Mazmur 77:18

77:18 Your thunderous voice was heard in the wind;

the lightning bolts lit up the world;

the earth trembled and shook. ¹ 

Mazmur 144:5-6

144:5 O Lord, make the sky sink ²  and come down! ³ 

Touch the mountains and make them smolder! ⁴ 

144:6 Hurl lightning bolts and scatter them!

Shoot your arrows and rout them! ⁵ 

Keluaran 9:23

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.

Imamat 10:2

10:2 So fire went out from the presence of the Lord ¹⁰  and consumed them so that they died before the Lord.

Bilangan 16:35

16:35 Then a fire ¹¹  went out from the Lord and devoured the 250 men who offered incense.

Bilangan 16:2

16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders ¹²  of the community, chosen from the assembly, ¹³  famous men. ¹⁴ 

Kisah Para Rasul 1:10-12

1:10 As ¹⁵  they were still staring into the sky while he was going, suddenly ¹⁶  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ¹⁷  looking up into the sky? This same Jesus who has been taken up from you into heaven ¹⁸  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ¹⁹  from the mountain ²⁰  called the Mount of Olives ²¹  (which is near Jerusalem, a Sabbath day’s journey ²²  away).

Ayub 37:3

37:3 Under the whole heaven he lets it go,

even his lightning to the far corners ²³  of the earth.

Ayub 38:35

38:35 Can you send out lightning bolts, and they go?

Will they say to you, ‘Here we are’?

[77:18]  ¹ tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.

[77:18]  sn Verses 16-18 depict the Lord coming in the storm to battle his enemies and subdue the sea. There is no record of such a storm in the historical account of the Red Sea crossing. The language the psalmist uses here is stereotypical and originates in Canaanite myth, where the storm god Baal subdues the sea in his quest for kingship. The psalmist has employed the stereotypical imagery to portray the exodus vividly and at the same time affirm that it is not Baal who subdues the sea, but Yahweh.

[144:5]  ² tn The Hebrew verb נָטָה (natah) can carry the sense “to [cause to] bend; to [cause to] bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the Lord causes the sky, pictured as a dome or vault, to sink down as he descends in the storm. See Ps 18:9.

[144:5]  ³ tn Heb “so you might come down.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative. The same type of construction is utilized in v. 6.

[144:5]  ⁴ tn Heb “so they might smolder.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative.

[144:6]  ⁵ sn Arrows and lightning bolts are associated in other texts (see Pss 18:14; 77:17-18; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).

[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.

[10:2]  ¹⁰ tn See the note on 9:24a.

[16:35]  ¹¹ tn For a discussion of the fire of the Lord, see J. C. H. Laughlin, “The Strange Fire of Nadab and Abihu,” JBL 95 (1976): 559-65.

[16:2]  ¹² tn Heb “princes” (so KJV, ASV).

[16:2]  ¹³ tn These men must have been counselors or judges of some kind.

[16:2]  ¹⁴ tn Heb “men of name,” or “men of renown.”

[1:10]  ¹⁵ tn Grk “And as.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:10]  ¹⁶ tn Grk “behold.”

[1:11]  ¹⁷ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ¹⁸ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[1:12]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ²⁰ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ²¹ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ²² sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[37:3]  ²³ tn Heb “wings,” and then figuratively for the extremities of garments, of land, etc.