“First”, “Only”, “One of a Few”, and “No One Else” 85 “God”. We recall, moreover, that in the Orphic hymns, gods were often called “many-named” (poluwvnumo") (83). Second, commentators rightly claim that the New Testament doxology is not a Greco-Roman, but Israelite form, evident in the archetype found in 1 Chr 29,11 LXX. Doxologies, however, are “distinct from a benediction, or berakah, which is typically introduced by the term ˚wrb or eujloghtov"” (84). But in the case of 1 Tim 1,17 and 6,15-16, while the form derives from Israelite/synagogue practice, the bulk of their contents are distinctively Greco-Roman modes of god- talk. Thus, the hands are the hands of Esau, but the voice is the voice of Jacob. Third, although doxologies normally contain some form of “glory”/dovxa, they need not. Eric Werner remarked that “not every passage where there is an affirmation of God’s glory can be termed a doxology” (85). Thus 2 Cor 1,20 is not a doxology, although it contains dovxa and is in praise of God. Yet 1 Tim 6,16, which does not contain dovxa, is a true doxology (86). We find timhv instead of dovxa, which terms we argued earlier are virtual synonyms. Doxologies may ascribe to God glory and honor, as well as “eternal dominion” (1 Tim 6,16), “majesty, dominion and authority” (Jude 25), and “glory, honor, power and greatness and eternal dominion” (1 Clem 65.2), all of which express various aspects of honor. Thus praise, honor and glory are given to God, which helps us situate doxologies under the umbrella of epideictic rhetoric, the rhetoric of praise. Fourth, several other avenues for observing the principle of uniqueness are opened by this investigation. Other names of God might be traced, names with some form of “all”/pant-, such as “all-creating (pantoktivsth") God” (Diog. 7.1), “all-seeing (panepovpth") God” (1 Clem 64.1), and “Father of all” (paggenevtwr) (Orphic Hymns 4.1) (87). (83) An inscription concerning Klarian Apollo reads: “self-existent, untaught, without a mother, undisturbed, of many names (poluwvnumo") although not spreading abroad his name, dwelling in fire ...”, G.H.R. HORSLEY, NDIEC 2 (1982) 39. (84) AUNE, Revelation, I, 43. (85) WERNER, “Doxology in Synagogue and Church”, 277. (86) WERNER, “Doxology in Synagogue and Church”, 277; see also AUNE, Revelation, I, 43-44. (87) For example in the Orphic Hymns: “Divine Earth … you nourish all (pantrofh), you give all (pandwvteira) ... you destroy all (pantolevteira)” (26.1- v 2); and “highest of all (panupevrtate), all eating (pamfavge), all taming (pandamatwr), and all consuming (pantodivaite)” (66.5). v