Glory

Glory is invoked here ironically — the chapter intro notes there is no glorious warm-up, setting the tone for a narrative that begins not in triumph but in catastrophic defeat.

Glory is the underlying point of David's radical generosity — by dedicating all the tribute to God, David publicly attributes every victory and every gift to its true source.

Glory is listed here in David's prayer as one of the attributes belonging entirely to God — the king who just gave away a personal fortune declares that even the greatness of the gift reflects God's own nature, not human generosity.

Glory is used here to describe the qualitative difference between the buried body and the raised body — as stars differ from each other in brightness, the resurrection body will be raised in a glory incomparably greater than what was buried.

Glory is conspicuously absent from this chapter's close — David's escape is not heroic but humiliating, a deliberate contrast that reframes what it means to be God's chosen person in a broken world.

Glory is the word at the heart of Ichabod's name — Phinehas's dying wife declares that the glory has departed from Israel, naming in one Hebrew word the ultimate spiritual meaning of everything this chapter has described.

Glory marks the endpoint of the ancient hymn Paul cites — Jesus taken up into it — framing his entire earthly mission as a movement from incarnate humility to exalted, divine splendor.

Glory appears here as the divine encounter that follows Uzziah's death — Isaiah's vision of God's overwhelming presence in Isaiah 6 begins precisely where human pride finally ended.

Glory is referenced here in its painful absence — the Temple that once blazed with God's manifest presence at its dedication is now ash, the glory that filled it at Solomon's consecration ceremony utterly displaced by judgment.

Glory is invoked here as what the Holy of Holies was designed to house — the innermost room, furnished exclusively in pure gold, was built to hold the overwhelming, manifest presence of God himself.

The Glory of the Lord fills the Temple so completely here that Priests cannot stand to minister — God's visible, weighty presence is the culmination of everything the chapter has been building toward.

Glory here describes the ongoing process of transformation — believers are being changed from one degree of glory to the next as they behold Christ, contrasting with the fading glory Moses' face displayed.

Glory is introduced in the opening framing as one of the chapter's central themes — Paul will argue that authentic glory is found not in impressive appearances but in weakness that points beyond itself.

Glory appears here as what Jesus willingly set aside — the weight of divine splendor he possessed before the incarnation, which he exchanged for poverty on humanity's behalf.

Glory is evoked here in its absence — the golden Temple vessels Solomon built represented the era when God's glory filled the Temple, and their destruction signals the end of that era.

Glory is invoked here in contrast — the text suggests these warriors weren't motivated by personal fame or recognition, but by something deeper, which is what made their stands genuinely remarkable.

Glory appears here as a shared, mutual reality — Paul prays not just that Jesus would be honored through the Thessalonians, but that they would be caught up in his glory too, making it the destination their endurance is heading toward.

Glory here refers to the national prominence and divine favor Israel once held — the disciples are hoping for its political and religious return, which Jesus gently but firmly sets aside.

Glory is the crux of Herod's sin — when the crowd calls him a god, he accepts the glory that belongs to God alone, and his immediate death is the direct consequence of that theft.

Glory is invoked here as the benchmark for the coming restoration — God promises to rebuild David's dynasty not as a lesser echo, but to its former splendor, the way it was at its height.

Glory is what the indwelling Christ is pointing toward — the future, full manifestation of God's presence that every believer is moving toward because Christ already lives within them.

Glory is implicitly what Daniel refuses for himself and redirects entirely to God — his public deflection of credit before Nebuchadnezzar is a deliberate act of ascribing honor where it belongs.

Glory is evoked here as part of what left Daniel speechless — the sheer overwhelming weight of having glimpsed the throne room, the Ancient of Days, and the scope of all history compressed into one vision.

Glory is invoked here as Daniel's ultimate argument — he appeals to God's reputation being tied to Jerusalem's ruins, suggesting that restoring the city is inseparable from displaying God's own honor to the watching world.

Glory here refers not to God's presence but to Ahasuerus's attempt to manufacture his own — he parades his wealth and splendor as a substitute for true greatness.

The glory of the Lord appears visibly in the cloud here as a direct response to Israel's complaints — God shows up not to punish but to reveal himself as the one who has heard every word.

The glory of the LORD here is the visible, fire-like manifestation that settled on Sinai's summit — observable to the entire nation below as a terrifying consuming fire for the full forty days Moses was inside it.

God's Glory is what this unremarkable exterior tent actually houses — the text highlights the deliberate contrast between the rough outer appearance and the sacred presence dwelling within.

Glory appears as God's stated design goal for the priestly garments — he explicitly wants them to be beautiful and glorious, revealing that aesthetic excellence in worship reflects his own character.