Keluaran 9:28

9:28 Pray to the Lord, for the mighty ¹  thunderings and hail are too much! ²  I will release you and you will stay no longer.” ³ 

Keluaran 9:33

9:33 So Moses left Pharaoh, went out of the city, and spread out his hands to the Lord, and the thunder and the hail ceased, and the rain stopped pouring on the earth.

Keluaran 19:16

19:16 On ⁴  the third day in the morning there was thunder and lightning and a dense ⁵  cloud on the mountain, and the sound of a very loud ⁶  horn; ⁷  all the people who were in the camp trembled.

Keluaran 19:1

Israel at Sinai

19:1 ⁸ In the third month after the Israelites went out ⁹  from the land of Egypt, on the very day, ¹⁰  they came to the Desert of Sinai.

1 Samuel 7:10

7:10 As Samuel was offering burnt offerings, the Philistines approached to do battle with Israel. ¹¹  But on that day the Lord thundered loudly against the Philistines. He caused them to panic, and they were defeated by ¹²  Israel.

Ayub 37:2-5

37:2 Listen carefully ¹³  to the thunder of his voice,

to the rumbling ¹⁴  that proceeds from his mouth.

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

even his lightning to the far corners ¹⁵  of the earth.

37:4 After that a voice roars;

he thunders with an exalted voice,

and he does not hold back his lightning bolts ¹⁶ 

when his voice is heard.

37:5 God thunders with his voice in marvelous ways; ¹⁷ 

he does great things beyond our understanding. ¹⁸ 

Yohanes 12:29

12:29 The crowd that stood there and heard the voice ¹⁹  said that it had thundered. Others said that an angel had spoken to him. ²⁰ 

Wahyu 4:5

4:5 From ²¹  the throne came out flashes of lightning and roaring ²²  and crashes of thunder. Seven flaming torches, which are the seven spirits of God, ²³  were burning in front of the throne

Wahyu 8:5

8:5 Then ²⁴  the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, ²⁵  flashes of lightning, and an earthquake.

Wahyu 11:19

11:19 Then ²⁶  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, ²⁷  crashes of thunder, an earthquake, and a great hailstorm. ²⁸ 

Wahyu 16:18

16:18 Then ²⁹  there were flashes of lightning, roaring, ³⁰  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ³¹  has been on the earth, so tremendous was that earthquake.

Wahyu 19:6

The Wedding Celebration of the Lamb

19:6 Then ³²  I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: ³³ 

“Hallelujah!

For the Lord our God, ³⁴  the All-Powerful, ³⁵  reigns!

[9:28]  ¹ 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]  ² 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]  ³ tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”

[19:16]  ⁴ tn Heb “and it was on.”

[19:16]  ⁵ tn Heb “heavy” (כָּבֵד, kaved).

[19:16]  ⁶ tn Literally “strong” (חָזָק, khazaq).

[19:16]  ⁷ tn The word here is שֹׁפָר (shofar), the normal word for “horn.” This word is used especially to announce something important in a public event (see 1 Kgs 1:34; 2 Sam 6:15). The previous word used in the context (v. 16) was יֹבֵל (yovel, “ram’s horn”).

[19:1]  ⁸ sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth – if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.

[19:1]  ⁹ tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause.

[19:1]  ¹⁰ tn Heb “on this day.”

[7:10]  ¹¹ tn Heb “approached for battle against Israel.”

[7:10]  ¹² tn Heb “before.”

[37:2]  ¹³ tn The imperative is followed by the infinitive absolute from the same root to express the intensity of the verb.

[37:2]  ¹⁴ tn The word is the usual word for “to meditate; to murmur; to groan”; here it refers to the low building of the thunder as it rumbles in the sky. The thunder is the voice of God (see Ps 29).

[37:3]  ¹⁵ tn Heb “wings,” and then figuratively for the extremities of garments, of land, etc.

[37:4]  ¹⁶ tn The verb simply has the pronominal suffix, “them.” The idea must be that when God brings in all the thunderings he does not hold back his lightning bolts either.

[37:5]  ¹⁷ tn The form is the Niphal participle, “wonders,” from the verb פָּלָא (pala’, “to be wonderful; to be extraordinary”). Some commentators suppress the repeated verb “thunders,” and supply other verbs like “shows” or “works,” enabling them to make “wonders” the object of the verb rather than leaving it in an adverbial role. But as H. H. Rowley (Job [NCBC], 236) notes, no change is needed, for one is not surprised to find repetition in Elihu’s words.

[37:5]  ¹⁸ tn Heb “and we do not know.”

[12:29]  ¹⁹ tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ²⁰ tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.

[4:5]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:5]  ²² 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?…).”

[4:5]  ²³ sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit.

[8:5]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:5]  ²⁵ 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]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

[11:19]  ²⁷ 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]  ²⁸ 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.

[16:18]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  ³⁰ 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?…).”

[16:18]  ³¹ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[19:6]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:6]  ³³ tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”

[19:6]  ³⁴ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

[19:6]  ³⁵ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”