Exodus 9:18-29

9:18 I am going to cause very severe hail to rain down ¹  about this time tomorrow, such hail as has never occurred ²  in Egypt from the day it was founded ³  until now. 9:19 So now, send instructions ⁴  to gather ⁵  your livestock and all your possessions in the fields to a safe place. Every person ⁶  or animal caught ⁷  in the field and not brought into the house – the hail will come down on them, and they will die!”’”

9:20 Those ⁸  of Pharaoh’s servants who feared the word of the Lord hurried to bring their ⁹  servants and livestock into the houses, 9:21 but those ¹⁰  who did not take ¹¹  the word of the Lord seriously left their servants and their cattle ¹²  in the field.

9:22 Then the Lord said to Moses, “Extend your hand toward the sky ¹³  that there may be ¹⁴  hail in all the land of Egypt, on people and on animals, ¹⁵  and on everything that grows ¹⁶  in the field in the land of Egypt.” 9:23 When Moses extended ¹⁷  his staff toward the sky, the Lord ¹⁸  sent thunder ¹⁹  and hail, and fire fell to the earth; ²⁰  so the Lord caused hail to rain down on the land of Egypt. 9:24 Hail fell ²¹  and fire mingled ²²  with the hail; the hail was so severe ²³  that there had not been any like it ²⁴  in all the land of Egypt since it had become a nation. 9:25 The hail struck everything in the open fields, both ²⁵  people and animals, throughout all the land of Egypt. The hail struck everything that grows ²⁶  in the field, and it broke all the trees of the field to pieces. 9:26 Only in the land of Goshen, where the Israelites lived, was there no hail.

9:27 So Pharaoh sent and summoned Moses and Aaron and said to them, “I have sinned this time! ²⁷  The Lord is righteous, and I and my people are guilty. ²⁸  9:28 Pray to the Lord, for the mighty ²⁹  thunderings and hail are too much! ³⁰  I will release you and you will stay no longer.” ³¹ 

9:29 Moses said to him, “When I leave the city ³²  I will spread my hands to the Lord, the thunder will cease, and there will be no more hail, so that you may know that the earth belongs to the Lord. ³³ 

Psalms 18:12-13

18:12 From the brightness in front of him came

hail and fiery coals. ³⁴ 

18:13 The Lord thundered ³⁵  in ³⁶  the sky;

the sovereign One ³⁷  shouted. ³⁸ 

Psalms 105:32

105:32 He sent hail along with the rain; ³⁹ 

there was lightning in their land. ⁴⁰ 

Psalms 148:8

148:8 O fire and hail, snow and clouds, ⁴¹ 

O stormy wind that carries out his orders, ⁴² 

Isaiah 30:30

30:30 The Lord will give a mighty shout ⁴³ 

and intervene in power, ⁴⁴ 

with furious anger and flaming, destructive fire, ⁴⁵ 

with a driving rainstorm and hailstones.

Haggai 2:17

2:17 I struck all the products of your labor ⁴⁶  with blight, disease, and hail, and yet you brought nothing to me,’ ⁴⁷  says the Lord.

Revelation 8:7

8:7 The ⁴⁸  first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that ⁴⁹  a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.

Revelation 11:19

11:19 Then ⁵⁰  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, ⁵¹  crashes of thunder, an earthquake, and a great hailstorm. ⁵² 

Revelation 16:21

16:21 And gigantic hailstones, weighing about a hundred pounds ⁵³  each, fell from heaven ⁵⁴  on people, ⁵⁵  but they ⁵⁶  blasphemed God because of the plague of hail, since it ⁵⁷  was so horrendous. ⁵⁸ 

[9:18]  ¹ tn הִנְנִי מַמְטִיר (hinÿni mamtir) is the futur instans construction, giving an imminent future translation: “Here – I am about to cause it to rain.”

[9:18]  ² tn Heb “which not was like it in Egypt.” The pronoun suffix serves as the resumptive pronoun for the relative particle: “which…like it” becomes “the like of which has not been.” The word “hail” is added in the translation to make clear the referent of the relative particle.

[9:18]  ³ tn The form הִוָּסְדָה (hivvasdah) is perhaps a rare Niphal perfect and not an infinitive (U. Cassuto, Exodus, 117).

[9:19]  ⁴ tn The object “instructions” is implied in the context.

[9:19]  ⁵ tn הָעֵז (ha’ez) is the Hiphil imperative from עוּז (’uz, “to bring into safety” or “to secure”). Although there is no vav (ו) linking the two imperatives, the second could be subordinated by virtue of the meanings. “Send to bring to safety.”

[9:19]  ⁶ tn Heb “man, human.”

[9:19]  ⁷ tn Heb “[who] may be found.” The verb can be the imperfect of possibility.

[9:20]  ⁸ tn The text has “the one fearing.” The singular expression here and throughout vv. 20-21 refers to all who fit the description.

[9:20]  ⁹ tn Heb “his” (singular).

[9:21]  ¹⁰ tn The Hebrew text again has the singular.

[9:21]  ¹¹ tn Heb “put to his heart.”

[9:21]  ¹² tn Heb “his servants and his cattle.”

[9:22]  ¹³ tn Or “the heavens” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[9:22]  ¹⁴ tn The jussive with the conjunction (וִיהִי, vihi) coming after the imperative provides the purpose or result.

[9:22]  ¹⁵ tn Heb “on man and on beast.”

[9:22]  ¹⁶ tn The noun refers primarily to cultivated grains. But here it seems to be the general heading for anything that grows from the ground, all vegetation and plant life, as opposed to what grows on trees.

[9:23]  ¹⁷ tn The preterite with the vav (ו) consecutive is here subordinated to the next clause in view of the emphasis put on the subject, Yahweh, by the disjunctive word order of that clause.

[9:23]  ¹⁸ tn By starting the clause with the subject (an example of disjunctive word order) the text is certainly stressing that Yahweh alone did this.

[9:23]  ¹⁹ tn The expression נָתַן קֹלֹת (natan qolot) literally means “gave voices” (also “voice”). This is a poetic expression for sending the thunder. Ps 29:3 talks about the “voice of Yahweh” – the God of glory thunders!

[9:23]  ²⁰ sn This clause has been variously interpreted. Lightning would ordinarily accompany thunder; in this case the mention of fire could indicate that the lightning was beyond normal and that it was striking in such a way as to start fires on the ground. It could also mean that fire went along the ground from the pounding hail.

[9:24]  ²¹ tn The verb is the common preterite וַיְהִי (vayÿhi), which is normally translated “and there was” if it is translated at all. The verb הָיָה (hayah), however, can mean “be, become, befall, fall, fall out, happen.” Here it could be simply translated “there was hail,” but the active “hail fell” fits the point of the sequence better.

[9:24]  ²² tn The form מִתְלַקַּחַת (mitlaqqakhat) is a Hitpael participle; the clause reads, “and fire taking hold of itself in the midst of the hail.” This probably refers to lightning flashing back and forth. See also Ezek 1:4. God created a great storm with flashing fire connected to it.

[9:24]  ²³ tn Heb “very heavy” or “very severe.” The subject “the hail” is implied.

[9:24]  ²⁴ tn A literal reading of the clause would be “which there was not like it in all the land of Egypt.” The relative pronoun must be joined to the resumptive pronoun: “which like it (like which) there had not been.”

[9:25]  ²⁵ tn The exact expression is “from man even to beast.” R. J. Williams lists this as an example of the inclusive use of the preposition מִן (min) to be rendered “both…and” (Hebrew Syntax, 57, §327).

[9:25]  ²⁶ tn Heb “all the cultivated grain of.”

[9:27]  ²⁷ sn Pharaoh now is struck by the judgment and acknowledges that he is at fault. But the context shows that this penitence was short-lived. What exactly he meant by this confession is uncertain. On the surface his words seem to represent a recognition that he was in the wrong and Yahweh right.

[9:27]  ²⁸ tn The word רָשָׁע (rasha’) can mean “ungodly, wicked, guilty, criminal.” Pharaoh here is saying that Yahweh is right, and the Egyptians are not – so they are at fault, guilty. S. R. Driver says the words are used in their forensic sense (in the right or wrong standing legally) and not in the ethical sense of morally right and wrong (Exodus, 75).

[9:28]  ²⁹ sn The text has Heb “the voices of God.” The divine epithet can be used to express the superlative (cf. Jonah 3:3).

[9:28]  ³⁰ tn The expression וְרַב מִהְיֹת (vÿrav mihyot, “[the mighty thunder and hail] is much from being”) means essentially “more than enough.” This indicates that the storm was too much, or, as one might say, “It is enough.”

[9:28]  ³¹ tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”

[9:29]  ³² tn כְּצֵאתִי (kÿtse’ti) is the Qal infinitive construct of יָצָא (yatsa’); it functions here as the temporal clause before the statement about prayer.

[9:29]  ³³ sn This clause provides the purpose/result of Moses’ intention: he will pray to Yahweh and the storms will cease “that you might know….” It was not enough to pray and have the plague stop. Pharaoh must “know” that Yahweh is the sovereign Lord over the earth. Here was that purpose of knowing through experience. This clause provides the key for the exposition of this plague: God demonstrated his power over the forces of nature to show his sovereignty – the earth is Yahweh’s. He can destroy it. He can preserve it. If people sin by ignoring his word and not fearing him, he can bring judgment on them. If any fear Yahweh and obey his instructions, they will be spared. A positive way to express the expositional point of the chapter is to say that those who fear Yahweh and obey his word will escape the powerful destruction he has prepared for those who sinfully disregard his word.

[18:12]  ³⁴ tc Heb “from the brightness in front of him his clouds came, hail and coals of fire.” 2 Sam 22:13 reads, “from the brightness in front of him burned coals of fire.” The Lucianic family of texts within the Greek tradition of 2 Sam 22:13 seems to assume the underlying Hebrew text: מנגה נגדו עברו ברד וגחלי אשׁ, “from the brightness in front of him came hail and coals of fire” (the basis for the present translation). The textual situation is perplexing and the identity of the original text uncertain. The verbs עָבָרוּ (’avaru; Ps 18:12) and בָּעֲרוּ (ba’aru; 2 Sam 22:13) appear to be variants involving a transposition of the first two letters. The noun עָבָיו (’avayv, “his clouds,” Ps 18:12) may be virtually dittographic (note the following עָבְרוּ, ’avru), or it could have accidentally dropped out from the text of 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). The noun בָּרָד (barad, “hail,” Ps 18:12) may be virtually dittographic (note the preceding עָבְרוּ), or it could have dropped out from 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). For a fuller discussion of the text and its problems, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 74-76.

[18:13]  ³⁵ 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]  ³⁶ tn 2 Sam 22:14 has “from.”

[18:13]  ³⁷ 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]  ³⁸ 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.

[105:32]  ³⁹ tn Heb “he gave their rains hail.”

[105:32]  ⁴⁰ tn Heb “fire of flames [was] in their land.”

[148:8]  ⁴¹ tn In Ps 119:83 the noun refers to “smoke,” but here, where the elements of nature are addressed, the clouds, which resemble smoke, are probably in view.

[148:8]  ⁴² tn Heb “[that] does his word.”

[30:30]  ⁴³ tn Heb “the Lord will cause the splendor of his voice to be heard.”

[30:30]  ⁴⁴ tn Heb “and reveal the lowering of his arm.”

[30:30]  ⁴⁵ tn Heb “and a flame of consuming fire.”

[2:17]  ⁴⁶ tn Heb “you, all the work of your hands”; NRSV “you and all the products of your toil”; NIV “all the work of your hands.”

[2:17]  ⁴⁷ tn Heb “and there was not with you.” The context favors the idea that the harvests were so poor that the people took care of only themselves, leaving no offering for the Lord. Cf. KJV and many English versions “yet ye turned not to me,” understanding the phrase to refer to the people’s repentance rather than their failure to bring offerings.

[8:7]  ⁴⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:7]  ⁴⁹ tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.

[11:19]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

[11:19]  ⁵¹ 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]  ⁵² 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.

[16:21]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ⁵⁷ tn Grk “the plague of it.”

[16:21]  ⁵⁸ tn Grk “since the plague of it was exceedingly great.”