Exploring the Meaning of Doxa in Greek

δόξα means “glory,” a noun used in these passages for the splendor associated with kingdoms, renowned persons, God, and the coming Son of Man. The occurrences below show δόξα ranging from visible brilliance to royal majesty and lasting honor ascribed to God.

Occurrences

“Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory.” (Matthew 4:8)

Here δόξα belongs to “all the kingdoms of the world.” Within the scene, it is something that can be “showed,” presented as part of what makes the kingdoms attractive. The pairing of “kingdoms” with “their glory” makes δόξα function as the impressive public splendor that accompanies worldly rule and wealth, viewed from a vantage point “on an exceedingly high mountain.”

“Bring us not into temptation, but deliver us from the evil one. For yours is the Kingdom, the power, and the glory forever. Amen.’” (Matthew 6:13)

δόξα is spoken as belonging to God: “yours is … the glory.” It stands alongside “the Kingdom” and “the power,” placing glory in the realm of what is rightfully God’s possession and prerogative. The added “forever” frames δόξα here as enduring, not a temporary display, and as something ascribed in worship at the close of the prayer.

“yet I tell you that even Solomon in all his glory was not dressed like one of these.” (Matthew 6:29)

In this comparison about being “dressed,” δόξα marks Solomon’s famed splendor as something that can be seen in outward appearance and grandeur. The phrase “in all his glory” gathers the full weight of his celebrated magnificence, yet the statement judges that even such glory falls short when set beside “one of these” (the immediately visible example in the scene), making δόξα a benchmark for human magnificence.

“For the Son of Man will come in the glory of his Father with his angels, and then he will render to everyone according to his deeds.” (Matthew 16:27)

δόξα characterizes the manner of the Son of Man’s coming: he arrives “in the glory of his Father.” The glory is not merely surrounding scenery; it identifies the authoritative setting in which judgment occurs, since “then he will render to everyone according to his deeds.” The accompanying “with his angels” intensifies the scene’s majesty and seriousness, with δόξα supplying the atmosphere of divine splendor appropriate to recompense.

“Jesus said to them, “Most certainly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel.” (Matthew 19:28)

δόξα is linked to enthronement: “the throne of his glory.” Glory is attached to kingship in a concrete way—there is a throne, and that throne is marked by δόξα. The promised participation of the followers (“you also will sit on twelve thrones”) places δόξα within a judicial and royal setting, where authority is exercised (“judging the twelve tribes of Israel”).

“and then the sign of the Son of Man will appear in the sky. Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory.” (Matthew 24:30)

Here δόξα is “great” and appears together with “power” as part of what is seen when the Son of Man comes “on the clouds of the sky.” The response of the world—“all the tribes of the earth will mourn”—shows δόξα as more than beauty; it is awe-producing and unsettling in a public, cosmic unveiling. The repeated emphasis on visibility (“will appear,” “they will see”) keeps δόξα within the realm of manifest splendor.

““But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory.” (Matthew 25:31)

δόξα is both the mode of arrival (“comes in his glory”) and the defining quality of his reign (“the throne of his glory”). The doubling underscores that glory is integral to the Son of Man’s identity in this moment, not an accessory. The presence of “all the holy angels” and the immediate movement to enthronement makes δόξα the fitting splendor of a kingly session that follows an authoritative coming.

“For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him, when he comes in his Father’s glory, with the holy angels.” (Mark 8:38)

δόξα again belongs to the Father and surrounds the Son of Man’s coming: “in his Father’s glory.” The verse contrasts present social pressures (“ashamed of me and of my words”) with a future unveiling marked by δόξα and “the holy angels.” Glory here sets the standard for true honor in the ultimate reckoning, where the Son of Man’s response mirrors human shame or loyalty, now evaluated in the context of divine splendor.

“They said to him, “Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory.”” (Mark 10:37)

δόξα is the sphere in which status is sought: “in your glory.” The request for seats “at your right hand” and “at your left hand” treats glory as a royal environment with proximity and rank. δόξα thus functions as the public majesty of Jesus’ reign, envisioned as a place where honor can be distributed by position.

“Then they will see the Son of Man coming in clouds with great power and glory.” (Mark 13:26)

As in Matthew’s parallel imagery, δόξα is paired with “great power” and associated with the visible coming “in clouds.” The stress on “they will see” again makes glory something displayed, not merely possessed privately. δόξα contributes the sense of overwhelming splendor that accompanies this arrival, matching the scale implied by clouds and power.

“Behold, an angel of the Lord stood by them, and the glory of the Lord shone around them, and they were terrified.” (Luke 2:9)

Here δόξα is explicitly luminous: “the glory of the Lord shone around them.” The verb “shone” makes glory an enveloping radiance, tied to the angel’s sudden presence. The human response—“they were terrified”—shows δόξα as an experience that overpowers ordinary perception, marking the moment as a divine visitation.

““Glory to God in the highest, on earth peace, good will toward men.”” (Luke 2:14)

δόξα is spoken as praise directed “to God in the highest.” Within the poetic announcement, glory occupies the heavenly height (“in the highest”) while “on earth” is paired with “peace” and “good will toward men.” δόξα here functions as honor ascribed to God, a fitting response to what is being proclaimed, and it stands at the head of the declaration as its primary acclamation.

Sense and Usage

Across these passages, δόξα gathers several closely related ways “glory” operates in narrative and speech. In Matthew 4:8 it is the impressive splendor attached to earthly “kingdoms,” something that can be displayed as an object of desire. In Matthew 6:29 it is the recognized magnificence of a famed king, expressed in visible grandeur, particularly in the realm of appearance (“dressed”). These uses place δόξα in the public realm: glory is what can be seen, admired, and compared.

When δόξα is attributed to God (Matthew 6:13; Luke 2:9; Luke 2:14), it becomes the rightful honor and splendor belonging to the Lord. It can be confessed liturgically (“yours is … the glory forever”) and sung as doxology (“Glory to God in the highest”), and it can also be encountered as radiant manifestation (“shone around them”). In this cluster, δόξα bridges worship and experience: it is both what is ascribed to God and what can surround human beings with fearful brilliance.

In the sayings about the Son of Man (Matthew 16:27; 19:28; 24:30; 25:31; Mark 8:38; Mark 13:26), δόξα marks the majesty of his coming and reign, frequently amplified by accompanying elements: angels, clouds, and power. Glory is the environment of judgment (“render to everyone according to his deeds”), the quality of enthronement (“the throne of his glory”), and the visible splendor that elicits mourning or awe (“all the tribes of the earth will mourn,” “they will see”). The repeated linkage of δόξα with enthronement and recompense shows glory as inseparable from royal authority in these scenes.

Finally, Mark 10:37 shows how δόξα can be treated as a setting for honor-seeking: to be placed “at your right hand” or “at your left hand” is imagined as sharing proximity within a glorious reign. In that request, δόξα is not only a quality but also a sphere in which rank can be conceived—glory as the courtly splendor surrounding a ruler.

Imagery

The imagery of δόξα in these verses repeatedly moves between what is displayed and what is confessed. It can be “showed” from a mountain as the attraction of worldly kingdoms (Matthew 4:8), “shine” around startled shepherds as the radiance of the Lord (Luke 2:9), and appear with “clouds,” “power,” and angels as the Son of Man comes and takes his throne (Matthew 24:30; Matthew 25:31; Mark 13:26). In praise it rises “to God in the highest” (Luke 2:14) and is spoken as God’s possession “forever” (Matthew 6:13), while in eschatological scenes it frames the decisive moment when deeds are answered and thrones are occupied (Matthew 16:27; Matthew 19:28).

Sources: Lexical data from Strong’s Exhaustive Concordance and the Translators Brief Lexicon of Extended Strongs for Greek (STEPBible, CC BY). Occurrence data from the Translators Amalgamated Greek New Testament (STEPBible, CC BY). Scripture quotations from the World English Bible (public domain).