Habakkuk 3:10

3:10 When the mountains see you, they shake.

The torrential downpour sweeps through. ¹ 

The great deep ²  shouts out;

it lifts its hands high. ³ 

Genesis 49:26

49:26 The blessings of your father are greater

than ⁴  the blessings of the eternal mountains ⁵ 

or the desirable things of the age-old hills.

They will be on the head of Joseph

and on the brow of the prince of his brothers. ⁶ 

Deuteronomy 33:15

33:15 with the best ⁷  of the ancient mountains

and the harvest produced by the age-old hills;

Jude 1:5

1:5 Now I desire to remind you (even though you have been fully informed of these facts ⁸  once for all ⁹ ) that Jesus, ¹⁰  having saved the ¹¹  people out of the land of Egypt, later ¹²  destroyed those who did not believe.

Psalms 68:16

68:16 Why do you look with envy, ¹³  O mountains ¹⁴  with many peaks,

at the mountain where God has decided to live? ¹⁵ 

Indeed ¹⁶  the Lord will live there ¹⁷  permanently!

Psalms 114:4-7

114:4 The mountains skipped like rams,

the hills like lambs. ¹⁸ 

114:5 Why do you flee, O sea?

Why do you turn back, O Jordan River?

114:6 Why do you skip like rams, O mountains,

like lambs, O hills?

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

before the God of Jacob,

Isaiah 64:1-3

64:1 (63:19b) ¹⁹  If only you would tear apart the sky ²⁰  and come down!

The mountains would tremble ²¹  before you!

64:2 (64:1) As when fire ignites dry wood,

or fire makes water boil,

let your adversaries know who you are, ²² 

and may the nations shake at your presence!

64:3 When you performed awesome deeds that took us by surprise, ²³ 

you came down, and the mountains trembled ²⁴  before you.

Nahum 1:5

1:5 The mountains tremble before him, ²⁵ 

the hills convulse; ²⁶ 

the earth is laid waste ²⁷  before him,

the world and all its inhabitants ²⁸  are laid waste. ²⁹ 

Zechariah 14:4-5

14:4 On that day his feet will stand on the Mount of Olives which lies to the east of Jerusalem, and the Mount of Olives will be split in half from east to west, leaving a great valley. Half the mountain will move northward and the other half southward. ³⁰  14:5 Then you will escape ³¹  through my mountain valley, for the mountains will extend to Azal. ³²  Indeed, you will flee as you fled from the earthquake in the days of King Uzziah ³³  of Judah. Then the Lord my God will come with all his holy ones with him.

[3:10]  ¹ tn Heb “a heavy rain of waters passes by.” Perhaps the flash floods produced by the downpour are in view here.

[3:10]  ² 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]  ³ 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.

[49:26]  ⁴ tn Heb “have prevailed over.”

[49:26]  ⁵ tn One could interpret the phrase הוֹרַי (horay) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי (harare, “mountains of”) because it forms a better parallel with the next clause. In this case the final yod (י) on the form is a construct plural marker, not a pronominal suffix.

[49:26]  ⁶ tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26,” JBL 65 (1946): 303-6.

[33:15]  ⁷ tn Heb “head” or “top.”

[1:5]  ⁸ tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

[1:5]  ⁹ tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

[1:5]  ¹⁰ tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

[1:5]  ¹¹ tn Or perhaps “a,” though this is less likely.

[1:5]  ¹² tn Grk “the second time.”

[68:16]  ¹³ tn The meaning of the Hebrew verb רָצַד (ratsad), translated here “look with envy,” is uncertain; it occurs only here in the OT. See BDB 952-53. A cognate verb occurs in later Aramaic with the meaning “to lie in wait; to watch” (Jastrow 1492 s.v. רְצַד).

[68:16]  ¹⁴ tn Perhaps the apparent plural form should be read as a singular with enclitic mem (ם; later misinterpreted as a plural ending). The preceding verse has the singular form.

[68:16]  ¹⁵ tn Heb “[at] the mountain God desires for his dwelling place.” The reference is to Mount Zion/Jerusalem.

[68:16]  ¹⁶ tn The Hebrew particle אַף (’af) has an emphasizing function here.

[68:16]  ¹⁷ tn The word “there” is supplied in the translation for clarification.

[114:4]  ¹⁸ sn The mountains skipped like rams, the hills like lambs. This may recall the theophany at Sinai when the mountain shook before God’s presence (Exod 19:18).

[64:1]  ¹⁹ sn In BHS the chapter division occurs in a different place from the English Bible: 64:1 ET (63:19b HT) and 64:2-12 (64:1-11 HT). Beginning with 65:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[64:1]  ²⁰ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[64:1]  ²¹ tn Or “quake.” נָזֹלּוּ (nazollu) is from the verbal root זָלַל (zalal, “quake”; see HALOT 272 s.v. II זלל). Perhaps there is a verbal allusion to Judg 5:5, the only other passage where this verb occurs. In that passage the poet tells how the Lord’s appearance to do battle caused the mountains to shake.

[64:2]  ²² tn Heb “to make known your name to your adversaries.” Perhaps the infinitive construct with preposition -לְ (lamed) should be construed with “come down” in v. 1a, or subordinated to the following line: “To make known your name to your adversaries, let the nations shake from before you.”

[64:3]  ²³ tn Heb “[for which] we were not waiting.”

[64:3]  ²⁴ tn See the note at v. 1.

[1:5]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn The words “are laid waste” are not in the Hebrew text, but are an implied repetition from the previous line.

[14:4]  ³⁰ sn This seismic activity provides a means of escape from Jerusalem so that the Messiah (the Lord), whose feet will stand on the Mount of Olives, may destroy the wicked nations in the Kidron Valley (the v. of Jehoshaphat, or of “judgment of the Lord”) without harming the inhabitants of the city.

[14:5]  ³¹ 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]  ³² sn Azal is a place otherwise unknown.

[14:5]  ³³ 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.