GLEDE
see
Lv
19"-
23"
(both
H),
Dt
24"-";
cf.
Agricultube,
§
3;
PovEKTY.
A.
E.
S.
Kennedy.
GLEDE.—
See
Kite.
GLORY
(in
OT).—
The
first
use
of
this
word
is
to
express
the
exalted
honour
or
praise
paid
either
to
things,
or
to
man,
or
to
God.
From
that
it
passes
to
denote
the
dignity
or
wealth,
whether
material
or
spiritual,
that
calls
forth
such
honour.
Thence
it
has
come
to
mean,
in
the
OT
especially,
the
majesty
and
splendour
that
attend
the
revelation
of
the
power
or
character
of
God.
The
principal
Heb.
word
(IcabM)
for
'
glory
'
is
derived
from
a
root
denoting
heaviness.
The
root
may
be
seen
in
Is
1*,
'a
people
heavy
vrifh
the
burden
of
iniquity.'
For
its
derived
use,
cf.
'loaded
with
honours,'
'weight
of
glory.'
A
few
illustrations
of
each
of
these
uses
may
be
given.
1.
It
is
only
necessary
to
mention
the
constantly
recurring
phrase
'glory
to
God'
(Jos
7",
Ps
29'
etc.).
As
applying
to
man
may
be
quoted,
'
the
wise
shall
inherit
glon/'
(Pr3M).
2.
Phrases
such
as
'the
glory
of
Lebanon'
(Is
35*),
i.e.
the
cedars;
'of
his
house'
(Ps
49"),
i.e.
his
material
possessions;
'the
glory
and
honour
of
the
nations'
(Rev
21»),
parallel
with
'the
wealth
of
the
nations'
in
Is
60",
may
be
quoted
here.
'
My
glory
'
(Gn
49',
Ps
16'
30'2
578
etc.)
is
used
as
synonymous
with
'soul,'
and
denotes
the
noblest
part
of
man;
cf.
also
Ps
8^
Jehovah
is
called
'the
glory'
of
Israel
as
the
proudest
possession
of
His
people
(Jer
2»;
cf.
1
S
4"-
22,
Lk
2^).
With
reference
to
God
may
be
named
Ps
19',
His
wisdom
and
strength;
and
Ps
63^,
the
worthiness
of
His
moral
government.
3.
Two
uses
of
the
expression
'the
glory
of
Jehovah'
are
to
be
noted,
(a)
The
manifestation
of
His
glory
in
the
self-revdation
of
His
character
and
being,
e.g.
Is
6^.
Here
'
glory
'
is
the
showing
forth
of
God
's
holiness.
For
God's
glory
manifested
in
history
and
in
the
control
of
the
nations,
see
Nu
li^,
Ezk
392';
in
nature,
Ps
293-
»
10431.
(^j
ji
physical
manifestation
of
the
Divine
Presence.
This
is
especially
notable
in
Ezekiel,
e.g.
V,
where
the
glory
is
bright
like
the
rainbow.
In
the
P
sections
of
the
Pentateuch
such
representations
are
frequent
(see
Ex
24«-'8,
Lv
9*
etc.).
A
passage
com-bining
these
two
conceptions
is
the
story
of
the
theophany
to
Moses
(Ex
33"-'»
34«-
').
Here
the
visible
glory,
the
brightness
of
Jehovah's
face,
may
not
be
seen.
The
spiritual
glory
is
revealed
In
the
proclamation
of
the
name
of
Jehovah,
full
of
compassion
and
gracious.
Wilfrid
J.
Moulton.
GLORY
(in
Apocr.
and
NT).—
Except
in
1
P
2«"
(where
it
means
renown),
'glory,'
as
a
noun,
is
always
the
translation
of
Gr.
doxa.
This
word,
coming
from
a
root
meaning
'to
seem,'
might
signify
outward
appear-ance
only,
or,
in
a
secondary
sense,
opinion.
This
use
is
not
found
in
the
Biblical
writings,
but
the
derived
classical
use—
favourable
opinion
or
reputation,
and
hence
exalted
honour
—
or,
as
appUed
to
things,
splendour,
is
very
common
(Wis
S'",
Bo
2'-'°,
Bar
2",
Jn
9^*,
Sir
43'
50').
The
special
LXX
use
of
'
glory
'
for
the
physical
or
ethical
manifestation
of
the
greatness
of
God
is
also
frequent.
In
AV
of
NT
doxa
is
occasionally
translated
'honour'
(e.g.
Jn
5",
2
Co
6'
etc.);
in
Apocrypha
some-times
'honour'
1
Es
8*
etc.),
and
a
few
times
'pomp'
(1
Mac
10"
ll"
etc.),
or
'majesty
'(Ad.
Est
15');
otherwise
it
is
uniformly
rendered
'
glory.'
As
a
verb,
'
glory
'
in
the
sense
of
boast
(Gr.
kauchaomai)
is
frequently
found
(Sir
11<,
1
Co
12').
A
few
examples
of
the
use
of
'glory'
to
denote
the
brightness
of
goodness
may
be
given.
In
Bar
5'
is
the
striking
phrase
'the
glory
of
godUness,'
whilst
wisdom
is
called
'
a
clear
effluence
of
the
glory
of
the
Almighty
'
(Wis
72s).
In
Jn
l'<
the
'glory'
of
the
Only-begotten
consists
in
grace
and
truth
(cf.
Jn
2"
n^-
^).
In
Ro
S^
the
'glory'
of
God,
of
which
men
have
fallen
short,
is
His
manifested
excellence,
revealed
at
first
in
man
GNOSTICISM
made
in
God's
image
(cf.
1
Co
11'"),
lost
through
sin,
but
meant
to
be
recovered
as
he
is
transfigured
'from
glory
to
glory'
(2
Co
3'8).
For
'glory'
as
used
to
express
the
visible
brightness,
cf.
To
12»,
where
Raphael
goes
in
before
the
glory
of
the
Holy
One
(cf
.
2
Mac
3™,
of
angels).
In
NT,
cf.
Lk
2'
'
The
glory
of
the
Lord
shone
round
about
them.'
In
2
Co
3'-"
the
double
use
of
'glory'
is
clearly
seen;
the
fading
brightness
on
the
face
of
Moses
is
contrasted
with
the
abiding
spiritual
glory
of
the
new
covenant.
Passages
which
combine
both
the
ethical
and
the
physical
meanings
are
those
which
speak
of
the
glory
of
the
Son
of
Man
(Mt
16"
etc.),
and
the
glory,
both
of
brightness
and
of
purity,
which
gives
light
to
the
heavenly
city
(Rev
21^3).
'Glory,'
as
appUed
to
the
saints,
culminates
in
a
state
where
both
body
and
spirit
are
fully
changed
into
the
likeness
of
the
glorified
Lord
(Ph
S^',
Col
3<).
In
Wis
18^
a
special
use
appears,
where
'the
glories
of
the
fathers'
is
a
phrase
for
the
names
of
the
twelve
tribes,
written
on
the
precious
stones
of
the
high-priestly
breastplate.
Doubtless
this
is
suggested
by
the
flashing
gems.
An
interesting
parallel
is
given
in
Murray,
Eng.
Diet,
s.v.:'
They
presented
to
his
Electoral
Highness
.
.
.
the
Two
Stars
or
Glories,
and
Two
Pieces
of
Ribbon
of
the
Order
[of
the
Garter]';
cf.
Kalisch
on
Ex
28
'The
jewels
are
the
emblems
of
the
stars,
which
they
rival
in
splendour.'
Wilpkid
J.
Moulton.
GNAT
(Mt
23M).—
Various
members
of
the
Cidicidce,
mosquitoes
and
true
gnats,
are
found
in
Palestine;
of
the
former,
four
species
are
known
which
are
fever-
bearing.
These
and
such
small
insects
are
very
apt
to
fall
into
food
or
Uquid,
and
require
to
be
'strained
out'
(RV),
especially
in
connexion
with
Lv
ll^"-
*>.
An
Arab
proverb
well
illustrates
the
ideas
of
Mt
23":
'
He
eats
an
elephant
and
is
suffocated
by
a
gnat.'
In
the
RVm
of
Is
51«
'like
gnats'
is
suggested
for
'in
like
manner.'
E.
W.
G.
Mastebman.
GNOSTICISM.-
l.Gnosticismptoper.—
Theterm.which
comes
from
the
Gr.
gnosis,
'knowledge,'
is
now
tech-nically
used
to
describe
an
eclectic
philosophy
of
the
2nd
cent.
a.d.
which
was
represented
by
a
number
of
sects
or
divisions
of
people.
The
philosophy
was
con-structed
out
of
Jewish,
Pagan,
and
Christian
elements,
and
was
due
mainly
to
the
inevitable
contact
and
con-flict
between
these
various
modes
of
thought.
It
was
an
attempt
to
incorporate
Christian
with
Jewish
and
Pagan
ideas
in
solving
the
problems
of
life.
The
more
important
of
these
problems
were
—
(1)
How
to
reconcile
the
creation
of
the
world
by
a
perfectly
good
God
with
the
presence
of
evil;
(2)
how
the
human
spirit
came
to
be
imprisoned
in
matter,
and
how
it
was
to
be
emanci-pated.
The
first
problem
was
solved
by
predicating
a
series
of
emanations
starting
from
a
perfectly
good
and
supreme
God,
and
coming
down
step
by
step
to
an
imperfect
being
who
created
the
world
with
its
evils.
Thus
there
was
an
essential
dualism
of
good
and
evil.
The
second
problem
was
solved
by
advocating
either
an
ascetic
life,
wherein
everything
material
was
as
far
as
possible
avoided,
or
else
a
licentious
life,
in
which
everything
that
was
material
was
used
without
dis-crimination.
Associated
with
these
speculations
was
a
view
of
Christ
which
resolved
Him
into
a
phantom,
denied
the
reality
of
His
earthly
manifestation,
and
made
Him
only
a
temporary
non-material
emanation
of
Deity.
Gnosticism
culminated,
as
the
name
suggests,
in
the
glorification
of
knowledge
and
in
a
tendency
to
set
knowledge
against
faith,
regarding
the
former
as
superior
and
as
the
special
possession
of
a
select
spiritual
few,
and
associating
the
latter
with
the
great
mass
of
average
people
who
could
not
rise
to
the
higher
level.
Salvation
was
therefore
by
knowledge,
not
by
faith.
The
will
was
subordinated
to
the
intellect,
and
everything
was
made
to
consist
of
an
esoteric
knowledge
which
was
the
privilege
of
an
intellectual
aristocracy.
2.
Gnosticism
in
relation
to
the
NT.
—
It
is
obvious
