Verses¶
Question¶
What does dote auto doxan ("give glory to him") mean as a gospel imperative? How is glory (doxa/kabod) given to God — through confession (Josh 7:19), character acknowledgment (Isa 42:12), conduct (Matt 5:16, 1 Pet 2:12), fruit-bearing (John 15:8), bodily stewardship (1 Cor 6:20, 10:31), beholding-transformation (2 Cor 3:18), or something else? What is the relationship between giving glory and the judgment announcement that immediately follows? How does Romans 1:21 ("they glorified him not as God") describe the exact failure the first angel addresses? Why does Rev 16:9 record that under the plagues they "repented not to give him glory" — a precise verbal echo of 14:7? How does John 17:4 ("I have glorified thee on the earth: I have finished the work") establish Christ as the model of giving glory?
The First Angel's Message: Fear, Glory, Worship¶
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
Context: Revelation 14:1-12 — the three angels' messages. The 144,000 stand on Mount Zion (vv.1-5), then three angels proclaim messages. The first angel carries the 'everlasting gospel' with three aorist imperatives: fear God, give glory, worship the Creator. The hoti clause connects glory-giving to the judgment announcement.
Notes: Three aorist imperatives form one command: phobethete (V-AOM-2P), dote (V-2AAM-2P), proskynasate (V-AAM-2P). The dote auto doxan construction uses didomi (G1325) + dative pronoun + accusative of doxa (G1391). The hoti clause (G3754) introduces the judgment announcement — either causal ('because') or content-declarative ('namely that'). The creation language 'him that made heaven, and earth, and the sea, and the fountains of waters' echoes Exodus 20:11 (Sabbath commandment). legon (V-PAP-NSM) introduces the angel's speech as a present participle.
The Verbal Echo: Refusal to Give Glory Under Plagues¶
And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory.
Context: Revelation 16:1-11 — the seven last plagues. Under the fourth plague (sun scorching), the wicked blaspheme God's name and refuse to repent. The phrase 'repented not to give him glory' (ou metenoasan dounai auto doxan) precisely echoes the first angel's 'give him glory' (dote auto doxan) from Rev 14:7.
Notes: The Greek construction dounai (V-2AAN, aorist active infinitive of didomi G1325) auto (P-DSM) doxan (N-ASF of doxa G1391) uses the SAME three lexemes as Rev 14:7: didomi + autos + doxa. The shift from imperative (dote, 14:7) to infinitive (dounai, 16:9) is theologically significant: the imperative offered becomes the infinitive refused. metenoasan (V-AAI-3P of metanoeo G3340) + ou = 'they did not repent.' This creates a structural inclusio: the gospel call to give glory (14:7) is answered by the refusal to give glory (16:9).
Christ as Model: Glorification Through Completed Work¶
These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
Context: John 17 — the High Priestly Prayer. Jesus speaks from the vantage of completed work. The mutual glorification between Father and Son is the theological center of John's Gospel. V.4 pairs edoxasa (I have glorified) with teleiosoas (having finished) — completion IS glorification.
Notes: John 17:4: edoxasa (V-AAI-1S of doxazo G1392, aorist) + teleiosas (V-AAP-NSM of teleioo G5048, aorist participle). The aorist participle teleiosas is circumstantial, explaining HOW glorification occurred — by completing the assigned work. Bengel's claim that eteliosa 'explains' edoxasa is grammatically supported: the participle is epexegetical. dedokas (V-RAI-2S of didomi G1325, perfect active) — the Father's giving is a completed, settled reality. John 17:22: the glory the Father gave to the Son, the Son gave to believers — glory is transmitted through the chain Father → Son → believers.
Bodily Stewardship as Glorification: Bought with a Price¶
What? know ye not that your body is the temple of the Holy Ghost [which is] in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.
Context: 1 Corinthians 6:12-20 — Paul argues against sexual immorality by establishing that the body is God's temple (naos, G3485). The immediate context is porneia (v.18), but the purchase-price argument (egorasthete) grounds a broader obligation. The aorist imperative doxasate commands decisive action.
Notes: doxasate (V-AAM-2P of doxazo G1392, aorist active imperative) — commands immediate, decisive bodily glorification. egorasthete (V-API-2P of agorazo G59, aorist passive indicative) — 'you were bought' (divine passive: God is the implied purchaser). times (N-GSF of time G5092) — genitive of price, 'with a price.' somati (N-DSN of soma G4983) — dative of sphere, 'in your body.' The body is called naos (G3485, inner sanctuary where deity dwells, v.19), not hieron (the outer precinct). 1 Cor 10:31 universalizes this: 'Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.'
Universal Scope: All of Life as Glory-Giving¶
Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
Context: 1 Corinthians 10:23-33 — Paul's discussion of eating meat offered to idols. This verse universalizes the glorification principle from 1 Cor 6:20 (body) to all human activity: eating, drinking, 'whatsoever ye do.' Glory-giving is not confined to worship but encompasses all conduct.
Notes: eis doxan theou — 'unto the glory of God.' The preposition eis with the accusative doxan indicates the goal/purpose of all activity. This verse extends bodily glorification (1 Cor 6:20) beyond sexual purity to all stewardship — eating, drinking, everything. It supports reading 1 Cor 6:20 as encompassing general health stewardship, not only sexual ethics.
Beholding-Transformation: Changed from Glory to Glory¶
But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, [even] as by the Spirit of the Lord.
Context: 2 Corinthians 3:7-18 — Paul contrasts the fading glory of Moses' ministry with the surpassing glory of the Spirit's ministry. V.18 describes the mechanism of transformation: sustained contemplation of the Lord's glory produces progressive character change through the Spirit.
Notes: katoptrizomenoi (V-PMP-NPM of katoptrizomai G2734, present middle participle) — 'beholding as in a mirror.' G2734 is a hapax legomenon in the NT (confirmed: 1 occurrence only). The middle voice favors 'beholding' over 'reflecting' (Meyer). metamorphoumetha (V-PPI-1P of metamorphoo G3339, present passive indicative) — 'we are being transformed.' Present tense = ongoing process. Passive voice = the Spirit is the agent. Same verb as Christ's transfiguration (Matt 17:2, Mark 9:2). apo doxes eis doxan — 'from glory to glory' — progressive transformation. doxa appears 3x in this verse (accusative, genitive, accusative). EGW interprets 'from glory to glory' as 'from character to character.' eikona (N-ASF of eikon G1504) — 'the same image' — the goal is conformity to Christ's image.
Conduct-Based Glorification: Good Works Visible to Others¶
Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
Context: Matthew 5:13-16 — salt and light metaphors in the Sermon on the Mount. Believers' good works cause external observers to glorify God. This is communal glory-giving: the believer's conduct produces glorification in others.
Notes: doxasosin (V-AAS-3P of doxazo G1392, aorist active subjunctive) — purpose clause: 'so that they may glorify.' The subjunctive with hopos (G3704) expresses intended result. ta kala erga (A-APN of kalos G2570 + N-APN of ergon G2041) — 'the good/beautiful works.' Kalos means aesthetically compelling (beautiful/noble), not just morally good (agathos). The works are visible and attractive. lampsato (V-AAM-3S of lampo G2989, aorist imperative) — 'let shine.' The light metaphor connects to doxa as visible radiance.
Parallel to Matt 5:16: Good Works Producing Glorification¶
Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by [your] good works, which they shall behold, glorify God in the day of visitation.
Context: 1 Peter 2:11-12 — Peter echoes Jesus' teaching from Matt 5:16 with nearly identical language. Good works (kala erga) observed by outsiders lead to God's glorification. Peter adds 'in the day of visitation' — a temporal element suggesting eschatological accountability.
Notes: epopteuontes (V-PAP-NPM of epopteuo G2029) — 'beholding/observing.' Suggests sustained observation, not a glance. doxasosin (same form as Matt 5:16) — purpose subjunctive. kalon ergon — same vocabulary as Matt 5:16. en hemera episkopes — 'in the day of visitation' — adds judgment dimension.
Fruit-Bearing as Glorification: Abiding in the Vine¶
I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away: and every [branch] that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye [are] the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast [them] into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
Context: John 15:1-8 — the vine and branches discourse at the Last Supper. V.8 states the glorification principle: the Father is glorified (edoxasthe) when believers bear much fruit. Fruit is not self-generated but Christ-generated ('without me ye can do nothing,' v.5). The mechanism is abiding (meno), not effort.
Notes: edoxasthe (V-API-3S of doxazo G1392, aorist passive indicative) — 'my Father is glorified.' The aorist passive is a divine passive: the Father receives glory through the fruit-bearing of disciples. karpon polun (N-ASM of karpos G2590 + A-ASM of polus G4183) — 'much fruit.' pherete (V-PAS-2P of phero G5342, present active subjunctive) — ongoing action of bearing fruit. menete (present imperative in v.4) — continuous abiding, the prerequisite for fruit-bearing. The parallel in Phil 1:11: 'fruits of righteousness, which are BY Jesus Christ, unto the glory and praise of God' — dia Iesou Christou makes Christ the source.
The OT Equation: Glory = Revealed Character/Goodness¶
And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.
Context: Exodus 33:12-23 — Moses requests to see God's glory (kebodeka, H3519). God responds not with a light show but by promising to make His goodness (tubi, H2898) pass before Moses and to proclaim His name. This equates glory with character/goodness.
Notes: har'eni na eth kebodeka — 'show me your glory.' kebodeka (N-s-Abs + 2ms suffix of kabod H3519) — 'your glory/weight.' God's response: 'I will make all my goodness (tubi) pass before you.' The equation is decisive: Moses asks for glory, God answers with goodness and name-proclamation. This is the foundational OT passage equating kabod with revealed character. Exodus 34:5-7 provides the actual content of the glory: 'The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth' — character attributes.
The Content of God's Glory: Character Attributes Proclaimed¶
And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD. And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear [the guilty]; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth [generation].
Context: Exodus 34:1-9 — the fulfillment of God's promise in 33:19. This is the actual content of the 'glory' Moses requested: a self-revelation of divine character attributes. The proclamation of God's name IS the revelation of His glory.
Notes: This passage provides the definitive OT equation: God's glory = His character attributes (merciful, gracious, longsuffering, abundant in goodness and truth, forgiving, just). When the first angel commands 'give glory,' the kabod/doxa tradition points to acknowledging THESE attributes.
The Seraphic Declaration: The Earth Full of His Glory¶
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, [is] the LORD of hosts: the whole earth [is] full of his glory.
Context: Isaiah 6 — Isaiah's temple vision. The seraphim declare that the whole earth is 'full of his glory' (kabod). This connects to Hab 2:14 and the eschatological vision of glory filling creation. The triple-holy declaration pairs holiness with glory-filling.
Notes: melo kol ha-aretz kebodo — 'the whole earth is full of his glory.' This parallels Hab 2:14: 'the earth shall be filled with the knowledge of the glory of the LORD.' The present tense in Isaiah (the earth IS full) declares an already-existing reality that Habakkuk projects eschatologically.
Eschatological Promise: Earth Filled with Glory-Knowledge¶
For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.
Context: Habakkuk 2:14 — the eschatological promise that parallels Isa 6:3. The earth will be filled not just with glory but with the KNOWLEDGE of the glory — implying that glory-giving involves knowing and acknowledging who God is.
Notes: ladaath eth kebod YHWH — 'to know the glory of YHWH.' The addition of 'knowledge' (daath) is significant: glory is not merely displayed but understood. This connects to the confession dimension of glory-giving — acknowledging (knowing and declaring) God's character.
Incarnate Glory: Grace and Truth Made Visible¶
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
Context: John 1:1-18 — the Prologue. The Word became flesh and 'dwelt' (eskenosen, 'tabernacled') among us. The glory beheld is 'full of grace and truth' — echoing the Exodus 34:6 character proclamation. Christ IS the visible revelation of the Father's glory.
Notes: etheasametha ten doxan autou — 'we beheld his glory.' The verb theaomai implies sustained contemplation. doxan hos monogenous para patros — 'glory as of the only begotten from the Father.' pleres charitos kai aletheias — 'full of grace and truth' — directly parallels Exodus 34:6 (chesed ve-emeth). Christ's glory IS character: grace and truth.
The Glory of God in the Face of Jesus Christ¶
For God, who commanded the light to shine out of darkness, hath shined in our hearts, to [give] the light of the knowledge of the glory of God in the face of Jesus Christ.
Context: 2 Corinthians 4:1-7 — Paul on the unveiled gospel ministry. V.6 connects creation light (Gen 1:3) with the revelatory light of God's glory seen in Christ's face. The 'knowledge of the glory' echoes Hab 2:14.
Notes: pros photismon tes gnoseos tes doxes tou theou en prosopo Christou — 'for the light of the knowledge of the glory of God in the face of Christ.' Four genitives chain together: light → knowledge → glory → God → in the face of Christ. Glory is not abstract — it is visible in Christ's face (prosopon). This parallels 2 Cor 3:18 where believers behold glory with unveiled face.
The Inverse of Rev 14:7: The Glory-Exchange Spiral¶
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; Because that which may be known of God is manifest in them; for God hath shewed [it] unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, [even] his eternal power and Godhead; so that they are without excuse: Because that, when they knew God, they glorified [him] not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.
Context: Romans 1:18-32 — Paul's description of humanity's downward spiral. This is the structural antiparallel of Rev 14:7. Where Rev 14:7 commands fear-glory-worship of the Creator, Rom 1:18-23 describes the exact opposite: suppress truth → refuse to glorify → exchange glory for images → idolatry.
Notes: edoxasan (V-AAI-3P of doxazo G1392, aorist active indicative) — 'they glorified [not].' This is the verbal inversion of Rev 14:7's dote doxan. Different construction (verb doxazo vs. didomi + noun doxa) but same root (doxa/doxazo). The five-step chain: (1) knew God through creation (vv.19-20, cf. Rev 14:7 'worship him that made'), (2) glorified him not (v.21, cf. Rev 14:7 'give him glory'), (3) became fools/darkened (vv.21-22), (4) exchanged glory for images (v.23, cf. Rev 13 beast-image), (5) God gave them up (vv.24-28, cf. Rev 14:9-11 plagues). ellaxan (V-AAI-3P of allasso G236) — 'they changed/exchanged' the glory.
The Glory-Exchange Continued: Creature Over Creator¶
Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.
Context: Romans 1:24-28 — the consequences of the glory-exchange. God 'gave them up' (paredoken) three times (vv.24, 26, 28). The worship of creature over Creator is the direct antiparallel of Rev 14:7's command to 'worship him that made.'
Notes: esebasthesan kai elatreusan te ktisei para ton ktisanta — 'worshipped and served the creature more than/rather than the Creator.' This directly inverts Rev 14:7's proskynesate to poiesanti — 'worship him that made.' The ktisis/ktisas vocabulary in Rom 1:25 parallels the poieo vocabulary in Rev 14:7 — both describe the Creator.
Universal Failure to Glorify: The Glory Deficit¶
For all have sinned, and come short of the glory of God;
Context: Romans 3:23 — Paul's universal verdict. All have 'come short' (husterountai) of God's glory. This confirms the deficit Bohr identifies: humanity lacks glory to give. The beholding-transformation mechanism (2 Cor 3:18) resolves this — glory must be received before it can be given.
Notes: husterountai (V-PPI-3P of hustereo G5302, present passive) — 'are falling short of / lacking.' tes doxes tou theou — 'the glory of God' (genitive). This verse establishes the paradox: the first angel commands giving glory (Rev 14:7), but all humans lack glory (Rom 3:23). The resolution is 2 Cor 3:18: glory is received through beholding and then transmitted.
The Confession Idiom: Give Glory = Confess the Truth¶
And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and make confession unto him; and tell me now what thou hast done; hide [it] not from me.
Context: Joshua 7 — Achan's sin discovered after the defeat at Ai. Joshua commands Achan to 'give glory to the LORD' (sim kabod la-YHWH) and 'make confession' (ten lo todah). The two commands are equated: giving glory IS confessing the truth.
Notes: sim na kabod la-YHWH — 'put/give glory to YHWH.' sim (Verb.Qal.Impv.2ms of sim H7760) — 'put/place.' kabod (H3519) — 'glory/weight.' The parallel command: ten lo todah — 'give him confession/thanksgiving.' ten (Verb.Qal.Impv.2ms of nathan H5414) — 'give.' todah (H8426, from yadah H3034) — 'confession/thanksgiving.' The judicial context establishes 'give glory' as a forensic formula demanding truthful testimony before God. John 9:24 uses the identical Greek formula: dos doxan to theo.
NT Parallel of the Confession Idiom: Give God the Praise¶
Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner.
Context: John 9 — the healing of the man born blind. The Pharisees demand truthful testimony using the exact OT formula from Josh 7:19: 'Give God the praise' (dos doxan to theo). This is a judicial setting — an inquiry demanding honest confession.
Notes: dos doxan to theo — 'give glory/praise to God.' dos (V-2AAM-2S of didomi G1325, aorist active imperative) — same verb as Rev 14:7's dote (but singular). doxan (N-ASF of doxa G1391) — same noun. to theo (N-DSM of theos G2316) — dative. This is the SAME construction as Rev 14:7 (dote auto doxan) in a judicial setting, confirming the confessional dimension of 'give glory.'
Curse for Not Giving Glory: Hebrew Parallel to Rev 14:7¶
If ye will not hear, and if ye will not lay [it] to heart, to give glory unto my name, saith the LORD of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay [it] to heart.
Context: Malachi 2:1-4 — God's indictment of unfaithful priests. The Hebrew construction latheth kabod lishmi ('to give glory to my name') parallels Rev 14:7's dote auto doxan. Failure to give glory brings cursing — paralleling the plagues in Rev 16.
Notes: latheth kabod lishmi — 'to give glory to my name.' latheth (Verb.Qal.InfCon of nathan H5414) — 'to give.' kabod (H3519) — 'glory/weight.' lishmi — 'to my name.' The construction nathan + kabod + le-YHWH is the Hebrew equivalent of the Greek didomi + doxan + dative. The curse for not giving glory directly parallels Rev 16:9 where refusal to give glory under plagues is recorded.
Negative Example: Belshazzar's Failure to Glorify¶
But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath [is], and whose [are] all thy ways, hast thou not glorified:
Context: Daniel 5 — Belshazzar's feast and the writing on the wall. Daniel's indictment: Belshazzar praised dead idols but did not glorify the living God 'in whose hand thy breath is.' Listed in Nave's GLORIFYING GOD under 'Punishment for not.'
Notes: la hadarta — 'you have not glorified.' The God who holds Belshazzar's breath is the Creator God — directly paralleling Rev 14:7's 'worship him that made.' Belshazzar gave glory to idols instead of God, the precise inversion of what the first angel commands. Judgment came that night (Dan 5:30).
Immediate Judgment for Glory-Theft: Herod's Death¶
And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.
Context: Acts 12:20-23 — Herod Agrippa I accepts divine acclamation ('the voice of a god, and not of a man') without redirecting glory to God. The angel strikes him immediately. Listed in Nave's GLORIFYING GOD under 'Punishment for not.'
Notes: ouk edoken ten doxan to theo — 'he did not give the glory to God.' edoken (V-AAI-3S of didomi G1325) — same verb as Rev 14:7's dote. ten doxan (N-ASF with article) — 'THE glory.' to theo — dative. This is the most direct NT parallel to the dote doxan construction: failure to didomi + doxa + dative = immediate divine judgment.
Nadab and Abihu: False Worship as Failure to Glorify¶
Then Moses said unto Aaron, This [is it] that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.
Context: Leviticus 10:1-3 — Nadab and Abihu offer 'strange fire' and are consumed. God's principle: those who approach Him must sanctify/glorify Him. The parallel terms 'sanctified' (eqqadesh) and 'glorified' (ekkabbed) equate holiness and glory in worship.
Notes: ekkabbed (Niphal imperfect 1s of kabad H3513) — 'I will be glorified.' The divine statement establishes that approaching God in worship requires giving Him glory. Unauthorized worship (strange fire) constitutes failure to glorify.
Moses' Failure: Unbelief as Failure to Glorify¶
And the LORD spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them.
Context: Numbers 20:1-13 — Moses strikes the rock instead of speaking to it. God's charge: 'you believed me not, to sanctify me.' The failure is framed as failure to sanctify/glorify — connecting unbelief to the refusal to give glory (cf. Rom 4:20 where faith IS glory-giving).
Notes: lo he'emantem bi lehaqdiysheniy — 'you did not believe me, to sanctify me.' Unbelief = failure to sanctify/glorify. This connects to Rom 4:20 where Abraham's faith IS described as 'giving glory to God' (dous doxan to theo). The inverse also holds: unbelief IS the refusal to glorify.
Abraham's Faith as Glory-Giving: The Exact Construction¶
He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
Context: Romans 4:18-22 — Abraham as the model of justifying faith. V.20 uses the exact 'give glory' construction found in Rev 14:7: dous doxan to theo. Abraham glorified God by BELIEVING the promise despite physical impossibility.
Notes: dous (V-2AAP-NSM of didomi G1325, aorist active participle) doxan (N-ASF of doxa G1391) to theo (N-DSM) — 'giving glory to God.' This is the SAME construction as Rev 14:7 (dote auto doxan) but with an aorist participle instead of imperative. The participle is circumstantial, describing HOW Abraham was strengthened — by trusting the promise. Faith = glory-giving. enedynamothe (V-API-3S of endynamoo G1743, aorist passive) — 'was strengthened' (divine passive: God strengthened him). te pistei (N-DSF, instrumental dative) — 'by faith.' Nave's lists Rom 4:20 under GLORIFYING GOD 'Accomplished by: Relying on his promises.'
Living Sacrifice: Bodies as Worship-Glorification¶
I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, [which is] your reasonable service.
Context: Romans 12:1-2 — the hinge between Romans' theology (chs.1-11) and ethics (chs.12-16). Bodily presentation as 'living sacrifice' bridges worship and daily conduct. logiken latreian ('reasonable/logical service') connects rational understanding to bodily worship.
Notes: parastesai ta somata humon thysian zosan — 'present your bodies a living sacrifice.' logiken latreian — 'reasonable/logical service/worship.' The latreian (worship/service) vocabulary connects to Rev 14:7's worship command. V.2: 'be ye transformed (metamorphousthe, present passive imperative of metamorphoo G3339) by the renewing of your mind' — the same metamorphoo as 2 Cor 3:18.
The OT Template: Fear God → Commandments → Judgment¶
Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this [is] the whole [duty] of man. For God shall bring every work into judgment, with every secret thing, whether [it be] good, or whether [it be] evil.
Context: Ecclesiastes 12:13-14 — the conclusion of Ecclesiastes. This is the OT template that the first angel restates universally: fear God → keep commandments → judgment comes. The first angel adds 'give glory' and 'worship the Creator' to this framework.
Notes: eth ha-Elohim yera — 'fear God.' The imperative echoes Rev 14:7's phobethete ton theon. eth kol ma'aseh ha-Elohim yabi bemishpat — 'God shall bring every work into judgment.' mishpat (H4941) is the Hebrew equivalent of krisis (G2920). The structure: fear God (internal orientation) → commandments (behavioral response) → judgment (divine accountability). The first angel restates this universally and adds 'give glory' as the relational dimension between fear and worship.
Character Acknowledgment: Declaring Glory in the Islands¶
Let them give glory unto the LORD, and declare his praise in the islands.
Context: Isaiah 42:10-12 — a new song to the LORD. V.12 commands giving glory and declaring praise. Listed in Nave's GLORIFYING GOD as 'Commanded.' The universality ('in the islands') parallels Rev 14:6's 'every nation, and kindred, and tongue, and people.'
Notes: yasimu la-YHWH kabod — 'let them give/set glory to YHWH.' The verb sim (H7760, 'to put/place') echoes Josh 7:19 (sim kabod). Giving glory and declaring praise are parallel actions — glory-giving has a verbal/declarative dimension.
Eschatological Glorification: Fear + Glorify After Judgment¶
Who shall not fear thee, O Lord, and glorify thy name? for [thou] only [art] holy: for all nations shall come and worship before thee; for thy judgments are made manifest.
Context: Revelation 15:1-4 — the song of Moses and the Lamb, sung by those who overcome the beast. This verse combines fear + glorify + worship + judgment — the same cluster as Rev 14:7. Post-judgment glorification vindicates God's character.
Notes: ou me phobethei + doxasei to onoma sou — 'who shall not fear...and glorify thy name.' The fear-glorify pairing from Rev 14:7 recurs. hai kriseis sou ephanerothesan — 'thy judgments are made manifest.' The judgment is now completed and vindicated, prompting universal glorification.
Heavenly Pattern: Creation Grounds Glory-Giving¶
Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.
Context: Revelation 4:9-11 — the heavenly throne-room worship. The 24 elders ascribe glory to the Creator. The reason: 'for thou hast created all things.' This establishes the heavenly pattern that Rev 14:7 calls earth to follow.
Notes: labein ten doxan kai ten timen kai ten dynamin — 'to receive glory and honour and power.' The throne-room pattern: glory-giving is grounded in creation. Rev 14:7 echoes this: 'worship him that made heaven and earth.' Rev 4:9 uses didomi: hotan dososin ta zoa doxan — 'when the living creatures give glory.'
Earth Lightened with Glory: The Eschatological Outworking¶
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Context: Revelation 18:1 — the fourth angel's message. The earth is 'lightened' (ephotisthe) with God's glory. This is the practical outworking of glory-giving on a cosmic scale — connecting to Hab 2:14's promise that the earth will be filled with the knowledge of God's glory.
Notes: he ge ephotisthe ek tes doxes autou — 'the earth was lightened from his glory.' The passive voice (ephotisthe) = divine passive. Glory illuminates — it is visible, radiant, and fills space. This parallels the Shekinah filling the tabernacle (Exod 40:34) and Isa 6:3 ('the whole earth is full of his glory').
Positive Response: Survivors Give Glory After Earthquake¶
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.
Context: Revelation 11:13 — after the two witnesses are resurrected. The remnant, terrified by the earthquake, 'gave glory to the God of heaven.' This is a POSITIVE response using the same didomi + doxa vocabulary.
Notes: edokan doxan to theo tou ouranou — 'they gave glory to the God of heaven.' edokan (V-AAI-3P of didomi G1325, aorist active indicative) — same verb as Rev 14:7 and 16:9. This is one of the rare POSITIVE uses of the 'give glory' construction in Revelation, contrasting with the refusal in 16:9.
Universal Doxology: All Creation Gives Glory¶
And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, [be] unto him that sitteth upon the throne, and unto the Lamb for ever and ever.
Context: Revelation 5:13 — the universal doxology. Every creature ascribes glory to God and the Lamb. This represents the fulfilled vision of universal glory-giving that Rev 14:7 calls for.
Notes: ten doxan — 'glory' appears in the fourfold ascription: blessing, honour, glory, power. The universality ('every creature...in heaven, on earth, under earth, in the sea') parallels both the creation language of Rev 14:7 and the universal scope of the everlasting gospel.
Christ's Life Purpose: Doing the Will and Finishing the Work¶
Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.
Context: John 4:31-34 — Jesus at the well of Samaria. He defines His life purpose: doing the Father's will and finishing (teleioso) His work. This anticipates John 17:4 where 'finishing the work' = 'glorifying the Father.'
Notes: teleioso autou to ergon — 'to finish his work.' teleioso (V-AAS-1S of teleioo G5048) — same verb as John 17:4's teleiosas. The life-purpose statement grounds the glorification model: Christ's meat/sustenance is completing the assigned work.
Father, Glorify Thy Name: The Divine Response¶
Father, glorify thy name. Then came there a voice from heaven, [saying], I have both glorified [it], and will glorify [it] again.
Context: John 12:27-28 — Jesus anticipates the cross. He asks the Father to glorify His name. The Father responds: 'I have both glorified it, and will glorify it again.' The double glorification (past and future) frames the cross as the supreme act of glory.
Notes: doxason sou to onoma — 'glorify your name.' edoxasa kai palin doxaso — 'I have glorified and will glorify again.' Both aorist (edoxasa) and future (doxaso) forms of doxazo G1392. The Father's name = His character (cf. Exod 34:5-7 where proclaiming the name = revealing character attributes).
The Cross Triggers Glorification: Mutual Father-Son Glory¶
Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.
Context: John 13:31-32 — Judas has just left to betray Jesus. Jesus declares 'Now is the Son of man glorified.' The betrayal triggers the sequence leading to the cross, which IS the act of glorification. doxazo appears 5 times in these two verses.
Notes: nun edoxasthe ho huios tou anthropou — 'now the Son of man IS glorified.' Five uses of doxazo in two verses demonstrate the mutual glorification between Father and Son: the Son glorified in the cross → God glorified in the Son → God will glorify the Son in return. The cross is the supreme act of glory-giving.
Fruits of Righteousness Through Christ Unto God's Glory¶
Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.
Context: Philippians 1:9-11 — Paul's prayer for the Philippians. Fruit-bearing is explicitly channeled 'unto the glory and praise of God.' The dia Iesou Christou ('through Jesus Christ') makes Christ the agent of fruit production.
Notes: karpon dikaiosynes ton dia Iesou Christou eis doxan kai epainon theou — 'fruits of righteousness through Jesus Christ unto the glory and praise of God.' The dia + genitive construction establishes Christ as the agent/channel. eis doxan = 'unto glory' — the purpose of fruit-bearing is God's glorification. Listed in Nave's GLORIFYING GOD 'Accomplished by: Bringing forth fruits of righteousness.'
Eternal Weight of Glory: Kabod Etymology in Greek¶
For our light affliction, which is but for a moment, worketh for us a far more exceeding [and] eternal weight of glory;
Context: 2 Corinthians 4:16-18 — Paul contrasts present affliction with future glory. The phrase 'weight of glory' (baros doxes) may preserve the Hebrew kabod='weight' etymology in Greek dress.
Notes: baros doxes — 'weight of glory.' baros (G922) = 'weight/heaviness' — the precise Greek equivalent of kabod's root meaning. Paul may intentionally echo the kabod etymology: glory IS weight/substance. The 'eternal weight of glory' contrasts with the 'light affliction' — weight vs. lightness.
Christ as the Brightness of God's Glory¶
Who being the brightness of [his] glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
Context: Hebrews 1:1-4 — the opening declaration of Christ's superiority. Christ is the apaugasma ('brightness/radiance') of God's glory and the charakter ('express image/exact imprint') of His person.
Notes: apaugasma tes doxes — 'the radiance/brightness of [his] glory.' charakter tes hypostaseos autou — 'the exact imprint of his substance.' Christ both radiates and reproduces God's glory. This connects to John 1:14 (glory beheld in Christ) and 2 Cor 4:6 (glory in the face of Christ).
Others Glorify God Through Observing Transformation¶
And they glorified God in me.
Context: Galatians 1:22-24 — Paul recounts how the churches in Judea glorified God because of his transformation from persecutor to preacher. The preposition en ('in') suggests Paul became the arena where God's glory was visible.
Notes: edoxazon en emoi ton theon — 'they glorified God in me.' en emoi = 'in me' — Paul is the sphere/arena of glorification. His transformed life caused others to glorify God. This parallels Matt 5:16 and 1 Pet 2:12 — conduct-based glorification where observers glorify God because of what they see in believers.
Image Renewal: The New Man Renewed After God's Image¶
And have put on the new [man], which is renewed in knowledge after the image of him that created him:
Context: Colossians 3:9-11 — the believer has 'put on the new man' being renewed in knowledge after God's image. The kat' eikona tou ktisantos — 'after the image of the one who created' — connects image-restoration to creation, paralleling both 2 Cor 3:18 and Rev 14:7's Creator language.
Notes: kat' eikona tou ktisantos auton — 'after the image of the one who created him.' eikon (G1504) + ktizo (G2936, 'to create'). The renewal is directional: toward the Creator's image. This is the same trajectory as 2 Cor 3:18 ('changed into the same image from glory to glory').
Sixth Trumpet: Refusal to Repent of Idolatry¶
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.
Context: Revelation 9:20-21 — under the sixth trumpet. This is the precursor to the Rev 16:9 refusal. The same pattern: plagues → refusal to repent → continued idolatry. The idols 'which neither can see, nor hear, nor walk' echo Dan 5:23.
Notes: oude metenoaesan — 'neither did they repent.' The refusal to repent under the sixth trumpet anticipates the refusal under the fourth plague (Rev 16:9). The idol description echoes both Dan 5:23 and Psa 115:4-8.
Paul's Mars Hill Sermon: Repent Because Judgment Comes¶
And the times of this ignorance God winked at; but now commandeth all men every where to repent: Because he hath appointed a day, in the which he will judge the world in righteousness by [that] man whom he hath ordained; [whereof] he hath given assurance unto all [men], in that he hath raised him from the dead.
Context: Acts 17:30-31 — Paul at Athens. The same logic as Rev 14:7: God commands universal repentance BECAUSE judgment has been appointed. The Creator-right-to-judge argument (v.24: 'God that made the world') parallels Rev 14:7's 'worship him that made.'
Notes: nun parangellei tois anthropois pantas pantachou metanoein — 'now commands all men everywhere to repent.' dioti estesen hemeran — 'because he has appointed a day.' The hoti/dioti structure parallels Rev 14:7's hoti clause: the judgment announcement motivates the command. The universal scope ('all men everywhere') matches Rev 14:6 ('every nation, kindred, tongue, people').
Image-Transformation Completion: We Shall Be Like Him¶
Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure.
Context: 1 John 3:1-3 — the eschatological completion of the beholding-transformation process. 'We shall be like him; for we shall see him as he is' — seeing/beholding produces likeness (the same mechanism as 2 Cor 3:18). The transformation begun now will be completed at Christ's appearing.
Notes: homoioi auto esometha hoti opsometha auton kathos estin — 'we shall be like him because we shall see him as he is.' The hoti is causal: seeing produces likeness. This is the eschatological endpoint of the 2 Cor 3:18 beholding-transformation mechanism. The purification in v.3 (hagnizei heauton) shows that the hope of glory-transformation produces present sanctification.
OT Judgment Scene: God Judges and Heavens Declare Righteousness¶
Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth, that he may judge his people. Gather my saints together unto me; those that have made a covenant with me by sacrifice. And the heavens shall declare his righteousness: for God [is] judge himself. Selah.
Context: Psalm 50:1-6 — a theophanic judgment scene. God comes to judge His covenant people. The heavens declare His righteousness. This OT judgment-glory connection prefigures Rev 14:7's glory-judgment pairing.
Notes: lishpot ammo — 'to judge his people.' This is the covenant-lawsuit (riyb) tradition. The heavens declare God's righteousness (tsidqo) — His character is vindicated through judgment. Psa 50:23 adds: 'Whoso offereth praise glorifieth me' — connecting praise to glorification in the judgment context.
Transmitted Glory: Father → Son → Believers¶
And the glory which thou gavest me I have given them; that they may be one, even as we are one:
Context: John 17:22 — Christ transmits the Father's glory to believers. The chain: Father gives glory to Son → Son gives glory to believers → believers become one. Glory is not merely ascribed but transmitted and shared.
Notes: ten doxan hen dedokas moi dedoka autois — 'the glory which you have given me I have given them.' dedokas/dedoka — perfect tense of didomi (G1325), indicating settled, permanent giving. Glory flows FROM God THROUGH Christ TO believers. This resolves Bohr's paradox: believers give glory because they have received glory through Christ.
Fruit-Bearing IS Glorification¶
Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
Context: John 15:1-8 — the vine and branches discourse. V.8 is the glorification climax: the Father is glorified (edoxasthe, aorist passive) when believers bear much fruit.
Notes: edoxasthe (V-API-3S of doxazo G1392) — divine passive. Fruit-bearing glorifies the Father. Listed in Nave's GLORIFYING GOD under Accomplished by: Bringing forth fruits of righteousness.
Give Unto the LORD Glory: The Commanded Pattern¶
Give unto the LORD, ye kindreds of the people, give unto the LORD glory and strength. Give unto the LORD the glory [due] unto his name: bring an offering, and come before him: worship the LORD in the beauty of holiness.
Context: 1 Chronicles 16:8-36 — David's psalm of thanksgiving when the ark was brought to Zion. A call to all peoples to give (habuw) glory (kabod) to YHWH — the same vocabulary as Rev 14:7.
Notes: habuw la-YHWH kabod — 'give unto the LORD glory.' Listed in Nave's GLORIFYING GOD as Commanded. The construction habuw + kabod + la-YHWH is the OT equivalent of dote + doxan + auto in Rev 14:7.
Command to Glorify: Fear and Glorify Together¶
Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.
Context: Psalm 22:22-26 — the psalmist's vow of praise after deliverance. The fear-glorify pairing anticipates the Rev 14:7 triad.
Notes: kabbeduhu (Piel imperative of kabad H3513) — 'glorify him.' Listed in Nave's GLORIFYING GOD as Commanded. Pairs fear (yare) with glorify (kabad) — the same two concepts as Rev 14:7.
Praise as Glorification Mechanism¶
Whoso offereth praise glorifieth me: and to him that ordereth [his] conversation [aright] will I shew the salvation of God.
Context: Psalm 50 — a judgment scene (vv.3-6) followed by God's indictment. V.23 defines the mechanism: offering praise (todah, from yadah) = glorifying God (kabad).
Notes: todah... yekabbedaniy — 'praise... glorifies me.' todah (from yadah H3034) and kabad (H3513) are equated. Listed in Nave's GLORIFYING GOD under Accomplished by: Praising him.
Universal Glorification: All Nations Shall Glorify¶
All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name.
Context: Psalm 86:8-10 — a prayer acknowledging God's uniqueness among the gods. V.9 envisions universal glorification — all nations worshipping and glorifying.
Notes: vikabbedu lishmeka — 'and shall glorify thy name.' Listed in Nave's GLORIFYING GOD: Shall be universal. Parallels Rev 14:6-7's universal scope ('every nation, kindred, tongue, people').
Personal Resolve to Glorify Forever¶
I will praise thee, O Lord my God, with all my heart: and I will glorify thy name for evermore.
Context: Psalm 86:11-13 — a personal vow of praise and glorification. The psalmist resolves to glorify God's name perpetually.
Notes: vaakabbedah shimka le-olam — 'I will glorify thy name forever.' Listed in Nave's GLORIFYING GOD: Saints should persevere in.
Not Unto Us: Glory Belongs to God's Name¶
Not unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, [and] for thy truth's sake.
Context: Psalm 115 — a psalm of trust. V.1 redirects all glory from human recipients to God's name, grounded in His mercy and truth (chesed and emeth, the same attributes as Exod 34:6).
Notes: ten kabod — 'give glory.' Same nathan + kabod construction as Josh 7:19 and Mal 2:2. Listed in Nave's GLORIFYING GOD for mercy and truth.
Glorifying God for Judgments¶
Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee.
Context: Isaiah 25:1-5 — a song of praise for God's judgments. V.3: even strong/terrible nations glorify God when they witness His judgments.
Notes: yekabbeducha — 'shall glorify thee' (Piel imperfect of kabad H3513). Listed in Nave's GLORIFYING GOD for judgments. Connects glorification directly to the judgment motif — paralleling Rev 14:7 where glory-giving and judgment are paired.
Rise and Shine: Glory of the LORD Risen Upon Thee¶
Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee.
Context: Isaiah 60 — eschatological vision of Zion's glory. God's glory (kabod) rises upon His people while darkness covers the earth — a light-darkness contrast paralleling Rev 18:1.
Notes: ukebod YHWH alayik zarach — 'and the glory of the LORD is risen upon thee.' The glory illuminates God's people while darkness covers the nations. Connects to Rev 18:1 ('the earth was lightened with his glory').
All Blessings Designed to Lead to Glorification¶
Thy people also [shall be] all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.
Context: Isaiah 60:21 — God's purpose for His people: 'that I may be glorified.' All divine blessings aim at this end.
Notes: lehithpa'er — 'that I may be glorified' (Hithpael infinitive of pa'ar H6286). Listed in Nave's GLORIFYING GOD: All the blessings of God are designed to lead to.
Glory as Divine Power: Raised by the Glory of the Father¶
Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
Context: Romans 6:1-4 — baptism as death and resurrection with Christ. V.4: Christ was raised 'by the glory (doxa) of the Father' — glory here denotes omnipotence, a divine attribute.
Notes: dia tes doxes tou patros — 'through the glory of the Father.' Doxa here = divine omnipotence (Running 1963: not flashing beams of light but God's attribute of Omnipotence). Glory as power/attribute, not merely radiance.
Future Glory: Present Suffering vs. Coming Glory¶
For I reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory which shall be revealed in us.
Context: Romans 8:18-25 — the present suffering/future glory contrast. The glory 'revealed in us' is eschatological — the full transformation that 2 Cor 3:18 begins now.
Notes: ten mellousan doxan apokalyphthenai eis hemas — 'the glory about to be revealed unto us.' The future glory is already determined (mellousan) — it awaits revelation, not creation.
Conformed to the Image of the Son¶
For whom he did foreknow, he also did predestinate [to be] conformed to the image of his Son, that he might be the firstborn among many brethren.
Context: Romans 8:28-30 — the golden chain (foreknew, predestinated, called, justified, glorified). V.29: the goal is conformity to Christ's image (eikon).
Notes: symmorphous tes eikonos tou huiou autou — 'conformed to the image of his Son.' symmorphos (G4832) = same form/nature. The image-transformation trajectory: 2 Cor 3:18 (progressive) to Rom 8:29 (predestined goal) to 1 John 3:2 (completed at appearing).
Vessels of Mercy Prepared Unto Glory¶
And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
Context: Romans 9:22-23 — God's patience with vessels of wrath and His desire to make known glory on vessels of mercy, 'prepared unto glory.'
Notes: ton plouton tes doxes autou epi skeue eleous — 'the riches of his glory on vessels of mercy.' Believers are vessels designed to display God's glory — connecting to the purpose of glory-giving.
Doxology: All Things to His Glory¶
For of him, and through him, and to him, [are] all things: to whom [be] glory for ever. Amen.
Context: Romans 11:33-36 — Paul's concluding doxology after chapters 9-11. All things originate from, are sustained by, and return to God — therefore glory belongs to Him forever.
Notes: auto he doxa eis tous aionas — 'to him be glory forever.' Listed in Nave's GLORIFYING GOD under EXEMPLIFIED: Paul. The doxological formula ascribes glory as the creature's proper response to God's sovereignty.
United Glorification: One Mind and One Mouth¶
That ye may with one mind [and] one mouth glorify God, even the Father of our Lord Jesus Christ.
Context: Romans 15:5-6 — Paul's prayer for unity in worship. The purpose: united glorification of God with one mind and one mouth.
Notes: doxazete ton theon — 'glorify God.' Listed in Nave's GLORIFYING GOD: Saints should unite in. Corporate glory-giving requires doctrinal and relational unity.
The Surpassing Glory of the Gospel Ministry¶
For if the ministration of condemnation [be] glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.
Context: 2 Corinthians 3:7-11 — Paul compares the glory of the old covenant ministry (Moses) with the surpassing glory of the new. The new covenant's glory outshines the old.
Notes: The a fortiori argument: if the ministry of condemnation had glory, how much MORE the ministry of righteousness. The doxa of the gospel exceeds the doxa of Sinai — progressive revelation of glory.
Obedience to Gospel Producing Glorification¶
Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for [your] liberal distribution unto them, and unto all [men];
Context: 2 Corinthians 9:12-13 — generous giving causes others to glorify God. The Corinthians' obedience and generosity produce glorification in others.
Notes: doxazontes ton theon — 'glorifying God.' Listed in Nave's GLORIFYING GOD under grace to others. Obedience to the gospel and practical generosity become occasions for others to glorify God.
To the Praise of His Glory: The Purpose of Election¶
That we should be to the praise of his glory, who first trusted in Christ.
Context: Ephesians 1:3-14 — Paul's extended blessing on God's redemptive plan. V.12: the purpose of election is that believers be 'to the praise of his glory.'
Notes: eis epainon tes doxes autou — 'to the praise of his glory.' This phrase appears three times in Eph 1 (vv.6, 12, 14), forming a refrain: all salvation history aims at God's glorification.
Every Tongue Confess to the Glory of God¶
And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father.
Context: Philippians 2:9-11 — the exaltation following Christ's humiliation. Universal confession that Jesus is Lord results in glory to God the Father.
Notes: exomologesetai... eis doxan theou patros — 'confess... to the glory of God the Father.' Confession (exomologeo G1843) and glory (doxa G1391) are linked: confessing Christ's lordship IS giving glory to the Father. This connects to the confession-idiom chain (Josh 7:19, John 9:24, Rev 14:7).
Christ as the Image of the Invisible God¶
Who is the image of the invisible God, the firstborn of every creature:
Context: Colossians 1:15-20 — the Christological hymn. Christ is the eikon (image) of the invisible God — making the invisible visible.
Notes: eikon tou theou tou aoratou — 'image of the invisible God.' Christ is the visible expression of divine glory (cf. John 1:14, Heb 1:3). The eikon vocabulary connects to the image-transformation theme of 2 Cor 3:18 and Rom 8:29.
Christ's Name Glorified In You¶
That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.
Context: 2 Thessalonians 1:11-12 — Paul's prayer that Christ's name be glorified in the Thessalonians. Mutual glorification: Christ glorified in believers, believers glorified in Christ.
Notes: endoxasthe to onoma tou kyriou hemon Iesou en hymin — 'the name of our Lord Jesus may be glorified in you.' endoxasthe (G1740 endoxazo, aorist passive) — intensified form of doxazo. Listed in Nave's GLORIFYING GOD under Accomplished by: Glorifying Christ.
Bringing Many Sons Unto Glory¶
For it became him, for whom [are] all things, and by whom [are] all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.
Context: Hebrews 2:5-18 — Christ's identification with humanity. V.10: God's purpose is 'bringing many sons unto glory' — salvation's goal is glorification.
Notes: pollous huious eis doxan agagonta — 'bringing many sons unto glory.' Glory (doxa) is the destination of salvation. The 'captain' (archegos) was perfected through suffering — the path to glory passes through suffering (cf. 1 Pet 4:14-16).
Joy Unspeakable and Full of Glory¶
Whom having not seen, ye love; in whom, though now ye see [him] not, yet believing, ye rejoice with joy unspeakable and full of glory:
Context: 1 Peter 1:3-9 — the living hope. V.8: faith in the unseen Christ produces joy 'full of glory' (dedoxasmene, perfect passive participle of doxazo — glorified joy).
Notes: chara aneklaleto kai dedoxasmene — 'joy unspeakable and glorified.' dedoxasmene (perfect passive participle of doxazo G1392) — the joy is already in a state of glory. Faith produces glory even before sight.
Suffering as a Christian: The Spirit of Glory Rests on You¶
If ye be reproached for the name of Christ, happy [are ye]; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. But let none of you suffer as a murderer, or [as] a thief, or [as] an evildoer, or as a busybody in other men's matters. Yet if [any man suffer] as a Christian, let him not be ashamed; but let him glorify God on this behalf.
Context: 1 Peter 4:12-19 — suffering for Christ. The 'spirit of glory' rests on persecuted believers. Suffering as a Christian is an occasion to glorify God.
Notes: to tes doxes kai to tou theou pneuma — 'the spirit of glory and of God.' doxazeto ton theon (v.16) — 'let him glorify God' (present imperative). Listed in Nave's GLORIFYING GOD under Accomplished by: Suffering for Christ.
Called to Glory and Virtue: Partakers of Divine Nature¶
According as his divine power hath given unto us all things that [pertain] unto life and godliness, through the knowledge of him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.
Context: 2 Peter 1:3-11 — the divine provision for godliness. God calls believers 'to glory and virtue' and grants participation in 'divine nature' — the ultimate fulfillment of the image-transformation trajectory.
Notes: tou kalesantos hemas dia doxes kai aretes — 'him that called us by/to glory and virtue.' theias koinonoi physeos — 'partakers of divine nature.' This is the climax of the glory-transformation trajectory: not merely reflecting glory but participating in the divine nature itself.
No Rest for Beast Worshippers: The Anti-Glory¶
And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
Context: Revelation 14:9-11 — the third angel's warning. Those who give glory to the beast (worship his image) instead of God receive the opposite of rest — ceaseless torment.
Notes: The contrast: those who give glory to God receive blessing (Rev 14:13); those who give glory to the beast receive unrest (Rev 14:11). Worshipping the beast's image (eikon) inverts the image-transformation of 2 Cor 3:18.
New Jerusalem: Glory Fully Realized¶
Having the glory of God: and her light [was] like unto a stone most precious, even like a jasper stone, clear as crystal; And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb [is] the light thereof.
Context: Revelation 21 — the New Jerusalem. The city has 'the glory of God' (v.11) and needs no sun because God's glory IS its light (v.23). The eschatological fulfillment of Hab 2:14 and Isa 6:3.
Notes: he doxa tou theou ephotisen auten — 'the glory of God lightened it' (v.23). he polis... echousan ten doxan tou theou — 'the city having the glory of God' (v.11). In the New Jerusalem, glory is no longer commanded but fully realized — the creation-wide filling of glory that was always God's purpose.
Only One Returned to Give Glory: Gratitude as Glorification¶
And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, And fell down on [his] face at his feet, giving him thanks: and he was a Samaritan. And Jesus answering said, Were there not ten cleansed? but where [are] the nine? There are not found that returned to give glory to God, save this stranger.
Context: Luke 17:11-19 — the ten lepers cleansed, only one returns. Jesus frames the return as 'giving glory to God' (dounai doxan to theo) — gratitude expressed as glorification.
Notes: dounai doxan to theo (v.18) — 'to give glory to God' — the same didomi + doxa construction as Rev 14:7. edoxazen ton theon (v.15) — 'glorified God' (imperfect of doxazo). Gratitude is a form of glory-giving; ingratitude is a form of the refusal described in Rom 1:21 ('neither were thankful').
Death as Glorification: Martyrdom as Glory-Giving¶
This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.
Context: John 21:18-19 — Jesus prophesies Peter's martyrdom. Peter's death is described as glorifying God — physical death as an act of glory-giving.
Notes: doxasei ton theon — 'he should glorify God' (future active of doxazo G1392). Listed in Nave's GLORIFYING GOD under Accomplished by: Dying for him. Martyrdom is a mode of glorification.
People Glorified God for Healing¶
So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all [men] glorified God for that which was done.
Context: Acts 4:13-22 — the Sanhedrin releases Peter and John because the people glorify God for the healing miracle. Observers glorify God when they witness His works.
Notes: pantes edoxazon ton theon — 'all glorified God' (imperfect of doxazo G1392). Listed in Nave's GLORIFYING GOD for wondrous works. Miracles/healing prompts spontaneous glorification — a response category.
New Man Created After God in Righteousness¶
And that ye put on the new man, which after God is created in righteousness and true holiness.
Context: Ephesians 4:22-24 — put off the old man, put on the new. The new man is 'created after God' (kata theon) in righteousness and holiness — image-restoration language.
Notes: ton kata theon ktisthenta en dikaiosyne kai hosioteti — 'created after God in righteousness and holiness.' The new creation is kata theon — according to God's pattern/image. Parallels Col 3:10 (renewed after the image of the Creator).
Mirror Metaphor: Self-Examination Contrast with 2 Cor 3:18¶
For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
Context: James 1:22-25 — hearing vs. doing the word. The mirror (esoptron) metaphor here is a contrast with 2 Cor 3:18's katoptrizomai: James' mirror reveals the hearer's own face; Paul's mirror reveals the Lord's glory.
Notes: katanoounti to prosopon... en esoptro — 'beholding his natural face in a mirror.' esoptron (G2072) is the standard word for mirror; Paul uses katoptrizomai (G2734) from katoptron. James' mirror shows self; Paul's mirror shows Christ's glory — the distinction matters for understanding the beholding-transformation mechanism.
Creation Declares Glory: The Heavens as Testimony¶
The heavens declare the glory of God; and the firmament sheweth his handywork.
Context: Psalm 19:1-6 — creation's testimony to God's glory. The heavens 'declare' (mesapperim) God's glory (kabod) without words — a non-verbal form of glory-giving that parallels Rom 1:19-20.
Notes: hashamayim mesapperim kebod El — 'the heavens declare the glory of God.' Creation itself gives glory to God by displaying His attributes. This is the testimony that Rom 1:19-20 says leaves humanity 'without excuse' for failing to glorify.
Worship at His Holy Hill: God Is Holy¶
Exalt the LORD our God, and worship at his holy hill; for the LORD our God [is] holy.
Context: Psalm 99 — God's holiness. V.9: exaltation and worship grounded in holiness. Listed in Nave's GLORIFYING GOD for his holiness.
Notes: romemu YHWH Eloheinu vehishtachavu lehar qodsho — 'exalt the LORD our God and worship at his holy hill.' Listed in Nave's GLORIFYING GOD for his holiness. Holiness is the ground of glorification — connecting to Isa 6:3 ('Holy, holy, holy... the whole earth is full of his glory').