Cloud
CLOUD
PILLAR OF, the miraculous token of the divine presence and care, Exo 14:24 16:10 Num 12:5, which guided the Israelites in the desert; it was a means of protection and perhaps of shade by day, and gave them light by night, Exo 13:21,22 14:19,20. By it God directed their movements, Num 9:15-23 14:14 Deu 1:33 . See the beautiful application of the image to the future church in Isa 4:5 .
Fuente: American Tract Society Bible Dictionary
Cloud
(, )
Ruskin says that we never make the clouds a subject of thought, otherwise we should witness scene after scene, picture after picture, glory after glory (Frondes Agrestes, 1875, p. 36f.). The Apostolic Church was not blind to the beauty of the brave, oerhanging firmament, which was far from seeming to her a mere congregation of vapours. But in her the aesthetic sense was subordinated to the religious. Her thoughts were to a large extent shaped by those of the great Hebrew writers, who conceived of God as making the cloud His chariot (Psa 104:3), spreading it for a covering (Psa 105:39; Psa 19:1), descending in it (Exo 34:5) speaking out of it (Num 11:25, Deu 5:22), leading His people in it (Exo 13:21, Psa 78:14). She brooded over Daniels vision of the Son of Man coming with the clouds of heaven. She heard that when the three disciples were on the Holy Mount a bright cloud overshadowed them, that they feared as they entered into the cloud, and that a voice spake out of the cloud (Mat 17:5, Mar 9:7, Luk 9:34-35). Thus for the early Church the cloud sometimes served a higher purpose than that of watering the thirsty earth-it was regarded as the vesture of Deity, of angels, or of saints.
1. When Christ had spoken His last words to His disciples, he was taken up, and a cloud received him out of their sight (Act 1:9). His body did not suddenly vanish, as in other post-Resurrection manifestations; nor was His Ascension accomplished in a blaze of glory. He was in human form when He parted from His Church and entered within the veil. The Church still thinks of Him, and prays to Him, as He was when the cloud enveloped Him.
2. St. Paul regards the cloud which indicated Gods presence among the Israelites as having a sacramental virtue to them (1Co 10:1-2). When they were under it, and when they passed through the sea, they were initiated into the service of Moses, as the Christian is initiated by baptism into the service of Christ. They were neither wet with the cloud nor with the sea, much less were they immersed in either nor is the term baptism found in the writings of Moses. But Paul uses this term with great propriety, because (1) the cloud and the sea are in their own nature water, (2) the cloud and the sea took the fathers out of sight and restored them again to view, as the water does to those who are baptized. The sacraments of the OT were more than two, if we take into account these extraordinary ones (Bengels Gnomon, in loco).
3. At one time St. Paul expected that he and other believers, still alive at the Parousia, would be caught up in clouds to meet the Lord in the air (1Th 4:17). The absence of the article indicates that these are no common clouds, but eigne Vehikel (Schmiedel, Hand-Kom. in loc.). Whether St. Paul thinks of Christ descending to meet the saints on their way to heaven, or simply of their ascending to join Him in the air-i.e. in heaven-is not made quite clear; but probably the former idea is what is meant. The essential fact is contained in the words which follow: So shall we ever be with the Lord. At a later time St. Paul welcomed the thought of joining Christ in another way-janua mortis, janua vitae (1Co 15:51, 2Co 5:1, Php 1:21-23).
4. In the Apocalypse a gigantic angel comes down out of heaven, arrayed with a cloud (Rev 10:1). Christ Himself comes with clouds (Rev 1:7), as in the Danielic vision. He is enthroned upon a white cloud (Rev 14:14-16).
In Heb 12:1 the innumerable witnesses for Christ in past ages are compared to a cloud () encircling believers who are now running their race. The example (perhaps not without the superadded thought of the real presence) of the multitude who have finished the course and won the prize is an inspiration to the present-day runner.
In Jud 1:12 hypocrites, uttering swelling words of vanity, are likened to mists and clouds which promise abundant showers for the thirsty earth but never give them.
James Strahan.
Fuente: Dictionary of the Apostolic Church
Cloud
(properly , anan , as covering the sky, ). The allusions to clouds in Scripture, as well as their use in symbolical language, must be understood with reference to the nature of the climate, where the sky scarcely exhibits the trace of a cloud from the beginning of May to the end of September, during which period clouds so rarely appear, and rains so seldom fall, as to be considered phenomena-as was the case with the harvest-rain which Samuel invoked (1Sa 12:17-18), and with the little cloud, not larger than a man’s hand, the appearance of which in the west was immediately noticed as something remarkable not only in itself, but as a sure harbinger of rain (1Ki 18:44). As in such climates clouds refreshingly veil the oppressive glories of the sun, clouds often symbolize the Divine presence, as indicating the splendor, insupportable to man, of that glory which they wholly or partially conceal (Exo 16:10; Exo 33:9; Num 11:25; Num 21:5; Job 22:14; Psa 18:11-12; Isa 19:1).
The shelter given, and refreshment of rain promised by clouds, give them their peculiar prominence in Oriental imagery, and the individual cloud in that ordinarily cloudless region becomes well defined, and is dwelt upon like the individual tree in the bare landscape (Stanley, Syria and Palestine, p. 140). Similarly, when a cloud appears, rain is ordinarily apprehended, and thus the cloud without rain becomes a proverb for the man of promise without performance (Pro 16:15; Isa 18:4; Isa 25:5; Jud 1:12; comp. Pro 25:14). The cloud is, of course, a figure of transitoriness (Job 30:15; Hos 6:4), and of whatever intercepts divine favor or human supplication (Lam 2:1; Lam 3:44). Being the least substantial of visible forms, undefined in shape, and unrestrained in position, it is the one among material things which most easily suggests spiritual being. Hence it is, so to speak, the recognized machinery by which supernatural appearances are introduced (Isa 19:1; Eze 1:4; Rev 1:7, et passim), or the veil between things visible and invisible; but, more especially, a mysterious or supernatural cloud is the symbolical seat of the Divine presence itself-the phenomenon of deity vouchsafed by Jehovah to the prophet, the priest, the king, or the people (Psa 68:34; Psa 89:6; Psa 104:3; Nah 1:3). Sometimes thick darkness, sometimes intense luminousness, often, apparently, and especially by night, an actual fire is attributed to this glory-cloud (Deu 4:11; Exo 40:35; Exo 33:22-23; 2Sa 22:12-13).
Such a bright cloud, at any rate at times, visited and rested on the Mercy-seat (Exo 29:42-43; 1Ki 8:14; 2Ch 5:14; Eze 43:4), and was named Shekinah (q.v.) by late writers (see Tholemann, De nube supra area, Lips. 1771-1752; Stiebritz, De area federis, Hal. 1753). Thus Jehovah appeared at Sinai in the midst of a cloud (Exo 19:9; Exo 34:5); and when Moses had built and consecrated the tabernacle, the cloud filled the court around it, so that Moses could not enter (Exo 40:34-35). The same happened at the dedication of the Temple by Solomon (2Ch 5:13; 1Ki 8:10). So Christ, at his second advent, is described as descending upon clouds (Mat 17:5; Mat 24:30, etc.; Act 1:9; Rev 1:7; Rev 14:14; Rev 14:16).
To come in the clouds, or with the clouds of heaven, was among the Jews a known symbol of Divine power and majesty; and Grotius observes that a similar notion obtained among the heathen, who represented their deities covered with a cloud. (See the treatises on the symbolical nimbus or halo by Nicolaio [Jen. 1699], Reiske [Dissert. 2, No. 4].) Hence clouds and darkness appear to be put as representing the mysterious nature of the Divine operations in the government of the world (Psa 97:2). Clouds are also the symbol of armies and multitudes of people (Jer 4:13; Isa 60:8; Heb 12:1); a figure referring to the effects of a large and compact body of men, moving upon the surface of an extensive plain, like a cloud in the clear sky. A day of clouds is taken for a season of calamity (Eze 30:3; Eze 34:12). Peter compares false teachers to clouds carried about with a tempest (2Pe 2:17). Solomon compares the infirmities of old age, which arise successively one after another, to clouds returning after rain (Ecc 12:2). The favor of a king is compared to a cloud of the latter rain, refreshing and fertilizing the earth (Pro 16:15). The sudden disappearance of threatening clouds from the sky is employed by Isaiah as a figure for the blotting out of transgressions (44:22).
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Cloud
The Hebrew so rendered means “a covering,” because clouds cover the sky. The word is used as a symbol of the Divine presence, as indicating the splendour of that glory which it conceals (Ex. 16:10; 33:9; Num. 11:25; 12:5; Job 22:14; Ps. 18:11). A “cloud without rain” is a proverbial saying, denoting a man who does not keep his promise (Prov. 16:15; Isa. 18:4; 25:5; Jude 1:12). A cloud is the figure of that which is transitory (Job 30:15; Hos. 6:4). A bright cloud is the symbolical seat of the Divine presence (Ex.29:42, 43; 1 Kings 8:10; 2 Chr. 5:14; Ezek. 43:4), and was called the Shechinah (q.v.). Jehovah came down upon Sinai in a cloud (Ex. 19:9); and the cloud filled the court around the tabernacle in the wilderness so that Moses could not enter it (Ex. 40:34, 35). At the dedication of the temple also the cloud “filled the house of the Lord” (1 Kings 8:10). Thus in like manner when Christ comes the second time he is described as coming “in the clouds” (Matt. 17:5; 24:30; Acts 1:9, 11). False teachers are likened unto clouds carried about with a tempest (2 Pet. 2:17). The infirmities of old age, which come one after another, are compared by Solomon to “clouds returning after the rain” (Eccl. 12:2). The blotting out of sins is like the sudden disappearance of threatening clouds from the sky (Isa. 44:22).
Cloud, the pillar of, was the glory-cloud which indicated God’s presence leading the ransomed people through the wilderness (Ex. 13:22; 33:9, 10). This pillar preceded the people as they marched, resting on the ark (Ex. 13:21; 40:36). By night it became a pillar of fire (Num. 9:17-23).
Fuente: Easton’s Bible Dictionary
Cloud
A type of refreshment, as it shades off the oppressive sun in Palestine, and gives promise of rain (1Ki 18:45). It stands out the more prominent because of the clear sky that surrounds it, and the usually cloudless weather that prevails in the East. “Cloud without rain,” therefore, symbolizes a man that promises much, but does not perform (Pro 16:15; Pro 25:14; Jud 1:12). Isa 25:5; “as the heat in dry place (is brought down by the shadow of a cloud, so) Thou shalt bring down the triumphant shout of the foreigners.” Also typifying transitoriness (Job 30:15; Hos 6:4). Also of what intercepts God’s favor from us (Lam 2:1; Lam 3:44). As the veil between things seen and things unseen, it, with its floating undefined form, is the symbol manifesting the mysterious unseen presence of God (2Sa 22:12-13).
Sometimes in thick gloom portending judgment (Joe 2:2). “Clouds and darkness round about Him” (Psa 97:2). The fire of lightning, too, warped in the clouds, suggesting the same punitive aspect of God (Isa 19:1), especially as He shall come to judgment (Dan 7:13; Rev 1:7; Mat 26:64). The supernatural cloud on mount Sinai was attended with fire (Exo 19:16; Exo 19:18; Deu 4:11), a fit symbol of the legal dispensation which speaks the divine terror to the transgressor, in contrast to the gospel which speaks Jesus’ loving invitation from the heavenly mount (Heb 12:18-25).
PILLAR OF CLOUD. The symbol of God’s presence with Israel, guiding them from Egypt to Canaan (Exo 13:21-22). It became fire by night. So in the Red Sea it gave light to the escaping Israelites, while interposing between them and the pursuing Egyptians, to whom it” was a cloud and darkness.” When Israel was appointed to rest in any place, it rested on the tabernacle over the mercy-seat, and was named by later Jews the Shekinah (Exo 29:42-43); at the door (Exo 33:9-10; Num 12:5; Num 9:15-23); covering the tabernacle of the congregation (Exo 40:34-38). The ark (Num 10:33-36, Speaker’s Commentary) went in the midst of the people, and the cloud rested on them, guiding them where to halt. The cloud covered them from the heat (Psa 105:39; Isa 4:5).
Its fire symbolized God’s purity and glory (Exo 24:17; Dan 7:10), and His consuming wrath against transgressors (Lev 10:2; Num 16:35; Deu 4:24; Heb 12:29). Its nebulous haze typifies His hiding Himself, even while revealing Himself (Isa 45:15); unfolding only a small part of His ways to our finite faculties (Job 26:14; 1Ti 6:16). The cloud is not mentioned as having been on the tabernacle after Israel’s entrance into Canaan, until it rested on Solomon’s temple at the dedication (2Ch 5:13-14), in the moment when the trumpeters and singers together “made one sound to be heard in praising and thanking the Lord.” Again, Ezekiel in vision saw the glory of the Lord leaving the temple (Eze 10:4; Eze 11:23). Its return is foretold (Eze 43:2; Isa 4:5). Paul speaks of “the glory,” i.e. the divine glory cloud, as Israel’s peculiar privilege (Rom 9:4).
Fuente: Fausset’s Bible Dictionary
Cloud
CLOUD.The cloud appears in the Gospels at our Lords Transfiguration (Mat 17:5 || Mar 9:7, Luk 9:34) and (if we may treat the first verses of the Book of Acts as practically part of St. Lukes Gospel) at His Ascension (Act 1:9). Twice also it has a place in His own prediction of His coming again (Mat 24:30 || Mar 13:26 || Luk 21:27, Mat 26:64 || Mar 14:62).
The most interesting occurrence of this cloud is that in connexion with the Ascension; but it is its appearance above the Mount of Transfiguration that rules the interpretation of its significance. For there a voice comes out of it which is that of the Heavenly Father: it is seen to be the veil of the Divine Presence. Veiling the glory which no mortal might see and live, veiling yet revealing the Presence of God, the cloud has two aspects, of which the greater and more characteristic is not the negative one of veiling, but that positive aspect in which it attests and manifests the Divine Presence. To come under its shadow (a shadow, it would seem, of light, since it was ) awoke in the disciples the dread felt by Jacob at Bethel. And for the same reasonthat this cloud is a gate of heaven, at which a man may stand to hear the voice of God. Here, in this bright cloud, the two spheres, earthly and heavenly, open upon each other. The cloud is less a veil than a lifting of the veil. Here the invisible barrier becomes a portal of heaven, through which may come the voice of the Almighty, and entering by which Christ is passed into heaven. It is a cloud of heaven: with earth and human life upon this side of it, and on the other side (not sky and stars, but) the invisible things of God, the heavenly sphere, the other world.
Thus in our Lords Ascension we do not conceive of Him as going up farther than would symbolize and declare His departure from this world: He was taken up, and a cloud received Him out of their sightthey saw Him go and they saw what door opened to receive Him. As identifying this cloud with heaven, compare Act 1:9, a cloud received him, with Act 1:11 received up from you into heaven: with which agrees 2Pe 1:17-18, there came a voice to him out of the excellent glory and this voice we (ourselves) heard brought out of heaven. The voice out of the cloud was out of heaventhe disciples in beholding Christ enter the cloud beheld him going into heaven.
If for us the cloud is as a door which closes, a veil that hides (as God verily is a God that hideth Himself), this is of grace: thou canst not follow me now (Joh 13:36)ye cannot bear it now (Joh 16:12). And the cloud is, for Christs disciples, itself an excellent glory, since He is now passed within it (not behind as our earthly sun), filling it with brightness of light. He, our Redeemer and Advocate, the Lord who is our Brother, is now within the cloud that covers Sinai, that leads through the wilderness, that shines above the Mercy-seat; that is to sayin all that by which God draws near to man (in His law as in Sinai, in His providences as in the shepherding of Israel, in religious life and worship as in the Holiest of all), Christ is present, and the love which He has made known, bestowed and sealed. To His disciples the Law is no more a threat and fear, but is written upon the heart for honour and obedience; and Gods providence is trustedthe sheep follow, for they know His voice; and for the deep things of the soul there is a great High priest passed into the heavens, and they that know His name come boldly to the throne of grace.
Literature.The Comm. in loc., esp. Swete on Mar 9:7; Ruskin, Frondes Agrestes, p. 178; Huntingdon, Christian Believing and Living, p. 168; Westcott, Revelat. of the Risen Lord, p. 180; Milligan, Ascension and Heavenly Priesthood of our Lord, p. 21 ff.; Paget, Studies in the Christian Character, p. 246 ff.
Arthur W. Wotherspoon.
Fuente: A Dictionary Of Christ And The Gospels
Cloud
CLOUD.In Scripture, as with us, the clouds are the visible masses of aqueous vapour, darkening the heavens, sources of rain and fertility, telling the present state of the weather or indicating a coming change. They serve also for figures of instability and transitoriness (Hos 6:4), calamity (Lam 2:1), the gloom of old age (Ecc 12:2), great height (Job 20:6), immense numbers (Heb 12:1). The following points should be noted. 1. The poetic treatment in Job. The waters are bound up securely in the clouds, so that the rain does not break through (Job 26:8); when the ocean issues from chaos like a new-born child, God wraps it in the swaddling-bands of clouds (Job 38:9); the laws of their movements are impenetrable mysteries (Job 36:29, Job 37:16, Job 38:37). 2. The cloud indicates the presence of God, and at the same time veils the insufferable brightness of His glory (Exo 16:10; Exo 19:9 etc.). Similarly the bright cloud betokens the Fathers presence, and His voice is heard speaking from it (Mat 17:5). But a dark cloud would effectually hide Him, and thus furnishes a figure for displeasure (Lam 3:44). At Rev 10:1 the cloud is an angels glorious robe. 3. The pillar of cloud and fire directs and protects the journeyings of the Exodus (Exo 13:21, Psa 105:39). This corresponds with the fact that armies and caravans have frequently been directed by signals of fire and smoke. 4. The cloud alternates with the cherub as Jahwehs chariot (Psa 18:10, Isa 19:1). Indeed, the cherub is a personification of the thunder-cloud. The Messianic people and the Messiah Himself sweep through the heaven with clouds (Dan 7:13, Mar 14:62, Rev 1:7), or on the clouds (Mat 26:64): hence the later Jews identified Anani (= He of the clouds, 1Ch 3:24) with the Messiah. The saints are to be caught up in the clouds (1Th 4:17). The Messiahs throne is a white cloud (Rev 14:14). 5. In the Cloud Vision of Apoc. [Note: Apocalypse, Apocalyptic.] Bar 5373, the cloud from which the twelve streams of water pour is the wide world which the Almighty createda very peculiar piece of imagery.
J. Taylor.
Fuente: Hastings’ Dictionary of the Bible
Cloud
Clouds in the air, I detain not the reader to notice, but the ministry of the cloud in the church of God, when the people went out of Egypt. I think the particularity of it, and the blessedness of it, demands the attention of the church in all ages. And more so, because the promise is still with the church, that “the Lord will create upon every dwelling place of mount Zion (let the reader not overlook the every dwelling place), and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night, for upon all the glory shall be a defence.” (Isa 4:5) When we consider the peculiarity of this cloud, when we read expressly who was in it, when we consider the wonderful progress of it in its ministry, then going before, and then shifting its station, as occasion required, and going behind, when we behold the striking account of its ministry, in the difference of its aspect of light to Israel, and darkness to the Egyptians, when we trace the history of it through all the wilderness dispensation of the church, and discover its blessed and beneficial influences to Israel, from Succoth even to Jordan, who but must exclaim, What hath God wrought! Surely, it is impossible for any reader, and every reader, to attend to the wonderful account without joining Moses, the man of God and saying, “Happy art thou, O Israel! who is like unto thee, O people saved of the Lord?” (Deu 33:29) Let the reader turn to those Scriptures, (Exo 13:21-22; Exo 14:19-20; Exo 16:10; Num 12:5; Deu 31:15; Neh 9:19; 1Co 10:1; 1Co 10:4) But when the reader hath paused over these Scriptures, and duly pondered the wonderous subject, I entreat him to carry on the blessed consideration (for it is, indeed, most blessed), as it concerns the Exodus, or going forth of the church of Jesus now. For is not the church the same? Is not Jesus’s love to it the same? And doth he not go before it now in the pillar of cloud by day, and follow it in the pillar of fire by night, to guide, to bless, to protect, yea, himself to be the very supply to it, through all the eventful journies of its wilderness state, from the Succoth of the beginning of the spiritual life, even to Jordan, the river of natural death opening to glory? What though the cloud, in the miraculous movements of it as to Israel, is not seen, yet the Lord of the cloud, in his presence, grace, and love, is sensibly known and enjoyed. Surely, Old Testament saints had not advantages greater than New Testament believers. “We now with open face beholding, as in a glass, the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” (2Co 3:18) We have the outer displays of the divine presence, in ordinances, and means of grace, and the blessed Scriptures of truth, like Israel’s cloud. And we have the inward tokens, in the Lord himself in the midst, to bless and make himself known in his soul-comforting manifestations. This indeed, is the new creation the Lord promised upon every dwelling place of mount Zion, and upon all her assemblies. Here it may be truly said, “upon all the glory shall be a defence.” Precious Lord Jesus! whilst thou art thus gracious, and thus blessed, to thy church and people, we still behold the cloud, yea, now look; through by faith, and behold thee in the cloud, a wall of fire round about, and the glory, as thou didst promise, in the midst of Zion! (See Zec 2:8)
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Cloud
kloud (, anan, , abh; , nephele, , nephos):
I. Clouds in Palestine
In the Bible few references are found of particular clouds or of clouds in connection with the phenomena of the weather conditions. The weather in Palestine is more even and has less variety than that in other lands. It is a long, narrow country with sea on the West and desert on the East. The wind coming from the West is always moist and brings clouds with it. If the temperature over the land is low enough the clouds will be condensed and rain will fall, but if the temperature is high, as in the five months of summer, there can be no rain even though clouds are seen. As a whole the winter is cloudy and the summer clear.
1. Rain Clouds
In the autumn rain storms often arise suddenly from the sea, and what seems to be a mere haze, as small as a man’s hand, such as Gehazi saw (1Ki 18:44) over the sea, within a few hours becomes the black storm cloud pouring down torrents of rain (1Ki 18:45). Fog is almost unknown and there is very seldom an overcast, gloomy day. The west and southwest winds bring rain (Luk 12:54).
2. Disagreeable Clouds
In the months of April, May and September a hot east wind sometimes rises from the desert and brings with it a cloud of dust which fills the air and penetrates everything. In the summer afternoons, especially in the month of August, on the seacoast there is apt to blow up from the South a considerable number of low cirro-stratus clouds which seem to fill the air with dampness, making more oppressive the dead heat of summer. These are doubtless the detested clouds without water mentioned in Jud 1:12, and heat by the shade of a cloud (Isa 25:5).
II. Figurative Uses
1. Yahweh’s Presence and Glory
The metaphoric and symbolic uses of clouds are many, and furnish some of the most powerful figures of Scripture. In the Old Testament, Yahweh’s presence is made manifest and His glory shown forth in a cloud. The cloud is usually spoken of as bright and shining, and it could not be fathomed by man: Thou hast covered thyself with a cloud, so that no prayer can pass through (Lam 3:44). Yahweh Himself was present in the cloud (Exo 19:9; Exo 24:16; Exo 34:5) and His glory filled the places where the cloud was (Exo 16:10; Exo 40:38; Num 10:34); The cloud filled the house of Yahweh (1Ki 8:10). In the New Testament we often have the Son of man coming on or with clouds (Mat 24:30; Mat 26:64; Mar 13:26; Mar 14:62; Luk 21:27) and received up by clouds (Act 1:9). The glory of the second coming is indicated in Rev 1:7 for he cometh with the clouds and we that are alive … shall together with them be caught up in the clouds, to meet the Lord and dwell with Him (1Th 4:17).
2. Pillar of Cloud
The pillar of cloud was a symbol of God’s guidance and presence to the children of Israel in their journeys to the promised land. The Lord appeared in a pillar of cloud and forsook them not (Neh 9:19). They followed the guidance of this cloud (Exo 40:36; Psa 78:14).
3. Bow in Cloud
The clouds are spoken of in the Old Testament as the symbol of God’s presence and care over His people; and so the bow in the cloud (Gen 9:13) is a sign of God’s protection.
4. Clouds Blot Out
As the black cloud covers the sky and blots out the sun from sight, so Yahweh promises to blot out the sins of Israel (Isa 44:22); Egypt also shall be conquered, As for her, a cloud shall cover her (Eze 30:18; compare Lam 2:1).
5. Transitory
There is usually a wide difference in temperature between day and night in Palestine. The days axe warm and clouds coming from the sea are often completely dissolved in the warm atmosphere over the land. As the temperature falls, the moisture again condenses into dew and mist over the hills and valleys. As the sun rises the morning cloud (Hos 6:4) is quickly dispelled and disappears entirely. Job compares the passing of his prosperity to the passing clouds (Job 30:15).
6. God’s Omnipotence and Man’s Ignorance
God bindeth up the waters in his thick clouds (Job 26:8) and the clouds are the dust of his feet (Nah 1:3). Yahweh commands the clouds that they rain no rain (Isa 5:6), but as for man, who can number the clouds? (Job 38:37); Can any understand the spreadings of the clouds? (Job 36:29); Dost thou know the balancings of the clouds, the wondrous works of him who is perfect in knowledge? (Job 37:16). See BALANCINGS. He that regardeth the clouds shall not reap (Ecc 11:4), for it is God who controls the clouds and man cannot fathom His wisdom. Thick clouds are a covering to him (Job 22:14).
7. Visions
Clouds are the central figure in many visions. Ezekiel beheld a stormy wind … out of the north, a great cloud (Eze 1:4), and John saw a white cloud; and on the cloud one sitting (Rev 14:14). See also Dan 7:13; Rev 10:1; Rev 11:12.
8. The Terrible and Unpleasant
The cloud is also the symbol of the terrible and of destruction. The day of Yahweh’s reckoning is called the day of clouds (Eze 30:3) and a day of clouds and thick darkness (Zep 1:15). The invader is expected to come up as clouds (Jer 4:13). Joel (Joe 2:2) foretells the coming of locusts as a day of clouds and thick darkness which is both literal and figurative. Misfortune and old age are compared to the cloudy and dark day (Eze 34:12) and the clouds returning after rain (Ecc 12:2).
9. Various Other Figures
Clouds are used in connection with various other figures. Rapidity of motion, these that fly as a cloud (Isa 60:8). As swaddling clothes of the newborn earth (Job 38:9); indicating great height (Job 20:6) and figurative in Isa 14:14, I will ascend above the heights of the clouds, portraying the self-esteem of Babylon. A morning without clouds is the symbol of righteousness and justice (2Sa 23:4); partial knowledge and hidden glory (Lev 16:2; Act 1:9; Rev 1:7).
Fuente: International Standard Bible Encyclopedia
Cloud
The allusions to clouds in Scripture, as well as their use in symbolical language, must be understood with reference to the nature of the climate, where the sky scarcely exhibits the trace of a cloud from the beginning of May to the end of September, during which period clouds so rarely appear, and rains so seldom fall, as to be considered phenomenaas was the case with the harvest rain which Samuel invoked (1Sa 12:17-18), and with the little cloud, not larger than a man’s hand, the appearance of which in the west was immediately noticed as something remarkable not only in itself, but as a sure harbinger of rain (1Ki 18:44).
As in such climates clouds refreshingly veil the oppressive glories of the sun, clouds often symbolize the Divine presence, as indicating the splendor, insupportable to man, of that glory which they wholly or partially conceal (Exo 16:10; Exo 33:9; Exo 34:5; Exo 40:34-35; Num 11:25; Num 12:5; Job 22:14; Psa 18:11-12; Psa 97:2; Psa 104:3; Isa 19:1; Mat 17:5; Mat 24:30, etc.; Act 1:9; Rev 1:7; Rev 14:14; Rev 14:16). Somewhat allied to this use is that which makes clouds the symbols of the Divine power (2Sa 22:12; Psa 68:34; Psa 89:6; Psa 104:3; Nah 1:3).
Clouds are also the symbol of armies and multitudes of people (Jer 4:13; Isa 60:8; Heb 12:1).
There are many other dispersed symbolical allusions to clouds in Scripture not coming under these descriptions; but their purport is in every case too obvious to need explanation (see particularly Pro 16:15; Ecc 12:2; Isa 4:5; Isa 44:22; 2Pe 2:17; Jud 1:12).
Fuente: Popular Cyclopedia Biblical Literature
Cloud
Clouds fill an important place both in the O.T. and N.T. They were the celestial veil of the presence of God – His chariot, and the hiding place of His power. It pleased God to manifest His presence to Israel in a cloud. The PILLAR OF CLOUD guided the children of Israel through the wilderness. Exo 40:34-38. When they constructed the tabernacle Jehovah promised to appear in the cloud upon the mercy seat. Lev 16:2. On special occasions Jehovah came down in a cloud, and spake unto Moses. Num 11:25. At the dedication of the temple ‘the cloud’ filled the house so that the priests could not minister because of the cloud: “for the glory of Jehovah had filled the house of Jehovah.” 1Ki 8:10-11: cf. Num 14:10. This visible symbol of God’s glory, is often called the SHECHINAH. The word is from the Aramaic shakan ‘to rest.’ The word does not occur in scripture, but is often used by Jewish and Christian writers as signifying the dwelling or resting place of Jehovah.
In the N.T. on the mount of Transfiguration, a cloud overshadowed those present, and “a voice came out of the cloud, saying, This is my beloved Son: hear him.” Luk 9:34-35. At the ascension a cloud received the Lord out of their sight. Act 1:9. At rapture the dead and the living saints will be caught up in the clouds to meet the Lord in the air, 1Th 4:17, and when He comes to the earth He will come with clouds. Luk 21:27; Rev 1:7. In the future, one ‘like unto the Son of man’ will sit upon ‘a white cloud,’ and execute judgements upon the earth. Rev 14:14-16. The mighty God who dwells in light unapproachable by man manifested His presence shrouded by clouds.
Fuente: Concise Bible Dictionary
Cloud
Figurative
Jer 4:13; Hos 6:4; Hos 13:3
Symbolic
Rev 14:14
Pillar of
Exo 13:21-22; Exo 14:19; Exo 14:24; Exo 16:10; Exo 19:9; Exo 19:16; Exo 24:16-18; Exo 33:9-10; Exo 34:5; Exo 40:36-38; Lev 16:2; Num 9:15-23; Num 10:11-12; Num 10:33-36; Num 11:25; Num 12:5; Num 12:10; Num 14:10; Num 16:19; Num 16:42; Deu 1:33; Deu 31:15; 1Ki 8:10-11; 2Ch 7:1-3; Neh 9:12; Neh 9:19; Psa 78:14; Psa 105:39; Isa 4:5; Isa 6:1; Isa 6:4; Eze 10:18-19; Eze 11:22-23; Mat 17:5; Luk 9:34-35; Luk 2:8-9
Appearances of: In Ezekiel’s vision
Eze 10:3-4; Eze 10:18; Eze 11:22-23
Fuente: Nave’s Topical Bible
Cloud
Cloud. The shelter given, and refreshment of rain promised, by clouds give them their peculiar prominence in Oriental imagery. When a cloud appears, rain is ordinarily apprehended, and thus, the “cloud without rain,” becomes a proverb for the man of promise without performance. Pro 16:15; Isa 18:4; Isa 25:5; Jud 1:12. Compare Pro 25:14.
The cloud is a figure of transitoriness, Job 30:15; Hos 6:4, and of whatever intercepts divine favor, or human supplication. Lam 2:1; Lam 3:44. A bright cloud, at times, visited and rested on the Mercy-Seat, Exo 29:42-43; 1Ki 8:10-11; 2Ch 5:14; Eze 43:4, and was, by later writers, named Shechinah.
Fuente: Smith’s Bible Dictionary
CLOUD
Cloud without any tokens, shewing it to be like a storm, always denotes what is good, and implies success. It is in general the symbol of protection; because it preserves from the scorching heat of the sun, i.e. anguish and persecution; and as it likewise distils a rain, or cool and benign influence. It is thus used by Horace, L. 1. Od. 2. ver. 31; and by Homer, Il. 5. ver. 186. And therefore in Sophocles’ Electra, p. 134, , a cloudless evil, is an unavoidable mischief, from which nothing can protect, as the author himself explains it.
Clouds by the Indian Interpreter, c. 163, are explained of wisdom. In the next chapter, a king’s riding upon the clouds is interpreted by the Persian and’ Egyptian;-” Of foreign nations serving him,-of his ruling over them, and of his being exceedingly prosperous and successful.”
In the Holy Writers, the clouds are frequently the symbols of God’s power. Thus Psa 68:34, “His strength is in the clouds;” and Psa 89:6, “Who is he in the clouds that shall be like unto the Lord?” For indeed clouds are also more especially the symbols of multitudes and armies: as in Jer 4:13, “He shall come up as clouds;” Isa 60:8, “Who are those that fly as a cloud?” Heb 12:1, “A cloud of witnesses.”-[These ideas illustrate those passages where our Lord is said to come in the clouds of heaven, and to sit on a white cloud. Mat 24:30; Rev 14:14.]
So in the poets, multitudes are compared to clouds. As in Homer,f1 a cloud of foot is a great company of foot soldiers.
A white cloud is a symbol of exceeding good success to him who is assisted by it: and is therefore explained of prosperity by Artemidorus, in Lib. 2.
A dropping showery cloud, was, according to the ancients, a symbol of wisdom; because, as showers fructify, and make beautiful the natural world; so wisdom and knowledge the moral and intellectual. Hence Moses says, “My doctrine shall drop as the rain; my speech shall distil as the dew,” &c. Deu 32:2.
Clouds also signify spiritual teachers, as in Isa 5:6, “I will also command the clouds that they rain no rain upon it:” i.e. the spiritual instruction of the prophets shall be withdrawn from the people.
Clouds without water denote false teachers; as in Jud 1:12; Pro 25:14.]
F1 IL a. ver. 273.
Fuente: A Symbolical Dictionary
CLOUD
appearance of the Lord in
Exo 19:9; Exo 24:15; Exo 34:5; Num 11:25; Mat 17:5; Luk 21:27; Rev 1:7; Rev 14:14
Fuente: Thompson Chain-Reference Bible
Cloud
denotes “a cloudy, shapeless mass covering the heavens.” Hence, metaphorically, of “a dense multitude, a throng,” Heb 12:1.
“a definitely shaped cloud, or masses of clouds possessing definite form,” is used, besides the physical element, (a) of the “cloud” on the mount of transfiguration, Mat 17:5; (b) of the “cloud” which covered Israel in the Red Sea, 1Co 10:1-2; (c), of “clouds” seen in the Apocalyptic visions, Rev 1:7; Rev 10:1; Rev 11:12; Rev 14:14-16; (d) metaphorically in 2Pe 2:17, of the evil workers there mentioned; but RV, “and mists” (homichle), according to the most authentic mss. In 1Th 4:17, the “clouds” referred to in connection with the rapture of the saints are probably the natural ones, as also in the case of those in connection with Christ’s Second Advent to the earth. See Mat 24:30; Mat 26:64, and parallel passages. So at the Ascension, Act 1:9.
Fuente: Vine’s Dictionary of New Testament Words
Cloud
a collection of vapours suspended in the atmosphere. When the Israelites had left Egypt, God gave them a pillar of cloud to direct their march, Exo 13:21-22. According to Jerom, in his Epistle to Fabiola, this cloud attended them from Succoth; or, according to others, from Rameses; or, as the Hebrews say, only from Ethan, till the death of Aaron; or, as the generality of commentators are of opinion, to the passage of Jordan. This pillar was commonly in front of the Israelites; but at Pihahiroth, when the Egyptian army approached behind them, it placed itself between Israel and the Egyptians, so that the Egyptians could not come near the Israelites all night, Exo 14:19-20. In the morning, the cloud moving on over the sea, and following the Israelites who had passed through it, the Egyptians pressing after were drowned. From that time, this cloud attended the Israelites; it was clear and bright during night, in order to afford them light; but in the day it was thick and gloomy, to defend them from the excessive heats of the deserts. The angel of God which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them,
Exo 14:19. Here we may observe, that the angel and the cloud made the same motion, as it would seem, in company. The cloud by its motions gave the signal to the Israelites to encamp or to decamp. Where, therefore, it stayed, the people stayed till it rose again; then they broke up their camp, and followed it till it stopped. It was called a pillar, by reason of its form, which was high and elevated. Some interpreters suppose that there were two clouds, one to enlighten, the other to shade, the camp. The Lord appeared at Sinai in the midst of a cloud, Exo 19:9; Exo 24:5; and after Moses had built and consecrated the tabernacle, the cloud filled the court around it, so that neither Moses nor the priests could enter, Exo 40:34-35. The same happened at the dedication of the temple of Jerusalem by Solomon, 2Ch 5:13; 1Ki 8:10. When the cloud appeared upon the tent, in front of which were held the assemblies of the people in the desert, it was then indicated that God was present; for the tent was a sign of God’s presence. The angel descended in the cloud, and thence spoke to Moses, without being seen by the people, Exo 16:10; Num 11:25; Num 16:5. It is common in Scripture, when mentioning God’s appearing, to represent him as encompassed with clouds, which serve as a chariot, and contribute to veil his dreadful majesty, Job 22:14; Isa 19:1; Mat 17:5; Mat 24:30, &c; Psa 18:11-12; Psa 97:2; Psa 104:3. Cloud is also used for morning mists: Your goodness is as a morning cloud; and as the early dew it goeth away, Hos 6:4; Hos 13:3. Job, speaking of the chaos, says, that God had confined the sea or the water, as it were with a cloud, and covered it with darkness, as a child is wrapped in its blankets. The author of Sir 24:6, used the same expression. The Son of God, at his second advent, is described as descending upon clouds, Mat 24:30; Luk 11:27; Rev 14:14-16.
Fuente: Biblical and Theological Dictionary
Cloud
Isa 44:22 (a) This is a type of the multitude of sins in the sinner’s life. They are so many that they resemble a thick cloud in GOD’s sight.
Hos 6:4 (a) It is descriptive of the evanescent and transient character of the good deeds of these people. Their goodness passes away quickly as a cloud is dispersed by the early sun.
Joe 2:2 (b) This is typical of the shades and shadows of sorrow which often come quickly into human life and hide the sunshine. More directly, a type of the day when the enemies of Israel would overwhelm her and destroy her land.
Nah 1:3 (b) This indicates the presence of GOD when sorrows and difficulties appear in our lives. These are compared to clouds of dust that are raised on a country road when a traveler passes by. The dust indicates the presence of the person. So when we see the difficulties, problems and distresses arise in our lives we may know that our Lord is there, and is in control.
1Th 4:17 (a) As the cloud of dust in the road tells that someone is coming, so it may be literal in that we actually are (and of course shall be). caught up through the clouds when we go to meet our Lord. It may be figurative indicating that there will be a group or a “cloud” caught up from the different communities, cities, and cemeteries, there being so many that they will resemble clouds.
Heb 12:1 (a) This cloud evidently refers to the group of witnesses mentioned in the previous chapter. There were all of these and more – so many that they are compared to a cloud.