Keluaran 9:23
Konteks9:23 When Moses extended 1 his staff toward the sky, the Lord 2 sent thunder 3 and hail, and fire fell to the earth; 4 so the Lord caused hail to rain down on the land of Egypt.
Keluaran 9:1
Konteks9:1 5 Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord, the God of the Hebrews, “Release my people that they may serve me!
1 Samuel 12:17-18
Konteks12:17 Is this not the time of the wheat harvest? I will call on the Lord so that he makes it thunder and rain. Realize and see what a great sin you have committed before the Lord by asking for a king for yourselves.”
12:18 So Samuel called to the Lord, and the Lord made it thunder and rain that day. All the people were very afraid of both the Lord and Samuel.
Ayub 38:25-27
Konteks38:25 Who carves out a channel for the heavy rains,
and a path for the rumble of thunder,
38:26 to cause it to rain on an uninhabited land, 6
a desert where there are no human beings, 7
38:27 to satisfy a devastated and desolate land,
and to cause it to sprout with vegetation? 8
Ayub 38:34-35
Konteks38:34 Can you raise your voice to the clouds
so that a flood of water covers you? 9
38:35 Can you send out lightning bolts, and they go?
Will they say to you, ‘Here we are’?
Zakharia 10:1
Konteks10:1 Ask the Lord for rain in the season of the late spring rains 10 – the Lord who causes thunderstorms – and he will give everyone showers of rain and green growth in the field.
[9:23] 1 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] 2 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] 3 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] 4 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.
[9:1] 5 sn This plague demonstrates that Yahweh has power over the livestock of Egypt. He is able to strike the animals with disease and death, thus delivering a blow to the economic as well as the religious life of the land. By the former plagues many of the Egyptian religious ceremonies would have been interrupted and objects of veneration defiled or destroyed. Now some of the important deities will be attacked. In Goshen, where the cattle are merely cattle, no disease hits, but in the rest of Egypt it is a different matter. Osiris, the savior, cannot even save the brute in which his own soul is supposed to reside. Apis and Mnevis, the ram of Ammon, the sheep of Sais, and the goat of Mendes, perish together. Hence, Moses reminds Israel afterward, “On their gods also Yahweh executed judgments” (Num 33:4). When Jethro heard of all these events, he said, “Now I know that Yahweh is greater than all the gods” (Exod 18:11).
[38:26] 6 tn Heb “on a land, no man.”
[38:26] 7 tn Heb “a desert, no man in it.”
[38:27] 8 tn Heb “to cause to sprout a source of vegetation.” The word מֹצָא (motsa’) is rendered “mine” in Job 28:1. The suggestion with the least changes is Wright’s: צָמֵא (tsame’, “thirsty”). But others choose מִצִּיָּה (mitsiyyah, “from the steppe”).
[38:34] 9 tc The LXX has “answer you,” and some editors have adopted this. However, the reading of the MT makes better sense in the verse.
[10:1] 10 tn Heb “the latter rain.” This expression refers to the last concentration of heavy rainfall in the spring of the year in Palestine, about March or April. Metaphorically and eschatologically (as here) the “latter rain” speaks of God’s outpouring of blessing in the end times (cf. Hos 6:3; Joel 2:21-25).
