Exodus 40:34

40:34 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle.

Exodus 40:1

Setting Up the Sanctuary

40:1 ¹ Then the Lord spoke to Moses: ² 

Exodus 8:10-12

8:10 He said, “Tomorrow.” And Moses said, ³  “It will be ⁴  as you say, ⁵  so that you may know that there is no one like the Lord our God. 8:11 The frogs will depart from you, your houses, your servants, and your people; they will be left only in the Nile.”

8:12 Then Moses and Aaron went out from Pharaoh, and Moses cried ⁶  to the Lord because of ⁷  the frogs that he had brought on ⁸  Pharaoh.

Psalms 97:2

97:2 Dark clouds surround him;

equity and justice are the foundation of his throne. ⁹ 

Daniel 7:13

7:13 I was watching in the night visions,

“And with ¹⁰  the clouds of the sky ¹¹ 

one like a son of man ¹²  was approaching.

He went up to the Ancient of Days

and was escorted ¹³  before him.

Matthew 17:5-7

17:5 While he was still speaking, a ¹⁴  bright cloud ¹⁵  overshadowed ¹⁶  them, and a voice from the cloud said, ¹⁷  “This is my one dear Son, ¹⁸  in whom I take great delight. Listen to him!” ¹⁹  17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. ²⁰  17:7 But Jesus came and touched them. “Get up,” he said. “Do not be afraid.”

Matthew 26:64

26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand ²¹  of the Power ²²  and coming on the clouds of heaven.” ²³ 

Luke 9:34-36

9:34 As ²⁴  he was saying this, a cloud ²⁵  came ²⁶  and overshadowed ²⁷  them, and they were afraid as they entered the cloud. 9:35 Then ²⁸  a voice came from the cloud, saying, “This is my Son, my Chosen One. ²⁹  Listen to him!” ³⁰  9:36 After ³¹  the voice had spoken, Jesus was found alone. So ³²  they kept silent and told no one ³³  at that time ³⁴  anything of what they had seen.

Acts 1:9

1:9 After ³⁵  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

Revelation 1:7

1:7 (Look! He is returning with the clouds, ³⁶ 

and every eye will see him,

even ³⁷  those who pierced him, ³⁸ 

and all the tribes ³⁹  on the earth will mourn because ⁴⁰  of him.

This will certainly come to pass! ⁴¹  Amen.) ⁴² 

[40:1]  ¹ sn All of Exod 39:32-40:38 could be taken as a unit. The first section (39:32-43) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the Lord builds on the faithful obedience of the people. In the second section are the instruction and the implementation (40:1-33): The work of the Lord progresses through the unifying of the work. The last part (40:34-38) may take the most attention: When the work was completed, the glory filled the tabernacle: By his glorious presence, the Lord blesses and directs his people in their worship.

[40:1]  ² tn Heb “and Yahweh spoke to Moses, saying.”

[8:10]  ³ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[8:10]  ⁴ tn “It will be” has been supplied.

[8:10]  ⁵ tn Heb “according to your word” (so NASB).

[8:12]  ⁶ tn The verb צָעַק (tsa’aq) is used for prayers in which people cry out of trouble or from danger. U. Cassuto observes that Moses would have been in real danger if God had not answered this prayer (Exodus, 103).

[8:12]  ⁷ tn Heb “over the matter of.”

[8:12]  ⁸ tn The verb is an unusual choice if it were just to mean “brought on.” It is the verb שִׂים (sim, “place, put”). S. R. Driver thinks the thought is “appointed for Pharaoh” as a sign (Exodus, 64). The idea of the sign might be too much, but certainly the frogs were positioned for the instruction of the stubborn king.

[97:2]  ⁹ sn The Lord’s throne symbolizes his kingship.

[7:13]  ¹⁰ tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).

[7:13]  ¹¹ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ¹² sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.

[7:13]  ¹³ tn Aram “they brought him near.”

[17:5]  ¹⁴ tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ¹⁵ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ¹⁶ tn Or “surrounded.”

[17:5]  ¹⁷ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ¹⁸ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ¹⁹ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[17:6]  ²⁰ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[26:64]  ²¹ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[26:64]  ²² sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[26:64]  ²³ sn An allusion to Dan 7:13 (see also Matt 24:30).

[9:34]  ²⁴ tn Here δέ (de) has not been translated.

[9:34]  ²⁵ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:34]  ²⁶ tn Or “appeared.”

[9:34]  ²⁷ tn Or “surrounded.”

[9:35]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ²⁹ tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ [phone] pc co.

[9:35]  ³⁰ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[9:36]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ³² tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ³³ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ³⁴ tn Grk “in those days.”

[1:9]  ³⁵ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:7]  ³⁶ sn An allusion to Dan 7:13.

[1:7]  ³⁷ tn Here καί (kai) was translated as ascensive.

[1:7]  ³⁸ sn An allusion to Zech 12:10.

[1:7]  ³⁹ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ⁴⁰ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

[1:7]  ⁴¹ tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

[1:7]  ⁴² sn These lines are placed in parentheses because they form an aside to the main argument.