Revelation 8:7

8:7 The ¹  first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that ²  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 16:21

16:21 And gigantic hailstones, weighing about a hundred pounds ³  each, fell from heaven ⁴  on people, ⁵  but they ⁶  blasphemed God because of the plague of hail, since it ⁷  was so horrendous. ⁸ 

Exodus 9:18-29

9:18 I am going to cause very severe hail to rain down ⁹  about this time tomorrow, such hail as has never occurred ¹⁰  in Egypt from the day it was founded ¹¹  until now. 9:19 So now, send instructions ¹²  to gather ¹³  your livestock and all your possessions in the fields to a safe place. Every person ¹⁴  or animal caught ¹⁵  in the field and not brought into the house – the hail will come down on them, and they will die!”’”

9:20 Those ¹⁶  of Pharaoh’s servants who feared the word of the Lord hurried to bring their ¹⁷  servants and livestock into the houses, 9:21 but those ¹⁸  who did not take ¹⁹  the word of the Lord seriously left their servants and their cattle ²⁰  in the field.

9:22 Then the Lord said to Moses, “Extend your hand toward the sky ²¹  that there may be ²²  hail in all the land of Egypt, on people and on animals, ²³  and on everything that grows ²⁴  in the field in the land of Egypt.” 9:23 When Moses extended ²⁵  his staff toward the sky, the Lord ²⁶  sent thunder ²⁷  and hail, and fire fell to the earth; ²⁸  so the Lord caused hail to rain down on the land of Egypt. 9:24 Hail fell ²⁹  and fire mingled ³⁰  with the hail; the hail was so severe ³¹  that there had not been any like it ³²  in all the land of Egypt since it had become a nation. 9:25 The hail struck everything in the open fields, both ³³  people and animals, throughout all the land of Egypt. The hail struck everything that grows ³⁴  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! ³⁵  The Lord is righteous, and I and my people are guilty. ³⁶  9:28 Pray to the Lord, for the mighty ³⁷  thunderings and hail are too much! ³⁸  I will release you and you will stay no longer.” ³⁹ 

9:29 Moses said to him, “When I leave the city ⁴⁰  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. ⁴¹ 

Joshua 10:11

10:11 As they fled from Israel on the slope leading down from ⁴²  Beth Horon, the Lord threw down on them large hailstones from the sky, ⁴³  all the way to Azekah. They died – in fact, more died from the hailstones than the Israelites killed with the sword.

Job 38:22-23

38:22 Have you entered the storehouse ⁴⁴  of the snow,

or seen the armory ⁴⁵  of the hail,

38:23 which I reserve for the time of trouble,

for the day of war and battle? ⁴⁶ 

Psalms 18:12

18:12 From the brightness in front of him came

hail and fiery coals. ⁴⁷ 

Psalms 105:32

105:32 He sent hail along with the rain; ⁴⁸ 

there was lightning in their land. ⁴⁹ 

Isaiah 28:2

28:2 Look, the sovereign master ⁵⁰  sends a strong, powerful one. ⁵¹ 

With the force of a hailstorm or a destructive windstorm, ⁵² 

with the might of a driving, torrential rainstorm, ⁵³ 

he will knock that crown ⁵⁴  to the ground with his hand. ⁵⁵ 

Isaiah 30:30

30:30 The Lord will give a mighty shout ⁵⁶ 

and intervene in power, ⁵⁷ 

with furious anger and flaming, destructive fire, ⁵⁸ 

with a driving rainstorm and hailstones.

Isaiah 32:19

32:19 Even if the forest is destroyed ⁵⁹ 

and the city is annihilated, ⁶⁰ 

Ezekiel 13:11

13:11 Tell the ones who coat it with whitewash that it will fall. When there is a deluge of rain, hailstones ⁶¹  will fall and a violent wind will break out. ⁶² 

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.

[8:7]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:7]  ² tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.

[16:21]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ⁷ tn Grk “the plague of it.”

[16:21]  ⁸ tn Grk “since the plague of it was exceedingly great.”

[9:18]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn The form הִוָּסְדָה (hivvasdah) is perhaps a rare Niphal perfect and not an infinitive (U. Cassuto, Exodus, 117).

[9:19]  ¹² tn The object “instructions” is implied in the context.

[9:19]  ¹³ 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]  ¹⁴ tn Heb “man, human.”

[9:19]  ¹⁵ tn Heb “[who] may be found.” The verb can be the imperfect of possibility.

[9:20]  ¹⁶ 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]  ¹⁷ tn Heb “his” (singular).

[9:21]  ¹⁸ tn The Hebrew text again has the singular.

[9:21]  ¹⁹ tn Heb “put to his heart.”

[9:21]  ²⁰ tn Heb “his servants and his cattle.”

[9:22]  ²¹ 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]  ²² tn The jussive with the conjunction (וִיהִי, vihi) coming after the imperative provides the purpose or result.

[9:22]  ²³ tn Heb “on man and on beast.”

[9:22]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Heb “very heavy” or “very severe.” The subject “the hail” is implied.

[9:24]  ³² 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]  ³³ 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]  ³⁴ tn Heb “all the cultivated grain of.”

[9:27]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”

[9:29]  ⁴⁰ 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]  ⁴¹ 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.

[10:11]  ⁴² tn Heb “on the descent of.”

[10:11]  ⁴³ tn Or “heaven” (also in v. 13). The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[38:22]  ⁴⁴ sn Snow and ice are thought of as being in store, brought out by God for specific purposes, such as times of battle (see Josh 10:11; Exod 9:2ff.; Isa 28:17; Isa 30:30; and Ps 18:12 [13]).

[38:22]  ⁴⁵ tn The same Hebrew term (אוֹצָר, ’otsar), has been translated “storehouse” in the first line and “armory” in the second. This has been done for stylistic variation, but also because “hail,” as one of God’s “weapons” (cf. the following verse) suggests military imagery; in this context the word refers to God’s “ammunition dump” where he stockpiles hail.

[38:23]  ⁴⁶ sn The terms translated war and battle are different Hebrew words, but both may be translated “war” or “battle” depending on the context.

[18:12]  ⁴⁷ 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.

[105:32]  ⁴⁸ tn Heb “he gave their rains hail.”

[105:32]  ⁴⁹ tn Heb “fire of flames [was] in their land.”

[28:2]  ⁵⁰ tn The Hebrew term translated “sovereign master” here and in vv. 16, 22 is אֲדֹנָי (’adonay).

[28:2]  ⁵¹ tn Heb “Look, a strong and powerful [one] belongs to the Lord.”

[28:2]  ⁵² tn Heb “like a rainstorm of hail, a wind of destruction.”

[28:2]  ⁵³ tn Heb “like a rainstorm of mighty, overflowing waters.”

[28:2]  ⁵⁴ tn The words “that crown” are supplied in the translation for clarification. The object of the verb is unexpressed in the Hebrew text.

[28:2]  ⁵⁵ tn Or “by [his] power.”

[30:30]  ⁵⁶ tn Heb “the Lord will cause the splendor of his voice to be heard.”

[30:30]  ⁵⁷ tn Heb “and reveal the lowering of his arm.”

[30:30]  ⁵⁸ tn Heb “and a flame of consuming fire.”

[32:19]  ⁵⁹ tn Heb “and [?] when the forest descends.” The form וּבָרַד (uvarad) is often understood as an otherwise unattested denominative verb meaning “to hail” (HALOT 154 s.v. I ברד). In this case one might translate, “and it hails when the forest is destroyed” (cf. KJV, ASV, NASB, NIV). Perhaps the text alludes to a powerful wind and hail storm that knocks down limbs and trees. Some prefer to emend the form to וְיָרַד (vÿyarad), “and it descends,” which provides better, though not perfect, symmetry with the parallel line (cf. NAB). Perhaps וּבָרַד should be dismissed as dittographic. In this case the statement (“when the forest descends”) lacks a finite verb and seems incomplete, but perhaps it is subordinate to v. 20.

[32:19]  ⁶⁰ tn Heb “and in humiliation the city is laid low.”

[13:11]  ⁶¹ tn Heb “and you, O hailstones.”

[13:11]  ⁶² sn A violent wind will break out. God’s judgments are frequently described in storm imagery (Pss 18:7-15; 77:17-18; 83:15; Isa 28:17; 30:30; Jer 23:19; 30:23).