Shekinah Glory and the Nature of God in Scripture
The concept of Shekinah Glory, though not a direct biblical term, refers to the visible manifestation of God's presence, often characterized by a radiant light or cloud [8, 9]. This divine presence is frequently associated with the "glory of the Lord" found throughout the Hebrew Bible and New Testament. The term "Shekinah" itself derives from a Hebrew root meaning "to dwell" or "to inhabit," and it describes God's dwelling among His people [9].
One of the earliest and most prominent manifestations of God's glory is seen in the Exodus narrative. After the Israelites left Egypt, God led them with a pillar of cloud by day and a pillar of fire by night [2]. This "cloud of glory" was not merely a guide but a direct manifestation of God's presence, referred to as "the cloud of the Lord" and "the presence of God" [2]. It was from this cloud that God spoke, as recorded in Exodus 24:16 and Psalm 99:7 [2]. The cloud covered Mount Sinai for six days before Moses was called into God's presence, indicating a visible token of divine majesty [9]. This glory was also evident when the tabernacle was completed, as "God's glory manifested in" it, filling the space [2].
The prophet Ezekiel frequently describes visions of God's glory. The name Ezekiel itself means "the strength of God" [3], or "strength of God" [1], which aligns with the powerful imagery in his prophecies. Ezekiel recounts seeing "Yahweh’s glory" by the river Chebar, a sight that caused him to fall on his face [4]. He also describes the "glory of the God of Israel" coming from the east, with a voice like many waters, causing the earth to shine [5]. This glory is depicted as dynamic, capable of moving. For instance, Ezekiel observes the "glory of the God of Israel" ascending from the cherubim to the threshold of the temple [6]. John Gill notes that this movement signifies the glorious Shekinah, or divine Majesty, departing from the temple as a precursor to its destruction [11]. Adam Clarke similarly interprets the filling of the house with a cloud as the "Divine shechinah, the symbolical representation of the majesty of God," drawing parallels to events at the tabernacle and Solomon's temple [13].
The "glory of the Lord" is understood by some commentators as Jehovah Himself, the glory of Israel, with the Shekinah cloud resting on the sanctuary serving as its symbol [7]. This connection is made in Jeremiah 2:11, where Israel is depicted as exchanging their "glory" (Jehovah) for that which does "not profit" [7]. The golden calf, though intended as an image of the true God, was considered an idol because it violated the second commandment by attempting to represent the invisible God with a physical form [7].
In the New Testament, the concept of God's glory continues to be significant. Stephen, in his martyrdom account, is described as seeing "the glory of God" and Jesus standing at God's right hand [8]. Adam Clarke interprets this "glory of God" as "The Shekinah, the splendor or manifestation of the Divine Majesty" [8]. This vision occurred while Stephen was before the Sanhedrin, emphasizing the direct and powerful nature of this divine manifestation [8].
The future hope of God's dwelling with His people is also described in terms of glory. The book of Revelation speaks of the New Jerusalem "having the glory of God" [10, 12]. This glory is not merely a cloud but God Himself dwelling in the midst of the city [10]. The city's light is compared to a precious stone, like jasper, representing crystalline brightness [10]. This imagery suggests a direct and unmediated presence of God, where the divine glory illuminates everything [10]. John Gill further elaborates that this glory will be upon the souls of the saints, manifested in their righteousness and holiness, and upon their bodies, which will be transformed and perfected [12].
The Shekinah, therefore, represents the tangible and visible presence of God among His people, whether in the wilderness, the temple, or in future eschatological visions. It underscores God's active involvement and dwelling with humanity, a theme that runs throughout biblical narrative and theological interpretation.
Sources
- Hitchcock's Bible Names “Hitchcock's Bible Names: Jehezekel — strength of God”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Cloud of Glory — First manifestation of -- Ex 13:20,21. Called The cloud. -- Ex 34:5. Pillar of cloud and pillar of fire. -- Ex 13:22. Cloudy pillar. -- Ex 33:9,10. Cloud of the Lord. -- Nu 10:34. The presence of God. -- Ex 33:14,15. God's glory manifested in -- Ex 16:10; 40:35. God came down in -- Ex 34:5; Nu 11:25. God spoke from -- Ex 24:16; Ps 99:7. Was designed to Regulate the movements of Israel. -- Ex 40:36,37; Nu 9:17-23. Guide Israel. -- Ex 13:21; Ne 9:19. Show light to Israel. -- Ps 105:39. Defend Israel. -- Ex 14:19; Ps 105:39. Cover the tabernacle. -- Ex ”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Ezekiel — the strength of God”
- Ezekiel “Then I arose, and went out into the plain: and behold, Yahweh’s glory stood there, as the glory which I saw by the river Chebar; and I fell on my face. -- Ezekiel 3:23”
- Ezekiel “Behold, the glory of the God of Israel came from the way of the east: and his voice was like the sound of many waters; and the earth shined with his glory. -- Ezekiel 43:2”
- Ezekiel “The glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house: and he called to the man clothed in linen, who had the writer’s inkhorn by his side. -- Ezekiel 9:3”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 2:11: glory--Jehovah, the glory of Israel (Psa 106:20; Rom 1:23). The Shekinah, or cloud resting on the sanctuary, was the symbol of "the glory of the Lord" (Kg1 8:11; compare Rom 9:4). The golden calf was intended as an image of the true God (compare Exo 32:4-5), yet it is called an "idol" (Act 7:41). It (like Roman Catholic images) was a violation of the second commandment, as the heathen multiplying of gods is a violation of the first. not profit-- (Jer 2:8).”
- Acts (Methodist/Wesleyan) “Adam Clarke on Acts 7:55: Saw the glory of God - The Shekinah, the splendor or manifestation of the Divine Majesty. And Jesus standing on the right hand of God - In his official character, as Mediator between God and man. Stephen had this revelation while in the Sanhedrin; for as yet he had not been forced out of the city. See Act 7:58.”
- Exodus (Baptist/Reformed) “John Gill on Exodus 24:16: And the glory of the Lord abode upon Mount Sinai,.... The divine Shechinah or Majesty, some visible token of it, an exceeding great brightness and splendour: and the cloud covered it six days; either the glory of the Lord, so that it could not be seen it had been; or the mount, as Jarchi; but that is observed before, unless repeated for the sake of the time it covered it, six days; or him, Moses, as some in Jarchi, who for six days together was covered with a thick cloud, so that he was not seen by any while on the mountain; and thus he remained, until he was admit”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 21:11: Having the glory of God--not merely the Shekinah-cloud, but God Himself as her glory dwelling in the midst of her. Compare the type, the earthly Jerusalem in the millennium (Zac 2:5; compare Rev 21:23, below). her light--Greek, "light-giver": properly applied to the heavenly luminaries which diffuse light. Compare Note, see on Phi 2:15, the only other passage where it occurs. The "and" before "her light' is omitted in A, B, and Vulgate. even like--Greek, "as it were." jasper--representing watery crystalline brightness.”
- Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 9:3: And the glory of the God of Israel was gone up from the cherub, whereupon he was,.... That is, the glorious God of Israel; or the glorious Shechinah, and divine Majesty, which dwelt between the cherubim over the mercy seat in the most holy place, removed from thence, as a token of his being about to depart from the temple, which in a short time would be destroyed. The Targum is, "the glory of the God of Israel departed in the cherub on which he dwelt, in the house of the holy of holies;'' the cherubim removed with him, and were his chariot in which he rode; see ”
- Revelation (Baptist/Reformed) “John Gill on Revelation 21:11: Having the glory of God,.... Not only upon their souls, which will lie in the glorious robe of Christ's righteousness, the bride's wedding garment being on them, in the perfect holiness which will be in them, and in that complete knowledge of all spiritual and heavenly things they will be possessed of, they will have a glory revealed in them; but upon their bodies also, for this city, the church, the bride of Christ, will consist only of risen and changed saints, whose bodies will be freed from all dishonour; deformity, diseases, and imperfections, and will be ma”
- Ezekiel (Methodist/Wesleyan) “Adam Clarke on Ezekiel 10:4: The glory of the Lord went up - This is repeated from Eze 9:3. The house was filled with the cloud - This is a fact similar to what occurred frequently at the tabernacle in the wilderness, and in the dedication of the temple by Solomon. What is mentioned here was the Divine shechinah, the symbolical representation of the majesty of God.”