Inter-dimensional Travel via the Clouds
of Heaven
2 Sam 22:10-12
10 He bowed the heavens also, and came down; and darkness
was under his feet.
11 And he rode upon a cherub, and did fly: and he was seen
upon the wings of the wind.
12 And he made darkness pavilions round about him, dark waters,
and thick clouds of the skies.
(KJV)
Crossed referenced with an almost identical passage saying
the same thing
Ps 18:9-11
9 He bowed the heavens also, and came down: and darkness
was under his feet.
10 And he rode upon a cherub, and did fly: yea, he did fly
upon the wings of the wind.
11 He made darkness his secret place; his pavilion round
about him were dark waters and thick clouds of the skies.
(KJV)
BOWED
STRETCH OUT
A. Verb. natah ^5186^, "to stretch forth, spread out,
stretch down, turn aside." This verb also occurs in Arabic,
late Aramaic, and postbiblical Hebrew. The Bible attests it
in all periods and about 215 times.
Natah connotes "extending something outward and toward"
something or someone. So God told Moses: ".
This verb also implies "stretching down toward"
so as to reach something. Earlier in the Bible Rebekah was
asked to "let down thy pitcher,... that I may drink"
<Gen. 24:14>; she was asked to "stretch it down"
into the water. This is the nuance when God is said to have
"inclined [stretched down] unto me, and heard my cry"
<Ps. 40:1>. Issachar is described as a donkey which
"bowed his shoulder to bear [burdens]" <Gen.
49:15>. In somewhat the same sense the heavens are bowed;
the heavens are made to come closer to the earth. This is
a figure of the presence of thick clouds: "He bowed the
heavens also, and came down: and darkness was under his feet"
<Ps. 18:9>. The somewhat new element here is that the
heavens do not touch the speaker but only "stretch downward"
toward him.
This verb may mean "to turn aside" in the sense
of "to visit": "...Judah went down from his
brethren, and turned in to [visited] a certain Adullamite..."
<Gen. 38:1>. Another special
(from Vine's Expository Dictionary of Biblical Words)
(Copyright (C) 1985, Thomas Nelson Publishers)
My comment:
IN 21st century terms to "bow the heavens" can
describe the bending of space, to travel from a dimension
outside of time into one of inear time!
CAME DOWN
Strong’s
3381 yarad (yaw-rad');
a primitive root; to descend (literally, to go downwards;
or conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come (-ing)
down, fall (down), get down, go (-ing) down (-ward), hang
down, X indeed, let down, light (down), put down (off), (cause
to, let) run down, sink, subdue, take down.
Vine’s Notes:
yarad ^3381^, "to descend, go down, come down."
This verb occurs in most Semitic languages (including post-biblical
Hebrew) and in all periods. In biblical Hebrew, the word appears
about 380 times and in all periods.
Basically, this verb connotes "movement" from a
higher to a lower location. In <Gen. 28:12>, Jacob saw
a "ladder set
(from Vine's Expository Dictionary of Biblical Words)
(Copyright (C) 1985, Thomas Nelson Publishers)
My comment:
This movement from the perfection of Heaven, God’s
domain existing outside of time, into the fallen tainted dimension
bound by time and infested with sin. In this sense, a movement
"downward" to this lesser dimension. Traveling from
God’s domain into "enemy territory" the prince
and power of the air, the god of this world Satan and his
domain of linear time.
DARKNESS
Strong’s
UNDER 8478 tachath-
g) in, under, into the place of (after verbs of motion)
h) from under, from beneath, from under the hand of, from
his place, under, beneath
My comment:
"into the place" is applicable to this sentence.
HIS FEET
Vine’s Notes
FOOT Kings 21:8>. In anthropomorphic expressions, God
has "feet." Thus God revealed Himself with a pavement
of sapphire as clear as
(from Vine's Expository Dictionary of Biblical Words)
(Copyright (C) 1985, Thomas Nelson Publishers)
Strong’s
7272 regel (reh'-gel);
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:
KJV-- X be able to endure, X according as, X after, X coming,
X follow, ([broken-]) foot ([-ed, -stool]), X great toe, X
haunt, X journey, leg, + piss, + possession, time.
From root: 7270 ragal (raw-gal');
a primitive root; to walk along; but only in specifically,
applications, to reconnoiter, to be a tale-bearer (i.e. slander);
also (as denominative from 7272) to lead about:
KJV-- backbite, search, slander, (e-) spy (out), teach to
go, view.
My Comment:
As an anthropomorphic expression the emphasis is on the idea
of movement of traveling in a place under or below his plane
of existence but one in a very physical sense.
RODE
Vine’s Notes:
CHARIOTRY
rakab ^7392^, "to ride upon, drive, mount (an animal)."
This verb, which has cognates in Ugaritic and several other
Semitic languages, occurs 78 times in the Old Testament. The
first occurrence is in <Gen. 24:61>: "And Rebekah
arose, and her damsels, and they rode upon the camels...."
(from Vine's Expository Dictionary of Biblical Words)
(Copyright (C) 1985, Thomas Nelson Publishers)
Strong’s
7392 rakab (raw-kab');
a primitive root; to ride (on an animal or in a vehicle);
causatively, to place upon (for riding or generally), to despatch:
KJV-- bring (on [horse-] back), carry, get [oneself] up,
on [horse-] back, put, (cause to, make to) ride (in a chariot,
on, -r), set.
My Comment:
In spite of this general application of a literal riding,
many commentators and Theologians have stated that the use
in this context is figurative, in the sense of God using a
Cherub as a vehicle to administer his grace. In the context
however we are speaking about traveling from one dimension
to another and the method of doing this. Cross-referenced
with : Ps 104:3
"... who makes the clouds his chariot: who walks upon
the wings of the wind:" (KJV)
7398 rekuwb (rek-oob');
from passive participle of 7392; a vehicle (as ridden on):
KJV-- chariot.
The only conclusion can be, it is a literal vehicle to be
traveled within!
CHERUB
Strong’s
3742 keruwb (ker-oob');
of uncertain derivation; a cherub or imaginary figure:
KJV-- cherub, [plural] cherubims.
3742 keruwb-
a cherub, cherubim (plural); an angelic being
1) as guardians of Eden
2) as flanking God's throne
3) as an image form hovering over the Ark of the Covenant
4) as the chariot of Jehovah (Yahweh) (figurative)
My Comment:
Point 4 by Drivers Brown and Briggs is based solely upon
the assumption that a literal vehicle is impossible. It is
inconsistent with the other scriptures and use of chariot
and rode. Cloud and Cherub also being an interchangeable description
of the same object. Cross referenced with
Ezek 10:20 "This is the living creature that I saw under
the God of Israel by the river of Chebar; and I knew that
they were the cherubims". (KJV)
DARKNESS
Stronng’s
2822 choshek (kho-shek');
from 2821; the dark; hence (literally) darkness; figuratively,
misery, destruction, death, ignorance, sorrow, wickedness:
KJV-- dark (-ness), night, obscurity.
From the root: 2821 chashak (khaw-shak');
a primitive root; to be dark (as withholding light); transitively,
to darken:
KJV-- be black, be (make) dark, darken, cause darkness, be
dim, hide.
Brown, Driver and Briggs
2822 choshek-
darkness, obscurity
a) darkness
b) a secret place
PAVILIONS
Brown, Driver and Briggs
5521 cukkah-
a thicket, a covert, a booth
a) a thicket
b) a booth (a crude or temporary shelter)
Strong’s
5521 cukkah (sook-kaw');
fem of 5520; a hut or lair:
KJV-- booth, cottage, covert, pavilion, tabernacle, tent.
Fem of: 5520 cok (soke);
from 5526; a hut (as of entwined boughs); also a lair:
KJV-- covert, den, pavilion, tabernacle.
From root of: 5526 cakak (saw-kak');
or sakak (Exod. 33:22) (saw-kak'); a primitive root; properly,
to entwine as a screen; by implication, to fence in, cover
over, (figuratively) protect:
KJV-- cover, defence, defend, hedge in, join together, set,
shut up.
ROUND ABOUT HIM
Brown, Driver and Briggs
5439 cabiyb or (feminine) cebiybah-
as a substantive:
1) places round about, circuit, round about
as an adverb:
2) in a circuit, a circuit, round about
as a preposition:
3) in the circuit, from every side
Strong’s
5439 cabiyb (saw-beeb');
or (feminine) cebiybah (seb-ee-baw'); from 5437; (as noun)
a circle, neighbour, or environs; but chiefly (as adverb,
with or without preposition) around:
KJV-- (place, round) about, circuit, compass, on every side.
From root: 5437 cabab (saw-bab');
a primitive root; to revolve, surround, or border; used in
various applications, literally and figuratively (as follows):
KJV-- bring, cast, fetch, lead, make, walk, X whirl, X round
about, be about on every side, apply, avoid, beset (about),
besiege, bring again, carry (about), change, cause to come
about, X circuit, (fetch a) compass (about, round), drive,
environ, X on every side, beset (close, come, compass, go,
stand) round about, inclose, remove, return, set, sit down,
turn (self) (about, aside, away, back).
Vine’s
TURN cabib ^5439^, "area round about; circuit."
This word appears about 336 times in biblical Hebrew. The
word can be used as a noun, but it usually occurs as an adverb
or preposition. In <1 Chr. 11:8> cabib refers to the
"parts round about": "And he built the city
round about, even from Millo round about...." The word
may also be used for "circuits": "...and the
wind returneth again according to his circuits" <Eccl.
1:6>. The first biblical appearance of the word is in <Gen.
23:17>, and it refers to "within the circuit of."
Other nouns are related to the verb cabab. Cibbah and necibbah
both refer to "turn of affairs"; cibbah is found
in <1 Kings 12:15> and necibbah in <2 Chr. 10:15>.
Mucab occurs once with the meaning of "circular passage":
"...for the winding about of the house went still upward
round about the house..." <Ezek. 41:7>. Mecab occurs
4 times, and it refers to "that which surrounds or is
round." Mecab refers to a "round table" <Song
of Sol. 1:12> and to "places round about" Jerusalem
<2 Kings 23:5>.
(from Vine's Expository Dictionary of Biblical Words)
(Copyright (C) 1985, Thomas Nelson Publishers)
DARK
Strong’s
2841 chashrah (khash-raw');
from the same as 2840; properly, a combination or gathering,
i.e. of watery clouds:
KJV-- dark.
***. Chasupha'. See 2817.
Same as: 2840 chishshur (khish-shoor');
from an unused root meaning to bind together; combined, i.e.
the nave or hub of a wheel (as holding the spokes together):
KJV-- spoke.
WATER
Strong’s
4325 mayim (mah'-yim);
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:
KJV-- + piss, wasting, water (-ing, [-course, -flood, -spring]).
Brown, Driver and Briggs
4325 mayim-
water, waters
a) water
b) water of the feet, that is, urine
c) used of danger, violence, transitory things, refreshment
(figurative)
Vine’s
WATER mayim ^4325^, "water; flood." This word has
cognates in Ugaritic and old South Arabic. It occurs about
580 times and in every period of biblical Hebrew.
First, "water" is one of the original basic substances.
This is its significance in <Gen. 1:2> (the first occurrence
of the word): "And the Spirit of God moved upon the face
of the waters." In <Gen. 1:7> God separated the
"waters" above and the "waters" below
(cf. <Exod. 20:4>) the expanse of the heavens.
Second, the word represents that which is in a well, "water"
to be drunk <Gen. 21:19>. "Living water" is
"water" that flows: "And Isaac's servants digged
in the valley, and found there a well of springing [living]
water..." <Gen. 26:19>. "Water" of oppression
or affliction is so designated because it is drunk in prison:
"Put this fellow in the prison, and feed him with bread
of affliction and with water of affliction, until I come in
peace" <1 Kings 22:27>. <Job 9:30> speaks
of slush or snow water: "If I wash myself with snow water,
and make my hands never so clean...."
Third, mayim can represent liquid in general: "...for
the Lord our God hath put us to silence, and given us water
of gall to drink, because we have sinned against the Lord"
<Jer. 8:14>. The phrase, me raglayim ("water of
one's feet") is urine: "Hath my master sent me to
thy master, and to thee, to speak these words? hath he not
sent me to the men which sit on the wall, that they may eat
their own dung, and drink their own piss [water of their feet]
with you?" <2 Kings 18:27>; cf. <Isa. 25:10>.
Fourth, in Israel's cultus "water" was poured or
sprinkled (no one was ever immersed into water), symbolizing
purification. So Aaron and his sons were to be washed with
"water" as a part of the rite consecrating them
to the priesthood: "And Aaron and his sons thou shalt
bring unto the door of the tabernacle of the congregation,
and shalt wash them with water" <Exod. 29:4>. Parts
of the sacrificial animal were to be ritually cleansed with
"water" during the sacrifice: "But his inwards
and his legs shall he wash in water..." <Lev. 1:9>.
Israel's rites sometimes include consecrated "water":
"And the priest shall take holy water in an earthen vessel;
and of the dust that is in the floor of the tabernacle the
priest shall take, and put it into the water" <Num.
5:17>. "Bitter water" was used in Israel's rituals,
too: "And the priest shall set the woman before the Lord,
and uncover the woman's head, and put the offering of memorial
in her hands, which is the jealousy offering: and the priest
shall have in his hand the bitter water that causeth the curse"
<Num. 5:18>. It was "water" which when drunk
brought a curse and caused bitterness <Num. 5:24>.
Fifth, in proper names this word is used of springs, streams,
or seas and or the area in the immediate vicinity of such
bodies of water: "Say unto Aaron, Take thy rod, and stretch
out thine hand upon the waters of Egypt, upon their streams,
upon their rivers, and upon their ponds, and upon all their
pools of water, that they may become blood..." <Exod.
7:19>.
Sixth, this word is used figuratively in many senses. Mayim
symbolizes danger or distress: "He sent from above, he
took me; he drew me out of many waters" <2 Sam. 22:17>.
Outbursting force is represented by mayim in <2 Sam. 5:20>:
"The Lord hath broken forth upon mine enemies before
me, as the [break-through] of waters." "Mighty waters"
describes the onrush of the godless nations against God: "The
nations shall rush like the rushing of many waters..."
<Isa. 17:13>. Thus the word is used to picture something
impetuous, violent, and overwhelming: "Terrors take hold
on him as waters, a tempest stealeth him away in the night"
<Job 27:20>. In other passages "water" is
used to represent timidity: "...wherefore the hearts
of the people melted, and became as water" <Josh.
7:5>. Related to this nuance is the connotation "transitory":
"...because thou shalt forget thy misery, and remember
it as waters that pass away" <Job 11:16>. In <Isa.
32:2> "water" represents that which is refreshing:
"And a man shall be as a hiding place from the wind,
and a covert from the tempest; as rivers of water in a dry
place, as the shadow of a great rock in a weary land."
Rest and peace are figured by waters of rest, or quiet waters:
"...he leadeth me beside the still waters" <Ps.
23:2>. Similar ideas are involved when one's wife's charms
are termed "water of life" or "water which
enlivens": "Drink waters out of thine own cistern,
and running waters out of thine own well" <Prov. 5:15>.
Outpoured "water" represents bloodshed <Deut.
12:16>, wrath <Hos. 5:10>, justice <Amos 5:24>;
KJV, "judgment", and strong feelings <Job 3:24>.
tehom ^8415^, "deep water; ocean; water table; waters;
flood of waters." Cognates of this word appear in Ugaritic,
Akkadian (as early as Ebla, around 2400-2250 B. C.), and Arabic.
The 36 occurrences of this word appear almost exclusively
in poetical passages but in all historical periods.
The word represents the "deep water" whose surface
freezes when cold: "The waters are hid as with a stone,
and the face of the deep is frozen" <Job 38:30>.
In <Ps. 135:6> tehom is used of the "ocean"
in contrast to the seas: "Whatsoever the Lord pleased,
that did he in heaven, and in earth, in the seas, and all
deep places [in the entire ocean]" (cf. <Ps. 148:7>
et al.).
The word has special reference to the deep floods or sources
of water. Sailors in the midst of a violent storm "mount
up to the heaven, they go down again to the depths" <Ps.
107:26>. This is hyperbolic or exaggerated poetical talk,
but it presents the "depths" as the opposite of
the heavens or skies. This emphasis is especially prominent
in the Song of Moses, where the word represents the ever-existing
(but not eternal), ever-threatening, and perilous "deep,"
not simply an element of nature but a dangerous element: "The
depths have covered them: they sank into the bottom as a stone"
<Exod. 15:5>. On the other hand, in such contexts tehom
may mean no more than "deep water" into which heavy
objects quickly sink.
Tehom can represent an inexhaustible source of water or,
by way of poetic comparison, of blessing: "...with blessings
of heaven above, blessings of the deep that lieth under..."
<Gen. 49:25>. In such contexts the word represents the
"water table" always available below the surface
of the earth-- what was tapped by digging wells, out of which
flowed springs, and what was one with the waters beneath the
surface of oceans, lakes, seas, and rivers. This was what
God opened together with the waters above the expanse <Gen.
7:11>; cf. <1:7> and what later was closed to cause
and terminate the great Flood <Gen. 8:2>; cf. <Ps.
33:6; 104:6; Ezek. 26:19>. In such contexts the word represents
a "flood of waters" <Ps. 33:6>.
In <Gen. 1:2> (the first occurrence of the word) tehom
is used of "all waters" which initially covered
the surface of the entire earth: "...and darkness was
upon the face of the deep" (cf. <Prov. 3:20; 8:24,27-28>).
(from Vine's Expository Dictionary of Biblical Words)
(Copyright (C) 1985, Thomas Nelson Publishers)
THICK CLOUDS
5645 `ab (awb) (masculine and feminine);
from 5743; properly, an envelope, i.e. darkness (or density,
2 Chron. 4:17); specifically, a (scud) cloud; also a copse:
KJV-- clay, (thick) cloud, X thick, thicket. Compare 5672.
From root: 5743 `uwb (oob);
a primitive root; to be dense or dark, i.e. to becloud:
KJV-- cover with a cloud.
Compared to: 5672 `abiy (ab-ee');
or `obiy (ob-ee'); from 5666; density, i.e. depth or width:
KJV-- thick (-ness). Compare 5645.
From root: 5645 `ab (masculine and feminine)-
darkness, a cloud, a thicket
a) a dark cloud
b) a cloud mass
c) a thicket (as a refuge)
THE SKIES
Strong’s
7834 shachaq (shakh'-ak);
from 7833; a powder (as beaten small): by analogy, a thin
vapor; by extension, the firmament:
KJV-- cloud, small dust, heaven, sky.
***. sechoq. See 7814.
From Root: 7833 shachaq (shaw-khak');
a primitive root; to comminate (by trituration or attrition):
KJV-- beat, wear.
Like: 7814 sechowq (sekh-oke');
or sechoq (sekh-oke'); from 7832; laughter (in merriment
or defiance):
KJV-- derision, laughter (-ed to scorn, -ing), mocked, sport.
Brown, Drivers and Briggs
7834 shachaq-
dust, a cloud
a) fine dust
b) a (thin) cloud
He bowed the heavens also, and came down; and darkness was
under his feet.
And he rode upon a cherub, and did fly: and he was seen upon
the wings of the wind.
And he made darkness pavilions round about him, dark waters,
and thick clouds of the skies.
"He bent the heavens to come down, into the place of
beneath his feet. (CfwIsa661)
And he rode upon a cherub, and did fly, he was seen upon
the wings of the wind
He made concealment a covered dwelling place around him,
a binding together flow (water as in transition) and a covering
of the heavens.
Isa 66:1 "Thus saith the LORD, The heaven is my throne,
and the earth is my footstool: where is the house that ye
build unto me? and where is the place of my rest?" (KJV)
My Comment:
With this rendering, a description of bending space to come
down from one dimension Heaven into the other, Earth is described.
Next we see this same transition as riding upon an angelic
order of creation. And flying upon the wings of the wind.
This heavenly wind is described as gravity in the book of
Enoch. We next see that God chose a covering like a wrap around
dwelling
in a sense of purification as the vehicle to travel like
a stream to bring the two dimensions together without actually
being in the fallen one, but able to "walk and appear’
in it.
IN just one small text of scripture we might have the means
and method of traveling that is used by God. The full meaning
of this text could never have been understood until man would
know these concepts. It would never be necessary for man to
know the detailed mechanics of this until it would be miss-represented
by Satan. Part of a great delusion is the replacement of a
biological creature and the applied physics of function used
in Heaven by God, into a mechanized imitation which accomplishes
the same results to fallen man, making him think he can be
like God. This Forbidden knowledge was "traded"
to man by Lucifer for the price of involvement into our lives
and world. The end result being the object used to explain
away faith in God and his very presence in the form of the
Biblical clouds of heaven, into Aliens from space traveling
in UFOs who become our creators and providers. Perhaps the
return of Antichrist as the Christ in the same manner Christ
left earth. The cloud becomes the UFO, an extraterrestrial
spaceship! The UfO then is the lying sign and wonder associated
with the appearence of the Antichrist!
Acts 1:9-11
9 And when he had spoken these things, while they beheld,
he was taken up; and a cloud received him out of their sight.
10 And while they looked stedfastly toward heaven as he went
up, behold, two men stood by them in white apparel;
11 Which also said, Ye men of Galilee, why stand ye gazing
up into heaven? this same Jesus, which is taken up from you
into heaven, shall so come in like manner as ye have seen
him go into heaven. (KJV)
The clouds of Heaven as a literal vehicle.
Isa 19:1 "... the LORD rideth upon a swift cloud,
Ps 104:33... who maketh the clouds his chariot: who walketh
upon the wings of the wind:
CLOUDS
Brown Driver and Briggs
6051 `anan-
a cloud, cloudy, a cloud-mass
a) a cloud-mass (used of a theophanic cloud)
b) a cloud
Strong’s
6051 `anan (aw-nawn');
from 6049; a cloud (as covering the sky), i.e. the nimbus
or thunder-cloud:
KJV-- cloud (-y).
From the root: 6049 `anan (aw-nan');
a primitive root; to cover; used only as a denominative from
6051, to cloud over; figuratively, to act covertly, i.e. practise
magic:
KJV-- X bring, enchanter, Meonemin, observe (-r of) times,
soothsayer, sorcerer.
Vine’s Comments
Kings 8:10-11>. Thus the "cloud" evidenced the
presence of God's glory. So the psalmist wrote that God was
surrounded by "clouds and darkness" <Ps. 97:2>;
God appears as the controller and sovereign of nature. This
description is somewhat parallel to the descriptions of Baal,
the lord of the storm and god of nature set forth in Ugaritic
mythology. The "cloud" is a sign and figure of "divine
protection" <Isa. 4:5> and serves as a barrier
hiding the fullness of divine holiness and glory, as well
as barring sinful man's approach to God <Lam. 3:44>.
Man's relationship to God, therefore, is God-initiated and
God-sustained, not humanly initiated or humanly sustained.
(from Vine's Expository Dictionary of Biblical Words)
(Copyright (C) 1985, Thomas Nelson Publishers)
My Comment:
Clouds has a varied use from literal clouds to this theological
term, a theophanic cloud. This is the manifestation in which
God appears to man. Digging into the complete description
of this appearance includes the angelic living creature as
a vehicle as a part of this manifestation.
It now becomes important to understand this Biblical fact
because of the lying sign and wonder The man-made UFO. With
this Satan rises above the "heights of the clouds"
as he stated in Isaiah 14:14
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