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.” ¹ 

Yesaya 24:20

24:20 The earth will stagger around ²  like a drunk;

it will sway back and forth like a hut in a windstorm. ³ 

Its sin will weigh it down,

and it will fall and never get up again.

Yesaya 24:1

The Lord Will Judge the Earth

24:1 Look, the Lord is ready to devastate the earth

and leave it in ruins;

he will mar its surface

and scatter its inhabitants.

Yesaya 4:1-6

4:1 Seven women will grab hold of

one man at that time. ⁴ 

They will say, “We will provide ⁵  our own food,

we will provide ⁶  our own clothes;

but let us belong to you ⁷  –

take away our shame!” ⁸ 

The Branch of the Lord

4:2 At that time ⁹ 

the crops given by the Lord will bring admiration and honor; ¹⁰ 

the produce of the land will be a source of pride and delight

to those who remain in Israel. ¹¹ 

4:3 Those remaining in Zion, ¹²  those left in Jerusalem, ¹³ 

will be called “holy,” ¹⁴ 

all in Jerusalem who are destined to live. ¹⁵ 

4:4 At that time ¹⁶  the sovereign master ¹⁷  will wash the excrement ¹⁸  from Zion’s women,

he will rinse the bloodstains from Jerusalem’s midst, ¹⁹ 

as he comes to judge

and to bring devastation. ²⁰ 

4:5 Then the Lord will create

over all of Mount Zion ²¹ 

and over its convocations

a cloud and smoke by day

and a bright flame of fire by night; ²² 

indeed a canopy will accompany the Lord’s glorious presence. ²³ 

4:6 By day it will be a shelter to provide shade from the heat,

as well as safety and protection from the heavy downpour. ²⁴ 

2 Petrus 3:10

3:10 But the day of the Lord will come like a thief; when it comes, ²⁵  the heavens will disappear ²⁶  with a horrific noise, ²⁷  and the celestial bodies ²⁸  will melt away ²⁹  in a blaze, ³⁰  and the earth and every deed done on it ³¹  will be laid bare. ³² 

Yoel 3:16

3:16 The Lord roars from Zion;

from Jerusalem ³³  his voice bellows out. ³⁴ 

The heavens ³⁵  and the earth shake.

But the Lord is a refuge for his people;

he is a stronghold for the citizens ³⁶  of Israel.

[12:26]  ¹ sn A quotation from Hag 2:6.

[24:20]  ² tn Heb “staggering, staggers.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis and sound play.

[24:20]  ³ tn The words “in a windstorm” are supplied in the translation to clarify the metaphor.

[4:1]  ⁴ tn Or “in that day” (ASV).

[4:1]  sn The seven to one ratio emphasizes the great disparity that will exist in the population due to the death of so many men in battle.

[4:1]  ⁵ tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”

[4:1]  ⁶ tn Heb “wear” (so NASB, NRSV); NCV “make.”

[4:1]  ⁷ tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.

[4:1]  ⁸ sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.

[4:2]  ⁹ tn Or “in that day” (KJV).

[4:2]  ¹⁰ tn Heb “and the vegetation of the Lord will become beauty and honor.” Many English versions understand the phrase צֶמַח יְהוָה (tsemakh yÿhvah) as a messianic reference and render it, “the Branch of the Lord” (so KJV, NAB, NASB, NIV, NRSV, NLT, and others). Though צֶמַח (tsemakh) is used by later prophets of a royal descendant (Jer 23;5; 33:15; Zech 3:8; 6:12), those passages contain clear contextual indicators that a human ruler is in view and that the word is being used in a metaphorical way of offspring. However, in Isa 4:2 there are no such contextual indicators. To the contrary, in the parallel structure of the verse צֶמַח יְהוָה corresponds to “produce of the land,” a phrase that refers elsewhere exclusively to literal agricultural produce (see Num 13:20, 26; Deut 1:25). In the majority of its uses צֶמַח refers to literal crops or vegetation (in Ps 65:10 the Lord is the source of this vegetation). A reference to the Lord restoring crops would make excellent sense in Isa 4 and the prophets frequently included this theme in their visions of the future age (see Isa 30:23-24; 32:20; Jer 31:12; Ezek 34:26-29; and Amos 9:13-14).

[4:2]  ¹¹ tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”

[4:3]  ¹² tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[4:3]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:3]  ¹⁴ tn Or “set apart,” cf. CEV “special.”

[4:3]  ¹⁵ tn Heb “all who are written down for life in Jerusalem.” A city register is envisioned; everyone whose name appears on the roll will be spared. This group comprises the remnant of the city referred to earlier in the verse.

[4:4]  ¹⁶ tn Heb “when” (so KJV, NAB, NASB); CEV “after”; NRSV “once.”

[4:4]  ¹⁷ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[4:4]  ¹⁸ tn The word refers elsewhere to vomit (Isa 28:8) and fecal material (Isa 36:12). Many English versions render this somewhat euphemistically as “filth” (e.g., NAB, NIV, NRSV). Ironically in God’s sight the beautiful jewelry described earlier is nothing but vomit and feces, for it symbolizes the moral decay of the city’s residents (cf. NLT “moral filth”).

[4:4]  ¹⁹ sn See 1:21 for a related concept.

[4:4]  ²⁰ tn Heb “by a spirit of judgment and by a spirit of burning.” The precise meaning of the second half of the verse is uncertain. רוּחַ (ruakh) can be understood as “wind” in which case the passage pictures the Lord using a destructive wind as an instrument of judgment. However, this would create a mixed metaphor, for the first half of the verse uses the imagery of washing and rinsing to depict judgment. Perhaps the image would be that of a windstorm accompanied by heavy rain. רוּחַ can also mean “spirit,” in which case the verse may be referring to the Lord’s Spirit or, more likely, to a disposition that the Lord brings to the task of judgment. It is also uncertain if בָּעַר (ba’ar) here means “burning” or “sweeping away, devastating.”

[4:5]  ²¹ tn Heb “over all the place, Mount Zion.” Cf. NLT “Jerusalem”; CEV “the whole city.”

[4:5]  ²² tn Heb “a cloud by day, and smoke, and brightness of fire, a flame by night.” Though the accents in the Hebrew text suggest otherwise, it might be preferable to take “smoke” with what follows, since one would expect smoke to accompany fire.

[4:5]  sn The imagery of the cloud by day and fire by night recalls the days of Moses, when a cloud and fire were tangible reminders that the Lord was guiding and protecting his people (Exod 13:21-22; 14:19, 24). In the future age envisioned in Isa 4, the Lord’s protective presence will be a reality.

[4:5]  ²³ tn Heb “indeed (or “for”) over all the glory, a canopy.” This may allude to Exod 40:34-35, where a cloud overshadows the meeting tent as it is filled with God’s glory.

[4:6]  ²⁴ tn Heb “a shelter it will be for shade by day from heat, and for a place of refuge and for a hiding place from cloudburst and rain.” Since both of the last nouns of this verse can mean rain, they can either refer to the rain storm and the rain as distinct items or together refer to a heavy downpour. Regardless, they do not represent unrelated phenomena.

[3:10]  ²⁵ tn Grk “in which.”

[3:10]  ²⁶ tn Or “pass away.”

[3:10]  ²⁷ tn Or “hissing sound,” “whirring sound,” “rushing sound,” or “loud noise.” The word occurs only here in the NT. It was often used of the crackle of a fire, as would appear appropriate in this context.

[3:10]  ²⁸ tn Grk “elements.” Most commentators are agreed that “celestial bodies” is meant, in light of this well-worn usage of στοιχεῖα (stoiceia) in the 2nd century and the probable allusion to Isa 34:4 (text of Vaticanus). See R. Bauckham, Jude, 2 Peter [WBC], 315-16 for discussion.

[3:10]  ²⁹ tn Grk “be dissolved.”

[3:10]  ³⁰ tn Grk “being burned up.”

[3:10]  ³¹ tn Grk “the works in it.”

[3:10]  ³² tc One of the most difficult textual problems in the NT is found in v. 10. The reading εὑρεθήσεται (Jeureqhsetai), which enjoys by far the best support (א B K P 0156^vid 323 1241 1739^txt pc) is nevertheless so difficult a reading that many scholars regard it as nonsensical. (NA²⁷ lists five conjectures by scholars, from Hort to Mayor, in this text.) As R. Bauckham has pointed out, solutions to the problem are of three sorts: (1) conjectural emendation (which normally speaks more of the ingenuity of the scholar who makes the proposal than of the truth of the conjecture, e.g., changing one letter in the previous word, ἔργα [erga] becomes ἄργα [arga] with the meaning, “the earth and the things in it will be found useless”); (2) adoption of one of several variant readings (all of which, however, are easier than this one and simply cannot explain how this reading arose, e.g., the reading of Ì⁷² which adds λυόμενα [luomena] to the verb – a reading suggested no doubt by the threefold occurrence of this verb in the surrounding verses: “the earth and its works will be found dissolved”; or the simplest variant, the reading of the Sahidic mss, οὐχ [ouc] preceding ἑυρεθήσεται – “will not be found”); or (3) interpretive gymnastics which regards the text as settled but has to do some manipulation to its normal meaning. Bauckham puts forth an excellent case that the third option is to be preferred and that the meaning of the term is virtually the equivalent of “will be disclosed,” “will be manifested.” (That this meaning is not readily apparent may in fact have been the reason for so many variants and conjectures.) Thus, the force of the clause is that “the earth and the works [done by men] in it will be stripped bare [before God].” In addition, the unusualness of the expression is certainly in keeping with the author’s style throughout this little book. Hence, what looks to be suspect because of its abnormalities, upon closer inspection is actually in keeping with the author’s stylistic idiosyncrasies. The meaning of the text then is that all but the earth and men’s works will be destroyed. Everything will be removed so that humanity will stand naked before God. Textually, then, on both external and internal grounds, εὑρεθήσεται commends itself as the preferred reading.

[3:16]  ³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:16]  ³⁴ tn Heb “he sounds forth his voice.”

[3:16]  ³⁵ tn Or “the sky.” See the note on “sky” in 2:30.

[3:16]  ³⁶ tn Heb “sons.”