What is a glory cloud? Is a glory cloud biblical?

A name not found in scripture, but used by the Rabbis and others for the visible symbol of the presence of God, as was seen at the dedication of the temple built by Solomon, and at the Transfiguration. See 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. Ex. 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." 1 Kings 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." Luke 9:34-35. At the ascension a cloud received the Lord out of their sight. Acts 1:9. At rapture the dead and the living saints will be caught up in the clouds to meet the Lord in the air, 1 Thess. 4:17, and when He comes to the earth He will come with clouds. Luke 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.

The glory of Jehovah, which is the visible sign of God's presence with His people Israel, plays an important role in Ezekiel. The glory is represented as a cloud that is resting in the sanctuary of the temple (compare with Ex. 40:35; 1 Kings 8:10.11). Ezekiel mentions the cloud in the following references: chap. 1:28; 3:12.23; 8:4; 9:3; 10:4.18.19; 11:22.23; 43:2.4.5; 44:4.

The cloud which conducted Israel through the wilderness was the servant and the companion of the camp. But it was the veil or the covering of the glory also. Commonly it appeared in the sight of Israel only as a cloud, and the glory was known only by faith to be within it. But still the glory was always there, and at times it shone forth.

But there is more of Jesus at the Red Sea, than the dividing of its waters. The cloud which appeared to Israel as soon as they had been redeemed by the blood in Egypt, and which accompanied them through the wilderness, was the guide of the camp. But it was also the veil or the covering of the glory. In the midst of Israel such was that beautiful mystery. Commonly it was a hidden glory; at times manifested, but always there; the guide and companion of Israel, but their God also. He who dwelt between the cherubim, went along the desert before Ephraim, and Benjamin, and Manasseh (Ps. 80). The glory abode in the cloud for Israel's use, but was in the holy place also; and thus, while conducting the camp in its veiled or humbled form, it assumed the divine honours of the sanctuary.

The pillar of cloud and of fire was the outward sign of Jehovah's presence with His people. By day and by night He guarded and led His people. The Keeper of Israel does not sleep nor slumber. He journeys along with them. It was but one pillar and Jehovah was present in it (chapter 14:24). The glory of the Lord appeared in that cloud (16:10; 40:34; Numbers 9:15). That glory cloud filled Solomon's temple and was seen retreating and returning to heaven (Ezek. 11:22-25). It will be seen again when the King comes back from heaven's glory and His glory will be established over Jerusalem (Isaiah 4). The sign of the Son of Man may be the Shekinah cloud.

When the Spirit had transported the prophet into the inner court of the temple, he discovered that the glory of the Lord filled the house. We repeat it, no such thing happened when the returned Jewish remnant had entered the temple. When the old men, who had seen the Solomonic temple and knew of its glory, beheld the foundation of the second temple, they wept (Ezra 3:12). When the house was dedicated, no glory returned, no cloud was seen, no Shekinah filled the house. Nor is it a spiritual glory, the glory of the church, as so many seem to believe.

The chronicling of such dates and localities may not be on the lines adopted by the historian, but it is according to the plan of divine inspiration. Let us search for the key. While the glory-cloud of Jehovah's presence shaded and illumined the camp, the hearts of Israel were upon Egypt. Their faces were turned thitherward, and it needed Aaron's eloquence to change their attitude, but after a while "they looked toward the wilderness." (ver.10.) In these words, "they looked toward the wilderness," lies the key we seek. God had displayed His glory in judgment, both in Egypt and in the Red Sea; He would now display His glory in the wilderness. And as the people faced that way, "behold the glory of Jehovah appeared in the cloud," and He declared that all should know "I am Jehovah your God." (ver. 12.)

We take up our stand with the hungry people at the end of the anxious day, and lo, "at even the quails came up and covered the camp"; here was the flesh desired. Israel were not appointed to perish by Jehovah, their salvation! It was He who had brought them out from the land of Egypt, and this the quails demonstrated to Israel. But more — in the morning they were to see the glory of Jehovah. And "in the morning the dew lay round about the host. And when the dew that lay was gone up," a new thing occurred, one which had never been before on earth; "behold, upon the face of the wilderness there lay a small round thing, as small as the hoar-frost on the ground." (Ex. 16:14.) "Manna?" — "What is this?" — the people exclaimed. It was God's glory in the wilderness — it was the gift of God.

Then again, within the temple, we read that the sacrifices were so very many, that the great altar could not hold them all; and a great heap was made of the sheep and oxen which a willing people had offered in sacrifice to their God. And as the singers and the trumpeters were as one, in raising one harmonious song of praise, the cloud filled the temple. And after Solomon had prayed, the fire came down from heaven, and consumed all the sacrifices, “and the glory of the Lord filled the house.” Then all the people “bowed themselves with their faces to the ground upon the pavement, and worshipped, and praised the Lord, saying, For he is good; for his mercy endures for ever.” And with great joy and gladness they kept the feast for fourteen days (2 Chr. 7:1-10).

A fuller manifestation of Jehovah's favor and presence followed the great prayer of the king. First the cloud had appeared and now the fire came down from heaven and consumed the burnt offering and the sacrifices; and the glory of the Lord filled the house. This is complementary to 1 Kings 8:63-64. Nothing is mentioned of this answer by fire upon the sacrifices in the book of Kings. And now all the children of Israel saw the fire and the glory of the Lord; and they bowed themselves and worshipped, praising the Lord and saying, as the Levites had said before, "He is good, for His mercy endureth forever." So all Israel will see in a future day the glory of the Lord and the coming Lord in glory and worship Him (Zech. 12:10). The house was dedicated by the King and all the people. (The Hebrew word used for dedicate is the word "channuka." The Jews keep a feast called by that name.) The feast which followed was the feast of tabernacles. Its prophetic significance is mentioned in previous annotations.