Cloud

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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 Father’s 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 angel’s 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 Jahweh’s 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 Messiah’s throne is a white cloud (Rev_14:14). 5. In the ‘Cloud Vision’ of Apoc. [Note: Apocalypse, Apocalyptic.] Bar 53–73, the cloud from which the twelve streams of water pour is ‘the wide world which the Almighty created’—a very peculiar piece of imagery.
J. Taylor.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909


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).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.


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.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863


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.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


kloud (ענן, ‛ānān, עב, ‛ābh; νεφέλη, nephélē, νέφος, néphos):
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).

International Standard Bible Encyclopedia
PRINTER 1915.


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; 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).
The Popular Cyclopedia of Biblical Literature
by John Kitto.


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.
Wilson's Dictionary of Bible Types
press 1957.


Cloud
(properly עָנָן, anan , as covering the sky, νεφέλη). 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).

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.





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