Glory

Glory here captures the disciples' hope for Israel's restored national greatness — the former splendor of David's kingdom they expected Jesus to bring back.

Glory is introduced in the opening summary as the central issue of the chapter — specifically what Herod fatally refuses to redirect to God when the crowd worships him.

Glory is what the crowd is mistakenly directing at Paul and Barnabas — and what Paul insists belongs exclusively to the God who provides rain, harvests, and joy to all nations.

The Glory of God is what Stephen sees when the heavens open — the overwhelming divine presence that validates his entire speech. The court that condemned him cannot see what he sees.

Glory is referenced here as the endpoint of Jesus' story — but He explicitly states the cross must come first, pairing suffering and exaltation as inseparable parts of the same arc.

God's glory physically illuminates the night sky around the shepherds — the overwhelming, visible weight of divine presence that leaves them absolutely terrified before the angel speaks.

Glory here is the overwhelming visible power accompanying Jesus' return — after a chapter full of suffering and collapse, his arrival 'with power and great glory' marks the definitive reversal of everything broken.

The centurion gives glory to God after witnessing the crucifixion — an outsider's involuntary recognition that what just happened was not simply a Roman execution but something carrying divine weight.

Glory appears here as the destination on the other side of death — Jesus frames His coming suffering not as defeat but as the road that leads directly to the Father's glory.

Glory is what the Transfiguration will literally make visible — the radiant, divine weight of who Jesus actually is, briefly unmasked on the mountain for three stunned disciples.

Glory appears here as the defining characteristic of Jesus's return — the overwhelming, inescapable, visible weight of divine presence that will leave every person on earth with no option but to witness it.

The glory of every earthly kingdom is dangled as bait — power, wealth, dominion — everything a messiah might want, offered instantly at the cost of one's soul.

Glory here is applied to human leadership rather than God — a king's glory is measured not by his personal power but by the flourishing multitude he serves, making leadership inherently relational.

Glory here is applied to the honor of old age — gray hair is not a symbol of decline but a crown, representing the visible, dignified reward of a life lived in righteousness.

Glory here describes the bidirectional pride of family legacy — children reflect honor onto their parents just as grandchildren crown their elders with visible proof of a life well-built.

Glory appears here in a rare comparative form — God's glory consists in concealment and mystery, while a king's glory consists in investigation and discovery, setting up the chapter's leadership ethic.

Glory is pointedly absent here — the text explicitly notes there is no heroic last stand, no divine intervention, just the grim consequence of years of unfaithfulness catching up to a king.

Glory is what all peoples and all of creation are called to ascribe to God — the psalm demands recognition of His overwhelming worth from every direction: nations, seas, fields, and forests.

Glory is stacked here alongside greatness, power, victory, and majesty as David piles up divine attributes — he is not making a request but simply declaring the comprehensive supremacy of God.

Glory is explicitly named as departed here — the bronze shields are the anti-glory, a constant visible reminder during every Temple visit that the kingdom's peak splendor has been permanently forfeited.

Glory makes its first appearance here as the cloud that fills the Temple immediately after the worship reaches its unified peak — God's visible, overwhelming presence responding to sincere collective praise.

God's glory fills the Temple so completely that the priests cannot even enter — this overwhelming divine presence physically prevents access, making God's arrival undeniable.

Glory is introduced as the chapter's defining comparison point — the visible divine radiance that, Paul argues, is so much greater under the New Covenant that the old one barely registers by comparison.

Glory here is the eternal, incomparable weight Paul sets against temporary suffering — the unseen reality that makes every present hardship look small by comparison.

Glory is referenced here as what Jesus willingly set aside — the full weight of divine honor and heavenly splendor — to take on human poverty for the sake of others' redemption.

God's glory makes a sudden, dramatic appearance at the Tabernacle at precisely the moment the crowd is about to stone Joshua and Caleb — a divine intervention that physically stops the execution.

God's glory appears visibly to the entire assembled congregation — the moment the conflict stops being a human political dispute and becomes a direct divine intervention in the rebellion.

God's glory visibly appears at the Tabernacle entrance in response to Moses and Aaron's prostration — this is the same overwhelming divine presence that guided Israel through the wilderness.

Glory is what the gold shields represented — the visible wealth and divine favor of Solomon's reign — and their theft by Egypt signals that the era of Israel's greatness is definitively over.

The Glory of God appears here as the thick cloud that fills the Temple — this is the same divine presence that led Israel through the wilderness, now taking up permanent residence in the building Solomon constructed.

Glory here refers to the future moment when Jesus is fully revealed — the point at which present suffering will be vindicated and transformed into overflowing joy.

Glory appears here as the future reward Peter and the elders will share — the coming revelation of Christ's glory is what makes present faithful service worth it.

Glory is conspicuously absent here — Saul's death comes with no honor, no divine affirmation, only disgrace, the inverse of the glory that surrounds God's presence and favor.

Glory is the heart of the chapter's closing lament — Phinehas's wife names her son Ichabod ('no glory') because the Ark's capture means God's tangible, visible presence has left Israel.

Glory describes the overwhelming visual majesty of God's appearance — dawning like sunrise, shining from multiple mountain ranges, arriving with ten thousands of holy ones.

Glory is at stake in Moses's prayer — he argues that Egypt would interpret Israel's destruction as proof of God's failure, making God's reputation the reason to spare the people.

Glory here describes the crown Jesus now wears — not despite His suffering, but as its direct result — reframing the cross as the path to exaltation rather than evidence of defeat.

Glory modifies the cherubim here, identifying them as the angelic beings associated with God's weighty, visible presence — their placement above the mercy seat marks the spot where divine majesty literally overshadowed the Ark.

Glory appears here as the ultimate reason God formed Israel as His people — they were meant to reflect His weightiness and worth to the surrounding nations, a calling they abandoned.

Glory is invoked here to describe the original purpose of the Temple's furnishings — everything now being stripped and carted away as war loot was built to honor and reflect God's splendor.

Glory is what Jesus says is now arriving — but it comes through death, not triumph, reframing the entire concept of what God's glory looks like from the world's perspective.

Glory is revealed here for the first time through Jesus' miracle — the water-to-wine sign is the moment His divine identity breaks through, and His disciples respond with belief.

Glory is described as fully departed — the majesty and sacred weight that once defined Zion has completely vanished, leaving only fleeing leaders and a city stripped of everything that made it significant.

Israel's glory — the honor, prestige, and divine favor that marked her as God's chosen nation — is here violently cast down from heaven to earth, signaling total covenantal reversal.

Glory refers here to the spectacular divine display at the end of Leviticus 9, when God's presence visibly appeared and consumed the altar — the high-water moment that makes Nadab and Abihu's subsequent failure all the more jarring.

The Glory of the Lord appears to the entire congregation — the promised visible manifestation that the whole chapter has been building toward, God's public confirmation that the sacrificial system works and Aaron is His chosen priest.

Glory here describes the overwhelming, undeniable visual spectacle of the Son of Man's return — after a period of cosmic darkness, His arrival lights everything up with divine power.

Glory is introduced here as the final destination — the Son of Man returning in the Father's glory — but Jesus frames it as something reached only through the cross, inverting every human expectation.

The glory of God is the ultimate decision-making filter Paul offers — every mundane choice, even what you eat or drink, should be evaluated by whether it honors and points toward God.

Glory appears as the destination of Jesus's ascension in the creed — the final line affirming that he was received back into the fullness of God's presence and reign.

Glory is the future completion that Christ's presence within believers makes certain — His indwelling is the down payment on a fullness of God's presence that will one day be fully experienced.

Glory here is used ironically — the tax collector is sent to maintain the kingdom's splendor, but the ruler dies quickly and his glory amounts to nothing, a hollow contrast to God's enduring glory.

Glory is the final destination of the entire chapter — Paul's prayer, the mystery, the Church's cosmic role, and God's boundless power all culminate in this ascription of glory to God in Christ forever.

Glory here describes the ostentatious earthly splendor Ahasuerus is actively parading before his officials — his royal glory is a human performance of power, the opposite of the humble, gift-giving divine glory found elsewhere in Scripture.

Glory is what the older generation is mourning here — they remember the overwhelming magnificence of Solomon's Temple and grieve that the new structure will fall far short of it.

God's glory is presented here as the ultimate counter-narrative to every blood-built city — what replaces collapsed empires is not another empire but the knowledge of God covering the earth like water.

Glory here captures what the returning exiles felt was missing from the new structure — the overwhelming divine presence that had made Solomon's Temple unmistakably God's house.

Glory here marks what Job has lost — the chapter opens by contrasting his former season of divine favor and communal honor with the humiliation he now endures.

Glory here is the destination — God presenting believers blameless before His own glorious presence, the ultimate culmination of being 'kept,' transforming the letter's warnings into an act of anticipatory hope.

Glory here is the honor of the decisive kill — what could have been Barak's defining military moment went instead to Jael, a non-Israelite woman, because Barak's faith came with conditions attached.

Glory here is asserted as something God's own people failed to reflect — yet God declares it will be recognized across all nations, making Israel's indifference an inexcusable contrast to the worldwide reverence coming.