Revelation 8:5

8:5 Then ¹  the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, ²  flashes of lightning, and an earthquake.

Revelation 11:13

11:13 Just then ³  a major earthquake took place and a tenth of the city collapsed; seven thousand people ⁴  were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

Revelation 16:18

16:18 Then ⁵  there were flashes of lightning, roaring, ⁶  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ⁷  has been on the earth, so tremendous was that earthquake.

Revelation 16:1

The Bowls of God’s Wrath

16:1 Then ⁸  I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” ⁹ 

Revelation 19:11-13

The Son of God Goes to War

19:11 Then ¹⁰  I saw heaven opened and here came ¹¹  a white horse! The ¹²  one riding it was called “Faithful” and “True,” and with justice ¹³  he judges and goes to war. 19:12 His eyes are like a fiery ¹⁴  flame and there are many diadem crowns ¹⁵  on his head. He has ¹⁶  a name written ¹⁷  that no one knows except himself. 19:13 He is dressed in clothing dipped ¹⁸  in blood, and he is called ¹⁹  the Word of God.

Isaiah 29:6

29:6 Judgment will come from the Lord who commands armies, ²⁰ 

accompanied by thunder, earthquake, and a loud noise,

by a strong gale, a windstorm, and a consuming flame of fire.

Amos 1:1

Introduction

1:1 The following is a record of what Amos prophesied. ²¹  He ²²  was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him ²³  during the time of ²⁴  King Uzziah of Judah and ²⁵  King Jeroboam son of Joash of Israel, two years before the earthquake. ²⁶ 

Zechariah 14:5

14:5 Then you will escape ²⁷  through my mountain valley, for the mountains will extend to Azal. ²⁸  Indeed, you will flee as you fled from the earthquake in the days of King Uzziah ²⁹  of Judah. Then the Lord my God will come with all his holy ones with him.

Matthew 24:7

24:7 For nation will rise up in arms ³⁰  against nation, and kingdom against kingdom. And there will be famines ³¹  and earthquakes ³²  in various places.

Matthew 27:54

27:54 Now when the centurion ³³  and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!”

Matthew 28:2

28:2 Suddenly there was a severe earthquake, for an angel of the Lord ³⁴  descending from heaven came and rolled away the stone and sat on it.

[8:5]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:5]  ² 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?…).”

[11:13]  ³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ⁴ tn Grk “seven thousand names of men.”

[16:18]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  ⁶ 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]  ⁷ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[16:1]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:1]  ⁹ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

[19:11]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ¹¹ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ¹² tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ¹³ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

[19:12]  ¹⁴ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ¹⁵ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  ¹⁶ tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[19:12]  ¹⁷ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

[19:13]  ¹⁸ tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several mss and versions seem to have changed the text to “sprinkled” (either ῥεραντισμένον [rJerantismenon] in P 2329 al; ἐρραντισμένον [errantismenon] in 1006 1841; ἐρραμμένον [errammenon] in 2053 2062; or ῥεραμμένον [rJerammenon] in 1611; or in one case περιρεραμμένον [perirerammenon] in א^[2]). The reading most likely to give rise to the others is “dipped.”

[19:13]  ¹⁹ tn Grk “the name of him is called.”

[29:6]  ²⁰ tn Heb “from the Lord who commands armies [traditionally, the Lord of hosts] there will be visitation.” The third feminine singular passive verb form תִּפָּקֵד (tippaqed, “she/it will be visited”) is used here in an impersonal sense. See GKC 459 §144.b.

[1:1]  ²¹ tn Heb “The words of Amos.” Among the prophetic books this opening phrase finds a parallel only at Jer 1:1 but is not that uncommon in other genres (note, e.g., Prov 30:1; 31:1; Eccl 1:1; Neh 1:1).

[1:1]  ²² tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.

[1:1]  ²³ tn Heb “which he saw concerning Israel.”

[1:1]  ²⁴ tn Heb “in the days of.”

[1:1]  ²⁵ tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.

[1:1]  ²⁶ sn This refers to a well-known earthquake that occurred during the first half of the 8th century b.c. According to a generally accepted dating system, Uzziah was a co-regent with his father Amaziah from 792-767 b.c. and ruled independently from 767-740 b.c. Jeroboam II was a co-regent with his father Joash from 793-782 b.c. and ruled independently from 782-753 b.c. Since only Uzziah and Jeroboam are mentioned in the introduction it is likely that Amos’ mission to Israel and the earthquake which followed occurred between 767-753 b.c. The introduction validates the genuine character of Amos’ prophetic ministry in at least two ways: (1) Amos was not a native Israelite or a prophet by trade. Rather he was a herdsman in Tekoa, located in Judah. His mere presence in the northern kingdom as a prophet was evidence that he had been called by God (see 7:14-15). (2) The mighty earthquake shortly after Amos’ ministry would have been interpreted as an omen or signal of approaching judgment. The clearest references to an earthquake are 1:1 and 9:1, 5. It is possible that the verb הָפַךְ (hafakh, “overturn”) at 3:13-15, 4:11, 6:11, and 8:8 also refers to an earthquake, as might the descriptions at 2:13 and 6:9-10. Evidence of a powerful earthquake has been correlated with a destruction layer at Hazor and other sites. Its lasting impact is evident by its mention in Zech 14:5 and 2 Chr 26:16-21. Earthquake imagery appears in later prophets as well (cf. D. N. Freedman and A. Welch, “Amos’s Earthquake and Israelite Prophecy,” Scripture and Other Artifacts, 188-98). On the other hand, some of these verses in Amos could allude to the devastation that would be caused by the imminent military invasion.

[14:5]  ²⁷ 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]  ²⁸ sn Azal is a place otherwise unknown.

[14:5]  ²⁹ 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]  ³⁰ tn For the translation “rise up in arms” see L&N 55.2.

[24:7]  ³¹ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[24:7]  ³² 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.

[27:54]  ³³ sn See the note on the word centurion in Matt 8:5.

[28:2]  ³⁴ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.