Psalms 105:32

105:32 He sent hail along with the rain; ¹ 

there was lightning in their land. ² 

Genesis 19:24

19:24 Then the Lord rained down ³  sulfur and fire ⁴  on Sodom and Gomorrah. It was sent down from the sky by the Lord. ⁵ 

Exodus 9:23-24

9:23 When Moses extended ⁶  his staff toward the sky, the Lord ⁷  sent thunder ⁸  and hail, and fire fell to the earth; ⁹  so the Lord caused hail to rain down on the land of Egypt. 9:24 Hail fell ¹⁰  and fire mingled ¹¹  with the hail; the hail was so severe ¹²  that there had not been any like it ¹³  in all the land of Egypt since it had become a nation.

Job 18:15

18:15 Fire resides in his tent; ¹⁴ 

over his residence burning sulfur is scattered.

Job 20:23

20:23 “While he is ¹⁵  filling his belly,

God ¹⁶  sends his burning anger ¹⁷  against him,

and rains down his blows upon him. ¹⁸ 

Isaiah 24:17-18

24:17 Terror, pit, and snare

are ready to overtake you inhabitants of the earth! ¹⁹ 

24:18 The one who runs away from the sound of the terror

will fall into the pit; ²⁰ 

the one who climbs out of the pit,

will be trapped by the snare.

For the floodgates of the heavens ²¹  are opened up ²² 

and the foundations of the earth shake.

Ezekiel 13:13

13:13 “‘Therefore this is what the sovereign Lord says: In my rage I will make a violent wind break out. In my anger there will be a deluge of rain and hailstones in destructive fury.

Ezekiel 38:22

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.

Luke 17:29

17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. ²³ 

[105:32]  ¹ tn Heb “he gave their rains hail.”

[105:32]  ² tn Heb “fire of flames [was] in their land.”

[19:24]  ³ tn The disjunctive clause signals the beginning of the next scene and highlights God’s action.

[19:24]  ⁴ tn Or “burning sulfur” (the traditional “fire and brimstone”).

[19:24]  ⁵ tn Heb “from the Lord from the heavens.” The words “It was sent down” are supplied in the translation for stylistic reasons.

[9:23]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Heb “very heavy” or “very severe.” The subject “the hail” is implied.

[9:24]  ¹³ 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.”

[18:15]  ¹⁴ tn This line is difficult as well. The verb, again a third feminine form, says “it dwells in his tent.” But the next part (מִבְּלִי לוֹ, mibbÿli lo) means something like “things of what are not his.” The best that can be made of the MT is “There shall live in his tent they that are not his” (referring to persons and animals; see J. E. Hartley, Job [NICOT], 279). G. R. Driver and G. B. Gray (Job [ICC], 2:161) refer “that which is naught of his” to weeds and wild animals. M. Dahood suggested a reading מַבֶּל (mabbel) and a connection to Akkadian nablu, “fire” (cf. Ugaritic nbl). The interchange of m and n is not a problem, and the parallelism with the next line makes good sense (“Some Northwest Semitic words in Job,” Bib 38 [1957]: 312ff.). Others suggest an emendation to get “night-hag” or vampire. This suggestion, as well as Driver’s “mixed herbs,” are linked to the idea of exorcism. But if a change is to be made, Dahood’s is the most compelling.

[20:23]  ¹⁵ tn D. J. A. Clines observes that to do justice to the three jussives in the verse, one would have to translate “May it be, to fill his belly to the full, that God should send…and rain” (Job [WBC], 477). The jussive form of the verb at the beginning of the verse could also simply introduce a protasis of a conditional clause (see GKC 323 §109.h, i). This would mean, “if he [God] is about to fill his [the wicked’s] belly to the full, he will send….” The NIV reads “when he has filled his belly.” These fit better, because the context is talking about the wicked in his evil pursuit being cut down.

[20:23]  ¹⁶ tn “God” is understood as the subject of the judgment.

[20:23]  ¹⁷ tn Heb “the anger of his wrath.”

[20:23]  ¹⁸ tn Heb “rain down upon him, on his flesh.” Dhorme changes עָלֵימוֹ (’alemo, “upon him”) to “his arrows”; he translates the line as “he rains his arrows upon his flesh.” The word בִּלְחוּמוֹ (bilkhumo,“his flesh”) has been given a wide variety of translations: “as his food,” “on his flesh,” “upon him, his anger,” or “missiles or weapons of war.”

[24:17]  ¹⁹ tn Heb “[are] upon you, O inhabitant of the earth.” The first line of v. 17 provides another classic example of Hebrew wordplay. The names of the three instruments of judgment (פָח,פַחַת,פַּחַד [pakhad, fakhat, fakh]) all begin with the letters פח (peh-khet) and the first two end in dental consonants (ת/ד, tet/dalet). Once again the repetition of sound draws attention to the statement and contributes to the theme of the inescapability of judgment. As their similar-sounding names suggest, terror, pit, and snare are allies in destroying the objects of divine wrath.

[24:18]  ²⁰ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[24:18]  ²¹ tn Heb “from the height”; KJV “from on high.”

[24:18]  ²² sn The language reflects the account of the Noahic Flood (see Gen 7:11).

[17:29]  ²³ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).