“Glory” From Concise Bible Dictionary:
There are eight different words in the Hebrew translated “glory,” but some occur only once. The principal of them are
1. hod, “renown, glory,” anything for which a being is admired. It is applied to God (Psa. 148:13; and to the horse (Job 39:20).
2. tipharah, tiphereth, “splendor, beauty, glory.” It is applied to God (Isa. 60:19); to Israel (Isa. 46:13); the crown that wisdom gives (Prov. 4:9); the hoary head (Prov. 16:31, etc).
3. kabod, “weight, honor, glory” (the word commonly used). It is frequently applied to God, as in “the God of glory” (Psa. 29:3); to Jehovah as “the King of glory” (Psa. 24:7-9); “the glory of Jehovah” that appeared on Mount Sinai, and that filled the tabernacle (Ex. 24:16-17; Ex. 40:34-35), and will fill the future temple (Ezek. 43:2-5); also the glory pertaining to Israel, and to the Gentiles in the past and the future (1 Sam. 4:21-22; Isa. 66:12).
In the New Testament the word is δόξα, “esteem, honor, excellency of mind, body.” It is applied to created things, as the sun, moon, and stars (1 Cor. 15:41); also to man as “the glory of God” (1 Cor. 11:7). The moral glory of the Lord Jesus Christ shone out in all His pathway on earth (John 1:14; John 11:40). He speaks of the glory He had from eternity with the Father, and His acquired glory which He will graciously share with His joint heirs (John 17:5,22,24). Every tongue shall confess His lordship to the glory of God the Father (Phil. 2:11). His glory will be revealed on earth, and He will be hailed “King of kings and Lord of lords” (Matt. 25:31; 1 Pet. 4:13; Rev. 17:14; Rev. 19:16). He is “the Lord of glory” (1 Cor. 2:8).
Glory belongs to God: He is the God of glory (Acts 7:2; 2 Cor. 4:6,15). In Him all the divine attributes shine in infinite perfection. Christians in acknowledging this, and owning that from Him come all their blessings, joyfully ascribe unto Him “Praise and honor, glory and power, forever and ever” (Rom. 11:36; Gal. 1:5; 1 Tim. 1:17; 2 Tim. 4:18). The same is ascribed to the Lord Jesus by the saints, and will be by every creature (Rev. 5).
Glory is often used as expressive of the proper distinction of a person, or of a company: as the glory of the Father (Rom. 6:4); of the Word (John 1:14); of the children of God (Rom. 8:21); and even of inanimate bodies heavenly and earthly (1 Cor. 15:40-41). Each has its own glory, and such glory is evidently not transferable; for if it could be transferred or communicated, it would lose its specially distinctive force. But glory may be in the nature of distinction conferred, as upon a creature by a superior, and even upon the Lord Himself, viewed as in the place of Man; as on the mount of transfiguration, and at the right hand of God (2 Pet. 1:17; 1 Pet. 1:21). And this is distinction in which others may in measure be permitted to share (John 17:22).
Glory may properly attach to a person even under an exterior by which it is not expressed. This was evidently the case with Christ when on earth: the flesh which He assumed in becoming Man served to veil His glory. In the same way the glory of the children of God is not yet manifest, and until it is manifest the glory is the exultation of the heart. This idea is not unfrequently found in the Psalms.
And further, this thought of glory hidden brings us to the glory of God, which, in its full expression, is the effulgence or display of Himself in the accomplishment of His counsels, in hope of which Christians rejoice. These counsels hid in God constitute, as one may say, His glory; and in their result they fully display His wisdom, love, and power. Meanwhile they have come to light through Christ being at the right hand of God, and the Holy Ghost given. We have now the light of the knowledge of the glory of God in the face of Jesus Christ.
The visible manifestation of glory seems connected with light: it was so on the mount of transfiguration (Matt. 17:2). God dwells in “light which no man can approach unto” (1 Tim. 6:16). In the new Jerusalem the glory of God lightens it, “and the Lamb is the light thereof” (Rev. 21:23). When the Lord Jesus was revealed to Saul at his conversion, he was blinded by “the glory of that light” (Acts 22:11), but only that divine light might shine into his soul.
“Worship” From Concise Bible Dictionary:
The worship of God has been described as “the honor and adoration which are rendered to Him by reason of what He is in Himself, and what He is to those who render it.” It is pre-supposed that the worshipper has some relation with God, and that the order of service or worship is prescribed. The Israelites had been redeemed out of Egypt by God, and thus as a ransomed people could draw near to His appointed place to worship according to His order. The Psalmist could say, “O come, let us sing unto the Lord: let us make a joyful noise to the rock of our salvation.... for the Lord is a great God, and a great King above all gods.... O come, let us worship and bow down: let us kneel before the Lord our maker. For He is our God, and we are the people of His pasture, and the sheep of His hand” (Psa. 95:1-7).
The worshippers could not enter God’s sanctuary in Old Testament times: their place of approach was its outer courts; and even the priests, except once a year, went no further than the holy place. All this is now changed: redemption has been wrought, the veil has been rent from top to bottom, God has come out, and worshippers, as priests, have boldness for entrance to the holiest. God has been revealed in the counsels of His love as Father, and the Holy Spirit has been given. The language of the Psalms therefore is hardly fitting for Christian worship, because of the nearness into which the believer is brought. In the millennium the people will not have access in the same sense: the true figure for the Christian attitude is that of the priest, not that of the people.
They that worship God must worship Him in spirit and in truth, and the Father seeketh such to worship Him (John 4:24). They delight in what He is: they “joy in God,” and they love Him. To worship “in spirit” is to worship according to the true nature of God, and in the power of that communion which the Holy Spirit gives. It thus stands in contrast to worship consisting in forms and ceremonies, and to the religiousness of which the flesh is capable. To worship “in truth” is to worship God according to the revelation which He has been pleased to give of Himself. It would not therefore now be worshipping God “in truth” to worship Him simply as “a great God,” “our Maker,” and “a great King above all gods,” as in Psalm 95; for He has been pleased to reveal Himself in another light, even as “Father” to those who are His. They enter into His presence in the spirit of sonship, and in the sense of the love which has given them a place before Him in Christ, as sons according to His good pleasure: the sense of this love, and of the good pleasure of God in having us before Him in Christ, is the spring of worship. The Father and the Son are known, the Father’s will is that the Son should be honored as revealing the fountain of love, and the Son leading the hearts of the many sons into the Father’s love. Worship is thus distinguished from ascriptions of praise and thanksgiving; it is the homage of love (Rom. 8:15).
Strong’s Dictionary of Greek Words:
Meaning:
from the base of 1380; glory (as very apparent), in a wide application (literal or figurative, objective or subjective)
KJV Usage:
dignity, glory(-ious), honour, praise, worship