Understanding δοξάζω (doxazō) Strong’s G1392: The Divine Glory that Transforms Believers and Reveals God’s Splendor

Pronunciation Guide: dox-ad’-zo (the ‘a’ is pronounced as in ‘father’, the ‘o’ as in ‘go’, and the final ‘o’ as in ‘so’)

Basic Definition

Strong’s G1392: Δοξάζω (doxazō) primarily means to ascribe glory, honor, or praise to someone or something, recognizing their inherent worth and excellence. In biblical usage, it often refers to the act of glorifying God by acknowledging His majesty, power, and divine nature. When applied to humans, it can mean to be honored, exalted, or to receive recognition, but when God glorifies believers, it speaks of His transformative work in making them radiant with His divine nature.

Etymology and Morphology

• Verb (present active indicative, 1st person singular)
• Derived from the noun δόξα (doxa, “glory, honor, splendor”)
• Koine Greek origin
• Frequently used in narrative sections, prayers, and theological teachings
• Common in worship contexts and descriptions of God’s character
• Appears in passages describing divine-human interaction

Δοξάζω Morphology:

• δοξάζω (present active indicative, 1st person singular) – I glorify
• δοξάζεις (present active indicative, 2nd person singular) – you glorify
• δοξάζει (present active indicative, 3rd person singular) – he/she/it glorifies
• δοξάζομεν (present active indicative, 1st person plural) – we glorify
• δοξάζετε (present active indicative, 2nd person plural) – you all glorify
• δοξάζουσιν (present active indicative, 3rd person plural) – they glorify
• δόξασον (aorist active imperative, 2nd person singular) – glorify! (command)
• ἐδόξασα (aorist active indicative, 1st person singular) – I glorified
• δεδόξασμαι (perfect passive indicative, 1st person singular) – I have been glorified

Origin & History

The word δοξάζω has its roots in classical Greek where δόξα (doxa) initially meant “opinion” or “expectation.” However, its meaning evolved significantly by the time of the Septuagint translation. In Hellenistic Greek, it came to denote “honor” or “reputation.” Xenophon used it in his “Memorabilia” to describe honoring distinguished individuals, while Plato employed it in “The Republic” when discussing the honor due to the gods and virtuous men.

In the Septuagint (LXX), δοξάζω became the standard translation for the Hebrew כָּבֵד (kaved), meaning “to be heavy, weighty, or honorable.” This semantic shift significantly enriched the term, connecting it to the Hebrew concept of God’s כָּבוֹד (kavod) – His weighty presence and manifest glory. It appears prominently in Exodus when describing יהוה (Yahweh)’s glory filling the tabernacle (Exodus 40:34-35), and in Isaiah’s throne room vision (Isaiah 6:3). By New Testament times, δοξάζω had become thoroughly infused with this theological weight, carrying connotations of divine splendor, honor, and praise.

Expanded Definitions & Translation Options

• To ascribe glory, honor, or praise to someone (especially God)
• To make glorious or splendid through transformation
• To honor or exalt someone to a position of dignity
• To cause others to recognize someone’s greatness
• To manifest or reveal hidden glory or excellence

Δοξάζω Translation Options:

• Glorify – Best captures the dual sense of giving honor and making glorious
• Honor – Appropriate when emphasizing the respect given to a person
• Praise – Suitable when focusing on verbal expression of admiration
• Exalt – Effective when highlighting elevation to a higher status
• Magnify – Useful when emphasizing making something appear greater in worth or significance

Biblical Usage

In the New Testament, δοξάζω appears 61 times, with significant concentrations in John’s Gospel (23 occurrences) and Paul’s letters. In the Gospels, it often describes people glorifying God in response to miracles or Jesus glorifying the Father through His obedience. In John’s Gospel, there is a profound theological development where glory is connected to Jesus’ death and resurrection as the ultimate revelation of God’s character. Paul frequently uses δοξάζω to describe the transformation of believers into Christ’s image, connecting glory with sanctification and the final state of resurrection.

The first appearance of δοξάζω in the New Testament is in Matthew 5:16, where Jesus instructs His disciples to let their light shine before others so that they may see their good works and glorify their Father in heaven. This establishes a fundamental pattern where human actions can lead others to recognize God’s excellence.

• “Let your light shine before men in such a way that they may see your good works, and glorify [δοξάζω] your Father who is in heaven.” Matthew 5:16
• “The people were amazed when they saw the mute speaking, the crippled made well, the lame walking, and the blind seeing. And they glorified [δοξάζω] the God of Israel.” Matthew 15:31
• “Father, the hour has come; glorify [δοξάζω] Your Son, that the Son may glorify [δοξάζω] You.” John 17:1
• “When you believed, you were marked in Him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise [δοξάζω] of His glory.” Ephesians 1:14
• “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.” 2 Corinthians 3:18
• “If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. But let none of you suffer as a murderer or thief or evildoer or as a meddler. Yet if anyone suffers as a believer, let him not be ashamed, but let him glorify [δοξάζω] God in that name.” 1 Peter 4:14-16
• “Therefore glorify [δοξάζω] God in your body.” 1 Corinthians 6:20

Cultural Insights

In the ancient Near Eastern world, glory was a visual concept associated with weight, splendor, and visible manifestation of importance. Kings were glorified through elaborate ceremonies, magnificent garments, and public displays of wealth and power. The concept of “glory” in Greek culture (δόξα) evolved from meaning “opinion” to “reputation” and finally to “honor” or “splendor.” This semantic development parallels the journey from subjective opinion to objective recognition of inherent worth.

For ancient Jews, the concept of God’s glory (כָּבוֹד/kavod) was deeply connected to the temple, where יהוה (Yahweh)’s presence was believed to dwell between the cherubim on the ark of the covenant. The glory of God was occasionally visible as the Shekinah – a luminous cloud that filled the tabernacle and later Solomon’s temple. This background helps explain why the incarnation of the Messiah is described in John 1:14 as “the Word became flesh and tabernacled among us, and we beheld His glory” – Jesus became the new dwelling place of God’s glory among His people. For Jewish believers, to glorify God meant not just to praise Him verbally but to recognize His weighty presence and respond with appropriate reverence and transformed living.

Theological Significance

Δοξάζω reveals a profound theological exchange at the heart of redemption. The Father glorifies the Son, the Son glorifies the Father, and believers are caught up in this divine circle of glory. This mutual glorification within the Godhead demonstrates the perfect unity and love within the Trinity. As the Messiah glorified the Father through perfect obedience, even unto death on a cross, He revealed the true nature of God’s glory – not merely power and majesty, but self-giving love and sacrifice.

The concept of δοξάζω also illuminates the purpose of human existence. We were created to glorify God, reflecting His image and character to the world. Sin diminished this glory (Romans 3:23 says “all have sinned and fall short of the glory of God”), but redemption restores and enhances it. When believers glorify God, they fulfill their created purpose and experience true freedom and joy. This is not about diminishing human worth but elevating it – as Augustine observed, “God is glorified in us when we are glorified in Him.”

Perhaps most profound is the promise that believers will share in God’s glory. Paul writes that believers are “predestined to be conformed to the image of His Son” (Romans 8:29) and that “the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us” (Romans 8:18). This transformation begins now, as we behold the glory of the Lord and are “transformed into the same image from glory to glory” (2 Corinthians 3:18), and will be completed when we receive glorified bodies in the resurrection.

Personal Application

Understanding δοξάζω challenges us to examine our lives through the lens of glory: Do our actions, attitudes, and ambitions bring glory to God? The Messiah taught that we glorify the Father by bearing much fruit (John 15:8), which includes both character transformation (fruit of the Spirit) and effective ministry to others. This means that ordinary acts of kindness, integrity, and love can be profound acts of worship when done with the right heart.

The concept of δοξάζω also offers comfort in suffering. When we face trials, we can find purpose in knowing that our faithful endurance brings glory to God. As Peter writes, “If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you” (1 Peter 4:14). Our suffering can become a platform for displaying God’s sustaining grace. Furthermore, the promise that we will share in God’s glory provides hope that transcends present difficulties. We can endure momentary affliction knowing it is producing “an eternal weight of glory” (2 Corinthians 4:17). This future glory is not just compensation for suffering but its transfiguration – our deepest wounds becoming our greatest testimonies to God’s redemptive power.

Related Words

• δόξα (doxa, “glory, honor”) – The noun from which δοξάζω derives, referring to the visible manifestation of God’s excellence, the recognition of worth, or the state of honor. While δοξάζω is the action of glorifying, δόξα is the glory itself. See G1391
• τιμάω (timaō, “to honor, value”) – While similar to δοξάζω, τιμάω emphasizes valuing something appropriately, often with practical expressions of honor rather than praise. It frequently appears in contexts of honoring parents or those in authority. See G5091
• αἰνέω (aineō, “to praise”) – More specifically focused on verbal praise and commendation, particularly in worship contexts. Less comprehensive than δοξάζω, which includes both verbal praise and actions that bring honor. See G134
• εὐλογέω (eulogeō, “to bless, speak well of”) – Related to δοξάζω but focuses more on pronouncing or invoking blessing rather than recognizing inherent glory. From this word we get “eulogy.” See G2127
• λαμπρύνω (lamprynō, “to make bright, make splendid”) – Shares with δοξάζω the concept of making something visibly glorious or splendid, but is more limited to physical brightness or external appearance. See G2989

Did you Know?

• The English word “doxology” comes directly from δοξάζω and λόγος (logos, “word”). A doxology is literally “words of glory” or a short hymn of praise to God. The traditional doxology sung in many churches (“Praise God from whom all blessings flow…”) is a linguistic descendant of the Greek δοξάζω, preserving the ancient practice of verbal glorification in contemporary worship.
• In Eastern Orthodox theology, the concept of δοξάζω is connected to the doctrine of theosis or deification, where believers gradually participate in God’s divine nature (2 Peter 1:4). This is not about becoming gods but about being transformed by God’s glory through communion with Him. The Orthodox Easter proclamation declares that the Messiah “has risen from the dead, trampling down death by death, and upon those in the tombs bestowing life!” This bestowal of life is understood as glorification – humans being restored to their intended glory as image-bearers of God.
• The famous phrase “Soli Deo Gloria” (“Glory to God Alone”), often abbreviated as “S.D.G.,” was frequently inscribed by Johann Sebastian Bach at the end of his musical compositions. This phrase, rooted in the concept of δοξάζω, reflected Bach’s conviction that music should ultimately bring glory to God rather than to the composer. This practice demonstrates how the theological concept of δοξάζω has shaped Western culture and art beyond purely religious contexts.

Remember This

Δοξάζω reveals the magnificent divine exchange at the heart of faith: as we glorify God by recognizing and reflecting His excellence, He glorifies us by transforming us into the very image of His Son, making us radiant with His own splendor.