Glory

Glory here describes the unveiled divine weight of Christ's presence — what John sees is Jesus no longer veiled in human form but radiating the full, unfiltered brilliance that was always there beneath the incarnation.

Glory appears here in a striking form — the terrified survivors of the earthquake, who had been celebrating the witnesses' deaths, are now driven to give glory to God, overwhelmed by undeniable divine power.

God's Glory is so overwhelming here that it fills the sanctuary with smoke and makes it impossible for anyone to enter — the same visible divine weight that once marked God's arrival now marks the finality of his judgment.

Glory here is the radiant divine authority carried by the angel — so immense that it functions like a floodlight across the whole earth, signaling the magnitude of what is being declared.

Glory is what the four living creatures ascribe to God in their declaration — the visible, overwhelming weight of divine presence that the elders then respond to by surrendering their crowns.

Glory appears here in stark contrast — the passage emphasizes there is no glory in Saul's death, just the devastating, inglorious end of a reign that had been unraveling for years.

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 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 appears here at the chapter's climax as the counterweight to all of Paul's suffering — an 'eternal weight' so immense that it reframes every earthly affliction as comparatively trivial, like a pebble against the ocean.

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 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 is the specific thing John says Isaiah saw in his prophetic vision — the same glory of Jesus that the crowd was now rejecting, connecting Old Testament vision with New Testament rejection.

Glory here carries a double meaning: the glory Jesus brought the Father by completing his earthly mission, and the pre-creation glory he now asks to be restored to — a weight of presence that predates the universe.

The Glory of God filling the Tabernacle at the end of Exodus was so overwhelming that even Moses couldn't enter — which is precisely why Leviticus 1 opens with God explaining how anyone can now draw near.

God's glory appeared to the entire nation as a sign of complete acceptance of the newly ordained priesthood — making its immediate aftermath of death and silence all the more disorienting.

The glory of the Lord is the payoff of the entire chapter — God's visible presence appearing to all the people at once, confirming that every act of preparation and obedience had been received.

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 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 implicitly in the contrast between the two mountains — the writer acknowledges that Sinai had overwhelming divine glory, but argues that the new covenant brings not less glory but greater access to it.

Glory here is the destination Jesus reached through suffering, not around it — his crowning becomes the prototype for the author's claim that the path to glory for humanity also runs through hardship.

Glory is the honor of the decisive kill that Deborah warned would not go to Barak — because of his hesitation, the glory of ending Sisera's life fell to Jael, an unexpected non-Israelite woman.

Glory is the reason God gives for cutting the army down — he explicitly says that if Israel wins with too many soldiers, they'll claim the credit themselves, and he will not share the honor of this victory with human strength.

The Glory of the Lord appears here at the critical moment, interrupting what the rebels assumed would be their triumph and signaling that God is about to render his verdict personally.

The glory of the Lord appears at the Tent of Meeting in direct response to Moses and Aaron's prostration, signaling that God is present, attentive, and about to speak — before the fateful instructions that will change everything.

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 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 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 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 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.

Glory is what the elder generation is mourning — they remember the overwhelming presence that filled Solomon's Temple, and this new foundation measures against a standard of divine magnificence they've actually witnessed.

Glory appears here in one of Scripture's most expansive promises — God declaring that his glory will flood the entire earth as completely as water covers the sea, the ultimate horizon toward which all history is moving.

Glory here refers to the visible splendor of Solomon's Temple — the gold, scale, and craftsmanship that made it a wonder, now serving as a painful benchmark against the modest structure rising in its place.

Glory here is the international dimension of restoration — God says the nations will hear what he has done and be shaken by the sheer scale of it, turning Jerusalem's shame into a display of his character.

Glory is the operative principle behind Joshua's command to keep hands off the spoils — the victory belongs entirely to God, so the gain does too, and taking it for yourself is an act of theft against him.

Glory appears here as something Jerusalem has irreversibly lost — the beauty and honor she once carried among the nations has vanished entirely, replaced by shame and the contempt of those who once respected her.

The glory of the Lord — God's radiant, overwhelming presence — blazes around the shepherds when the angel appears, producing the terror that always accompanies an authentic encounter with the divine.

Glory is referenced in the closing summary as the mountaintop experience that began the chapter — now contrasted with the chapter's final word about peace, grounding transcendent vision in everyday relationships.

Glory is invoked here in a striking contrast — God's glory consists in concealment and mystery, while a king's glory lies in diligent inquiry and discovery, each role distinct and purposeful.

Glory is the final word of Paul's letter — the destination of every argument, every name, every chapter — ascribed to the only wise God through Jesus Christ, forever.

Glory is invoked here to name what the people fear they've permanently lost — the sense that God's powerful, tangible presence in Jerusalem belongs to a past era that can't be recovered.