Glory
VIEW:31 DATA:01-04-2020
GLORY (in OT).The first use of this word is to express the exalted honour or praise paid either to things, or to man, or to God. From that it passes to denote the dignity or wealth, whether material or spiritual, that calls forth such honour. Thence it has come to mean, in the OT especially, the majesty and splendour that attend the revelation of the power or character of God. The principal Heb. word (kâbôd) for glory is derived from a root denoting heaviness. The root may be seen in Isa_1:4, a people heavy with the burden of iniquity. For its derived use, cf. loaded with honours, weight of glory. A few illustrations of each of these uses may be given.
1. It is only necessary to mention the constantly recurring phrase glory to God (Jos_7:16, Psa_29:1 etc.). As applying to man may be quoted, the wise shall inherit glory (Pro_3:35).
2. Phrases such as the glory of Lebanon (Isa_35:2), i.e. the cedars; of his house (Psa_49:16), i.e. his material possessions; the glory and honour of the nations (Rev_21:26), parallel with the wealth of the nations in Isa_60:11, may be quoted here. My glory (Gen_49:6, Psa_16:9; Psa_30:12; Psa_57:8 etc.) is used as synonymous with soul, and denotes the noblest part of man; cf. also Psa_8:5. Jehovah is called the glory of Israel as the proudest possession of His people (Jer_2:11; cf. 1Sa_4:21-22, Luk_2:32). With reference to God may be named Psa_19:1, His wisdom and strength; and Psa_63:2, the worthiness of His moral government.
3. Two uses of the expression the glory of Jehovah are to be noted. (a) The manifestation of His glory in the self-revelation of His character and being, e.g. Isa_6:3. Here glory is the showing forth of Gods holiness. For Gods glory manifested in history and in the control of the nations, see Num_14:22, Eze_39:21; in nature, Psa_29:3; Psa_29:6; Psa_104:31. (b) A physical manifestation of the Divine Presence. This is especially notable in Ezekiel, e.g. Eze_1:28, where the glory is bright like the rainbow. In the P [Note: Priestly Narrative.] sections of the Pentateuch such representations are frequent (see Exo_24:16-18, Lev_9:8 etc.). A passage combining these two conceptions is the story of the theophany to Moses (Exo_33:17-23; Exo_34:6-7). Here the visible glory, the brightness of Jehovahs face, may not be seen. The spiritual glory is revealed in the proclamation of the name of Jehovah, full of compassion and gracious.
Wilfrid J. Moulton.
GLORY (in Apocr. [Note: Apocrypha, Apocryphal.] and NT).Except in 1Pe_2:20 (where it means renown), glory, as a noun, is always the translation of Gr. doxa. This word, coming from a root meaning to seem, might signify outward appearance only, or, in a secondary sense, opinion. This use is not found in the Biblical writings, but the derived classical usefavourable opinion or reputation, and hence exalted honouror, as applied to things, splendour, is very common (Wis_8:10, Rom_2:7-10, Bar_2:17, Joh_9:24, Sir_43:1; Sir_50:7). The special LXX [Note: Septuagint.] use of glory for the physical or ethical manifestation of the greatness of God is also frequent. In AV [Note: Authorized Version.] of NT doxa is occasionally translated honour (e.g. Joh_5:41, 2Co_6:8 etc.); in Apocrypha sometimes honour 1Es_8:4 etc.), and a few times pomp (1Ma_10:86; 1Ma_11:6 etc.), or majesty (Ad. Est 15:7); otherwise it is uniformly rendered glory. As a verb, glory in the sense of boast (Gr. kauchaomai) is frequently found (Sir_11:4, 1Co_1:29).
A few examples of the use of glory to denote the brightness of goodness may be given. In Bar_5:4 is the striking phrase the glory of godliness, whilst wisdom is called a clear effluence of the glory of the Almighty (Wis_7:26). In Joh_1:14 the glory of the Only-begotten consists in grace and truth (cf. Joh_2:11; Joh_17:5; Joh_17:22). In Rom_3:23 the glory of God, of which men have fallen short, is His manifested excellence, revealed at first in man made in Gods image (cf. 1Co_11:7 a), lost through sin, but meant to be recovered as he is transfigured from glory to glory (2Co_3:18). For glory as used to express the visible brightness, cf. Tob_12:15, where Raphael goes in before the glory of the Holy One (cf. 2Ma_3:26, of angels). In NT, cf. Luk_2:9 The glory of the Lord shone round about them. In 2Co_3:7-11 the double use of glory is clearly seen; the fading brightness on the face of Moses is contrasted with the abiding spiritual glory of the new covenant. Passages which combine both the ethical and the physical meanings are those which speak of the glory of the Son of Man (Mat_16:27 etc.), and the glory, both of brightness and of purity, which gives light to the heavenly city (Rev_21:23). Glory, as applied to the saints, culminates in a state where both body and spirit are fully changed into the likeness of the glorified Lord (Php_3:21, Col_3:4).
In Wis_18:24 a special use appears, where the glories of the fathers is a phrase for the names of the twelve tribes, written on the precious stones of the high-priestly breastplate. Doubtless this is suggested by the flashing gems. An interesting parallel is given in Murray, Eng. Dict. s.v.: They presented to his Electoral Highness the Two Stars or Glories, and Two Pieces of Ribbon of the Order [of the Garter]; cf. Kalisch on Exo_28:1-43 The jewels are the emblems of the stars, which they rival in splendour.
Wilfrid J. Moulton.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Hebrew kabod, "weight," alluded to 2Co_4:17; "our lightness of affliction worketh out for us a weight of glory," exceeding beyond all measure the affliction. "My glory" is my soul, man's noblest part; rather my tongue, as explained in Act_2:26. So Psa_30:12 margin; Psa_57:8; Psa_108:1. The tongue, as the soul's interpreter, is the glory of man above the brute, and the instrument of glorifying God, man's highest glory. David not only exults inwardly, but makes his "tongue" and "flesh" sharers of his joy. As God is the saints' glory (Jer_2:11), so they are His glory (Jer_13:11; Isa_62:3).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
splendour, magnificence. The glory of God in the writings of Moses, denotes, generally, the divine presence; as when he appeared on Mount Sinai; or, the bright cloud which declared his presence, and descended on the tabernacle of the congregation, Exo_24:9-10; Exo_24:16-17. Moses, with Aaron, Nadab, Abihu, and seventy elders of Israel, went up to Mount Sinai, and saw the glory of the Lord. Now the glory of the Lord was, as it were, a burning fire on the mountain; and under his feet was, as it were, the brightness of the sapphire stone, resembling heaven itself in clearness. The glory of the Lord appeared to Israel in the cloud also, when he gave them manna and quails, Exo_16:7; Exo_16:10. Moses having earnestly begged of God to show his glory to him, God said, Thou canst not see my face, for there shall no man see me and live. And the Lord said, There is a place by me, and thou shalt stand upon a rock: and it shall come to pass, while my glory passeth by, that I will put thee in the cleft of the rock, and will cover thee with my hand while I pass by; and I will take away my hand, and thou shalt see my back parts: (the train, the fainter rays of the glory:) but my face shall not be seen, Exo_33:18. The ark of God is called the glory of Israel; and the glory of God, 1Sa_4:21-22; Psa_26:8. The priestly ornaments are called garments of glory, Exo_28:2; Exo_28:40; and the sacred vessels, vessels of glory, 1Ma_2:9; 1Ma_2:12. Solomon in all his glory, in all his lustre, in his richest ornaments, was not so beautifully arrayed as a lily, Mat_6:29; Luk_12:27. When the prophets describe the conversion of the Gentiles, they speak of the glory of the Lord as filling the earth; that is, his knowledge shall universally prevail, and he shall be every where worshipped and glorified. The term glory is used also of the Gospel dispensation by St. Paul; and to express the future felicity of the saints in heaven. When the Hebrews required an oath of any man, they said, Give glory to God: confess the truth, give him glory, confess that God knows the most secret thoughts, the very bottom of your hearts,
Jos_7:19; Joh_9:24.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
One of the common words that develops its own special meaning in the Bible is glory. When used of people or things in relation to everyday life, it may indicate nothing more than honour, fame, power, wealth or splendour (Gen_45:13; 2Ki_14:10; Isa_8:7; Isa_17:4; Dan_2:37; Mat_4:8; Mat_6:29; Joh_5:44; Joh_7:18). But because it is used more frequently of the majestic all-powerful God, it develops a significance that makes it a characteristic word of both Old and New Testaments.
The glory of the unseen God
Revelations of Gods majesty and power, such as through clouds, fire and lightning, were revelations of his glory (Exo_16:10; Exo_24:16-17; Lev_9:23-24; Psa_29:3-4; Psa_29:7-9; Hab_3:3-4). Glory therefore became associated with brightness or shining. When Gods glory, symbolizing his presence, filled the tabernacle and later the temple, its brightness was so intense that no human being could look upon it (Exo_40:34-35; 1Ki_8:11; see SHEKINAH). Even when God allowed people a vision of his glory, it was usually so dazzling that it overpowered them (Exo_33:18-19; Exo_34:8; Exo_34:29-30; Isa_6:1-5; Eze_1:28; Luk_2:9; Rev_1:13-17).
Such visions were more than exhibitions of overpowering brightness; they were revelations of the nature of God. Gods glory is an expression of his character his goodness, love, justice, power and holiness (Exo_33:18-19; Exo_34:6-7; Psa_29:3; Isa_6:3; Joh_12:41; Rom_3:23). Therefore, the Bible speaks of the revelation of God through nature and through history as the revelation of his glory (Psa_19:1; Psa_96:3; see REVELATION).
The glory of Christ and his people
Jesus Christ is the greatest revelation of Gods glory. The presence of God once dwelt in the world in the glory that filled the tabernacle or temple, but now that glory dwelt in the world in the form of a human being (Joh_1:14; Jam_2:1). The God whom no person could see, except in visions, now revealed himself in Jesus Christ (Joh_1:18; 2Co_4:6; Heb_1:3).
Yet, while believers saw in Jesus the glory of God, unbelievers did not (Joh_1:14; Joh_2:11; 1Co_2:8). This was partly because Christs glory during his earthly life was not a visible majestic splendour, such as he had as God before the world began. In being born into this world he laid that glory aside; though the event known as the transfiguration was a foretaste of a greater glory that would yet be his (Mat_17:1-6; Joh_17:5; see TRANSFIGURATION). After the triumph of his life, death and resurrection, God exalted him to heavens highest place and gave him heavens highest glory (Php_2:6-11; Heb_2:9; 1Pe_1:11; 1Pe_1:21).
One promise given to believers in Jesus Christ is that, as they share in Christs sufferings in this life, so they will share in his glory in the life to come (Rom_8:17-18; 2Co_4:17; Php_3:21; 2Th_2:14; Heb_2:10; 1Pe_5:1; 1Pe_5:10). In a sense they share in Christs glory now and increasingly become like Christ through their devotion to him (Joh_17:22; 2Co_3:18; 1Pe_4:14). The great revelation of Gods glory at the end of the age will bring salvation to believers and terror to the wicked (Isa_60:1-3; Isa_66:18-19; Mat_16:27; Mat_24:30; Mat_25:31; Col_3:4; Tit_2:11-14).
Mere human beings cannot add to Gods glory (in the sense of his majesty and power) but they can give him glory (in the sense of honour and praise). They are to glorify him by their words and by their actions (1Sa_6:5; Psa_96:8; Jer_13:16; Mat_5:16; Act_12:23; Rom_4:20; Rom_11:36; 1Co_10:31; 2Co_8:19; Eph_3:21; Rev_5:13; Rev_14:7).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
glō?ri (substantive):
I. Method of Treatment
II. General Use of the Term
1. As Applied to External Things
2. As Applied to Yahweh
III. The Uses of Kabhodh
1. Material Wealth
2. Human Dignity and Majesty
3. ?My Soul?: The Self
4. Self-Manifestation of God (Yahweh)
(1) Exodus 23:18ff
(2) Isaiah 6
(3) Psalms 19:1
(4) Sinai and the Temple
(5) Ezekiel's Visions
(6) Messianic Ideal
(7) Its Ethical Content
IV. In the Apocrypha and the New Testament
1. In the Apocrypha
(1) As Applied to External Things
(2) As Applied to God
2. In the New Testament
(1) As Applied to Men
(2) As Applied to God
(3) As Applied to the Saints
(4) As Applied to the Messianic Kingdom
3. Its Ethical Significance
Literature
I. Method of Treatment
In this article we deal, first, with a group of words, translated ?glory? in the English Versions of the Bible, and in which the ideas of size, rarity, beauty and adornment are prominent, the emphasis being laid in the first instance in each case upon some external physical characteristic which attracts the attention, and makes the object described by the word significant or prominent.
These are (אדּרת, 'addereth) perhaps to be connected with the Assyrian root 'adaru, meaning ?wide,? ?great?; (הדר, hādhar, הדרה, hădhārāh), perhaps with root-meaning of ?brightness?; (הוד, hōdh), with essentially the same meaning of ?brightness,? ?light?; (טהר, ṭehār), Psa_89:44, translated ?glory? in the King James Version, in the Revised Version (British and American) rendered ?brightness?; (יקרא, yeḳārā'), an Aramaic root meaning ?rare?; (תּפארה, tiph'ārāh), with the root-meaning of ?beauty?; and finally (צבי, cebhı̄), perhaps on the basis of the Assyrian ṣabu, meaning ?desire,? ?desirable.?
Secondly, this article will discuss the most common and characteristic word for ?glory? in the Old Testament, the Hebrew (כּבד, kābhōdh) including the special phrase ?the glory of God? or ?the glory of Yahweh.? In dealing with the Old Testament usage, attention will also be called to the original Hebrew of the Book of Ecclesiasticus or Wisdom of Jesus, the Son of Sirach, cited in this article as Sir. Thirdly, with the Greek word (δόξα, dóxa) in the Apocrypha and in the New Testament. The nouns kaúchēma, kaúchēsis, translated ?glory? or ?glorying? in the New Testament, will be dealt with in the concluding paragraphs in which the use of the word glory as a verb will briefly be discussed. It will be possible within the limits of this article to give only the main outlines of the subject as illustrated by a few of the most significant references. The lexicons and the commentaries must be consulted for the details.
II. General Use of the Term
In the first group, as has already been stated, the ideas of beauty, majesty and splendor are prominent. And these qualities are predicated first of all, of things. David determines to make the temple which Solomon is to build ?a house of fame and of glory? (1Ch_22:5).
1. As Applied to External Things
Then, and more commonly, glory belongs to men, and especially to men of prominence, like kings. This glory may consist in wealth, power, portion, or even in the inherent majesty and dignity of character of its possessor. The reference is most frequently, however, to the external manifestations. Physical power is suggested in Deu_33:17, where ?glory? of the King James Version is replaced by ?majesty? in the Revised Version (British and American). The king's glory consists in the multitude of his people (Pro_14:28). The glory and the pomp of the rebellious people shall descend into Sheol (Isa_5:14). Here the reference is clearly to those external things upon which the people depend, and the possession of which is the ground of their confidence.
2. As Applied to Yahweh
But chiefly glory is the possesion and characteristic of Yahweh, and is given by Him to His people or to anything which is connected with Him. In Isa_60:7 the Lord promises to glorify the house of His glory, and the meaning is clearly that He will impart to His house something of the beauty and majesty which belong to Him. Glory is one of the qualities which are distinctive of Yahweh (1Ch_29:11); and Isaiah, in one of his earliest utterances, uses the word ?glory? to describe Yahweh's self-manifestation in judgment to bring to naught the pride and power of men (Isa_2:10, Isa_2:19, Isa_2:21). The use of the word in Psa_78:61 is not quite certain. The most natural interpretation would perhaps be to refer it to the ark as the symbol of the presence of Yahweh, but in view of the parallel word ?strength,? it is perhaps better to interpret glory as meaning power, and to suppose that the Psalmist means that Yahweh allowed His power to be temporarily obscured, and Himself to be seemingly humiliated on account of the sin of His people.
III. The Uses of Kābhōdh
The use and significance of kābhōdh in the Old Testament and in Sirach: The fundamental idea of this root seems to be ?weight,? ?heaviness,? and hence in its primary uses it conveys the idea of some external, physical manifestation of dignity, pre?minence or majesty. At least three uses may be distinguished: (1) It defines the wealth or other material possesions which give honor or distinction to a person; (2) The majesty, dignity, splendor or honor of a person; (3) most important of all, it describes the form in which Yahweh (Jehovah) reveals Himself or is the sign and manifestation of His presence.
1. Material Wealth
In Gen_31:1 (margin ?wealth?) it describes the flocks and herds which Jacob has acquired; in Psa_49:16 f, as the parallelism indicates, it refers to the wealth of the sinner; and in Isa_10:3 it is said that in the day of desolation the heartless plunderers of the poor shall not know where to leave their ill-gotten gain. This idea is also probably to be found in Hag_2:7, where the parallelism seems to indicate that the glory with which Yahweh will fill the house is the treasure which He will bring into it. See also Sirach 9:11, where the glory of the sinner which is not to be envied is probably his wealth.
2. Human Dignity and Majesty
It describes the majesty and dignity or honor of men due to their adornment or to their position. In Gen_45:13, Joseph bids his brethren tell their father of his glory in Egypt; according to Exo_28:40, the priestly garments are intended for the glorification of their wearers; in 1Sa_4:21 f, the loss of the ark means, for Israel, the loss of her glory, that which gave her distinction from, and preeminence over, her neighbors; in Isa_22:23 it is said that Eliakim is to be a throne of glory, i.e. the source and manifestation of the splendor and dignity of his father's house; in Job_19:9 the complaint that God has stripped him of his glory must be taken to refer to his dignity and honor. Reference may also be made to the numerous passages in which the glory of Israel and other nations describes their dignity, majesty or distinction; so we hear of the glory of Ephraim (Hos_9:11), of Moab (Isa_16:14), of Kedar (Isa_21:16). This use is quite common in Sir. Sirach 3:10 f states that the glory of man comes from the honor of his father; the possessor of wisdom shall inherit glory (4:13; 37:26); note also 4:21 with its reference to ?a shame that is glory and grace,? and 49:5 where the forfeited independence of Judah is described by the terms ?power? and ?glory.?
3. ?My Soul?: The Self
Closely related to this use of kābhōdh to describe the majesty of men is the group of passages in which the phrase ?my glory,? in parallelism with נפשׁ, nephesh, ?soul,? ?self,? or some similar expression, means the man himself in his most characteristic nature. In the blessing of Jacob (Gen_49:6) we read, ?Unto their assembly, my glory, be not thou united.? Other passages are Psa_4:2; Psa_7:5; Psa_16:9; Psa_30:12; Psa_57:8; Psa_108:1 and perhaps Job_29:20. Some recent interpreters, partly because of the Septuagint rendering in Gen_49:6 (tá hḗpatá mou), ?my liver,? and partly because of the Assyrian root, kabiṭṭu, meaning ?temper? or ?heart? (see Delitzsch, Assyrisches Handw?rterbuch, 317a), would read in all these passages kābhēdh, literally, ?liver? as in Lam_2:11, and interpret the figure as referring to the emotions as the expression of the self. The arguments in favor of the change are not without weight. Of course on either interpretation the language is highly figurative. It hardly seems necessary to change the reading, especially as the Septuagint renders the passages in the Psalms and in Job by doxa, the ordinary Greek rendering for kābhōdh, and it does not seem improbable that in poetry the word kābhōdh might be used to describe the man himself indicating that man as such is honorable and glorious, possibly because as in Psa_8:1, he is thought of as having been crowned by his Creator with glory and honor.
Before leaving this use of kābhōdh it is necessary to call attention to the fact that in a few cases it is used to describe things, perhaps because these things are thought of as practically personified. The ?glory of the forest? (Isa_10:18) is clearly a personification, referring to the majestic force of the Assyrians. We may probably assume a personification also in the case of the glory of Lebanon in Isa_35:2; Isa_60:13, and the nature of the parable in Ezek 31 makes it probable that personification is intended in Eze_31:18.
4. Self-Manfiestation of God (Yahweh)
But unquestionably the most important use of the word kābhōdh is its employment either with the following gen. God or Yahweh, or absolutely, to describe the method or the circumstances of the self-manifestation of God. In discussing this subject we shall deal first of all with the use of the term as connected with actual or historical manifestations of the Deity, and then with its use to describe the characteristic features of the ideal state of the future, or, otherwise stated, the Messianic kingdom.
(1) Exo_23:18
The significance of the phrase in its earliest occurrence is by no means clear. Notwithstanding the uncertainty as to the exact documentary connection of the famous passage in Exo_33:18, it seems quite certain that we may claim that this is the earliest historical reference that the Old Testament contains to the glory of Yahweh. ?And he (Moses) said, Show me, I pray thee, thy glory. And he (Yahweh) said Thou canst not see my face;... and it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand until I have passed by: and I will take away my hand, and thou shalt see my back; but my face shall not be seen.? The passage in its present form bears unmistakable evidences of the editorial hand, due perhaps, as Baentsch (Hand-kommentar zum Altes Testament, ?Ex-Lev-Nu,? 279) suggests, to a desire to transform the primitive, concrete, physical theophany into a revelation of the ethical glory of God, but in its basis it belongs to the Jahwist (Jahwist) and is therefore the earliest literary reference to the glory of God in the Old Testament. The glory of Yahweh is clearly a physical manifestation, a form with hands and rear parts, of which Moses is permitted to catch only a passing glimpse, but the implication is clear that he actually does see Yahweh with his physical eyes.
It seems not improbable that in its original form it was related that Moses saw the glory, i.e., the form of Yahweh, and thus that we are to find in this narrative the source for the statement in Num_12:8, that he (Moses) will behold (or perhaps better rendering the tense as a frequentative), beholds the form of Yahweh (see also the description in Exo_24:9-11). The mention of the cloud (Exo_34:5) as the accompaniment of the manifestation of Yahweh suggests that the form of Yahweh was thought of as being outlined in cloud and flame, and that Yahweh was originally thought of as manifesting Himself in connection with meteorological or more probably volcanic phenomena.
(2) Isa_6:1-13
Later the glory of Yahweh and the form of Yahweh are no longer identical terms, but the glory is still the physical manifestation of the Divine presence. This is clear from Isaiah's account of his great inaugural vision. The prophet sees the enthroned Yahweh with His skirts filling the temple. There is no indication of what it was that he saw or how he recognized that it was Yahweh. The attendant seraphim in addition to the solemn ?Holy, Holy, Holy? declare that ?the whole earth is full of his glory.?
Unquestionably His glory is here regarded as something visible, something, a part of which at least, Isaiah sees. The glory as such has no ethical significance except in so far as it is the method of manifestation of one who is undoubtedly an ethical being. The phraseology suggests that the skirts which fill the temple and the glory which fills the whole earth refer to the phenomena of fire and smoke. Some think that the smoke is caused by the clouds of incense that would fill the temple in connection with the sacrificial observances. But in view of Isaiah's horror of these observances, this interpretation is very questionable. A more probable interpretation connects the clouds and gloom with the phenomena of a great storm, and even possibly of an earthquake, for it seems highly plausible that the call of Isaiah in the year of the death of King Uzziah coincided with thee great earthquake in the days of Uzziah referred to in Zec_14:5. (It seems at least probable that the references to the darkness and light in Zec_14:6 f may have their origin in the phenomena attendant upon this earthquake. It is probable that the earthquake by which the prophecy of Amos is dated (Amo_1:1) is also this same historic earthquake.) The clouds and fire attendant upon this storm or earthquake become the media by which the glory of Yahweh is made known to the youthful prophet, and this glory partly reveals and partly conceals the presence of Yahweh of which, through, and in part by means of, these phenomena, Isaiah is made so vividly conscious.
(3) Psa_19:1
This conception of Isaiah that the glory of Yahweh fills the earth is closely related to the thought of Psa_19:1 that ?the heavens declare the glory of God; and the firmament showeth his handiwork,? the difference being that in the psalm Yahweh's glory is manifested in the ordinary rather than in the extraordinary phenomena. Parallel thoughts may be found in Psa_8:1; Psa_57:5; Psa_108:5; Psa_113:4. In Psa_29:1, Psa_29:2, Psa_29:3, Psa_29:5, as in Isaiah, the glory of Yahweh is revealed in the extraordinary physical phenomena which the psalm describes. Glory here is a purely external, meteorological thing and is the manifestation of the presence of Yahweh, no matter whether the psalm is regarded, as it usually is, as a description of a thunderstorm, or whether with von Gall and others it is taken as a description of the phenomena which accompany the inauguration of the Messianic kingdom (see Joe_2:30 f the English Revised Version).
(4) Sinai and the Temple
Deu_5:24 indicates that in theophany at the time of the giving of the law, the glory and the greatness of Yahweh. consisted in the fire and thick darkness which enveloped the mountain, and out of which Yahweh spoke to the people. Essentially the same idea is expressed in the account of the dedication of Solomon's temple (1Ki_8:10 f; 2Ch_5:14). The cloud which filled the house of Yahweh, preventing the priests from ministering, is identified with the glory of Yahweh which filled the house. It is noteworthy that in 2Ch_7:1-3 the glory of Yahweh which fills the house manifests itself in the form of the cloud of smoke from the sacrifices which were consumed by the fire coming down from heaven.
(5) Ezekiel's Visions
Perhaps the most elaborate description of the glory of Yahweh to be found in the Old Testament is that given by Ezekiel in the various accounts of his visions. It is not easy to interpret his conception, but it seems clear that he does not identify the glory with the stormy clouds, the fire, the cherubim and the chariots. ?The appearance of the likeness of the glory of Yahweh? (Eze_1:28) is not applied to all the phenomena which have been described in the preceding verses, but only to the likeness of form which looked like a man above the sapphire throne (Eze_1:26). The same idea is indicated in Eze_9:3 which states that ?the glory of the God of Israel was gone up from the cherub, whereupon it was?; that is, the glory is something peculiar to Yahweh, and is not quite identical with the phenomena which accompany it. This is true of all his visions. The glory of Yahweh manifests itself with all the accompaniments which he describes with such richness of imagery, but the accompaniments are not the glory. For other descriptions of the glory of Yahweh in Ezekiel, see Eze_3:12, Eze_3:23; Eze_8:4; Eze_10:4, Eze_10:18; Eze_11:22 f.
Very similar to this conception of Ezekiel is that given in those passages of the Pentateuch which are usually assigned to the Priestly Code. When the children of Israel murmured against Moses and Aaron on account of the lack of food, the glory of Yahweh appeared in the cloud as they ?looked toward the wilderness? (Exo_16:7, Exo_16:10; compare Exo_24:16 f). And just as in Ezekiel, the glory is distinguished from its attendant circumstances; for after the completion of the Tent of Meeting, the cloud covers the tent, and the glory of Yahweh fills the tabernacle (Exo_40:34 f; see also Lev_9:6, Lev_9:23; Num_14:21 f; Num_16:19, Num_16:42; Num_20:6). The same thought is suggested in the references in Sirach 17:13; 45:3.
(6) Messianic Ideal
These passages just cited stand on the border between the historical and the ideal descriptions of the glory of Yahweh, for whatever may be one's views as to the historical worth of P's account of the Exodus and the wilderness sojourn, all must agree in seeing in it really the program or constitution for the ideal state of the future. And in this state the distinguishing characteristic is to be the manifest presence of Yahweh in His sanctuary, and this manifestation is the glory. This is the view of Ezekiel, for whom the essential action in the establishment of the new community is the return of the glory of Yahweh to the house of Yahweh (Eze_43:2, Eze_43:4, Eze_43:5; Eze_44:4). The same thought is expressed very clearly in Isa_4:5 f, which may be rendered on the basis of a slight rearrangement and regrouping of the original, 'And Yahweh will create over ... Mt. Zion ...., a cloud and smoke by day, and the shining of a flaming fire by night; for over everything the glory (of Yahweh) shall be a canopy and a pavilion, and it shall serve as a shelter from the heat, and a refuge and a covert from the storm and the rain.' This translation has the advantage that it furnishes an intelligible and characteristic conclusion to the description of the Messianic age which the chapter contains. Isa_11:10, reading with the Revised Version, margin, ?and his resting-place shall be glory,? has the same thought, for it is clearly the glory of Yahweh that is manifested in the resting-place of the root of Jesse, and this resting-place can be none other than Mt. Zion (compare also Isa_24:23).
The Psalms and Deuteronomy-Isaiah have many passages in which this phase of the thought is brought out. For both books the restoration of the people from captivity is to be accompanied by, or, perhaps better, itself is, a revelation of the glory of Yahweh (Isa_40:5). The children of Israel have been created for the glory of Yahweh, and hence they must be restored that His glory may be made manifest (Isa_43:7). The light of the restored community is to be the glory of Yahweh (Isa_60:1 f). The presence of Yahweh brings grace and glory (Psa_84:11), and His salvation of those that fear Him causes glory to dwell in the land (Psa_85:9). To these and many similar passages in Isa and the Psalms may also be added Sirach 36:14, which refers probably to the manifestation of God in glory in the Messianic kingdom.
(7) Its Ethical Content
But these passages make it quite evident that ?glory? is not always used in the external, literally or figuratively physical sense. It comes to have an ethical significance, and this because, like the holiness with which it is associated in Isa_6:1-13, it is connected with Yahweh, who is more and more exclusively viewed as an ethical being. As holiness gradually loses its physical sense of aloofness, apartness, and comes to describe moral purity, so glory, because it is an attribute or expression of Yahweh, comes to have a moral sense. This transformation, as we have seen, is already being made in the present text of Exo_33:18, Exo_33:20, and the connection with holiness in Isa_6:1-13 makes it almost certain that Isaiah gave the word an ethical connotation. So the God of glory of Psa_29:3 suggests a moral quality because Yahweh is a moral being. All doubt on this matter disappears when we find the word ?glory? used as the term for the essential nature of Yahweh, as we have already found it to be used of man. In Isa_42:8, ?I am Yahweh, that is my name; and my glory will I not give to another,? the meaning would seem to be, my essential character and power, that is, my glory, I will not share with other gods (compare also Isa_48:11). And in Isa_58:8 the glory must be taken in a figurative sense and refer to Yahweh Himself in His saving grace, who attends His people in advance and in the rear. It hardly seems possible to deny the ethical sense in Eze_39:21, where the manifestation of the glory of Yahweh comes as a result of the execution of His purposes of justice and righteousness upon His people. And in Hab_2:14, the glory of Yahweh which is to be known throughout the earth cannot be limited to any physical, external thing. It is equivalent to the righteous and just will of Yahweh. These passages are sufficient to prove the ethical significance of the word kābhōdh, but it may be worth while to quote one more passage and this time from Psa_97:1-12 with its wonderful description of the blessings of the righteous rule of Yahweh. It is stated in Psa_97:6 that ?the heavens declare his righteousness, and all the peoples have seen his glory.? His righteousness may include, as Kirkpatrick suggests, ?His faithfulness to His people and His sovereign justice in the punishment of all,? or it may refer only to the former of these qualities; but in any case, it is a moral act, and by it the peoples recognize the glory of Yahweh as the supreme moral ruler.
IV. In Apocrypha and New Testament
?Glory? in the apocryphal books and in the New Testament is almost exclusively the translation of the Greek noun doxǎ. In all these writings the Old Testament usage seems to be the most important, and it seems to be the fact, if one may judge from the Septuagint and from the original Hebrew of Sir, that the Greek noun doxa, in the great majority of cases, represents the Hebrew kābhōdh, so that the underlying thought is Hebrew, even though the words may be Greek
1. In the Apocrypha
(1) As Applied to External Things
It will be perhaps a little more convenient to deal with the usage of the Apocrypha separately, following essentially the order that has been adopted for the Old Testament discussion of kābhōdh, and bearing in mind that the usage of Sir has been discussed under the Old Testament. The use of the word ?glory? to describe the honor, reputation and splendor which belong to men is quite common. In this sense 1 Esdras 1:33 refers to the glory of Josiah, while in The Wisdom of Solomon 10:14 the perpetual glory given by The Wisdom of Solomon to Joseph must be interpreted in the same way. In 2 Macc 5:16, 20 glory refers to the beautification and adornment of the temple in a sense like that of tiph'ārāh in Isa_60:7. In Judith 15:9 ?glory? is the translation of the Greek gaurı́ama, and indicates that Judith is the pride of Israel.
(2) As Applied to God
But the most significant use of δοχα, doxa in the Apocrypha is that in which it refers to the light and splendor which are regarded as the invariable accompaniments of God. The reference may be to the historic manifestation of God in glory at Mt. Sinai, as in 2 Esdras 3:19, or to the manifestation of God in Israel, which is to be the especial characteristic of the Messianic kingdom. In 1 Esdras 5:61 songs sung to the praise of the Lord, ?because his goodness and his glory are forever in all Israel,? are based upon the hope that Yahweh is about to establish the Messianic kingdom among the people who have bound themselves to obey His law. In several passages in 2 Esdras the reference seems to be not to the Messianic kingdom in the historical sense, but rather to that kingdom of God which the saints are to inherit after death. This is clearly the thought in 2 Esdras 2:36 and in 7:52; also in 8:51 where the context shows clearly that the reference is to the glory of Paradise, which is the heritage of all those who are like Ezra in their devotion to Yahweh (compare also 2 Esdras 10:50).
But most frequently in the Apocrypha, in a sense which approximates that of the New Testament, the word ?glory? refers to the blaze of light and splendor which is the essential expression of the holy majesty of Yahweh. The prayer of Manasseh refers to the unbearable majesty of the glory of Yahweh; while 2 Esdras 8:30, trusting in Yahweh's glory is equivalent to trusting in Yahweh Himself; and in 16:53 the oath ?before God and his glory? is simply before the Lord God Himself. The same thought is expressed in Tobit 12:15; 13:14; The Wisdom of Solomon 7:25. In the Song of three Children, verses 31, 33, the glory of Yahweh refers to His self-manifestation in His heavenly kingdom, and this is undoubtedly the significance in the frequently recurring doxologies, ?Thine is the glory forever.?
2. In the New Testament
(1) As Applied to Men
In the New Testament, much the same variety of usage is to be noted as in the Old Testament and the Apocrypha, and it is not easy to trace the exact relationship and order of the various meanings. The ordinary classical use of the word in the sense of ?opinion,? ?judgment,? ?view,? occurs in Hellenistic Greek only in 4 Macc 5:17 (18) on the authority of Thayer.
It is perhaps as convenient to follow generally the order adopted in the preceding discussion. In some places the word refers to the manifestations and insignia of rank and power, as in the familiar phrase, ?Solomon in all his glory? (Mat_6:29), or the glory of the kingdoms of the world (Mat_4:8), or the glory of the kings and nations of the earth which shall be brought into the heavenly city (Rev_21:24, Rev_21:26). Doxa also defines the praise, honor and dignity of men. This is the meaning in Joh_5:41, Joh_5:44, where Christ distinguishes between His accusers and Himself in that He receives not glory from men, while they receive glory one of another (compare also Joh_7:18). In Eph_3:13, Paul declares that his tribulations for those to whom he is writing are a glory or distinction to them, while in 1Th_2:20 he declares that the Thessalonian Christians are his glory and joy.
(2) As Applied to God
Closely related to this usage is the employment of the word to ascribe honor and praise to God; see Luk_17:18, where only the stranger returned to give glory to God; or Joh_9:24, where the man who had been born blind is bidden to give glory to God; or the phrase ?to the glory of God? in Rom_15:7, where the meaning is to secure the honor and praise of God among men. Similar is the use in the frequently recurring doxologies such as, ?Glory to God in the highest,? ?to him,? that is, to God, ?be glory,? etc.
While the foregoing meanings are frequently illustrated in the New Testament, it is undoubtedly true that the characteristic use of the word doxa in the New Testament is in the sense of brightness, brilliance, splendor; and first of all, in the literal sense, referring to the brightness of the heavenly bodies, as in 1Co_15:40 f, or to the supernatural brightness which overcame Saul of Tarsus on the road to Damascus (Act_22:11).
(3) As Applied to the Saints
But the most common use of the word is to describe the brilliance which is the characteristic of all persons who share in the heavenly glory. Moses, Elijah and Jesus Himself have this glory on the Mountain of Transfiguration (Luk_9:31 f). It was the same glory which gave the angel who came out of heaven power to lighten the earth (Rev_18:1), and also which shone about the shepherds when the angel appeared unto them (Luk_2:9). Paul refers to this glory, when he speaks of the face of Moses as it appeared after God had spoken with him (2Co_3:7 f). And as in the case of Moses, so here, the source of this glory is God Himself, who is the God of glory (Act_7:2, and frequently).
(4) As Applied to the Messianic Kingdom
It is also used to describe the ideal Messianic kingdom of the future. It is applied to Christ to describe His royal majesty when He comes to set up His kingdom. So James and John ask to sit, one on His right hand and one on His left in His glory (Mar_10:37). Christ is to appear in glory with the angels (Mat_16:27 and often), for His condition in the coming age as it was before the incarnation is a condition of glory (Luk_24:26; Joh_17:5, Joh_17:22, Joh_17:24). But not merely the Messiah, but also all His followers shall share in the glory of the Messianic kingdom. This use is so common that it is scarcely necessary to illustrate it by reference. This glory is to be revealed to all Christians in the future (Rom_8:18, Rom_8:21; Rom_9:23; compare also 1Co_2:7; 2Co_4:17).
3. Its Ethical Significance
In all these cases it has a distinctly ethical signification, for it is the term which is used to describe the essential nature, the perfection of the Deity, and is shared by others because they are made partakers of the Divine nature. So Paul refers to ?the glory of the incorruptible God? (Rom_1:23; compare also Eph_1:17 f, and often). And the essential nature of Christ comes to be described in the same way. He has glory as of the only begotten of the Father (Joh_1:14); he shows His glory in the performance of miracles (Joh_2:11); and like the Father, He is the Lord of glory (1Co_2:8).
As a verb in the Old Testament the most common signification of the word ?glory? is, to make one's boast in or of anything, usually of the pious glorying in Yahweh (Jehovah), but occasionally with some other reference, as in Jer_9:23 of man glorying in his riches, might or wisdom. In all these cases it represents the Hebrew hith-hallēľ. In Exo_8:9 the phrase, ?Have thou this glory over me,? is the translation of the Hebrew hith-pā'ēr, and means take to thyself the honor or distinction as regards me. In 2Ki_14:10 it translates the Hebrew hik-kābhēdh, ?honor thyself,? i.e. be satisfied with the home which you have already attained.
In the Apocryphal books it means either ?glorify thyself,? the middle voice of the verb doxázō, as in Sirach 3:10, where the original Hebrew has hith-kabbēdh, or ?to exult,? ?boast over,? as in Judith 9:7, where it represents the Greek gauróomai; or ?to boast,? ?take pride in,? where it represents, as it does usually in the New Testament, the Greek kaucháomai (Sirach 17:9; 24:1; 38:25; 39:8; 48:4, in the second and fourth of which cases it represents the Hebrew hith-pā'ēr).
In the New Testament the verb is used 3 times in James, and several times in the Epistles of Paul, and everywhere is used to translate the verb kaucháomai, or, in two cases in James, the same verb is compounded with the preposition katá̌. In all these cases the meaning is ?to take pride in,? ?to congratulate oneself,? upon anything.
In this connection attention may be called to the use of the noun ?glorying,? once or twice rendered ?to glory,? where the meaning is either the occasion or ground of glorying, or sometimes the act of glorying. The original has kauchēma or kauchēsiš. This usage occurs in Jam_4:16; Heb_3:6, and several times in the Epistles of Paul.
Literature
In addition to the commentaries and works on Biblical theology among which, Briggs, ICC on the Psalms, Scribner, N.Y., 1906, especially the note in I, 66, 67; and Weiss, Biblical Theology of the New Testament, English translation, T. and S. Clark, Edinburgh, 1882-83, may be mentioned especially, the chief works on the subject are von Gall, Die Herrlichkeit Gottes, Giessen, 1900; and Caspari, Die Bedeutungen der Wortsippe כבד im Hebraeischen, Leipzig, 1908. The discussions by G. B. Gray and J. Massie in HDB, II, are valuable, and also the brief but significant article by Zenos in the Standard Bible Dictionary, Funk and Wagnalls, N.Y., 1909.
International Standard Bible Encyclopedia
PRINTER 1915.
Glory
in the English Version, usually represents the words כָּבוֹד, kabod', and δόξα. The Hebrew, from כָּבִד, "to be heavy," is susceptible of the various analogical meanings which are derived from its root, viz. "to be hard," "honored," "rich," etc. The above Heb. and Gr. terms have the following applications:
(1.) Abundance, wealth, treasures, rendered "honor" in Psa_48:12, and "glory" in Gen_31:1; Isa_10:3; Mat_4:8; Luk_4:6; Rev_21:24; Rev_21:26.
(2.) Honor, glory, dignity, as in 1Ki_3:13; 2Ch_1:11-12; Pro_8:18; Heb_2:7; 1Pe_1:24; 1Co_11:7. Spoken of God, as in Psa_19:1; Psa_29:1; Isa_42:8; of persons in high honor (Isa_5:13; 2Pe_2:10 Jud_1:8). Also the honor, glory, of any one; poet.cally for the mind, the heart, as the noblest part of man (Gen_49:6; Psa_7:5; Psa_16:9; Psa_30:12; Psa_47:8; Psa_108:1; Act_2:26). Some here assign the signification of "liver," but the liver is never (like the heart and reins) assumed as the seat of the mind and affections.
(3.) Splendor, brightness, glory, majesty" of all my glory," i.e., splendor (Gen_45:13; Isa_4:5; Isa_11:10; Isa_22:18; 1Sa_2:8; Act_22:11; 1Pe_5:4); " the glory of Lebanon," its magnificence, beauty (Isa_35:2; Isa_60:13). So of the sun, stars, etc. (1Co_15:40-41); of Moses's face (2Co_3:7); also of the celestial light which surrounds angels (Rev_18:1), or glorified saints (Luk_9:31-32; 1Co_15:43; Col_3:4). Spoken especially of the glory, majesty, of Jehovah (Isa_59:19; Isa_60:1; 2Th_1:9; 2Pe_1:17; Rev_21:11; Rev_21:23), that fiery effulgence surrounded with dark clouds in which Jehovah is represented as appearing, or God himself as surrounded by this efful" gence, from which lightnings proceed (Lev_9:23-24; Num_16:35; Psa_18:12), such as he manifested when he showed himself at Sinai to Moses and the people (Exo_16:7; Exo_16:10; Exo_24:17; Exo_33:18; Lev_9:6; Lev_9:23), or appeared in the tabernacle (Exo_40:34), or in the Temple (1Ki_8:11; 2Ch_7:1-2; compare Luk_2:9; Luk_9:32; Act_7:55; Act_22:11), or was seen in prophetic visions (Isa_6:3; Joh_12:41; Eze_1:28; Eze_8:4; Eze_10:4; Eze_10:18; Eze_43:2; Eze_43:4; Eze_44:4; Rev_15:8; Rev_21:11; Rev_21:23). To this corresponds the SHEKINAH of the later Jews (Buxtorf's Lexicon Chald. Talmud. et Rabbinicum, col. 2394). God appears, too, in glory to punish transgressors (Lev_10:2); and sinners are said to provoke the eyes of his glory," i.e., of him as thus appearing in his glory for their punishment (Isa_3:8). Spoken also of the expected temporal reign of the Messiah (Mar_10:37; comp. Mat_20:21); and also of the glory of his second coming (Mat_16:27; Mat_19:28; Mat_24:30; Mar_13:26; Mar_8:38; Luk_9:26; Luk_21:27; Tit_2:13).
(4.) Of internal character, i.e. glorious moral attributes. Spoken of God, infinite perfection, divine majesty and holiness (Psa_19:1; Isa_40:5; Act_7:2; Rom_1:23; Eph_1:17); so of the divine perfections as manifested in the power of God (Joh_11:40; Rom_6:4; Col_1:11), or in his benevolence and benefience (Rom_9:23; Eph_1:12; Eph_1:14; Eph_1:18; Eph_3:16). So of Jesus, as the effulgence of the divine perfections (Heb_1:3; Joh_1:14; Joh_2:11); also of the Spirit (1Pe_4:14).
(5.) Of that exalted state of blissful perfection which is the portion of those who dwell with God in heaven; e.g. spoken of Christ, and including also the idea of his regal majesty as Messiah (Luk_24:26; Joh_17:5; Joh_17:22; Joh_17:24; 2Th_2:14; 1Ti_3:16; 1Pe_1:11). Spoken of glorified saints, i.e., salvation, eternal life, etc. (Rom_2:7; Rom_2:10; Rom_5:2; Rom_8:18; 1Co_2:7; 2Co_4:17; 1Th_2:12; 2Ti_2:10; Heb_2:10; 1Pe_5:1; 1Pe_5:10). So to glorify, when spoken of God and Christ, it render conspicuous and glorious the divine character and attributes of God as glorified by the Son (Joh_12:28; Joh_13:31-32; Joh_14:13; Joh_15:8; Joh_17:1; Joh_17:4); of Christ as glorified by the Father (Joh_8:54; Joh_13:32; Joh_17:1; Joh_17:5; Act_3:13), or by the Spirit (Joh_16:14), or by Christians (Joh_17:10), or generally (Lev_10:3; Joh_11:4; Joh_13:31). Bastow, s.v. SEE GLORIFY.
Other terms less frequently rendered "glory," "glorious," etc., are: אִדַּיר laets, large; הָדִר, to swell; הוֹד, honor; תַּפְאָרָה, beauty, etc.; κλέος, renown; καυχάω, to boast. On these and the above, consult the Heb. and Gr. Lexicons.
We may be said to give glory to God when we confess our sins, when we love him supremely, when we commit ourselves to him, are zealous in his service, walk humbly, thankfully, and cheerfully before him, and recommend, proclaim, or set forth his excellencies to others (Mat_5:16; Joh_15:8; Gal_2:20). In Exo_8:9 we read, "And Moses said unto Pharaoh, Glory over me." The margin has for "glory" "honor," and for "over me" "against me." Pharaoh had besought Moses to pray that the Lord might take away the frogs, and Moses wished the king to have the honor and glory (in preference to himself) of appointing a time when he should thus pray to the Lord to take them away. This was not only complimentary to Pharaoh, but it would have a strong tendency to convince him that the Lord had heard the prayer of Moses, because he himself had appointed the time.
As man's real glory on earth consists in submitting to the will of God, and in doing it, so will his glory in heaven consist in being eternally pleasing to God, and in finding in him his perfect happiness. There can be no real glory either in this world or in the next, aside from virtue. The glory we seek here consists in the esteem of our fellow-men, and it would never be a false or a dangerous glory if men were wise enough not to esteem anything but what is virtuous. Christ commands us to practice virtue, not in view of gaining the approbation of men, but to please God. At the first glance his instructions as this point may appear somewhat contradictory. He says: "Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven (Mat_5:16); then: Take heed that ye do not your alms before men, to be seen of them; otherwise ye have no reward of your Father which is in heaven. Therefore, when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, they have their reward," etc. (Mat_6:1 sq.). But these passages are really not contradictory. Christ means that he does not want the desire of being admired and praised by men to be the motive of our good actions; but he wants us to do those good actions in order to edify our neighbors, to lead them by our example to the practice of virtue, so that they may glorify God, and not us. There is a great difference between these two motives: the first is very wrong, the second right and praiseworthy. We are consequently to keep secret our good actions, whenever an opposite course is not necessary for public edification; but when it is, then we are to let them be seen. St. Paul says: "Our rejoicing (or glory) is this, the testimony of our conscience that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we heave had our conversation in the world, and more abundantly to you-ward" (2Co_1:12).
The word glory, in St. Paul's writings, has often been misunderstood. In speaking of the destiny of the Jews and Gentiles with regard to faith (Rom_9:22-23), be says: "What if God, willing to show his wrath, and to make his power known, endued with much long-suffering the vessels of wrath fitted to destruction; and that he might make known the riches of his glory on the vessels of mercy, which he bad afore prepared unto glory," etc. We do not think that the word glory here refers to eternal glory, but rather to God's glory here below and to the glory of his Church; for God has really showed its riches in the virtues of those who have been called to faith. St. Paul uses the expression again in the same sense when he speaks (1Co_2:7) of the hidden wisdom which God ordained before the world unto our glory," and when he says (Eph_1:5-6) that God predestined us for adoption "to the praise of the glory of his grace." So Augustine (Enarr. in Psa_18:3, and in Psa_39:4) understands these passages. Bergier, Dict. de Theologie (Paris, 1854), 3:139.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
1. It is only necessary to mention the constantly recurring phrase glory to God (Jos_7:16, Psa_29:1 etc.). As applying to man may be quoted, the wise shall inherit glory (Pro_3:35).
2. Phrases such as the glory of Lebanon (Isa_35:2), i.e. the cedars; of his house (Psa_49:16), i.e. his material possessions; the glory and honour of the nations (Rev_21:26), parallel with the wealth of the nations in Isa_60:11, may be quoted here. My glory (Gen_49:6, Psa_16:9; Psa_30:12; Psa_57:8 etc.) is used as synonymous with soul, and denotes the noblest part of man; cf. also Psa_8:5. Jehovah is called the glory of Israel as the proudest possession of His people (Jer_2:11; cf. 1Sa_4:21-22, Luk_2:32). With reference to God may be named Psa_19:1, His wisdom and strength; and Psa_63:2, the worthiness of His moral government.
3. Two uses of the expression the glory of Jehovah are to be noted. (a) The manifestation of His glory in the self-revelation of His character and being, e.g. Isa_6:3. Here glory is the showing forth of Gods holiness. For Gods glory manifested in history and in the control of the nations, see Num_14:22, Eze_39:21; in nature, Psa_29:3; Psa_29:6; Psa_104:31. (b) A physical manifestation of the Divine Presence. This is especially notable in Ezekiel, e.g. Eze_1:28, where the glory is bright like the rainbow. In the P [Note: Priestly Narrative.] sections of the Pentateuch such representations are frequent (see Exo_24:16-18, Lev_9:8 etc.). A passage combining these two conceptions is the story of the theophany to Moses (Exo_33:17-23; Exo_34:6-7). Here the visible glory, the brightness of Jehovahs face, may not be seen. The spiritual glory is revealed in the proclamation of the name of Jehovah, full of compassion and gracious.
Wilfrid J. Moulton.
GLORY (in Apocr. [Note: Apocrypha, Apocryphal.] and NT).Except in 1Pe_2:20 (where it means renown), glory, as a noun, is always the translation of Gr. doxa. This word, coming from a root meaning to seem, might signify outward appearance only, or, in a secondary sense, opinion. This use is not found in the Biblical writings, but the derived classical usefavourable opinion or reputation, and hence exalted honouror, as applied to things, splendour, is very common (Wis_8:10, Rom_2:7-10, Bar_2:17, Joh_9:24, Sir_43:1; Sir_50:7). The special LXX [Note: Septuagint.] use of glory for the physical or ethical manifestation of the greatness of God is also frequent. In AV [Note: Authorized Version.] of NT doxa is occasionally translated honour (e.g. Joh_5:41, 2Co_6:8 etc.); in Apocrypha sometimes honour 1Es_8:4 etc.), and a few times pomp (1Ma_10:86; 1Ma_11:6 etc.), or majesty (Ad. Est 15:7); otherwise it is uniformly rendered glory. As a verb, glory in the sense of boast (Gr. kauchaomai) is frequently found (Sir_11:4, 1Co_1:29).
A few examples of the use of glory to denote the brightness of goodness may be given. In Bar_5:4 is the striking phrase the glory of godliness, whilst wisdom is called a clear effluence of the glory of the Almighty (Wis_7:26). In Joh_1:14 the glory of the Only-begotten consists in grace and truth (cf. Joh_2:11; Joh_17:5; Joh_17:22). In Rom_3:23 the glory of God, of which men have fallen short, is His manifested excellence, revealed at first in man made in Gods image (cf. 1Co_11:7 a), lost through sin, but meant to be recovered as he is transfigured from glory to glory (2Co_3:18). For glory as used to express the visible brightness, cf. Tob_12:15, where Raphael goes in before the glory of the Holy One (cf. 2Ma_3:26, of angels). In NT, cf. Luk_2:9 The glory of the Lord shone round about them. In 2Co_3:7-11 the double use of glory is clearly seen; the fading brightness on the face of Moses is contrasted with the abiding spiritual glory of the new covenant. Passages which combine both the ethical and the physical meanings are those which speak of the glory of the Son of Man (Mat_16:27 etc.), and the glory, both of brightness and of purity, which gives light to the heavenly city (Rev_21:23). Glory, as applied to the saints, culminates in a state where both body and spirit are fully changed into the likeness of the glorified Lord (Php_3:21, Col_3:4).
In Wis_18:24 a special use appears, where the glories of the fathers is a phrase for the names of the twelve tribes, written on the precious stones of the high-priestly breastplate. Doubtless this is suggested by the flashing gems. An interesting parallel is given in Murray, Eng. Dict. s.v.: They presented to his Electoral Highness the Two Stars or Glories, and Two Pieces of Ribbon of the Order [of the Garter]; cf. Kalisch on Exo_28:1-43 The jewels are the emblems of the stars, which they rival in splendour.
Wilfrid J. Moulton.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Hebrew kabod, "weight," alluded to 2Co_4:17; "our lightness of affliction worketh out for us a weight of glory," exceeding beyond all measure the affliction. "My glory" is my soul, man's noblest part; rather my tongue, as explained in Act_2:26. So Psa_30:12 margin; Psa_57:8; Psa_108:1. The tongue, as the soul's interpreter, is the glory of man above the brute, and the instrument of glorifying God, man's highest glory. David not only exults inwardly, but makes his "tongue" and "flesh" sharers of his joy. As God is the saints' glory (Jer_2:11), so they are His glory (Jer_13:11; Isa_62:3).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
splendour, magnificence. The glory of God in the writings of Moses, denotes, generally, the divine presence; as when he appeared on Mount Sinai; or, the bright cloud which declared his presence, and descended on the tabernacle of the congregation, Exo_24:9-10; Exo_24:16-17. Moses, with Aaron, Nadab, Abihu, and seventy elders of Israel, went up to Mount Sinai, and saw the glory of the Lord. Now the glory of the Lord was, as it were, a burning fire on the mountain; and under his feet was, as it were, the brightness of the sapphire stone, resembling heaven itself in clearness. The glory of the Lord appeared to Israel in the cloud also, when he gave them manna and quails, Exo_16:7; Exo_16:10. Moses having earnestly begged of God to show his glory to him, God said, Thou canst not see my face, for there shall no man see me and live. And the Lord said, There is a place by me, and thou shalt stand upon a rock: and it shall come to pass, while my glory passeth by, that I will put thee in the cleft of the rock, and will cover thee with my hand while I pass by; and I will take away my hand, and thou shalt see my back parts: (the train, the fainter rays of the glory:) but my face shall not be seen, Exo_33:18. The ark of God is called the glory of Israel; and the glory of God, 1Sa_4:21-22; Psa_26:8. The priestly ornaments are called garments of glory, Exo_28:2; Exo_28:40; and the sacred vessels, vessels of glory, 1Ma_2:9; 1Ma_2:12. Solomon in all his glory, in all his lustre, in his richest ornaments, was not so beautifully arrayed as a lily, Mat_6:29; Luk_12:27. When the prophets describe the conversion of the Gentiles, they speak of the glory of the Lord as filling the earth; that is, his knowledge shall universally prevail, and he shall be every where worshipped and glorified. The term glory is used also of the Gospel dispensation by St. Paul; and to express the future felicity of the saints in heaven. When the Hebrews required an oath of any man, they said, Give glory to God: confess the truth, give him glory, confess that God knows the most secret thoughts, the very bottom of your hearts,
Jos_7:19; Joh_9:24.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
One of the common words that develops its own special meaning in the Bible is glory. When used of people or things in relation to everyday life, it may indicate nothing more than honour, fame, power, wealth or splendour (Gen_45:13; 2Ki_14:10; Isa_8:7; Isa_17:4; Dan_2:37; Mat_4:8; Mat_6:29; Joh_5:44; Joh_7:18). But because it is used more frequently of the majestic all-powerful God, it develops a significance that makes it a characteristic word of both Old and New Testaments.
The glory of the unseen God
Revelations of Gods majesty and power, such as through clouds, fire and lightning, were revelations of his glory (Exo_16:10; Exo_24:16-17; Lev_9:23-24; Psa_29:3-4; Psa_29:7-9; Hab_3:3-4). Glory therefore became associated with brightness or shining. When Gods glory, symbolizing his presence, filled the tabernacle and later the temple, its brightness was so intense that no human being could look upon it (Exo_40:34-35; 1Ki_8:11; see SHEKINAH). Even when God allowed people a vision of his glory, it was usually so dazzling that it overpowered them (Exo_33:18-19; Exo_34:8; Exo_34:29-30; Isa_6:1-5; Eze_1:28; Luk_2:9; Rev_1:13-17).
Such visions were more than exhibitions of overpowering brightness; they were revelations of the nature of God. Gods glory is an expression of his character his goodness, love, justice, power and holiness (Exo_33:18-19; Exo_34:6-7; Psa_29:3; Isa_6:3; Joh_12:41; Rom_3:23). Therefore, the Bible speaks of the revelation of God through nature and through history as the revelation of his glory (Psa_19:1; Psa_96:3; see REVELATION).
The glory of Christ and his people
Jesus Christ is the greatest revelation of Gods glory. The presence of God once dwelt in the world in the glory that filled the tabernacle or temple, but now that glory dwelt in the world in the form of a human being (Joh_1:14; Jam_2:1). The God whom no person could see, except in visions, now revealed himself in Jesus Christ (Joh_1:18; 2Co_4:6; Heb_1:3).
Yet, while believers saw in Jesus the glory of God, unbelievers did not (Joh_1:14; Joh_2:11; 1Co_2:8). This was partly because Christs glory during his earthly life was not a visible majestic splendour, such as he had as God before the world began. In being born into this world he laid that glory aside; though the event known as the transfiguration was a foretaste of a greater glory that would yet be his (Mat_17:1-6; Joh_17:5; see TRANSFIGURATION). After the triumph of his life, death and resurrection, God exalted him to heavens highest place and gave him heavens highest glory (Php_2:6-11; Heb_2:9; 1Pe_1:11; 1Pe_1:21).
One promise given to believers in Jesus Christ is that, as they share in Christs sufferings in this life, so they will share in his glory in the life to come (Rom_8:17-18; 2Co_4:17; Php_3:21; 2Th_2:14; Heb_2:10; 1Pe_5:1; 1Pe_5:10). In a sense they share in Christs glory now and increasingly become like Christ through their devotion to him (Joh_17:22; 2Co_3:18; 1Pe_4:14). The great revelation of Gods glory at the end of the age will bring salvation to believers and terror to the wicked (Isa_60:1-3; Isa_66:18-19; Mat_16:27; Mat_24:30; Mat_25:31; Col_3:4; Tit_2:11-14).
Mere human beings cannot add to Gods glory (in the sense of his majesty and power) but they can give him glory (in the sense of honour and praise). They are to glorify him by their words and by their actions (1Sa_6:5; Psa_96:8; Jer_13:16; Mat_5:16; Act_12:23; Rom_4:20; Rom_11:36; 1Co_10:31; 2Co_8:19; Eph_3:21; Rev_5:13; Rev_14:7).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
glō?ri (substantive):
I. Method of Treatment
II. General Use of the Term
1. As Applied to External Things
2. As Applied to Yahweh
III. The Uses of Kabhodh
1. Material Wealth
2. Human Dignity and Majesty
3. ?My Soul?: The Self
4. Self-Manifestation of God (Yahweh)
(1) Exodus 23:18ff
(2) Isaiah 6
(3) Psalms 19:1
(4) Sinai and the Temple
(5) Ezekiel's Visions
(6) Messianic Ideal
(7) Its Ethical Content
IV. In the Apocrypha and the New Testament
1. In the Apocrypha
(1) As Applied to External Things
(2) As Applied to God
2. In the New Testament
(1) As Applied to Men
(2) As Applied to God
(3) As Applied to the Saints
(4) As Applied to the Messianic Kingdom
3. Its Ethical Significance
Literature
I. Method of Treatment
In this article we deal, first, with a group of words, translated ?glory? in the English Versions of the Bible, and in which the ideas of size, rarity, beauty and adornment are prominent, the emphasis being laid in the first instance in each case upon some external physical characteristic which attracts the attention, and makes the object described by the word significant or prominent.
These are (אדּרת, 'addereth) perhaps to be connected with the Assyrian root 'adaru, meaning ?wide,? ?great?; (הדר, hādhar, הדרה, hădhārāh), perhaps with root-meaning of ?brightness?; (הוד, hōdh), with essentially the same meaning of ?brightness,? ?light?; (טהר, ṭehār), Psa_89:44, translated ?glory? in the King James Version, in the Revised Version (British and American) rendered ?brightness?; (יקרא, yeḳārā'), an Aramaic root meaning ?rare?; (תּפארה, tiph'ārāh), with the root-meaning of ?beauty?; and finally (צבי, cebhı̄), perhaps on the basis of the Assyrian ṣabu, meaning ?desire,? ?desirable.?
Secondly, this article will discuss the most common and characteristic word for ?glory? in the Old Testament, the Hebrew (כּבד, kābhōdh) including the special phrase ?the glory of God? or ?the glory of Yahweh.? In dealing with the Old Testament usage, attention will also be called to the original Hebrew of the Book of Ecclesiasticus or Wisdom of Jesus, the Son of Sirach, cited in this article as Sir. Thirdly, with the Greek word (δόξα, dóxa) in the Apocrypha and in the New Testament. The nouns kaúchēma, kaúchēsis, translated ?glory? or ?glorying? in the New Testament, will be dealt with in the concluding paragraphs in which the use of the word glory as a verb will briefly be discussed. It will be possible within the limits of this article to give only the main outlines of the subject as illustrated by a few of the most significant references. The lexicons and the commentaries must be consulted for the details.
II. General Use of the Term
In the first group, as has already been stated, the ideas of beauty, majesty and splendor are prominent. And these qualities are predicated first of all, of things. David determines to make the temple which Solomon is to build ?a house of fame and of glory? (1Ch_22:5).
1. As Applied to External Things
Then, and more commonly, glory belongs to men, and especially to men of prominence, like kings. This glory may consist in wealth, power, portion, or even in the inherent majesty and dignity of character of its possessor. The reference is most frequently, however, to the external manifestations. Physical power is suggested in Deu_33:17, where ?glory? of the King James Version is replaced by ?majesty? in the Revised Version (British and American). The king's glory consists in the multitude of his people (Pro_14:28). The glory and the pomp of the rebellious people shall descend into Sheol (Isa_5:14). Here the reference is clearly to those external things upon which the people depend, and the possession of which is the ground of their confidence.
2. As Applied to Yahweh
But chiefly glory is the possesion and characteristic of Yahweh, and is given by Him to His people or to anything which is connected with Him. In Isa_60:7 the Lord promises to glorify the house of His glory, and the meaning is clearly that He will impart to His house something of the beauty and majesty which belong to Him. Glory is one of the qualities which are distinctive of Yahweh (1Ch_29:11); and Isaiah, in one of his earliest utterances, uses the word ?glory? to describe Yahweh's self-manifestation in judgment to bring to naught the pride and power of men (Isa_2:10, Isa_2:19, Isa_2:21). The use of the word in Psa_78:61 is not quite certain. The most natural interpretation would perhaps be to refer it to the ark as the symbol of the presence of Yahweh, but in view of the parallel word ?strength,? it is perhaps better to interpret glory as meaning power, and to suppose that the Psalmist means that Yahweh allowed His power to be temporarily obscured, and Himself to be seemingly humiliated on account of the sin of His people.
III. The Uses of Kābhōdh
The use and significance of kābhōdh in the Old Testament and in Sirach: The fundamental idea of this root seems to be ?weight,? ?heaviness,? and hence in its primary uses it conveys the idea of some external, physical manifestation of dignity, pre?minence or majesty. At least three uses may be distinguished: (1) It defines the wealth or other material possesions which give honor or distinction to a person; (2) The majesty, dignity, splendor or honor of a person; (3) most important of all, it describes the form in which Yahweh (Jehovah) reveals Himself or is the sign and manifestation of His presence.
1. Material Wealth
In Gen_31:1 (margin ?wealth?) it describes the flocks and herds which Jacob has acquired; in Psa_49:16 f, as the parallelism indicates, it refers to the wealth of the sinner; and in Isa_10:3 it is said that in the day of desolation the heartless plunderers of the poor shall not know where to leave their ill-gotten gain. This idea is also probably to be found in Hag_2:7, where the parallelism seems to indicate that the glory with which Yahweh will fill the house is the treasure which He will bring into it. See also Sirach 9:11, where the glory of the sinner which is not to be envied is probably his wealth.
2. Human Dignity and Majesty
It describes the majesty and dignity or honor of men due to their adornment or to their position. In Gen_45:13, Joseph bids his brethren tell their father of his glory in Egypt; according to Exo_28:40, the priestly garments are intended for the glorification of their wearers; in 1Sa_4:21 f, the loss of the ark means, for Israel, the loss of her glory, that which gave her distinction from, and preeminence over, her neighbors; in Isa_22:23 it is said that Eliakim is to be a throne of glory, i.e. the source and manifestation of the splendor and dignity of his father's house; in Job_19:9 the complaint that God has stripped him of his glory must be taken to refer to his dignity and honor. Reference may also be made to the numerous passages in which the glory of Israel and other nations describes their dignity, majesty or distinction; so we hear of the glory of Ephraim (Hos_9:11), of Moab (Isa_16:14), of Kedar (Isa_21:16). This use is quite common in Sir. Sirach 3:10 f states that the glory of man comes from the honor of his father; the possessor of wisdom shall inherit glory (4:13; 37:26); note also 4:21 with its reference to ?a shame that is glory and grace,? and 49:5 where the forfeited independence of Judah is described by the terms ?power? and ?glory.?
3. ?My Soul?: The Self
Closely related to this use of kābhōdh to describe the majesty of men is the group of passages in which the phrase ?my glory,? in parallelism with נפשׁ, nephesh, ?soul,? ?self,? or some similar expression, means the man himself in his most characteristic nature. In the blessing of Jacob (Gen_49:6) we read, ?Unto their assembly, my glory, be not thou united.? Other passages are Psa_4:2; Psa_7:5; Psa_16:9; Psa_30:12; Psa_57:8; Psa_108:1 and perhaps Job_29:20. Some recent interpreters, partly because of the Septuagint rendering in Gen_49:6 (tá hḗpatá mou), ?my liver,? and partly because of the Assyrian root, kabiṭṭu, meaning ?temper? or ?heart? (see Delitzsch, Assyrisches Handw?rterbuch, 317a), would read in all these passages kābhēdh, literally, ?liver? as in Lam_2:11, and interpret the figure as referring to the emotions as the expression of the self. The arguments in favor of the change are not without weight. Of course on either interpretation the language is highly figurative. It hardly seems necessary to change the reading, especially as the Septuagint renders the passages in the Psalms and in Job by doxa, the ordinary Greek rendering for kābhōdh, and it does not seem improbable that in poetry the word kābhōdh might be used to describe the man himself indicating that man as such is honorable and glorious, possibly because as in Psa_8:1, he is thought of as having been crowned by his Creator with glory and honor.
Before leaving this use of kābhōdh it is necessary to call attention to the fact that in a few cases it is used to describe things, perhaps because these things are thought of as practically personified. The ?glory of the forest? (Isa_10:18) is clearly a personification, referring to the majestic force of the Assyrians. We may probably assume a personification also in the case of the glory of Lebanon in Isa_35:2; Isa_60:13, and the nature of the parable in Ezek 31 makes it probable that personification is intended in Eze_31:18.
4. Self-Manfiestation of God (Yahweh)
But unquestionably the most important use of the word kābhōdh is its employment either with the following gen. God or Yahweh, or absolutely, to describe the method or the circumstances of the self-manifestation of God. In discussing this subject we shall deal first of all with the use of the term as connected with actual or historical manifestations of the Deity, and then with its use to describe the characteristic features of the ideal state of the future, or, otherwise stated, the Messianic kingdom.
(1) Exo_23:18
The significance of the phrase in its earliest occurrence is by no means clear. Notwithstanding the uncertainty as to the exact documentary connection of the famous passage in Exo_33:18, it seems quite certain that we may claim that this is the earliest historical reference that the Old Testament contains to the glory of Yahweh. ?And he (Moses) said, Show me, I pray thee, thy glory. And he (Yahweh) said Thou canst not see my face;... and it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand until I have passed by: and I will take away my hand, and thou shalt see my back; but my face shall not be seen.? The passage in its present form bears unmistakable evidences of the editorial hand, due perhaps, as Baentsch (Hand-kommentar zum Altes Testament, ?Ex-Lev-Nu,? 279) suggests, to a desire to transform the primitive, concrete, physical theophany into a revelation of the ethical glory of God, but in its basis it belongs to the Jahwist (Jahwist) and is therefore the earliest literary reference to the glory of God in the Old Testament. The glory of Yahweh is clearly a physical manifestation, a form with hands and rear parts, of which Moses is permitted to catch only a passing glimpse, but the implication is clear that he actually does see Yahweh with his physical eyes.
It seems not improbable that in its original form it was related that Moses saw the glory, i.e., the form of Yahweh, and thus that we are to find in this narrative the source for the statement in Num_12:8, that he (Moses) will behold (or perhaps better rendering the tense as a frequentative), beholds the form of Yahweh (see also the description in Exo_24:9-11). The mention of the cloud (Exo_34:5) as the accompaniment of the manifestation of Yahweh suggests that the form of Yahweh was thought of as being outlined in cloud and flame, and that Yahweh was originally thought of as manifesting Himself in connection with meteorological or more probably volcanic phenomena.
(2) Isa_6:1-13
Later the glory of Yahweh and the form of Yahweh are no longer identical terms, but the glory is still the physical manifestation of the Divine presence. This is clear from Isaiah's account of his great inaugural vision. The prophet sees the enthroned Yahweh with His skirts filling the temple. There is no indication of what it was that he saw or how he recognized that it was Yahweh. The attendant seraphim in addition to the solemn ?Holy, Holy, Holy? declare that ?the whole earth is full of his glory.?
Unquestionably His glory is here regarded as something visible, something, a part of which at least, Isaiah sees. The glory as such has no ethical significance except in so far as it is the method of manifestation of one who is undoubtedly an ethical being. The phraseology suggests that the skirts which fill the temple and the glory which fills the whole earth refer to the phenomena of fire and smoke. Some think that the smoke is caused by the clouds of incense that would fill the temple in connection with the sacrificial observances. But in view of Isaiah's horror of these observances, this interpretation is very questionable. A more probable interpretation connects the clouds and gloom with the phenomena of a great storm, and even possibly of an earthquake, for it seems highly plausible that the call of Isaiah in the year of the death of King Uzziah coincided with thee great earthquake in the days of Uzziah referred to in Zec_14:5. (It seems at least probable that the references to the darkness and light in Zec_14:6 f may have their origin in the phenomena attendant upon this earthquake. It is probable that the earthquake by which the prophecy of Amos is dated (Amo_1:1) is also this same historic earthquake.) The clouds and fire attendant upon this storm or earthquake become the media by which the glory of Yahweh is made known to the youthful prophet, and this glory partly reveals and partly conceals the presence of Yahweh of which, through, and in part by means of, these phenomena, Isaiah is made so vividly conscious.
(3) Psa_19:1
This conception of Isaiah that the glory of Yahweh fills the earth is closely related to the thought of Psa_19:1 that ?the heavens declare the glory of God; and the firmament showeth his handiwork,? the difference being that in the psalm Yahweh's glory is manifested in the ordinary rather than in the extraordinary phenomena. Parallel thoughts may be found in Psa_8:1; Psa_57:5; Psa_108:5; Psa_113:4. In Psa_29:1, Psa_29:2, Psa_29:3, Psa_29:5, as in Isaiah, the glory of Yahweh is revealed in the extraordinary physical phenomena which the psalm describes. Glory here is a purely external, meteorological thing and is the manifestation of the presence of Yahweh, no matter whether the psalm is regarded, as it usually is, as a description of a thunderstorm, or whether with von Gall and others it is taken as a description of the phenomena which accompany the inauguration of the Messianic kingdom (see Joe_2:30 f the English Revised Version).
(4) Sinai and the Temple
Deu_5:24 indicates that in theophany at the time of the giving of the law, the glory and the greatness of Yahweh. consisted in the fire and thick darkness which enveloped the mountain, and out of which Yahweh spoke to the people. Essentially the same idea is expressed in the account of the dedication of Solomon's temple (1Ki_8:10 f; 2Ch_5:14). The cloud which filled the house of Yahweh, preventing the priests from ministering, is identified with the glory of Yahweh which filled the house. It is noteworthy that in 2Ch_7:1-3 the glory of Yahweh which fills the house manifests itself in the form of the cloud of smoke from the sacrifices which were consumed by the fire coming down from heaven.
(5) Ezekiel's Visions
Perhaps the most elaborate description of the glory of Yahweh to be found in the Old Testament is that given by Ezekiel in the various accounts of his visions. It is not easy to interpret his conception, but it seems clear that he does not identify the glory with the stormy clouds, the fire, the cherubim and the chariots. ?The appearance of the likeness of the glory of Yahweh? (Eze_1:28) is not applied to all the phenomena which have been described in the preceding verses, but only to the likeness of form which looked like a man above the sapphire throne (Eze_1:26). The same idea is indicated in Eze_9:3 which states that ?the glory of the God of Israel was gone up from the cherub, whereupon it was?; that is, the glory is something peculiar to Yahweh, and is not quite identical with the phenomena which accompany it. This is true of all his visions. The glory of Yahweh manifests itself with all the accompaniments which he describes with such richness of imagery, but the accompaniments are not the glory. For other descriptions of the glory of Yahweh in Ezekiel, see Eze_3:12, Eze_3:23; Eze_8:4; Eze_10:4, Eze_10:18; Eze_11:22 f.
Very similar to this conception of Ezekiel is that given in those passages of the Pentateuch which are usually assigned to the Priestly Code. When the children of Israel murmured against Moses and Aaron on account of the lack of food, the glory of Yahweh appeared in the cloud as they ?looked toward the wilderness? (Exo_16:7, Exo_16:10; compare Exo_24:16 f). And just as in Ezekiel, the glory is distinguished from its attendant circumstances; for after the completion of the Tent of Meeting, the cloud covers the tent, and the glory of Yahweh fills the tabernacle (Exo_40:34 f; see also Lev_9:6, Lev_9:23; Num_14:21 f; Num_16:19, Num_16:42; Num_20:6). The same thought is suggested in the references in Sirach 17:13; 45:3.
(6) Messianic Ideal
These passages just cited stand on the border between the historical and the ideal descriptions of the glory of Yahweh, for whatever may be one's views as to the historical worth of P's account of the Exodus and the wilderness sojourn, all must agree in seeing in it really the program or constitution for the ideal state of the future. And in this state the distinguishing characteristic is to be the manifest presence of Yahweh in His sanctuary, and this manifestation is the glory. This is the view of Ezekiel, for whom the essential action in the establishment of the new community is the return of the glory of Yahweh to the house of Yahweh (Eze_43:2, Eze_43:4, Eze_43:5; Eze_44:4). The same thought is expressed very clearly in Isa_4:5 f, which may be rendered on the basis of a slight rearrangement and regrouping of the original, 'And Yahweh will create over ... Mt. Zion ...., a cloud and smoke by day, and the shining of a flaming fire by night; for over everything the glory (of Yahweh) shall be a canopy and a pavilion, and it shall serve as a shelter from the heat, and a refuge and a covert from the storm and the rain.' This translation has the advantage that it furnishes an intelligible and characteristic conclusion to the description of the Messianic age which the chapter contains. Isa_11:10, reading with the Revised Version, margin, ?and his resting-place shall be glory,? has the same thought, for it is clearly the glory of Yahweh that is manifested in the resting-place of the root of Jesse, and this resting-place can be none other than Mt. Zion (compare also Isa_24:23).
The Psalms and Deuteronomy-Isaiah have many passages in which this phase of the thought is brought out. For both books the restoration of the people from captivity is to be accompanied by, or, perhaps better, itself is, a revelation of the glory of Yahweh (Isa_40:5). The children of Israel have been created for the glory of Yahweh, and hence they must be restored that His glory may be made manifest (Isa_43:7). The light of the restored community is to be the glory of Yahweh (Isa_60:1 f). The presence of Yahweh brings grace and glory (Psa_84:11), and His salvation of those that fear Him causes glory to dwell in the land (Psa_85:9). To these and many similar passages in Isa and the Psalms may also be added Sirach 36:14, which refers probably to the manifestation of God in glory in the Messianic kingdom.
(7) Its Ethical Content
But these passages make it quite evident that ?glory? is not always used in the external, literally or figuratively physical sense. It comes to have an ethical significance, and this because, like the holiness with which it is associated in Isa_6:1-13, it is connected with Yahweh, who is more and more exclusively viewed as an ethical being. As holiness gradually loses its physical sense of aloofness, apartness, and comes to describe moral purity, so glory, because it is an attribute or expression of Yahweh, comes to have a moral sense. This transformation, as we have seen, is already being made in the present text of Exo_33:18, Exo_33:20, and the connection with holiness in Isa_6:1-13 makes it almost certain that Isaiah gave the word an ethical connotation. So the God of glory of Psa_29:3 suggests a moral quality because Yahweh is a moral being. All doubt on this matter disappears when we find the word ?glory? used as the term for the essential nature of Yahweh, as we have already found it to be used of man. In Isa_42:8, ?I am Yahweh, that is my name; and my glory will I not give to another,? the meaning would seem to be, my essential character and power, that is, my glory, I will not share with other gods (compare also Isa_48:11). And in Isa_58:8 the glory must be taken in a figurative sense and refer to Yahweh Himself in His saving grace, who attends His people in advance and in the rear. It hardly seems possible to deny the ethical sense in Eze_39:21, where the manifestation of the glory of Yahweh comes as a result of the execution of His purposes of justice and righteousness upon His people. And in Hab_2:14, the glory of Yahweh which is to be known throughout the earth cannot be limited to any physical, external thing. It is equivalent to the righteous and just will of Yahweh. These passages are sufficient to prove the ethical significance of the word kābhōdh, but it may be worth while to quote one more passage and this time from Psa_97:1-12 with its wonderful description of the blessings of the righteous rule of Yahweh. It is stated in Psa_97:6 that ?the heavens declare his righteousness, and all the peoples have seen his glory.? His righteousness may include, as Kirkpatrick suggests, ?His faithfulness to His people and His sovereign justice in the punishment of all,? or it may refer only to the former of these qualities; but in any case, it is a moral act, and by it the peoples recognize the glory of Yahweh as the supreme moral ruler.
IV. In Apocrypha and New Testament
?Glory? in the apocryphal books and in the New Testament is almost exclusively the translation of the Greek noun doxǎ. In all these writings the Old Testament usage seems to be the most important, and it seems to be the fact, if one may judge from the Septuagint and from the original Hebrew of Sir, that the Greek noun doxa, in the great majority of cases, represents the Hebrew kābhōdh, so that the underlying thought is Hebrew, even though the words may be Greek
1. In the Apocrypha
(1) As Applied to External Things
It will be perhaps a little more convenient to deal with the usage of the Apocrypha separately, following essentially the order that has been adopted for the Old Testament discussion of kābhōdh, and bearing in mind that the usage of Sir has been discussed under the Old Testament. The use of the word ?glory? to describe the honor, reputation and splendor which belong to men is quite common. In this sense 1 Esdras 1:33 refers to the glory of Josiah, while in The Wisdom of Solomon 10:14 the perpetual glory given by The Wisdom of Solomon to Joseph must be interpreted in the same way. In 2 Macc 5:16, 20 glory refers to the beautification and adornment of the temple in a sense like that of tiph'ārāh in Isa_60:7. In Judith 15:9 ?glory? is the translation of the Greek gaurı́ama, and indicates that Judith is the pride of Israel.
(2) As Applied to God
But the most significant use of δοχα, doxa in the Apocrypha is that in which it refers to the light and splendor which are regarded as the invariable accompaniments of God. The reference may be to the historic manifestation of God in glory at Mt. Sinai, as in 2 Esdras 3:19, or to the manifestation of God in Israel, which is to be the especial characteristic of the Messianic kingdom. In 1 Esdras 5:61 songs sung to the praise of the Lord, ?because his goodness and his glory are forever in all Israel,? are based upon the hope that Yahweh is about to establish the Messianic kingdom among the people who have bound themselves to obey His law. In several passages in 2 Esdras the reference seems to be not to the Messianic kingdom in the historical sense, but rather to that kingdom of God which the saints are to inherit after death. This is clearly the thought in 2 Esdras 2:36 and in 7:52; also in 8:51 where the context shows clearly that the reference is to the glory of Paradise, which is the heritage of all those who are like Ezra in their devotion to Yahweh (compare also 2 Esdras 10:50).
But most frequently in the Apocrypha, in a sense which approximates that of the New Testament, the word ?glory? refers to the blaze of light and splendor which is the essential expression of the holy majesty of Yahweh. The prayer of Manasseh refers to the unbearable majesty of the glory of Yahweh; while 2 Esdras 8:30, trusting in Yahweh's glory is equivalent to trusting in Yahweh Himself; and in 16:53 the oath ?before God and his glory? is simply before the Lord God Himself. The same thought is expressed in Tobit 12:15; 13:14; The Wisdom of Solomon 7:25. In the Song of three Children, verses 31, 33, the glory of Yahweh refers to His self-manifestation in His heavenly kingdom, and this is undoubtedly the significance in the frequently recurring doxologies, ?Thine is the glory forever.?
2. In the New Testament
(1) As Applied to Men
In the New Testament, much the same variety of usage is to be noted as in the Old Testament and the Apocrypha, and it is not easy to trace the exact relationship and order of the various meanings. The ordinary classical use of the word in the sense of ?opinion,? ?judgment,? ?view,? occurs in Hellenistic Greek only in 4 Macc 5:17 (18) on the authority of Thayer.
It is perhaps as convenient to follow generally the order adopted in the preceding discussion. In some places the word refers to the manifestations and insignia of rank and power, as in the familiar phrase, ?Solomon in all his glory? (Mat_6:29), or the glory of the kingdoms of the world (Mat_4:8), or the glory of the kings and nations of the earth which shall be brought into the heavenly city (Rev_21:24, Rev_21:26). Doxa also defines the praise, honor and dignity of men. This is the meaning in Joh_5:41, Joh_5:44, where Christ distinguishes between His accusers and Himself in that He receives not glory from men, while they receive glory one of another (compare also Joh_7:18). In Eph_3:13, Paul declares that his tribulations for those to whom he is writing are a glory or distinction to them, while in 1Th_2:20 he declares that the Thessalonian Christians are his glory and joy.
(2) As Applied to God
Closely related to this usage is the employment of the word to ascribe honor and praise to God; see Luk_17:18, where only the stranger returned to give glory to God; or Joh_9:24, where the man who had been born blind is bidden to give glory to God; or the phrase ?to the glory of God? in Rom_15:7, where the meaning is to secure the honor and praise of God among men. Similar is the use in the frequently recurring doxologies such as, ?Glory to God in the highest,? ?to him,? that is, to God, ?be glory,? etc.
While the foregoing meanings are frequently illustrated in the New Testament, it is undoubtedly true that the characteristic use of the word doxa in the New Testament is in the sense of brightness, brilliance, splendor; and first of all, in the literal sense, referring to the brightness of the heavenly bodies, as in 1Co_15:40 f, or to the supernatural brightness which overcame Saul of Tarsus on the road to Damascus (Act_22:11).
(3) As Applied to the Saints
But the most common use of the word is to describe the brilliance which is the characteristic of all persons who share in the heavenly glory. Moses, Elijah and Jesus Himself have this glory on the Mountain of Transfiguration (Luk_9:31 f). It was the same glory which gave the angel who came out of heaven power to lighten the earth (Rev_18:1), and also which shone about the shepherds when the angel appeared unto them (Luk_2:9). Paul refers to this glory, when he speaks of the face of Moses as it appeared after God had spoken with him (2Co_3:7 f). And as in the case of Moses, so here, the source of this glory is God Himself, who is the God of glory (Act_7:2, and frequently).
(4) As Applied to the Messianic Kingdom
It is also used to describe the ideal Messianic kingdom of the future. It is applied to Christ to describe His royal majesty when He comes to set up His kingdom. So James and John ask to sit, one on His right hand and one on His left in His glory (Mar_10:37). Christ is to appear in glory with the angels (Mat_16:27 and often), for His condition in the coming age as it was before the incarnation is a condition of glory (Luk_24:26; Joh_17:5, Joh_17:22, Joh_17:24). But not merely the Messiah, but also all His followers shall share in the glory of the Messianic kingdom. This use is so common that it is scarcely necessary to illustrate it by reference. This glory is to be revealed to all Christians in the future (Rom_8:18, Rom_8:21; Rom_9:23; compare also 1Co_2:7; 2Co_4:17).
3. Its Ethical Significance
In all these cases it has a distinctly ethical signification, for it is the term which is used to describe the essential nature, the perfection of the Deity, and is shared by others because they are made partakers of the Divine nature. So Paul refers to ?the glory of the incorruptible God? (Rom_1:23; compare also Eph_1:17 f, and often). And the essential nature of Christ comes to be described in the same way. He has glory as of the only begotten of the Father (Joh_1:14); he shows His glory in the performance of miracles (Joh_2:11); and like the Father, He is the Lord of glory (1Co_2:8).
As a verb in the Old Testament the most common signification of the word ?glory? is, to make one's boast in or of anything, usually of the pious glorying in Yahweh (Jehovah), but occasionally with some other reference, as in Jer_9:23 of man glorying in his riches, might or wisdom. In all these cases it represents the Hebrew hith-hallēľ. In Exo_8:9 the phrase, ?Have thou this glory over me,? is the translation of the Hebrew hith-pā'ēr, and means take to thyself the honor or distinction as regards me. In 2Ki_14:10 it translates the Hebrew hik-kābhēdh, ?honor thyself,? i.e. be satisfied with the home which you have already attained.
In the Apocryphal books it means either ?glorify thyself,? the middle voice of the verb doxázō, as in Sirach 3:10, where the original Hebrew has hith-kabbēdh, or ?to exult,? ?boast over,? as in Judith 9:7, where it represents the Greek gauróomai; or ?to boast,? ?take pride in,? where it represents, as it does usually in the New Testament, the Greek kaucháomai (Sirach 17:9; 24:1; 38:25; 39:8; 48:4, in the second and fourth of which cases it represents the Hebrew hith-pā'ēr).
In the New Testament the verb is used 3 times in James, and several times in the Epistles of Paul, and everywhere is used to translate the verb kaucháomai, or, in two cases in James, the same verb is compounded with the preposition katá̌. In all these cases the meaning is ?to take pride in,? ?to congratulate oneself,? upon anything.
In this connection attention may be called to the use of the noun ?glorying,? once or twice rendered ?to glory,? where the meaning is either the occasion or ground of glorying, or sometimes the act of glorying. The original has kauchēma or kauchēsiš. This usage occurs in Jam_4:16; Heb_3:6, and several times in the Epistles of Paul.
Literature
In addition to the commentaries and works on Biblical theology among which, Briggs, ICC on the Psalms, Scribner, N.Y., 1906, especially the note in I, 66, 67; and Weiss, Biblical Theology of the New Testament, English translation, T. and S. Clark, Edinburgh, 1882-83, may be mentioned especially, the chief works on the subject are von Gall, Die Herrlichkeit Gottes, Giessen, 1900; and Caspari, Die Bedeutungen der Wortsippe כבד im Hebraeischen, Leipzig, 1908. The discussions by G. B. Gray and J. Massie in HDB, II, are valuable, and also the brief but significant article by Zenos in the Standard Bible Dictionary, Funk and Wagnalls, N.Y., 1909.
International Standard Bible Encyclopedia
PRINTER 1915.
Glory
in the English Version, usually represents the words כָּבוֹד, kabod', and δόξα. The Hebrew, from כָּבִד, "to be heavy," is susceptible of the various analogical meanings which are derived from its root, viz. "to be hard," "honored," "rich," etc. The above Heb. and Gr. terms have the following applications:
(1.) Abundance, wealth, treasures, rendered "honor" in Psa_48:12, and "glory" in Gen_31:1; Isa_10:3; Mat_4:8; Luk_4:6; Rev_21:24; Rev_21:26.
(2.) Honor, glory, dignity, as in 1Ki_3:13; 2Ch_1:11-12; Pro_8:18; Heb_2:7; 1Pe_1:24; 1Co_11:7. Spoken of God, as in Psa_19:1; Psa_29:1; Isa_42:8; of persons in high honor (Isa_5:13; 2Pe_2:10 Jud_1:8). Also the honor, glory, of any one; poet.cally for the mind, the heart, as the noblest part of man (Gen_49:6; Psa_7:5; Psa_16:9; Psa_30:12; Psa_47:8; Psa_108:1; Act_2:26). Some here assign the signification of "liver," but the liver is never (like the heart and reins) assumed as the seat of the mind and affections.
(3.) Splendor, brightness, glory, majesty" of all my glory," i.e., splendor (Gen_45:13; Isa_4:5; Isa_11:10; Isa_22:18; 1Sa_2:8; Act_22:11; 1Pe_5:4); " the glory of Lebanon," its magnificence, beauty (Isa_35:2; Isa_60:13). So of the sun, stars, etc. (1Co_15:40-41); of Moses's face (2Co_3:7); also of the celestial light which surrounds angels (Rev_18:1), or glorified saints (Luk_9:31-32; 1Co_15:43; Col_3:4). Spoken especially of the glory, majesty, of Jehovah (Isa_59:19; Isa_60:1; 2Th_1:9; 2Pe_1:17; Rev_21:11; Rev_21:23), that fiery effulgence surrounded with dark clouds in which Jehovah is represented as appearing, or God himself as surrounded by this efful" gence, from which lightnings proceed (Lev_9:23-24; Num_16:35; Psa_18:12), such as he manifested when he showed himself at Sinai to Moses and the people (Exo_16:7; Exo_16:10; Exo_24:17; Exo_33:18; Lev_9:6; Lev_9:23), or appeared in the tabernacle (Exo_40:34), or in the Temple (1Ki_8:11; 2Ch_7:1-2; compare Luk_2:9; Luk_9:32; Act_7:55; Act_22:11), or was seen in prophetic visions (Isa_6:3; Joh_12:41; Eze_1:28; Eze_8:4; Eze_10:4; Eze_10:18; Eze_43:2; Eze_43:4; Eze_44:4; Rev_15:8; Rev_21:11; Rev_21:23). To this corresponds the SHEKINAH of the later Jews (Buxtorf's Lexicon Chald. Talmud. et Rabbinicum, col. 2394). God appears, too, in glory to punish transgressors (Lev_10:2); and sinners are said to provoke the eyes of his glory," i.e., of him as thus appearing in his glory for their punishment (Isa_3:8). Spoken also of the expected temporal reign of the Messiah (Mar_10:37; comp. Mat_20:21); and also of the glory of his second coming (Mat_16:27; Mat_19:28; Mat_24:30; Mar_13:26; Mar_8:38; Luk_9:26; Luk_21:27; Tit_2:13).
(4.) Of internal character, i.e. glorious moral attributes. Spoken of God, infinite perfection, divine majesty and holiness (Psa_19:1; Isa_40:5; Act_7:2; Rom_1:23; Eph_1:17); so of the divine perfections as manifested in the power of God (Joh_11:40; Rom_6:4; Col_1:11), or in his benevolence and benefience (Rom_9:23; Eph_1:12; Eph_1:14; Eph_1:18; Eph_3:16). So of Jesus, as the effulgence of the divine perfections (Heb_1:3; Joh_1:14; Joh_2:11); also of the Spirit (1Pe_4:14).
(5.) Of that exalted state of blissful perfection which is the portion of those who dwell with God in heaven; e.g. spoken of Christ, and including also the idea of his regal majesty as Messiah (Luk_24:26; Joh_17:5; Joh_17:22; Joh_17:24; 2Th_2:14; 1Ti_3:16; 1Pe_1:11). Spoken of glorified saints, i.e., salvation, eternal life, etc. (Rom_2:7; Rom_2:10; Rom_5:2; Rom_8:18; 1Co_2:7; 2Co_4:17; 1Th_2:12; 2Ti_2:10; Heb_2:10; 1Pe_5:1; 1Pe_5:10). So to glorify, when spoken of God and Christ, it render conspicuous and glorious the divine character and attributes of God as glorified by the Son (Joh_12:28; Joh_13:31-32; Joh_14:13; Joh_15:8; Joh_17:1; Joh_17:4); of Christ as glorified by the Father (Joh_8:54; Joh_13:32; Joh_17:1; Joh_17:5; Act_3:13), or by the Spirit (Joh_16:14), or by Christians (Joh_17:10), or generally (Lev_10:3; Joh_11:4; Joh_13:31). Bastow, s.v. SEE GLORIFY.
Other terms less frequently rendered "glory," "glorious," etc., are: אִדַּיר laets, large; הָדִר, to swell; הוֹד, honor; תַּפְאָרָה, beauty, etc.; κλέος, renown; καυχάω, to boast. On these and the above, consult the Heb. and Gr. Lexicons.
We may be said to give glory to God when we confess our sins, when we love him supremely, when we commit ourselves to him, are zealous in his service, walk humbly, thankfully, and cheerfully before him, and recommend, proclaim, or set forth his excellencies to others (Mat_5:16; Joh_15:8; Gal_2:20). In Exo_8:9 we read, "And Moses said unto Pharaoh, Glory over me." The margin has for "glory" "honor," and for "over me" "against me." Pharaoh had besought Moses to pray that the Lord might take away the frogs, and Moses wished the king to have the honor and glory (in preference to himself) of appointing a time when he should thus pray to the Lord to take them away. This was not only complimentary to Pharaoh, but it would have a strong tendency to convince him that the Lord had heard the prayer of Moses, because he himself had appointed the time.
As man's real glory on earth consists in submitting to the will of God, and in doing it, so will his glory in heaven consist in being eternally pleasing to God, and in finding in him his perfect happiness. There can be no real glory either in this world or in the next, aside from virtue. The glory we seek here consists in the esteem of our fellow-men, and it would never be a false or a dangerous glory if men were wise enough not to esteem anything but what is virtuous. Christ commands us to practice virtue, not in view of gaining the approbation of men, but to please God. At the first glance his instructions as this point may appear somewhat contradictory. He says: "Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven (Mat_5:16); then: Take heed that ye do not your alms before men, to be seen of them; otherwise ye have no reward of your Father which is in heaven. Therefore, when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, they have their reward," etc. (Mat_6:1 sq.). But these passages are really not contradictory. Christ means that he does not want the desire of being admired and praised by men to be the motive of our good actions; but he wants us to do those good actions in order to edify our neighbors, to lead them by our example to the practice of virtue, so that they may glorify God, and not us. There is a great difference between these two motives: the first is very wrong, the second right and praiseworthy. We are consequently to keep secret our good actions, whenever an opposite course is not necessary for public edification; but when it is, then we are to let them be seen. St. Paul says: "Our rejoicing (or glory) is this, the testimony of our conscience that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we heave had our conversation in the world, and more abundantly to you-ward" (2Co_1:12).
The word glory, in St. Paul's writings, has often been misunderstood. In speaking of the destiny of the Jews and Gentiles with regard to faith (Rom_9:22-23), be says: "What if God, willing to show his wrath, and to make his power known, endued with much long-suffering the vessels of wrath fitted to destruction; and that he might make known the riches of his glory on the vessels of mercy, which he bad afore prepared unto glory," etc. We do not think that the word glory here refers to eternal glory, but rather to God's glory here below and to the glory of his Church; for God has really showed its riches in the virtues of those who have been called to faith. St. Paul uses the expression again in the same sense when he speaks (1Co_2:7) of the hidden wisdom which God ordained before the world unto our glory," and when he says (Eph_1:5-6) that God predestined us for adoption "to the praise of the glory of his grace." So Augustine (Enarr. in Psa_18:3, and in Psa_39:4) understands these passages. Bergier, Dict. de Theologie (Paris, 1854), 3:139.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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