Is it Pharaoh's Divine Throne Chariot?

After asking what is the "Glory of the Lord" I have done some research on the subject:

The Old Testament word most often used for glory is kabowd, which means weight, as in, splendor or copiousness.

The biblical prophet, Ezekiel, metaphorically describes God’s Merkabah as being a heavenly “throne” [Ez. 1:26], as the Glory of the Lord [Ez.1:28] and as “The Gory of the God of Israel” [Ez. 9:3]. The word Merkabah is derived from two Hebrew words. The first word is “merkab”, which means “a chariot", and also “a seat", as in a vehicle. It is also derived from the word “rakab”, which means “to ride on” or “to ride in". Accordingly, that which the prophet describes metaphorically as a “throne” and “the Glory of the Lord”, is to be understood to refer to Pharaoh's Merkabah, the literal translation of which is “Throne-Chariot”.

The noted Dead Sea Scroll scholar, Dr. Geza Vermes, makes the following statement about God’s Merkabah: “The divine Throne-Chariot draws its inspiration from Ezekiel (1-10) … It depicts the appearance and movement of the Merkabah, the divine chariot supported and drawn by the cherubim, which is at the same time a throne and a vehicle.”

Thus, the Merkabah Glory of the Lord can be seen as being a throne-chariot that has both substance and mass, and as Pharaoh's heavenly dwelling place.

There is a mystical tradition of the Kabbalists pertaining to the Throne Chariot of God which could ascend and descend through the different heavenly halls or palaces known as the Hekhaloth - with the seventh or final revealing the Glory of God.

Within the period of the Second Temple, Ezekiel's vision was interpreted as a mystical flight to heaven, and the Kabbalistic mystics established a technique of using a chariot for a meditation tool. Using the chariot the mystics would make an inward journey to the seven palaces while employing secret magic names to ensure their safe passage to and through each of the seven palaces in their correct order.

The mysteries, including both the procedures and formulae, surrounding these mystical journeys were known only to scholars of the Kabbalah until recently. Now, however, the important texts of the Greater Hekhaloth - the basic work of the Merkabah - have been published in English in an important work entitled "Meditation and Kabbalah" (1982) by Argeh Kaplan.

The Divine Throne-Chariot

Introduction by Geza Vermes

The Divine Throne-Chariot draws its inspiration from Ezekiel (1:10) and is related to the Book of Revelation. It depicts the appearance and movement of the Merkabah, the divine Chariot supported and drawn by the cherubim, which is at the same time a throne and a vehicle. The "small voice" of blessing is drawn from 1Kings 19:12: it was in a "still small voice" that God manifested himself to Elijah. In our Qumran text this voice is uttered by the cherubim and it is interesting to note that although the Bible does not define the source of the voice, the ancient Aramaic translation of 1Kings (Targum of Jonathan) ascribes it to angelic beings called "they who bless silently." The Throne-Chariot was a central subject of meditation in ancient as well as in medieval Jewish esotericism and mysticism, but the guardians of Rabbinic orthodoxy tended to discourage such speculation. The liturgical use of Ezekiel's chapter on the Chariot is expressly forbidden in the Mishnah; it even lays down that no wise man is to share his understanding of the Merkabah with a person less enlightened than himself. As a result, there is very little ancient literary material extant on the subject, and the Qumran text is therefore of great importance to the study of the origins of Jewish mysticism.

-- Excerpt from: The Other Bible, ed. Willis Barnstone (Harper & Row, 1985), p. 705.