In the light of the preceding survey of the exegetical and critical data, the most probable conclusion appears to be that ' the glory of J" ' wa-s originally used to express the manifestjitions of J'"s power and mif'ht, or more generally of His nature ; through Isaiah the phrase became en- riched and ilce])ened in meaning, and subsequently continued to express this idea, and became reflected also in the Niphal of the verb. Comparatively early, however, viz. in E.x 33"'^, we find the phrase also used in connexion with, and perhaps itself expressing, a theophany in human form : possibly, however, ' glory ' is liere merely a peri- phrasis" for self, just as it is in connexion with a human subject in an early poem (Gn 49'), and .seveial psalms {e.g. 7° 16' 57* — yet on this usage cf. § I. 4) ; note the equivalence in Ex 33-- ' while my glory passeth by . . . until / have passed by.' The phrase first unmistakably ex- presses a physical phenomenon in Ezekiel, who uses it to express the form under which in his vision.i he realizes the movements of J", more especially the coming removal of His presence from .lerusalem and His subsequent return after the Exile is ended. But it is not till we come to P
in the oth cent, that the phnise is used of a physical i)henomenon actually supposed to have been visible to the natural eye. 'rliis \mtor uses
e pn physical i)henomenon actually supposed to have ueen visible to the natural eye. 'rliis \mtor uses it of a particular fiery appearance, by which tlie Deity indicated His presence in the taber- nacle. The i)lea of such a theophany in fire and cloud is unquotionably ancient, as we may see in tlie cjuse of the burning bush, or in J'a account of the Pillar of Pire and Cloud ; the use of the particular phra.se ' glory of J',' which originally possc.s.sed an entirely dill'erent signifi- cance, to express that idea, is first suggesteil by Ezekiel, and first really appropriated by P aiid his school (1 K 8", 2 Ch 7). As under- stoo<l by P, ' the glory of J" is closely related to the Sliechi'iah of later Jewi.sh thcolopy (on which cf. Weber, Die allsijnngug. Pulast. Theul. jip. 179- 184). How thoroughly " the priestly writer hi«
" Cf. Cheme, Inttnd. (o Boot of Itaiah, pp. aBfT., S«i, 981 (all post-cxilio poaiia^ii).
186
GLORY
GLORY
materialized the earlier conception may be seen by a comparison witli Dt. The recurring promise ol that book is that God will cause IIU ■name to dwell at the one sanctuary. P has materialized this into a physical phenomenon. If >ve liavo rightly interpreted the phrase in certain post- exilic passages in the Bk. of Isaiah of a pliysical phenomenon, we may probably account for the use by the combined influence of Ezekiel, and such stories connected with the Exodus as those of the pillar of cloud {cf. Is 4').
LiTKiiATUiiE. — In addition toOT TheologUa&nACommentariet^ consult osiK-oially Duhni, Thcoloqie der Propheten, p. l(j!> IT. ; Ii;aiiii<sin, Studii-n zur gem, i!e}i;iions<te8chichte, pp. 10-4-108; Oheyue, Origin of the Psalter, p. S31 f. (notes w and x).
G. 15. Gray.
GLORY (NT).— The tr. in NT(AV and RV)once of icXios 'renown' (1 P 2^ only), and, in its verbal signihcation, occasionally representing KavxacBai Mo boast' and its cognates rai'x^iri! 'boasting' (Ro 15") and KaixOtJ^ 'something to boast of '(1 Co 9") ; but almost entirely confined to the rendering of Sb^a and its correlatives. A6|a runs parallel in its signilications with its parent SoKiw, though finally goin" beyond it. The history of this verb, fiom the oldest Greek downwards, shows that the chronological order of its meanings is (1) in trans. ' I seem,' (2) trans. ' I think' ; the extension from SokcX not ' it seems to me,' to BokQ ' I think,' being due to the same personalization as is the Eng. extension of ' If it please you ' to ' If you please.' Its funda- mental idea appears to be subjective judgment, which may be right or WTong, as opposed to ipaiyeirdai, which is objective and external to the thinker, — the look of a thing ; which also, of course, may be either veracious or misleading. Cut 5AJa stands for the classical sense of opinion once only in sacred literature, viz. 4 Mac 5'" ; and as mere outward appearance in opposition to realitij (Plato, Xenopiion) it does not occur in NT ; for wliereas the LXX version of Is IP allowed itself S6£a there for the ' sight of the eyes ' as the false guide to judgment, the NT at Jn 7^ has ' judge not according to 6^i,s.' But while it ignored the precise senses of appearance and opinion, the NT usage, following that of the LXX, accepted the classical and LXX development of outward appearance (rather than opinion) into reputation, and aflbrds abundant instances of the LXX non- classical expansion of the same idea into outward splendour or manifested excellence. Both rejnita- tion and splendour (or manifested excellence) find their common expression in glory. Thus Jn 12^^ ' They loved the glory (honour) from men rather than the glory from God ' ; Lk 2* ' The glory (brightness) of the Lord shone round about them' ; and 2 Co 3' ' Much rather doth the ministration of righteousness exceed in glory (manifested excel- lence).' [Cf. OT iba kdbSd, in its varied senses : honour (to God) Jos 7", or men Gn 31' (Jacob) ; brightness (in the cloud), the rabbinical Shcchinah Ex 16'"; or beauty of appearance Is 60'^ (Lebanon, cf. 1 Co 15-'»-'"); manifested excellence Ex 33-* ' my glory,' cf. v." ' my goodness '].