderness

because they are so scorched no one travels through them.

The sound of livestock is no longer heard there.

Even the birds in the sky and the wild animals in the fields

have fled and are gone.”

Kejadian 1:2

1:2 Now ⁴  the earth ⁵  was without shape and empty, ⁶  and darkness ⁷  was over the surface of the watery deep, ⁸  but the Spirit of God ⁹  was moving ¹⁰  over the surface ¹¹  of the water. ¹² 

Yesaya 24:19-23

24:19 The earth is broken in pieces,

the earth is ripped to shreds,

the earth shakes violently. ¹³ 

24:20 The earth will stagger around ¹⁴  like a drunk;

it will sway back and forth like a hut in a windstorm. ¹⁵ 

Its sin will weigh it down,

and it will fall and never get up again.

The Lord Will Become King

24:21 At that time ¹⁶  the Lord will punish ¹⁷ 

the heavenly forces in the heavens ¹⁸ 

and the earthly kings on the earth.

24:22 They will be imprisoned in a pit, ¹⁹ 

locked up in a prison,

and after staying there for a long time, ²⁰  they will be punished. ²¹ 

24:23 The full moon will be covered up, ²² 

the bright sun ²³  will be darkened; ²⁴ 

for the Lord who commands armies will rule ²⁵ 

on Mount Zion in Jerusalem ²⁶ 

in the presence of his assembly, in majestic splendor. ²⁷ 

Wahyu 20:11

The Great White Throne

20:11 Then ²⁸  I saw a large ²⁹  white throne and the one who was seated on it; the earth and the heaven ³⁰  fled ³¹  from his presence, and no place was found for them.

[9:10]  ¹ tn The words “I said” are not in the text, but there is general agreement that Jeremiah is the speaker. Cf. the lament in 8:18-9:1. These words are supplied in the translation for clarity. Some English versions follow the Greek text which reads a plural imperative here. Since this reading would make the transition between 9:10 and 9:11 easier it is probably not original but a translator’s way of smoothing over a difficulty.

[9:10]  ² tn Heb “I will lift up weeping and mourning.”

[9:10]  ³ tn Heb “for the mountains.” However, the context makes clear that it is the grasslands or pastures on the mountains that are meant. The words “for the grasslands” are supplied in the translation for clarity.

[1:2]  ⁴ tn The disjunctive clause (conjunction + subject + verb) at the beginning of v. 2 gives background information for the following narrative, explaining the state of things when “God said…” (v. 3). Verse one is a title to the chapter, v. 2 provides information about the state of things when God spoke, and v. 3 begins the narrative per se with the typical narrative construction (vav [ו] consecutive followed by the prefixed verbal form). (This literary structure is paralleled in the second portion of the book: Gen 2:4 provides the title or summary of what follows, 2:5-6 use disjunctive clause structures to give background information for the following narrative, and 2:7 begins the narrative with the vav consecutive attached to a prefixed verbal form.) Some translate 1:2a “and the earth became,” arguing that v. 1 describes the original creation of the earth, while v. 2 refers to a judgment that reduced it to a chaotic condition. Verses 3ff. then describe the re-creation of the earth. However, the disjunctive clause at the beginning of v. 2 cannot be translated as if it were relating the next event in a sequence. If v. 2 were sequential to v. 1, the author would have used the vav consecutive followed by a prefixed verbal form and the subject.

[1:2]  ⁵ tn That is, what we now call “the earth.” The creation of the earth as we know it is described in vv. 9-10. Prior to this the substance which became the earth (= dry land) lay dormant under the water.

[1:2]  ⁶ tn Traditional translations have followed a more literal rendering of “waste and void.” The words describe a condition that is without form and empty. What we now know as “the earth” was actually an unfilled mass covered by water and darkness. Later תֹהוּ (tohu) and בֹּהוּ (bohu), when used in proximity, describe a situation resulting from judgment (Isa 34:11; Jer 4:23). Both prophets may be picturing judgment as the reversal of creation in which God’s judgment causes the world to revert to its primordial condition. This later use of the terms has led some to conclude that Gen 1:2 presupposes the judgment of a prior world, but it is unsound method to read the later application of the imagery (in a context of judgment) back into Gen 1:2.

[1:2]  ⁷ sn Darkness. The Hebrew word simply means “darkness,” but in the Bible it has come to symbolize what opposes God, such as judgment (Exod 10:21), death (Ps 88:13), oppression (Isa 9:1), the wicked (1 Sam 2:9) and in general, sin. In Isa 45:7 it parallels “evil.” It is a fitting cover for the primeval waste, but it prepares the reader for the fact that God is about to reveal himself through his works.

[1:2]  ⁸ tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 7:11).

[1:2]  sn The watery deep. In the Babylonian account of creation Marduk killed the goddess Tiamat (the salty sea) and used her carcass to create heaven and earth. The form of the Hebrew word for “deep” is distinct enough from the name “Tiamat” to deny direct borrowing; however, it is possible that there is a polemical stress here. Ancient Israel does not see the ocean as a powerful deity to be destroyed in creation, only a force of nature that can be controlled by God.

[1:2]  ⁹ tn The traditional rendering “Spirit of God” is preserved here, as opposed to a translation like “wind from/breath of God” (cf. NRSV) or “mighty wind” (cf. NEB), taking the word “God” to represent the superlative. Elsewhere in the OT the phrase refers consistently to the divine spirit that empowers and energizes individuals (see Gen 41:38; Exod 31:3; 35:31; Num 24:2; 1 Sam 10:10; 11:6; 19:20, 23; Ezek 11:24; 2 Chr 15:1; 24:20).

[1:2]  ¹⁰ tn The Hebrew verb has been translated “hovering” or “moving” (as a bird over her young, see Deut 32:11). The Syriac cognate term means “to brood over; to incubate.” How much of that sense might be attached here is hard to say, but the verb does depict the presence of the Spirit of God moving about mysteriously over the waters, presumably preparing for the acts of creation to follow. If one reads “mighty wind” (cf. NEB) then the verse describes how the powerful wind begins to blow in preparation for the creative act described in vv. 9-10. (God also used a wind to drive back the flood waters in Noah’s day. See Gen 8:1.)

[1:2]  ¹¹ tn Heb “face.”

[1:2]  ¹² sn The water. The text deliberately changes now from the term for the watery deep to the general word for water. The arena is now the life-giving water and not the chaotic abyss-like deep. The change may be merely stylistic, but it may also carry some significance. The deep carries with it the sense of the abyss, chaos, darkness – in short, that which is not good for life.

[24:19]  ¹³ tn Once more repetition is used to draw attention to a statement. In the Hebrew text each lines ends with אֶרֶץ (’erets, “earth”). Each line also uses a Hitpolel verb form from a geminate root preceded by an emphatic infinitive absolute.

[24:20]  ¹⁴ tn Heb “staggering, staggers.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis and sound play.

[24:20]  ¹⁵ tn The words “in a windstorm” are supplied in the translation to clarify the metaphor.

[24:21]  ¹⁶ tn Or “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[24:21]  ¹⁷ tn Heb “visit [in judgment].”

[24:21]  ¹⁸ tn Heb “the host of the height in the height.” The “host of the height/heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13).

[24:22]  ¹⁹ tn Heb “they will be gathered [in] a gathering [as] a prisoner in a cistern.” It is tempting to eliminate אֲסֵפָה (’asefah, “a gathering”) as dittographic or as a gloss, but sound repetition is one of the main characteristics of the style of this section of the chapter.

[24:22]  ²⁰ tn Heb “and after a multitude of days.”

[24:22]  ²¹ tn Heb “visited” (so KJV, ASV). This verse can mean to visit for good or for evil. The translation assumes the latter, based on v. 21a. However, BDB 823 s.v. פָּקַד B.Niph.2 suggests the meaning “visit graciously” here, in which case one might translate “they will be released.”

[24:23]  ²² tn Heb “will be ashamed.”

[24:23]  ²³ tn Or “glow of the sun.”

[24:23]  ²⁴ tn Heb “will be ashamed” (so NCV).

[24:23]  ²⁵ tn Or “take his throne,” “become king.”

[24:23]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:23]  ²⁷ tn Heb “and before his elders [in] splendor.”

[20:11]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ²⁹ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ³⁰ 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]  ³¹ tn Or “vanished.”

[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).