1 Raja-raja 19:11-12

19:11 The Lord ¹  said, “Go out and stand on the mountain before the Lord. Look, the Lord is ready to pass by.”

A very powerful wind went before the Lord, digging into the mountain and causing landslides, ²  but the Lord was not in the wind. After the windstorm there was an earthquake, but the Lord was not in the earthquake. 19:12 After the earthquake, there was a fire, but the Lord was not in the fire. After the fire, there was a soft whisper. ³ 

Mazmur 68:8

68:8 the earth shakes,

yes, the heavens pour down rain

before God, the God of Sinai, ⁴ 

before God, the God of Israel. ⁵ 

Mazmur 77:18

77:18 Your thunderous voice was heard in the wind;

the lightning bolts lit up the world;

the earth trembled and shook. ⁶ 

Mazmur 114:7

114:7 Tremble, O earth, before the Lord –

before the God of Jacob,

Yeremia 4:24

4:24 I looked at the mountains and saw that they were shaking.

All the hills were swaying back and forth!

Nahum 1:5-6

1:5 The mountains tremble before him, ⁷ 

the hills convulse; ⁸ 

the earth is laid waste ⁹  before him,

the world and all its inhabitants ¹⁰  are laid waste. ¹¹ 

1:6 No one can withstand ¹²  his indignation! ¹³ 

No one can resist ¹⁴  his fierce anger! ¹⁵ 

His wrath is poured out like volcanic fire,

boulders are broken up ¹⁶  as he approaches. ¹⁷ 

Zakharia 14:5

14:5 Then you will escape ¹⁸  through my mountain valley, for the mountains will extend to Azal. ¹⁹  Indeed, you will flee as you fled from the earthquake in the days of King Uzziah ²⁰  of Judah. Then the Lord my God will come with all his holy ones with him.

Matius 24:7

24:7 For nation will rise up in arms ²¹  against nation, and kingdom against kingdom. And there will be famines ²²  and earthquakes ²³  in various places.

Ibrani 12:26

12:26 Then his voice shook the earth, but now he has promised, “I will once more shake not only the earth but heaven too.” ²⁴ 

[19:11]  ¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[19:11]  ² tn Heb “tearing away the mountains and breaking the cliffs” (or perhaps, “breaking the stones”).

[19:12]  ³ tn Heb “a voice, calm, soft.”

[68:8]  ⁴ tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the Lord rules from Sinai.

[68:8]  ⁵ sn The language of vv. 7-8 is reminiscent of Judg 5:4-5, which tells how the God of Sinai came in the storm and annihilated the Canaanite forces led by Sisera. The presence of allusion does not mean, however, that this is a purely historical reference. The psalmist is describing God’s typical appearance as a warrior in terms of his prior self-revelation as ancient events are reactualized in the psalmist’s experience. (For a similar literary technique, see Hab 3.)

[77:18]  ⁶ tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.

[77:18]  sn Verses 16-18 depict the Lord coming in the storm to battle his enemies and subdue the sea. There is no record of such a storm in the historical account of the Red Sea crossing. The language the psalmist uses here is stereotypical and originates in Canaanite myth, where the storm god Baal subdues the sea in his quest for kingship. The psalmist has employed the stereotypical imagery to portray the exodus vividly and at the same time affirm that it is not Baal who subdues the sea, but Yahweh.

[1:5]  ⁷ tn Or “because of him.” The Hebrew preposition מִמֶּנּוּ (mimmenu) is taken in a causal sense (“because of him”) by NASB, NJPS; however, it is taken in a locative sense (“before him”) by KJV, NKJV, NRSV, NIV. On the other hand, the LXX rendered it in a separative sense: ἀπ' αὐτοῦ (ap autou, “from him”). The parallelism between 1:5a and 1:5b seems to favor the locative nuance: “The mountains quake before him (מִמֶּנּוּ), the earth is laid waste before him (מִפָּנָיו, mifanayv).”

[1:5]  ⁸ tn Traditionally, “the hills melt.” English versions typically render הִתְמֹגָגוּ (hitmogagu) as “melt” (KJV, NRSV, NIV, NJPS) or “dissolve” (NASB). The LXX renders it ἐσαλεύθησαν (esaleuqhsan, “are shaken”). The Hebrew root has a range of meanings: (1) “to melt,” of courage (Ps 107:26) or troops retreating (“melting away” in fear) in battle (1 Sam 14:16); (2) “to dissolve,” of mountains dissolving due to erosion (Amos 9:13); (3) “to quake, shake apart,” of mountains quaking, swaying backwards and forwards, coming apart, and collapsing in an earthquake (Amos 9:5; Pss 46:6 [7]; 75:3 [4]). The latter fits the imagery of v. 5 (violent earthquakes): the earth trembles in fear at the approach of the Divine Warrior (e.g., Hab 3:6).

[1:5]  ⁹ tn Or “is upheaved”; or “heaves.” There is debate whether the originally unpointed Hebrew verb וַתִּשָּׂא (vattissa’) should be vocalized as וְתִּשָּׂא (vÿttissa’; NASB “is upheaved”; NRSV, NJPS “heaves”) from the root נָשָׂא (nasa’, “to lift up”) or as וַתִּשָּׁא (vattisha’, “is devastated, laid waste”) from the root שֹׁאָה (sho’ah, “to devastate, lay waste”). The vocalization וְתִּשָּׂא is attested in the Masoretic tradition and the Greek versions: Origen (“was raised up”), Symmachus (“was moved”), and Aquila (“shivered”). However, וְתִּשָּׂא demands an intransitive (“heaves”) or passive (“is upheaved”) sense which is not attested for the Qal stem. The vocalization וַתִּשָּׁא (“is devastated, laid waste”) is supported by the Syriac and Vulgate. The revocalization of the MT וְתִּשָּׂא (“is lifted up”) to וַתִּשָּׁא (“is devastated”) is suggested by the BHS editors and several Hebrew lexicons (HALOT 726 s.v. נשׁא; BDB 670-71 s.v. נָשָׂא). The revocalization involves only the difference between the form שׂ (sin) and שׁ (shin) and is followed in the present translation.

[1:5]  ¹⁰ sn The phrase “the world and all its inhabitants” is used to stress the universal dimensions of God’s revelation of his glory and his acts of judgment (e.g., Pss 33:8; 98:7; Isa 18:3; 26:9, 18; Lam 4:12).

[1:5]  ¹¹ tn The words “are laid waste” are not in the Hebrew text, but are an implied repetition from the previous line.

[1:6]  ¹² tn Heb “stand before” (so KJV, NASB, NRSV, NLT). The Hebrew verb עָמַד (’amad, “stand”) here denotes “to resist, withstand.” It is used elsewhere of warriors taking a stand in battle to hold their ground against enemies (Judg 2:14; Josh 10:8; 21:44; 23:9; 2 Kgs 10:4; Dan 11:16; Amos 2:15). It is also used of people trying to protect their lives from enemy attack (Esth 8:11; 9:16). Like a mighty warrior, the Lord will attack his enemies, but none will be able to make a stand against him; none will be able to hold their ground against him; and none will be able to protect themselves from his onslaught (Pss 76:7[8]; 147:17; Mal 3:2).

[1:6]  ¹³ tn Heb “Who can stand before his indignation?” The rhetorical question expects a negative answer; it is translated here as an emphatic denial. The Hebrew noun זַעַם (za’am, “indignation, curse”) connotes the angry wrath or indignant curse of God (Isa 10:5, 25; 13:5; 26:20; 30:27; Jer 10:10; 15:17; 50:25; Ezek 21:36; 22:24, 31; Hab 3:12; Zeph 3:8; Pss 38:4; 69:25; 78:49; 102:11; Lam 2:6; Dan 8:19; 11:36). It depicts anger expressed in the form of punishment (HALOT 276 s.v.; TWOT 1:247).

[1:6]  ¹⁴ tn Heb “Who can rise up against…?” The verb יָקוּם (yaqum, “arise”) is here a figurative expression connoting resistance. Although the adversative sense of בְּ (bet) with יָקוּם (yaqum, “against him”) is attested, denoting hostile action taken against one’s enemy (Mic 7:6; Ps 27:12), the locative sense (“before him”) is preferred due to the parallelism with לִפְנֵי (lifney, “before him”).

[1:6]  ¹⁵ tn Heb “Who can rise up against the heat of his anger?” The rhetorical question expects a negative answer which is translated as an emphatic denial to clarify the point.

[1:6]  ¹⁶ tn Or “burst into flames.” The Niphal perfect נִתְּצוּ (nittÿtsu) from נָתַץ (natats, “to break up, throw down”) may denote “are broken up” or “are thrown down.” The BHS editors suggest emending the MT’s נִתְּצוּ (nittÿtsu) to נִצְּתּוּ (nitsÿtu, Niphal perfect from יָצַת [yatsat, “to burn, to kindle, to burst into flames”]): “boulders burst into flames.” This merely involves the simple transposition of the second and third consonants. This emendation is supported by a few Hebrew mss (cited in BHS apparatus). It is supported contextually by fire and heat motifs in 1:5-6. The same metathesis of נִתְּצוּ and נִצְּתּוּ occurs in Jer 4:26.

[1:6]  ¹⁷ tn Heb “before him” (so NAB, NIV, TEV).

[14:5]  ¹⁸ tc For the MT reading נַסְתֶּם (nastem, “you will escape”) the LXX presupposes נִסְתַּם (nistam, “will be stopped up”; this reading is followed by NAB). This appears to derive from a perceived need to eliminate the unexpected “you” as subject. This not only is unnecessary to Hebrew discourse (see “you” in the next clause), but it contradicts the statement in the previous verse that the mountain will be split open, not stopped up.

[14:5]  ¹⁹ sn Azal is a place otherwise unknown.

[14:5]  ²⁰ sn The earthquake in the days of King Uzziah, also mentioned in Amos 1:1, is apparently the one attested to at Hazor in 760 b.c.

[24:7]  ²¹ tn For the translation “rise up in arms” see L&N 55.2.

[24:7]  ²² sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[24:7]  ²³ tc Most witnesses (C Θ 0102 Ë^1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.

[12:26]  ²⁴ sn A quotation from Hag 2:6.