78 Jerome H. Neyrey about it, as it is adequately illustrated above. Finally, Israelite and Christian monotheism constitutes Delling’s third use of “only”. We recall the examples of this in the New Testament discussion of “only” and “one”, to which we add two important verses from Deuteronomy, 4,35 and 6,4 (see also Isa 44-45) (58). The “only” God is unique because there is only one Deity, and so there cannot be any other beside him (59). Thus, returning to 1 Tim 1,17, we recognize here Delling’s third classification of “only”, Christian monotheism. In itself it identifies God as unique, the “one” and “only” Deity (60). Yet commentators have long argued that the use of “only” in regard to God is a polemical denial of the same role and status to the deified Roman emperor (61). (5) Dovxa kai; Timhv. The doxology in 1 Tim 1,17 contains other traditional parts of the doxological form: the giving of glory, its duration, usually “forever”, and the people’s response, “Amen”. One would expect that in a doxology God is given glory, but in this case God is ascribed dovxa kai; timhv. We argue that in this context they are synonyms, both of which denote esteem, reputation, praise, worth and honor. We remember Kittel’s argument that the Greek understanding of dovxa expresses the sense of “opinion”, that is, “good opinion”, “reputation”, worth” and “repute” (62). The other term, timhv, expresses the value or worth of something or someone; thus it may express praise and admiration for a person’s achievement, role and status, and reputation(63). Looking solely at doxologies in the New Testament, we (58) On Christian proclamations about God, see GRANT, Gods and the One God, 84-94; J. BASSLER, “God in the New Testament”, AncBD II, 1048-1055. (59) The LXX contains several patterns expressing monotheism: 1. “who is like you? [No one]” (tiv" o{moiov" soi, Exod 15,11; 1 Sam 2,2; 2 Sam 22,32); 2. “there is no other besides you” (oujk e[stin e[ti plh;n aujtou'); Deut 4,35, 39; 6,4; 32,39; 2 Sam 7,22; 1 Kgs 8,23; 2 Kgs 5,15); 3. “you are the only God in all the kingdoms” (su; eij oJ qeo;" movno"; 2 Kgs 19,15; Neh 9,6). Evidently movno" was hardly the sole way of expressing God’s uniqueness. (60) For comparison’s sake, we note the use of movno" in other doxologies: “the only (movno") unbegotten and unruled ... the only (movno") true, the only (movno") wise, the one who alone (movno") is most high ... the only (movno") good and incomparable” (Apos. Const. 8.5.1 in FIENSY, Prayers Alleged to be Jewish, 90-91). (61) W. LOCK, A Critical and Exegetical Commentary on the Pastoral Epistles (Edinburgh 1924) 72; J. ROLOFF, Der Erste Brief an Timotheus (Neukirchen 1988) 355; REDALIÉ, Paul après Paul, 90. (62) KITTLE, “dovxa”, TDNT II, 233-237. (63) J. SCHNEIDER “timh”, TDNT VIII, 169-180. v