δοξάζω

From the study of Matthew 6:2

Range of meaning

To hold someone in esteem, praise, honour, or give them a reputation. It comes from doxa, which in ordinary Greek meant "opinion" or "reputation". In the Septuagint doxa took on the weight of Hebrew kābôd, God's glory, but the everyday sense of human honour remained.

Against the English

KJV and WEB say "glory", which can sound heavenly or radiant to a modern ear. BSB and NASB "honored" and ESV "praised" give the social sense correctly.

How it drifted

"Glory" in church English mostly refers to God's splendour or heaven. Here it is plain public reputation.

Used elsewhere in the period

The same verb appears in Matthew 5:16, but there the good works lead people to "glorify your Father in heaven". In 1st-century Mediterranean society, public generosity was one of the main ways to gain honour. Greek and Roman donors were celebrated in inscriptions, and Jewish donors were remembered in synagogue dedications.

From the study of Matthew 5:16

Range of meaning

In classical Greek it means to think or hold an opinion, and then to hold someone in high opinion, to honour. In the Septuagint (the Greek Old Testament) and the New Testament it means to honour, praise or glorify, translating the Hebrew kabed ('to give weight or honour to'). It means to ascribe honour and reputation to someone and to acknowledge their worth in public.

Against the English

'Glorify' (KJV, BSB, WEB, YLT) is accurate but sounds like a religious-only word. ESV's 'give glory to' and NLT's 'praise' are close. All of them can lose the social sense of honour and public reputation being credited to someone.

Used elsewhere in the period

LXX Isa 49:3: 'You are my servant, Israel, in whom I will be glorified (doxasthēsomai)'. Lev 10:3. Matthew 9:8 and 15:31: the crowds, after seeing Jesus' healings, 'glorified the God of Israel'. The opposite is in Isa 52:5 and Ezek 36:20–23: Israel's bad conduct among the nations causes God's name to be 'profaned'. Later rabbis called the two possibilities qiddush ha-Shem (sanctifying the Name) and ḥillul ha-Shem (profaning the Name). The terms are later, but the idea is already in the prophets.

From the study of John 16:14

Range of meaning

In ordinary Greek: to hold an opinion, to think well of, to honor or praise. In the Greek Old Testament (LXX) and the New Testament it takes on the sense of the Hebrew kavod, God's 'weight', honor and visible presence. So it means to give honor to, to make glorious, to show something's glory openly.

Against the English

Modern English 'glorify' mostly means to praise someone or to talk them up. In church language it often suggests worship, singing or giving credit to God. The Greek here is less about adding praise and more about making seen and acknowledged the glory Jesus really has.

How it drifted

'Glorify' has narrowed in everyday and church use to 'praise' or 'worship', and it can sound like flattery (to 'glorify' something is to make it look better than it is). The biblical sense of glory as revealed presence and real weight has faded.

Used elsewhere in the period

LXX Exod 34:29–35 (Moses' face 'glorified' by God's presence). In John the verb carries a whole theme: Jesus' 'hour' to be glorified is his death and lifting up (12:23, 13:31–32). Jesus glorifies the Father (17:4), the Father glorifies the Son (17:1, 5), and here the Spirit glorifies the Son. John 1:14 ('we beheld his glory') ties glory to God's presence 'tabernacling' among people. BDAG gives both 'honor/praise' and 'clothe in splendor, make glorious'.