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the first biblical occurrence). The second emphasis appears in Gen. 45:13, where Joseph
told his brothers to report to his “father … all my [majesty] in Egypt.” Here this word
includes a report of his position and the assurance that if the family came to Egypt,
Joseph would be able to provide for them. Trees, forests, and wooded hills have an
imposing quality, a richness or “splendor.” God will punish the king of Assyria by
destroying most of the trees in his forests, “and shall consume the glory of his forest, …
and the rest of the trees of his forest shall be few, that a child may write them” (Isa.
10:18-19). In Ps. 85:9 the idea of richness or abundance predominates: “Surely his
salvation is nigh them that fear him; that glory [or abundance] may dwell in our land.”
This idea is repeated in Ps. 85:12: “Yea, the Lord shall give that which is good; and our
land shall yield her increase.”
can also have an abstract emphasis of “glory,” imposing presence or position.
Phinehas’ wife named their son Ichabod, “saying, The glory is departed from Israel:
because the ark of God was taken, and because of her father-inlaw and her husband”
(they, the high priests, had died; 1 Sam. 4:21). In Isa. 17:3
represents the more
concrete idea of a fullness of things including fortified cities, sovereignty (self-rule), and
people. Among such qualities is “honor,” or respect and position. In Isa. 5:13 this idea of
“honor” is represented by
&
“… And their [my people’s] honorable men are
famished, and their multitude dried up with thirst.” Thus the word
and its parallel
(the multitude) represent all the people of Israel: the upper classes and the common
people. In many passages the word represents a future rather than a present reality: “In
that day shall the branch of the Lord be beautiful and glorious …” (Isa. 4:2).
When used in the sense of “honor” or “importance” (cf. Gen. 45:13) there are two
nuances of the word. First,
can emphasize the position of an individual within the
sphere in which he lives (Prov. 11:16). This “honor” can be lost through wrong actions or
attitudes (Prov. 26:1, 8) and evidenced in proper actions (Prov. 20:3; 25:2). This
emphasis then is on a relationship between personalities. Second, there is a suggestion of
nobility in many uses of the word, such as “honor” that belongs to a royal family (1
Kings 3:13). Thus,
can be used of the social distinction and position of respect
enjoyed by nobility.
When applied to God, the word represents a quality corresponding to Him and by
which He is recognized. Joshua commanded Achan to give glory to God, to recognize
His importance, worth, and significance (Josh. 7:19). In this and similar instances “giving
honor” refers to doing something; what Achan was to do was to tell the truth. In other
passages giving honor to God is a cultic recognition and confession of God as God (Ps.
29:1). Some have suggested that such passages celebrate the sovereignty of God over
nature wherein the celebrant sees His “glory” and confesses it in worship. In other places
the word is said to point to God’s sovereignty over history and specifically to a future
manifestation of that “glory” (Isa. 40:5). Still other passages relate the manifestation of
divine “glory” to past demonstrations of His sovereignty over history and peoples (Exod.
16:7; 24:16).