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Of the historically reported are, first, those where the fact is simply stated without elaboration (Gen. xii. 7, xxvi. 2). To this category belong also the accounts of dreams (xv. 1, xx. 3, 6), where there is an underlying suggestion of God's form (further Ex. iv. 24; I Sam. iii. 21; T Kings iii. 5). Next follow the manifestations more or less in human form (Gen. xviii. 1 sqq.; cf. ANGEL). The Biblical narrators were here conscious of the distinction between the real being of God unapproachable to man, and his temporary manifestation; thus, in the passage Ex. xxxiii. 20, whatever of the person of God enters the visible represents only a partial revelation of his being as adaptable to human weakness and limitation. In Ex. xiv. 19, the angel, though distinct from God, is yet representative of him, inasmuch as he bears " the name " with its peculiar efficacy (see NAMES). 7n a similar sense in Ex. xxxiii. 14, the face of God is to guide the people. Here a distinction is implied between the complete personality and the outward appearance, just as in the more definitely detailed historical theophanies, the majority of which occurred in the legislation of Sinai and the journey through the wilderness, the pillar of fire or of cloud, which is an outward accident of the inner fire, is employed to hide the full majesty of God (Ex. xix. 9, 16, 21, cf. xxiv. 12 sqq., and xxxiv. 29 sqq.). Upon the erection of the tabernacle, this became the scene of the theophanies. Only here the accounts vary. According to one the cloud descends immediately after its completion to prevent the entrance of Moses, because the glory of God filled the tabernacle (xl. 34 sqq.). According to other and older passages the cloud descends when Moses enters and it remains stationary at the door (xxxiii. 9; cf. Lev. ix. 23; Num. xi. 25, xiv. 10). Although the theophany is referred to in Ex. xvi. 10, xxiv. 17, and again on extraordinary occasions (Lev. ix. 6, 23; Num. xiv. 10, xvi. 19), as the appearance of the glory of Yahweh, yet this is not to be understood as an advance beyond the concealment of the divine majesty in the cloud. Originally the " glory of Yahweh " referred to the halo visible to sight and emanating from Yahweh himself when he appeared in the storm or cloud at Sinai; but this, like " angel of God," was afterward reduced to apply to the revelation of his being, to the majesty of God in its operations which was to fill all the earth (Num. xiv. 21-22; Ps. lxxii. 19). That this was not to be absolutely identified with the fulness of the divine majesty is apparent from I Kings viii. 11; the glory of Yahweh in the form of a cloud filled the house when the ark was brought in, yet the heaven and heaven of heavens (verse 27) can not contain God, much less the house. No more can a theophany of another sort, i.e., of the absolute disclosure of the divine being, be inferred from the passages which represent Moses as conversing with God face to face (Deut. xxxiv. 10; "as a man speaketh unto his friend," Ex, xxxiii. 11; "mouth to mouth," Num. xii. 8).

That only an intermediate intercourse is meant in these instances is shown in Ex. xxxiii. 18 sqq.,where direct vision of the glory is denied and only an after glimpse is permitted when Yahweh has passed by. The more remarkable is therefore the one instance

(Ex. xxiv. 9-10) in which no mention of concealment or mediate manifestation of the divine majesty occurs. The writer, aware (verse 11) of the injunction that no man shall see God and live, seems to have been under the impression that at this most pregnant moment of the history of the theocracy, immediately after the sprinkling with the blood of the covenant (verses 6 aqq.), an exception, though indeed relative, was granted.

Beside those in connection with the account of the journey through the desert, only two other theophanies receive special mention; the covenant sacrifice of Abraham (Gen. xv. 17 sqq.), and the episode on Horeb, where the presence of God is announced to Elijah (T Kings xix. 11 sqq.). In both cases the representation is restricted to the outer form of the appearance.

In the prophetic theophanies a distinction must likewise be drawn between general announcements of the appearance of God for judgment (Isa. ii. 21; Zech. ii. 8) or redemption (Isa. xl. 10), and such proclamations as involve a closer proximation to an actual appearance; such as for judgment on the heathen (Isa. xix. 1, xxx. 27 sqq., lxiii. 1; Nah. i. 3 aqq.), of desired vengeance (Isa. lxiv. 1 aqq.), even 'on Israel (Mic. i. 9). In almost all the instances the accompaniment is some element of a storm, as lightning or hail, or the earthquake; and the glory of God is always enveloped in the cloud. Instruments of war and weapons of God are suggested (Nah. ii. 4-5; Tsa. lxvi. 15), and in further detail (Hab. iii. 8-9, 11, 15), with the representar tiou of Yahweh as a man of war (Ex. xv. 3; Isa. xlii. 13; Ps. xlvi. 8-9; cf. IT Kings vi. 17; Ps. lxviii. 17). Among prophetic theophanies relating to visions some are sparing of detail (T Kings xxii. 19 sqq.; Amos vii. 7, ix. 1), while others afford more elaborate delineation (Isa. vi. 1 sqq.; Ezek. i. 4 sqq.; cf. iii. 12 aqq., viii. 4 aqq., x. 1 sqq., 18, xliii. 2 sqq.). In Dan. vii. 9 sqq., the Ancient of days is pictured in human form.

Theophanies in literary description (always in the introduction of the descriptions of God's works of redemption and judgment) almost invariably appear in some form of the storm symbol; to sustain his own against foes (Judges v. 4; Ps. xviii. 7,8, lxviii. 7-9, lxxvii. 16 sqq.), and for vengeance desired (cxliv. 5 sqq.); likewise to judge his people (Ps. 1. 3), or reason with his accuser (Job xxxviii. 1). As point of departure for the theophanies in the instances quoted the heavens are sometimes expressly named as the permanent location of the throne of God (Ps. xviii. 9, exliv. 5), and sometimes Sinai as the mountain of God and the scene of his earlier revelations to Israel (Deut. xxxiii. 2; cf. Judges v. 4-5 and Hab. iii. 3). For the post-Biblical construction of theophaniea, namely, of the efforts in the times 8f the Septuagint and of Philo to replace the immediate operation of God by secondarycauaes, and thus get rid of anthropomorphisms, see Judische Theologie by F. Weber (issued by F. Delitzsch and G. Schnedermann, Leipsic, 1897). (E. KAUTZSCH.)