* In the theophany of Hab 33 the word used for ' hia glory ' in V.3 is different in the Hebrew i^-^.Ti). So also in Ps 14Si*'.
t ContrrL'^t the early narrative in Samuel of the loss of the ark to the I'hilistines (1 S 4'-' ~), The ark syml)oIized J"'8 presence with it J" is felt to be leaving Israel; but the 'glory' ^^hich departs is the glory of Israel. The possesaioD of the Ark waj
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In brief, vrith Ezekiel, 'the glory of J" has be- come a tenn for a theophany ; and accordingly when Kzckiel sees it, he worships (-44^). But it is important to observe tliat throughout it is a theo- phany seen in vision ; Ezekiel no more regards the appearance wliich he terms the glory of J" as visible to tlie natural eye, than he regards the whole complex appearance of the chariot in ch. 1 as being so visible. It is furtlier to be observed tliat in 39-' tlie only passage wliere he refers to the 'glory of J",' except in his visions, he uses the phrase in the sense discussed in § II. 1. Zechariah associates fire and glory wlien he says, ' For I, saith the Lord, will be unto lier a wall of fire round about, and I will be the glory in the midst of her ' (2') ; but he is evidently .speaking in metaphor. In P the usage is dill'erent ; the idea that the glory of J" is the divine nature manifested tlirougli the divine activity only finds expression — and that, perhaps, not quite consciously — in the use of the verb (n;-:), discussed above, in Ex H'-i'-'s^ Lv 10". The actual phrase 'tlie glorj' of J"' is invariably used by P of a physical phenomenon raanifest to ordinary natural vision. The 'glory of the Lord' first appeared at the time of the giving of the Law on Sinai; it then 'abode upon Mount Sinai,' and its appearance was ' like devouring fire on the top of the mount in the eyes of all tlie children of Israel ' (Ex 24"''"). As a consequence of coming into close proximity with 'the glory of J" (Ex 24"), Moses face shone with a brightness so fierce that he had to \ eil his face when he c.ime before the peoi)le (Ex Zi^-^)- With the exception of this unique occasion, 'the glory of J" invariablv appears at the tabernacle ; see Ex 2!)" 4(/"'' 10'- "• [a misplaced narrative which should follow the narrative of the erection of the tabernacle : in v.'" restore tnpp.i (towards) the sanctu.-iry, for the senseless redactorial nmD.T = (towards) the wilder- ness; cf. e.(j- Dillm. nd loc.}, Lv 9'- =3, Nu 14'" 16'* 16" (He 17') 20". The appearance of ' the glory of J"' to the people was either a sign of the di\ine favour (Lv 9"- ^), or, more frequentlv, a warning of divine anger, e.g. Ex 16'- '°, Nu 14'". It is never directly stated of 'the glory of J" in connexion \vitli the tabernacle that it was a fiery appearance ; but this is clearly implied, for there, as on Mt. Sinai, it appears in connexion with cloud (Ex 16'°, Nu 16", and in Nu 14'» [LXX], cf. also Lv 9-='-»'). The cloud, ic must be remembered, according to P, always abode upon or covered the tabernacle, and became fiery in appearance at night (Ex 40*" 9'"). We must tlierefore seek the peculiarity of ' tlie plory of J" (as conceived by P) in the fact that It was a sudden fiery appearance in the cloud by tlnii (cf. Ex 16'"' — note 'in the morning'), Xu le'"-'", cf. Lv 102-'. Closely related to I's con- ception is that found in 1 K 8" = 2 Ch 5" 7'■^ all of which passages have been influenced by P (on 1 K 8'-" see Comill, Einlcitiinrr, p. 109).
3. Before attempting to discuss the relation between the tim ronrcptiuns already considered, we must examine certain pas.sage3 where the phra.se either posses.ses a different meaning or is anibign- oug. Most important is the passage in Ex 33""^. This scarcely belongs to the earliest stratum of J. If it is correctly assigned bv Kuenen (Hexa- tewh, p. 246 f.) and others (cf. Wellhausen, Com- poxition, p. 96 : see Driver, LOT" p. 38) to the 7th cent., the earliest usage of the phrase in the extant literature is by Isaiah. Now, the con- ception of the autlior of Ex ,'?3""*' is clearly not identical with Isaiah's ; but neither is it rca.son- able to identify his conception with that of Ezekiel or P. In Ex 33"-^ 'the glory of J ' is
krael'^ k'^'O' : ^^^ ^°'*^ <>' '^ the departure of their glor)* (cf. 1 1. 3 above). The p:u»a^e h(ui not therefore a direct bearing on the conception of ' the tfTorj- of J' .'
used with reference to a theophany in human shape ; in reply to Moses' request that he may see J'"8 glory, J" promises that though he cannot see His face, and tlieiefore, while His glory is pa-ssing bv, Moses' face must be covered, yet, when His "lory has pa.ssed by, lie may look after J" and see His back. The idea is clearly not the same as in 16'" or 24". In the Jahwistic passage we have a glorious appearanee in human Jorm to Mones only ; in P, a fiery appeuranve, which can hardly have been, and is certainly not implied to have been, in human form to all the people. Jer 14-' (cf. also 17'-, which, however, is perha|is jio-st-Jeremianic — cf. Cornill, Einlcitnng, p. 167 ; Driver, LOV p. '237) might at first appear to presuiipose Ezekiel'a or P's conception ; but we really clo more justice to the context, which is entirely concerned with .( "s activity in liistorj' and nature, by following the .suggestion of the parallel term ' thy name, and interpreting the phrase ' the throne of thy glory ' in accordance with the usage discussed in § ll. 1 ; cf. also Giesebreelit on 17'-. In certain late * pas.sages of the Bk. of Isaiah it is most natural to interpret the phrase of a physical appearance ; but all these pa.ssages are of a poetical cliaracter; see 35= 58« 60'- -, and perhaps also 40» (cf. Dillm. ad loc). The same interpretation should possibly be given to Ps 26*'' — ' the place of the tabernacle of thy glory ' [^,y2^ jjf ? o-p:) — where the plira.se- olo"y at any rate has probablj- been suggested by P. Perhaps we ought also to compare in the present connexion the (probably non-Lsaianic) reference in Is 11'° ; cf. also 60'^.