Exodus 40:34-35

40:34 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle. 40:35 Moses was not able to enter the tent of meeting because the cloud settled on it 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 18:10-11

18:10 He mounted ⁹  a winged angel ¹⁰  and flew;

he glided ¹¹  on the wings of the wind. ¹² 

18:11 He shrouded himself in darkness, ¹³ 

in thick rain clouds. ¹⁴ 

Luke 9:34

9:34 As ¹⁵  he was saying this, a cloud ¹⁶  came ¹⁷  and overshadowed ¹⁸  them, and they were afraid as they entered the cloud.

Acts 1:9

1:9 After ¹⁹  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, ²⁰ 

and every eye will see him,

even ²¹  those who pierced him, ²² 

and all the tribes ²³  on the earth will mourn because ²⁴  of him.

This will certainly come to pass! ²⁵  Amen.) ²⁶ 

[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.

[18:10]  ⁹ tn Or “rode upon.”

[18:10]  ¹⁰ tn Heb “a cherub.” Because of the typical associations of the word “cherub” in English with chubby winged babies, the term has been rendered “winged angel” in the translation.

[18:10]  ¹¹ tc 2 Sam 22:11 reads “appeared” (from רָאָה, ra’ah); the relatively rare verb דָאָה (da’ah, “glide”) is more difficult and probably the original reading here in Ps 18.

[18:10]  ¹² sn The wings of the wind. Verse 10 may depict (1) the Lord riding a cherub, which is in turn propelled by the wind current. Another option (2) is that two different vehicles (a cherub and the wind) are envisioned. Yet another option (3) is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.

[18:11]  ¹³ tc Heb “he made darkness his hiding place around him, his covering.” 2 Sam 22:12 reads, “he made darkness around him coverings,” omitting “his hiding place” and pluralizing “covering.” Ps 18:11 may include a conflation of synonyms (“his hiding place” and “his covering”) or 2 Sam 22:12 may be the result of haplography/homoioarcton. Note that three successive words in Ps 18:11 begin with the Hebrew letter samek: סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ (sitro sÿvivotayv sukkato).

[18:11]  ¹⁴ tc Heb “darkness of water, clouds of clouds.” The noun “darkness” (חֶשְׁכַת, kheshkhat) is probably a corruption of an original reading חשׁרת, a form that is preserved in 2 Sam 22:12. The latter is a construct form of חַשְׁרָה (khashrah, “sieve”) which occurs only here in the OT. A cognate Ugaritic noun means “sieve,” and a related verb חָשַׁר (khashar, “to sift”) is attested in postbiblical Hebrew and Aramaic. The phrase חַשְׁרַת מַיִם (khashrat mayim) means literally “a sieve of water.” It pictures the rain clouds as a sieve through which the rain falls to the ground (see F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry [SBLDS], 146, n. 33).

[9:34]  ¹⁵ tn Here δέ (de) has not been translated.

[9:34]  ¹⁶ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:34]  ¹⁷ tn Or “appeared.”

[9:34]  ¹⁸ tn Or “surrounded.”

[1:9]  ¹⁹ 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]  ²⁰ sn An allusion to Dan 7:13.

[1:7]  ²¹ tn Here καί (kai) was translated as ascensive.

[1:7]  ²² sn An allusion to Zech 12:10.

[1:7]  ²³ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ²⁴ 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]  ²⁵ 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]  ²⁶ sn These lines are placed in parentheses because they form an aside to the main argument.