Another point of comparison between Isaiah and Ezekiel is suggested by the name which the latter constantly uses for the appearance which he sees, or rather perhaps for that part of it which represents the personal appearance of God. He calls it the “glory of Jehovah,” or “glory of the God of Israel.” The word for glory (_kābôd_) is used in a variety of senses in the Old Testament. Etymologically it comes from a root expressing the idea of heaviness. When used, as here, concretely, it signifies that which is the outward manifestation of power or worth or dignity. In human affairs it may be used of a man’s wealth, or the pomp and circumstance of military array, or the splendour and pageantry of a royal court, those things which oppress the minds of common men with a sense of magnificence. In like manner, when applied to God, it denotes some reflection in the outer world of His majesty, something that at once reveals and conceals His essential Godhead. Now we remember that the second line of the seraphs’ hymn conveyed to Isaiah’s mind this thought, that “that which fills the whole earth is His glory.” What is this “filling of the whole earth” in which the prophet sees the effulgence of the divine glory? Is his feeling akin to Wordsworth’s “sense sublime Of something far more deeply interfused, Whose dwelling is the light of setting suns, And the round ocean, and the living air, And the blue sky, and in the mind of man”? At least the words must surely mean that all through nature Isaiah recognised that which declares the glory of God, and therefore in some sense reveals Him. Although they do not teach a doctrine of the divine immanence, they contain all that is religiously valuable in that doctrine. In Ezekiel, however, we find nothing that looks in this direction. It is characteristic of his thoughts about God that the very word “glory” which Isaiah uses of something diffused through the earth is here employed to express the concentration of all divine qualities in a single image of dazzling splendour, but belonging to heaven rather than to earth. Glory is here equivalent to brightness, as in the ancient conception of the bright cloud which led the people through the desert and that which filled the Temple with overpowering light when Jehovah took possession of it (2 Chron. vii. 1‐3). In a striking passage of his last vision Ezekiel describes how this scene will be repeated when Jehovah returns to take up His abode amongst His people and the earth will be lighted up with His glory (ch. xliii. 2). But meanwhile it may seem to us that earth is left poorer by the loss of that aspect of nature in which Isaiah discovered a revelation of the divine.