“First”, “Only”, “One of a Few”, and “No One Else” 79 observe that most of them give only “glory” to God (Rom 11,36; 16,27; Gal 1,5; Eph 3,21; 2 Tim 4,18; Heb 13,21); several give “glory” and “dominion” (1 Tim 6,16; 1 Pet 4,11; Rev 1,6); still others declare “glory” and “honor” (1 Tim 1,17; Rev 4,11 and 5,13) (64). However, other doxologies are quite expansive, ascribing to God “glory, majesty, dominion, and authority” (Jude 25). This indicates the rhetorical function of ascribing titles and epithets to God, namely “honor”, the aim of epideictic rhetoric. We have here, then, an excellent native sense of what anthropologists call “honor”. (6) eij" tou;" aijw'na" tw'n aijwvnwn. In his article on the doxology in synagogue and early church, Eric Werner seems embarrassed that this form contains only two elements, (1) proclamation of God’s praise, (2) coupled with an affirmation of His infinity in time (emphasis his) (65). It is easily observable that New Testament doxologies contain such affirmations of God’s infinity, although in a wide variety of expressions: (1) the simple formula: eij" tou;" aijw'na" (Rom 11,36; 16,27); (2) a more elaborate statement, such as we see in 1 Tim 1,17: eij" tou;" aijw'na" tw'n aijwvnwn (Gal 1,5; Phil 4,20; 2 Tim 4,18; 1 Pet 4,11); and (3) a very elaborate form: pro; panto;" tou' aijw'no" kai; nu'n kai; eij" pavnta" tou;" aijw'na" (Jude 25). This represents a Judean mode of expression, although there are Greco-Roman parallels. Some Greco-Roman deities were acclaimed as “beginning of all and end of all” (Orphic Hymns 4.2; 15.7); others were said to have no beginning (10.10) and no end (10.8) (66). Still others were declared incorruptible (afqarto") or deathless (ajqavnato"). And as was noted in the topos for [ true deities, they are “without beginning and without end” (67). The (64) In Rom 2,7.10 dovxa and timhv are used synonymously, similarly dovxa and e[paino" in Phil 1,11 and 1 Pet 1,7. Marshall (The Pastoral Epistles, 405-406) considers dovxa and timhv as synonyms, but claims that they “go back to the LXX translation of the Hebrew kabod”, which seems excessively narrow in the light of Greek rhetoric of praise. (65) WERNER, “Doxology in Synagogue and Church”, 275-351. (66) About “fate” Philo says: “Fate (eiJmarmevnh) has no beginning (a[narco") or end (ajteleuvthto")” (Aet. 75); see Cicero, Nature of the Gods 1.24.68. Tertullian reflects traditional god-talk when he speaks of God’s eternity: “I give that defini- tion (of God) which all men’s common sense will accept, that God is supremely great, firmly established in eternity, unbegotten, uncreated, without beginning and without end (sine initio, sine fine)” (Adv. Marc. 1.3); finally Theophilus say that the deity is “without beginning (a[narco") because He is unbegotten (ajgevnnhto"); and he is unchangeable, because he is immortal” (ad Autol. 1.4). (67) NEYREY, “ ‘Without Beginning of Days or End of Life’ ”, 440-447, esp. 444.