Kejadian 19:24

19:24 Then the Lord rained down ¹  sulfur and fire ²  on Sodom and Gomorrah. It was sent down from the sky by the Lord. ³ 

Yehezkiel 26:16

26:16 All the princes of the sea will vacate ⁴  their thrones. They will remove their robes and strip off their embroidered clothes; they will clothe themselves with trembling. They will sit on the ground; they will tremble continually and be shocked at what has happened to you. ⁵ 

Zefanya 3:8

3:8 Therefore you must wait patiently ⁶  for me,” says the Lord,

“for the day when I attack and take plunder. ⁷ 

I have decided ⁸  to gather nations together

and assemble kingdoms,

so I can pour out my fury on them –

all my raging anger.

For ⁹  the whole earth will be consumed

by my fiery anger.

Hagai 2:23

2:23 On that day,’ ¹⁰  says the Lord who rules over all, ‘I will take you, Zerubbabel son of Shealtiel, my servant,’ ¹¹  says the Lord, ‘and I will make you like a signet ring, ¹²  for I have chosen you,’ says the Lord who rules over all.” ¹³ 

[19:24]  ¹ tn The disjunctive clause signals the beginning of the next scene and highlights God’s action.

[19:24]  ² tn Or “burning sulfur” (the traditional “fire and brimstone”).

[19:24]  ³ tn Heb “from the Lord from the heavens.” The words “It was sent down” are supplied in the translation for stylistic reasons.

[19:24]  sn The text explicitly states that the sulfur and fire that fell on Sodom and Gomorrah was sent down from the sky by the Lord. What exactly this was, and how it happened, can only be left to intelligent speculation, but see J. P. Harland, “The Destruction of the Cities of the Plain,” BA 6 (1943): 41-54.

[26:16]  ⁴ tn Heb “descend from.”

[26:16]  ⁵ tn Heb “and they will be astonished over you.”

[3:8]  ⁶ tn The second person verb form (“you must wait patiently”) is masculine plural, indicating that a group is being addressed. Perhaps the humble individuals addressed earlier (see 2:3) are in view. Because of Jerusalem’s sin, they must patiently wait for judgment to pass before their vindication arrives.

[3:8]  ⁷ tn Heb “when I arise for plunder.” The present translation takes עַד (’ad) as “plunder.” Some, following the LXX, repoint the term עֵד (’ed) and translate, “as a witness” (cf. NASB, NIV, NRSV). In this case the Lord uses a legal metaphor to picture himself as testifying against his enemies. Adele Berlin takes לְעַד (lÿ’ad) in a temporal sense (“forever”) and translates “once and for all” (Zephaniah [AB 25A], 133).

[3:8]  ⁸ tn Heb “for my decision is.”

[3:8]  ⁹ tn Or “certainly.”

[2:23]  ¹⁰ sn The expression on that day appears as a technical eschatological term in a number of other OT passages (cf., e.g., Isa 2:11, 17, 20; 3:7, 18; Amos 8:3, 9; Hos 2:18, 21).

[2:23]  ¹¹ sn My servant. The collocation of “servant” and “chosen” bears strong messianic overtones. See the so-called “Servant Songs” and other messianic texts in Isaiah (Isa 41:8; 42:1; 44:4; 49:7).

[2:23]  ¹² sn The noun signet ring, used also to describe Jehoiachin (Jer 22:24-30), refers to a ring seal worn by a king or other important person and used as his signature. Zerubbabel was a grandson of King Jehoiachin (1 Chr 3:17-19; Matt 1:12); God once pronounced that none of Jehoiachin’s immediate descendants would rule (Jer 22:24-30), but here he reverses that judgment. Zerubbabel never ascended to such a lofty position of rulership; he is rather a prototype of the Messiah who would sit on David’s throne.

[2:23]  ¹³ tn The repetition of the formula “says the Lord who rules over all” in v. 23 emphasizes the solemn and divine nature of the promise.