Keluaran 19:9

19:9 The Lord said to Moses, “I am going to come ¹  to you in a dense cloud, ²  so that the people may hear when I speak with you and so that they will always believe in you.” ³  And Moses told the words of the people to the Lord.

Keluaran 34:5

34:5 The Lord descended in the cloud and stood with him there and proclaimed the Lord by name. ⁴ 

Yesaya 19:1

The Lord Will Judge Egypt

19:1 Here is a message about Egypt:

Look, the Lord rides on a swift-moving cloud

and approaches Egypt.

The idols of Egypt tremble before him;

the Egyptians lose their courage. ⁵ 

Daniel 7:13

7:13 I was watching in the night visions,

“And with ⁶  the clouds of the sky ⁷ 

one like a son of man ⁸  was approaching.

He went up to the Ancient of Days

and was escorted ⁹  before him.

Lukas 21:27

21:27 Then ¹⁰  they will see the Son of Man arriving in a cloud ¹¹  with power and great glory.

Wahyu 1:7

1:7 (Look! He is returning with the clouds, ¹² 

and every eye will see him,

even ¹³  those who pierced him, ¹⁴ 

and all the tribes ¹⁵  on the earth will mourn because ¹⁶  of him.

This will certainly come to pass! ¹⁷  Amen.) ¹⁸ 

Wahyu 11:12

11:12 Then ¹⁹  they ²⁰  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ²¹  went up to heaven in a cloud while ²²  their enemies stared at them.

Wahyu 14:4

14:4 These are the ones who have not defiled themselves ²³  with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,

[19:9]  ¹ tn The construction uses the deictic particle and the participle to express the imminent future, what God was about to do. Here is the first announcement of the theophany.

[19:9]  ² tn Heb “the thickness of the cloud”; KJV, ASV, NASB, NCV, TEV, CEV, NLT “in a thick cloud.”

[19:9]  ³ tn Since “and also in you” begins the clause, the emphasis must be that the people would also trust Moses. See Exod 4:1-9, 31; 14:31.

[34:5]  ⁴ tn Some commentaries wish to make Moses the subject of the second and the third verbs, the first because he was told to stand there and this verb suggests he did it, and the last because it sounds like he was worshiping Yahweh (cf. NASB). But it is clear from v. 6 that Yahweh was the subject of the last clause of v. 5 – v. 6 tells how he did it. So if Yahweh is the subject of the first and last clauses of v. 5, it seems simpler that he also be the subject of the second. Moses took his stand there, but God stood by him (B. Jacob, Exodus, 981; U. Cassuto, Exodus, 439). There is no reason to make Moses the subject in any of the verbs of v. 5.

[19:1]  ⁵ tn Heb “and the heart of Egypt melts within it.”

[7:13]  ⁶ 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]  ⁷ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ⁸ 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]  ⁹ tn Aram “they brought him near.”

[21:27]  ¹⁰ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

[21:27]  ¹¹ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[1:7]  ¹² sn An allusion to Dan 7:13.

[1:7]  ¹³ tn Here καί (kai) was translated as ascensive.

[1:7]  ¹⁴ sn An allusion to Zech 12:10.

[1:7]  ¹⁵ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ sn These lines are placed in parentheses because they form an aside to the main argument.

[11:12]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ²⁰ tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

[11:12]  ²¹ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ²² tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[14:4]  ²³ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.