Kavod vs Shekina: Difference and Comparison

God is omnipresent and omnipotent. There are several meanings, attributes and forms associated with God.


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Figuring out the attributes and forms of god is not that easy for humans to accomplish. Various religions have different beliefs connected with the attributes of god.

Both Christianity and Judaism have a thing with the Bible. The holy book is divided into the Old Testament and the New Testament based on the time of their composition.

Kavod reveals the beautiful grace and radiance of god. It is a term that showcases something heavy which glorifies god’s grace.

Shekina, on the other hand, is nowhere mentioned in the Bible. It signifies the relationship between God and humans.

Key Takeaways

  1. Kavod and Shekina are two Hebrew terms used in Jewish tradition to describe the presence of God.
  2. Kavod refers to the glory and honor of God, while Shekina refers to God’s divine presence and dwelling in the world.
  3. Kavod is associated with God’s majesty and power, while Shekina is associated with God’s compassion and mercy towards humanity.

Kavod vs Shekina

Kavod refers to the honor, glory, or weightiness of God’s presence, it emphasizes the majesty and splendor of God. Shekina refers to the divine presence of God that dwells among his people, it emphasizes His intimate relationship with his people.

Kavod vs Shekina

Comparison Table

Parameter of ComparisonKavodShekina
OriginKavod is a Hebrew term that originated in the Talmud. Shekina is a Hebrew term that originated from rabbinic literature.
Terminology It is an attribute of the lord. While it is the epitome of every attribute of the lord.
MeaningKavod means “Glory of God”. Shekina means “Pride of humans”.
Biblical MentionThe word is mentioned around thirty-four times in the Old Testament of the Bible. Whereas this word has no mention in the Bible.
NatureIt can either be seen physically or unseen. But, Shekina is the physical epitome, so it is always seen.
TransliterationKabod is one transliteration of Kavod. Shekinah, Shechinah, and Shechina are some of the transliterations of Shekina.
Existence Kavod cannot exist without Shekina. While Shekina can exist without Kavod.

What is Kavod?

Kavod is a Hebrew term that means the glory of God. It signifies and reveals the beautiful radiance and grace of god.

The Bible has mentioned kavod in its Old Testament around thirty-four times. The term is related to something heavy or deep which glorifies god.

With time, things evolve. Likewise, language also goes through a phase of evolutionary changes.

Kavod is considered an attribute of god. It is believed that God has let Moses see his Kavod in the wilderness, fire and the clouds.

Through the years, the theoretical and historical distinctions between the honour of various cultures have always been questioned. Some cultures are honour-based, and some are dignity-based, glory-based or respect-based.


What is Shekina?

Shekina is a Hebrew term that means the pride of humans. More accurately, it signifies God’s divine presence’s settling or dwelling nature.

The term has several transliterations in various languages. Shekinah, Schechina, Shechina are a few of them. There is no mention of shekina in the Bible.

Shekina is especially based on the readings and learnings from the Talmud. It depicts the feminine attributes of god.

Shekina is not regarded as a constituent separate from god, despite its feminine nature. It describes the spirit of God’s grace and glory in every way possible.

There have always been arguments over whether God is real or just an imagination. Several possible conclusions have come out of it.


Main Differences Between Kavod and Shekina

  1. Kavod means God’s glory, while Shekina means Humans pride.
  2. Kavod originated from the Talmud and Shekina from rabbinic literature.
  3. Shekina is always seen, unlike Kavod.
  4. Shekina has more transliterations.
  5. Kavod has no existence without Shekina.
  1. https://scholar.google.com/scholar?as_vis=1&q=kavod&hl=en&as_sdt=0,5#d=gs_qabs&u=%23p%3DEDwpKrLkXGQJ
  2. https://www.jstor.org/stable/1507936
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