GLORY (glo'CY), in the A. V. represents the Heb. word "11?, kaw-bode', weight,and the Gr..54u, dox'ah.
Full details as to the various Hebrew words must be sought in the Hebrew lexicon or in com mentaries on the various passages. Generally speaking, the English term is sufficiently clear from the context m spite of the number of the Hebrew words uhich it renders.
The appearances of what is termed 'the glory of Jehovah,' Sept. .36ta Kuptou, the Shechinah of the Rabbins, so often referred to in the Old Testament, seem to have originated certain uses of the word. in the sense of light, and visible splendor and numerous applications of these senses among the Hellenistic writers. It is first distinctly called by this term in Exod. xvi :7, to. It is described as being like a bright fire (Exod. xxiv :17), and as attended with a cloud (Exod. x1:34, 35). It is probable that the tradition of these phenomena influenced the representations of heathen poets, who so often describe the ap pearances of the deities as attended by a cloud, with a brightness in it (see Taubmann's Notcs on Virgil). It is believed that the classical Greek writers never use 56Ect in the sense of fight or sp/cndor. The nearest instance yet adduced is from Plutarch (Nicias, tom. i. p. 538, E), who speaks of 'the glory of Plato shilling forth.' It answers very frequently, in the Sept., to the He brew Kawbode (Exod. xxiv :t7, 4o; xxxiv :35; Deut. v :24, etc.), down to the Captivity.
The following instances are offered of the Hellenistic uses, allusions, or applications of the word, originated by the events above mentioned: (I) Matt. vi :29, 'Solomon in all his glory; i. e. visible magnificence, as opposed to the clothing, called 'array' of the lilies. (2) Cor. xv :41, 'the glory, e., luster, of the sun, moon, and stars.' (3) Jesus is called (Heb. i :3), ctrairyaal.ta rijs. 66Ens, 'the effulgence of his (the Father's) glory,' an evi dent allusion to Ezek. x :4). (4) Rom. i :23, 'the glory of God' is 'the glorious form of God.' (5) 2 Thess. i :9, 'the presence of the Lord and the glory of his power.' (6) I Tim. vi :16, 'dwelling in light.' (7) Cor. xi :7, 'man is the image and glory of God,' metonym, that which exhibits or reflects this glory, i. e., symbol, demonstrations. (8) Other events would also conduce to such peculiar uses of the word as the shining of thc face of Moses (comp. Exod. xxxiv :29; 2 COr. iii :7, 8; iv :6). (9) The splendor attending the appearance of angels, especially in later ages (Matt. xxviii :3, etc.) (to) The transfiguration of Jesus, in which it is said that Peter, James and John saw his glory (Luke ix:32; comp. John i :t4; 2 Pet. i :17,
19). (See Macknight on Phil. (it ) And since the appearances, etc., alluded to, are connected with the Deity, the Savior, angels, etc., the same word is also consistently adopted to denote the participation in the glory and bless edness of these beings which is reserved for the faithful. Col. iii :4. 'appear with him in glory ;' 2 Cor. iv :17, 18; 2 Thess. :t4, 'the obtaining of the glory of our Lord Jesus Christ.' FiguratiVe and Analogical. (1) The Hebrew kawbode is susceptible of the various analogical meanings which are derived from its root, viz., `to be heavy,"honored."rich,' etc. (1) In Gen. xxxi :1, 'all this glory ;' Is. x :3, 'your glory ;' lxvi :12, 'the glory of the Gentiles,' all meaning wealth, abundance. (2) Ps. lxxix :9, 'the glory of thy name,' i. e. honor, reputation. (3) IS. XXXV :2; IX :13, comp. x :18, 'the glory of Leb anon,' i. e., ornament. (4) Is. viii :7, 'the king of Assyria and all his glory,' is rendered by Lowth 'and all his force.' (2) To be heavy is the primary meaning of the root ; hence hazy-bed means 'the liver,' the heav iest of all the viscera ; just as the lungs, the lightest of all, are in our language called the lights (Taylor's fleb. Concord). In some passages it conveys the ideas of the ancients respecting the bodily seat nf certain passions. Among others, they thought the liver to be the seat of anger and love. Thus Horace (Cann. i 4), describ ing jealous anger or resentment-Fervens difficili bile tumet jccur,-'My burning liver swells with angry bile' (see notes of the Delphin edition. Comp. Persil's, Sat. v :129; Juvenal, Sat. vi:64.7). Thus Ps. xvi :9, 'My heart is glad and' literally, 'my liver rejoiceth.' Gen. xlix :6, 'mine honor' is rendered by Sept. A A 7- orar- aou, 'my liver.' Lam. ii:11, is literally rendered by our translators 'Aly liver is poured upon the earth,' indicating violent grief.
(3) In some instances the literal rendering of the Hebrew idiom in our version is attended with obscurity. (I) I Sam. ii :8, 'throne of glory' is 'a glorious throne.' (2) Ps. xxiv :7, 8, 'the king of glory' is 'the glorious or majestic king.' (3) Ps. xxix :3, 'the God of glory' is 'the glorious God,' and is so rendered in the Prayer Book Ver sion. (4) In the New Testament (Luke ii :9), 'the glory of the Lord shone,' is an extreme splen dor (see also Acts vii :2). (5) In Cor. ii :8, 'Lord of glory' is 'glorious or illustrious Lord.' (6) Rom. viii:18, 'spirit of God' and 'spirit of Christ,' are 'a godly and Christian spirit, temper, or disposition.' J. F. D.
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