Yesaya 28:2
Konteks28:2 Look, the sovereign master 1 sends a strong, powerful one. 2
With the force of a hailstorm or a destructive windstorm, 3
with the might of a driving, torrential rainstorm, 4
he will knock that crown 5 to the ground with his hand. 6
Yesaya 32:19
Konteks32:19 Even if the forest is destroyed 7
and the city is annihilated, 8
Yosua 10:11
Konteks10:11 As they fled from Israel on the slope leading down from 9 Beth Horon, the Lord threw down on them large hailstones from the sky, 10 all the way to Azekah. They died – in fact, more died from the hailstones than the Israelites killed with the sword.
Yosua 10:1
Konteks10:1 Adoni-Zedek, king of Jerusalem, 11 heard how Joshua captured Ai and annihilated it and its king as he did Jericho 12 and its king. 13 He also heard how 14 the people of Gibeon made peace with Israel and lived among them.
1 Samuel 7:10
Konteks7:10 As Samuel was offering burnt offerings, the Philistines approached to do battle with Israel. 15 But on that day the Lord thundered loudly against the Philistines. He caused them to panic, and they were defeated by 16 Israel.
Mazmur 18:13-14
Konteks18:13 The Lord thundered 17 in 18 the sky;
the sovereign One 19 shouted. 20
18:14 He shot his 21 arrows and scattered them, 22
many lightning bolts 23 and routed them. 24
Mazmur 50:1-3
KonteksA psalm by Asaph.
50:1 El, God, the Lord 26 speaks,
and summons the earth to come from the east and west. 27
50:2 From Zion, the most beautiful of all places, 28
God comes in splendor. 29
50:3 Our God approaches and is not silent; 30
consuming fire goes ahead of him
and all around him a storm rages. 31
Mazmur 76:5-8
Konteks76:5 The bravehearted 32 were plundered; 33
they “fell asleep.” 34
All the warriors were helpless. 35
76:6 At the sound of your battle cry, 36 O God of Jacob,
both rider 37 and horse “fell asleep.” 38
76:7 You are awesome! Yes, you!
Who can withstand your intense anger? 39
76:8 From heaven you announced what their punishment would be. 40
The earth 41 was afraid and silent
Mazmur 97:3-5
Konteks97:3 Fire goes before him;
on every side 42 it burns up his enemies.
97:4 His lightning bolts light up the world;
the earth sees and trembles.
97:5 The mountains melt like wax before the Lord,
before the Lord of the whole earth.
Yehezkiel 38:19-22
Konteks38:19 In my zeal, in the fire of my fury, 43 I declare that on that day there will be a great earthquake 44 in the land of Israel. 38:20 The fish of the sea, the birds of the sky, the wild beasts, all the things that creep on the ground, and all people who live on the face of the earth will shake 45 at my presence. The mountains will topple, the cliffs 46 will fall, and every wall will fall to the ground. 38:21 I will call for a sword to attack 47 Gog 48 on all my mountains, declares the sovereign Lord; every man’s sword will be against his brother. 38:22 I will judge him with plague and bloodshed. I will rain down on him, his troops and the many peoples who are with him a torrential downpour, hailstones, fire, and brimstone.
Mikha 1:4
Konteks1:4 The mountains will disintegrate 49 beneath him,
and the valleys will be split in two. 50
The mountains will melt 51 like wax in a fire,
the rocks will slide down like water cascading down a steep slope. 52
Nahum 1:2-6
Konteks1:2 The Lord is a zealous 53 and avenging 54 God;
the Lord is avenging and very angry. 55
The Lord takes vengeance 56 against his foes;
he sustains his rage 57 against his enemies.
1:3 The Lord is slow to anger 58 but great in power; 59
the Lord will certainly not 60 allow the wicked 61 to go unpunished.
He marches out 62 in the whirlwind and the raging storm;
dark storm clouds billow like dust 63 under his feet. 64
1:4 He shouts a battle cry 65 against the sea 66 and makes it dry up; 67
he makes all the rivers 68 run dry.
Bashan and Carmel wither; 69
the blossom of Lebanon withers.
1:5 The mountains tremble before him, 70
the hills convulse; 71
the earth is laid waste 72 before him,
the world and all its inhabitants 73 are laid waste. 74
1:6 No one can withstand 75 his indignation! 76
No one can resist 77 his fierce anger! 78
His wrath is poured out like volcanic fire,
boulders are broken up 79 as he approaches. 80
Matius 24:7
Konteks24:7 For nation will rise up in arms 81 against nation, and kingdom against kingdom. And there will be famines 82 and earthquakes 83 in various places.
Matius 24:2
Konteks24:2 And he said to them, 84 “Do you see all these things? I tell you the truth, 85 not one stone will be left on another. 86 All will be torn down!” 87
Matius 1:8
Konteks1:8 Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah,
Wahyu 6:12-17
Konteks6:12 Then 88 I looked when the Lamb opened the sixth seal, and a huge 89 earthquake took place; the sun became as black as sackcloth made of hair, 90 and the full moon became blood red; 91 6:13 and the stars in the sky 92 fell to the earth like a fig tree dropping 93 its unripe figs 94 when shaken by a fierce 95 wind. 6:14 The sky 96 was split apart 97 like a scroll being rolled up, 98 and every mountain and island was moved from its place. 6:15 Then 99 the kings of the earth, the 100 very important people, the generals, 101 the rich, the powerful, and everyone, slave 102 and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They 103 said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, 104 6:17 because the great day of their 105 wrath has come, and who is able to withstand it?” 106
Wahyu 11:19
Konteks11:19 Then 107 the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, 108 crashes of thunder, an earthquake, and a great hailstorm. 109
Wahyu 14:16-20
Konteks14:16 So 110 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 111 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 112 angel, who was in charge of 113 the fire, came from the altar and called in a loud voice to the angel 114 who had the sharp sickle, “Use 115 your sharp sickle and gather 116 the clusters of grapes 117 off the vine of the earth, 118 because its grapes 119 are now ripe.” 120 14:19 So 121 the angel swung his sickle over the earth and gathered the grapes from the vineyard 122 of the earth and tossed them into the great 123 winepress of the wrath of God. 14:20 Then 124 the winepress was stomped 125 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 126 for a distance of almost two hundred miles. 127
Wahyu 16:18-21
Konteks16:18 Then 128 there were flashes of lightning, roaring, 129 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 130 has been on the earth, so tremendous was that earthquake. 16:19 The 131 great city was split into three parts and the cities of the nations 132 collapsed. 133 So 134 Babylon the great was remembered before God, and was given the cup 135 filled with the wine made of God’s furious wrath. 136 16:20 Every 137 island fled away 138 and no mountains could be found. 139 16:21 And gigantic hailstones, weighing about a hundred pounds 140 each, fell from heaven 141 on people, 142 but they 143 blasphemed God because of the plague of hail, since it 144 was so horrendous. 145
[28:2] 1 tn The Hebrew term translated “sovereign master” here and in vv. 16, 22 is אֲדֹנָי (’adonay).
[28:2] 2 tn Heb “Look, a strong and powerful [one] belongs to the Lord.”
[28:2] 3 tn Heb “like a rainstorm of hail, a wind of destruction.”
[28:2] 4 tn Heb “like a rainstorm of mighty, overflowing waters.”
[28:2] 5 tn The words “that crown” are supplied in the translation for clarification. The object of the verb is unexpressed in the Hebrew text.
[28:2] 6 tn Or “by [his] power.”
[32:19] 7 tn Heb “and [?] when the forest descends.” The form וּבָרַד (uvarad) is often understood as an otherwise unattested denominative verb meaning “to hail” (HALOT 154 s.v. I ברד). In this case one might translate, “and it hails when the forest is destroyed” (cf. KJV, ASV, NASB, NIV). Perhaps the text alludes to a powerful wind and hail storm that knocks down limbs and trees. Some prefer to emend the form to וְיָרַד (vÿyarad), “and it descends,” which provides better, though not perfect, symmetry with the parallel line (cf. NAB). Perhaps וּבָרַד should be dismissed as dittographic. In this case the statement (“when the forest descends”) lacks a finite verb and seems incomplete, but perhaps it is subordinate to v. 20.
[32:19] 8 tn Heb “and in humiliation the city is laid low.”
[10:11] 9 tn Heb “on the descent of.”
[10:11] 10 tn Or “heaven” (also in v. 13). The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[10:1] 11 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:1] 12 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[10:1] 13 tn Heb “as he had done to Jericho and to its king, so he did to Ai and to its king.”
[7:10] 15 tn Heb “approached for battle against Israel.”
[18:13] 17 sn Thunder is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 179-83.
[18:13] 18 tn 2 Sam 22:14 has “from.”
[18:13] 19 tn Heb “the Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
[18:13] 20 tc The text of Ps 18:13 adds at this point, “hail and coals of fire.” These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14.
[18:13] tn Heb “offered his voice.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the prefixed verbal form with vav (ו) consecutive in the preceding line.
[18:14] 21 tn 2 Sam 22:15 omits the pronominal suffix (“his”).
[18:14] 22 tn The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to the psalmist’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, “scatter”) and הָמַם (hamam, “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).
[18:14] 23 sn Lightning is a common motif in in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 190-92.
[18:14] 24 tn Heb “lightning bolts, many.” 2 Sam 22:15 has simply “lightning” (בָּרָק, baraq). The identity of the word רָב (rav) in Ps 18:14 is problematic. (1) It may be a form of a rare verb רָבַב (ravav, “to shoot”), perhaps attested in Gen 49:23 as well. In this case one might translate, “he shot lightning bolts and routed them.” Other options include (2) understanding רָב (rav) as an adverbial use of the adjective, “lightning bolts in abundance,” or (3) emending the form to רַבּוּ (rabbu), from רָבַב (ravav, “be many”) or to רָבוּ (ravu), from רָבָה (ravah, “be many”) – both a haplography of the vav (ו); note the initial vav on the immediately following form – and translating “lightning bolts were in abundance.”
[18:14] sn Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).
[50:1] 25 sn Psalm 50. This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2-20). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.
[50:1] 26 sn Israel’s God is here identified with three names: El (אֵל [’el], or “God”), Elohim (אֱלֹהִים [’elohim], or “God”), and Yahweh (יְהוָה [yÿhvah] or “the
[50:1] 27 tn Heb “and calls [the] earth from the sunrise to its going.”
[50:2] 28 tn Heb “the perfection of beauty.”
[50:2] 29 tn Or “shines forth.”
[50:2] sn Comes in splendor. The psalmist may allude ironically to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.
[50:3] 30 tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”
[50:3] 31 tn Heb “fire before him devours, and around him it is very stormy.”
[76:5] 32 tn Heb “strong of heart.” In Isa 46:12, the only other text where this phrase appears, it refers to those who are stubborn, but here it seems to describe brave warriors (see the next line).
[76:5] 33 tn The verb is a rare Aramaized form of the Hitpolel (see GKC 149 §54.a, n. 2); the root is שָׁלַל (shalal, “to plunder”).
[76:5] 34 tn Heb “they slept [in] their sleep.” “Sleep” here refers to the “sleep” of death. A number of modern translations take the phrase to refer to something less than death, however: NASB “cast into a deep sleep”; NEB “fall senseless”; NIV “lie still”; NRSV “lay stunned.”
[76:5] 35 tn Heb “and all the men of strength did not find their hands.”
[76:6] 36 tn Heb “from your shout.” The noun is derived from the Hebrew verb גָּעַר (ga’ar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 18:15; 104:7; Isa 50:2; 51:20; 66:15.
[76:6] 37 tn Or “chariot,” but even so the term is metonymic for the charioteer.
[76:6] 38 tn Heb “he fell asleep, and [the] chariot and [the] horse.” Once again (see v. 5) “sleep” refers here to the “sleep” of death.
[76:7] 39 tc Heb “and who can stand before you from the time of your anger?” The Hebrew expression מֵאָז (me’az, “from the time of”) is better emended to מֵאֹז (me’oz, “from [i.e., “because of”] the strength of your anger”; see Ps 90:11).
[76:8] 40 tn Heb “a [legal] decision,” or “sentence.”
[76:8] 41 tn “The earth” stands here by metonymy for its inhabitants.
[97:3] 42 tn Heb “all around.”
[38:19] 43 sn The phrase “in the fire of my fury” occurs in Ezek 21:31; 22:21, 31.
[38:20] 46 tn The term occurs only here and in Song of Songs 2:14.
[38:21] 48 tn Heb “him”; the referent (Gog, cf. v. 18) has been specified in the translation for clarity.
[1:4] 49 tn Or “melt” (NAB, NASB, NIV, NRSV, NLT). This is a figurative description of earthquakes, landslides, and collapse of the mountains, rather than some sort of volcanic activity (note the remainder of the verse).
[1:4] 50 sn The mountains will disintegrate…the valleys will be split in two. This imagery pictures an earthquake and accompanying landslide.
[1:4] 51 tn The words “the mountains will melt” are supplied in the translation for clarification. The simile extends back to the first line of the verse.
[1:4] 52 tn The words “the rocks will slide down” are supplied in the translation for clarification. This simile elaborates on the prior one and further develops the imagery of the verse’s first line.
[1:2] 53 tn Heb “jealous.” The Hebrew term קַנּוֹא (qanno’, “jealous, zealous”) refers to God’s zealous protection of his people and his furious judgment against his enemies. The root קָנָא (qana’) can denote jealous envy (Gen 26:14; 30:1; 37:11; Pss 37:1; 73:3; 106:16; Prov 3:31; 23:17; 24:1, 19; Ezek 31:9), jealous rivalry (Eccl 4:4; 9:6; Isa 11:13), marital jealousy (Num 5:14, 15, 18, 25, 30; Prov 6:34; 27:4), zealous loyalty (Num 11:29; 25:11, 13; 2 Sam 21:2; 1 Kgs 19:10, 14; 2 Kgs 10:16; Ps 69:10; Song 8:6; Isa 9:6; 37:32; 42:13; 59:17; 63:15; Zech 1:14; 8:2), jealous anger (Deut 32:16, 21; Ps 78:58), and zealous fury (Exod 34:14; Deut 5:9; 29:19; 1 Kgs 14:22; Job 5:2; Pss 79:5; 119:139; Prov 14:30; Isa 26:11; Ezek 5:13; 8:3; 16:38, 42; 23:25; 35:11; 36:5, 6; 38:19; Zeph 1:18). See BDB 888 s.v. קָנָא; E. Reuter, TDOT 13:47-58.
[1:2] 54 tn The syntax of this line has been understood in two ways: (1) as a single clause with the
[1:2] 55 tn Or “exceedingly wrathful”; Heb “a lord of wrath.” The idiom “lord of wrath” (וּבַעַל חֵמָה, uva’al khemah) means “wrathful” or “full of wrath” (Prov 22:24; 29:22). The noun “lord” (בַעַל) is used in construct as an idiom to describe a person’s outstanding characteristic or attribute (e.g., Gen 37:19; 1 Sam 28:7; 2 Kgs 1:8; Prov 1:17; 18:9; 22:24; 23:2; 24:8; Eccl 7:12; 8:8; 10:11, 20; Isa 41:15; 50:8; Dan 8:6, 20); see IBHS 149-51 §9.5.3.
[1:2] 56 tn The term נָקַם (naqam, “avenge, vengeance”) is used three times in 1:2 for emphasis. The
[1:2] 57 tn The verb “rage” (נָטַר, natar) is used elsewhere of keeping a vineyard (Song 1:6; 8:11-12) and guarding a secret (Dan 7:28). When used of anger, it does not so much mean “to control anger” or “to be slow to anger” (HALOT 695 s.v.) but “to stay angry” (TWOT 2:576). It describes a person bearing a grudge, seeking revenge, and refusing to forgive (Lev 19:18). It is often used as a synonym of שָׁמַר (shamar, “to maintain wrath, stay angry”) in collocation with לְעוֹלָם (lÿ’olam, “forever, always”) and לָעַד (la’ad, “continually”) to picture God harboring rage against his enemies forever (Jer 3:5, 12; Amos 1:11; Ps 103:9). The long-term rage depicted by נָטַר (“maintain rage”) serves as an appropriate bridge to the following statement in Nahum that the
[1:3] 58 tn Heb “long of anger,” i.e., “slow to anger” (Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Pss 86:15; 103:8; 145:8; Prov 14:29; 15:18; 16:32; Neh 9:17) or restraining anger (Jer 15:15; Prov 25:15). Cf. NCV “The Lord does not become angry quickly.”
[1:3] 59 tc The BHS editors suggest emending MT “power” (כֹּחַ, koakh) to “mercy” (חֶסֶד, khesed) as in Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Ps 103:8; Neh 9:17. However, this is unnecessary, it has no textual support, and it misses the rhetorical point intended by Nahum’s modification of the traditional expression.
[1:3] sn This is an allusion to the well-known statement, “The
[1:3] 60 tn Or “he will certainly not acquit [the wicked]”; KJV “and will not at all acquit the wicked.” The root נָקַה (naqah, “to acquit”) is repeated for emphasis. The phrase “he will certainly not allow the wicked to go unpunished” (וְנַקֵּה לֹא יְנַקֶּה, vÿnaqqeh lo’ yÿnaqqeh) is an emphatic construction (see GKC 215 §75.hh; IBHS 584-88 §35.3.1).
[1:3] 61 tn The words “the wicked” are not in the Hebrew text but are supplied in the translation; they are implied when this idiom is used (Exod 34:7; Num 14:18). In legal contexts the nuance “the guilty” is most appropriate; in nonlegal contexts the nuance “the wicked” is used.
[1:3] 62 tn Heb “His way is in the whirlwind” (so NIV). The noun דַּרְכּוֹ (darko, “his way”) is nuanced here in a verbal sense. The noun דֶּרֶךְ (derekh) often denotes a “journey” (Gen 28:20; 30:36; 45:23; Num 9:10; Josh 9:13; 1 Sam 21:6; 1 Kgs 18:27). The verb דָּרַךְ (darakh) often means “to tread a path” (Job 22:15) and “to march out” (Judg 5:21). The
[1:3] 63 tn Heb “clouds are dust.”
[1:3] 64 tn Heb “of his feet.”
[1:4] 65 tn The term גָּעַר (ga’ar) often denotes “reprimand” and “rebuke” (cf. KJV, NAB, NASB, NIV, NRSV). When it is used in the context of a military attack, it denotes an angry battle cry shouted by a mighty warrior to strike fear into his enemies to drive them away (e.g., 2 Sam 23:16; Isa 30:17; Pss 18:15; 76:6; 80:17; 104:7). For example, the parallel Ugaritic term is used when Baal utters a battle cry against Yamm before they fight to the death. For further study see, A. A. MacIntosh, “A Consideration of Hebrew g`r,” VT 14 (1969): 474; P. J. van Zijl, “A Consideration of the root ga’ar (“rebuke”),” OTWSA 12 (1969): 56-63; A. Caquot, TDOT 3:49-53.
[1:4] 66 sn The “sea” is personified as an antagonistic enemy, representing the wicked forces of chaos (Pss 66:6; 72:8; 80:12; 89:26; 93:3-4; Isa 50:2; Mic 7:12; Hab 3:8; Zech 9:10).
[1:4] 67 tn This somewhat unusual use of the preterite (וַיַּבְּשֵׁהוּ, vayyabbÿshehu) follows a participle which depicts characteristic (present-time) action or imminent future action; the preterite depicts the subsequent present or future-time action (see IBHS 561-62 §33.3.5).
[1:4] 68 sn The Assyrians waged war every spring after the Tigris and Euphrates rivers dried up, allowing them to cross. As the Mighty Warrior par excellence, the
[1:4] 69 tn The term אֻמְלַל (’umlal, “withers”) occurs twice in this verse in MT. The repetition of אֻמְלַל is also supported by the Dead Sea Scrolls (4QpNah). The BHS editors suggest emending the first occurrence of אֻמְלַל (“withers”) to דָּלְלוּ (dollu, “languishes”) to recover the letter ד (dalet) in the partial acrostic. Several versions do, in fact, employ two different verbs in the line (LXX, Syr, Targum, and Vg). However, the first verb at the beginning of the line in all of the versions reflects a reading of אֻמְלַל. Although several elements of an acrostic are present in Nahum 1, the acrostic is incomplete (only א [alef] to כ [kaf] in vv. 2-8) and broken (several elements are missing within vv. 2-8). There is no textual evidence for a complete, unbroken acrostic throughout the book of Nahum in any ancient Hebrew
[1:5] 70 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] 71 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] 72 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] 73 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] 74 tn The words “are laid waste” are not in the Hebrew text, but are an implied repetition from the previous line.
[1:6] 75 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
[1:6] 76 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] 77 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] 78 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] 79 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
[1:6] 80 tn Heb “before him” (so NAB, NIV, TEV).
[24:7] 81 tn For the translation “rise up in arms” see L&N 55.2.
[24:7] 82 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[24:7] 83 tc Most witnesses (C Θ 0102 Ë1,13 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.
[24:2] 84 tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.
[24:2] 85 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:2] 86 sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[24:2] 87 tn Grk “not one stone will be left here on another which will not be thrown down.”
[6:12] 88 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:12] 89 tn Or “powerful”; Grk “a great.”
[6:12] 90 tn Or “like hairy sackcloth” (L&N 8.13).
[6:12] 91 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
[6:13] 92 tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.
[6:13] 93 tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
[6:13] 94 tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”
[6:13] 95 tn Grk “great wind.”
[6:14] 96 tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
[6:14] 97 tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.
[6:14] 98 tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”
[6:15] 99 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:15] 100 tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:15] 101 tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
[6:15] 102 tn See the note on the word “servants” in 1:1.
[6:16] 103 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[6:16] 104 tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.
[6:17] 105 tc Most
[6:17] 106 tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).
[11:19] 107 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
[11:19] 108 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
[11:19] 109 tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.
[14:16] 110 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 111 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 112 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 113 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 114 tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
[14:18] 116 tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”
[14:18] 117 tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”
[14:18] 118 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 119 tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”
[14:18] 120 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 121 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 122 tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).
[14:19] 123 tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lhnon, fem.) it has been taken to modify that word (as do most English translations).
[14:20] 124 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 125 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 126 tn L&N 6.7 states, “In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as ‘about a meter and a half’ or ‘about five feet.’”
[14:20] 127 tn Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.
[16:18] 128 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 129 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
[16:18] 130 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 131 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 132 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 134 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 135 tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).
[16:19] 136 tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumo") and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.
[16:20] 137 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 139 sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.
[16:21] 140 tn Here BDAG 988 s.v. ταλαντιαῖος states, “weighing a talent…χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.
[16:21] 141 tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.
[16:21] 142 tn Grk “on men,” but ἄνθρωπος (anqrwpo") is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).
[16:21] 143 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 144 tn Grk “the plague of it.”
[16:21] 145 tn Grk “since the plague of it was exceedingly great.”
