endoxos

Standard lexica agree that ἔνδοξος (ἐν + δόξα, "in [a state of] repute/glory") carries two related facets, and that context selects which is foreground. LSJ heads its classical article "held in esteem or honour, of high repute" (antonym ἄδοξος), a sense pervasive in Xenophon, Plato, Isocrates, the papyri (Moulton-Milligan), and honorific inscriptions, and later fixed as the East Roman senatorial rank ἐνδοξότατος (vir gloriosus). The δόξα word-group was transformed in the Septuagint, where δόξα was pressed into service for Hebrew כָּבוֹד (weight, honor, radiant divine presence); Kittel (TDNT) calls this the most important shift in the word's history. ἔνδοξος appears about 43 times in the LXX, most often for the Niphal participle נִכְבָּד ("honored," 1 Sam 9:6; Isa 23:8) but also, decisively, for נִפְלָאוֹת ("wondrous deeds," Exod 34:10; Deut 10:21; Isa 64:3 LXX). BDAG accordingly splits the two NT senses (honored/eminent vs. splendid/magnificent), as do Louw-Nida (§87.4 status vs. §79.19 appearance) and EDNT (Balz/Schneider 1:451). On the individual verses: Fitzmyer, Marshall, Bock, and Bovon read Luke 7:25 as "splendid, sumptuous" clothing (Bovon notes Luke elevated Matthew's μαλακά); Marshall and Bock read Luke 13:17 as echoing the LXX phrase for Yahweh's saving wonders; Thiselton, Fee, and Conzelmann read 1 Cor 4:10 as classical honor/shame vocabulary sharpened by the antonym ἄτιμοι; and Lincoln, Best, O'Brien, Hoehner, Schnackenburg, Arnold, and Thielman read Eph 5:27 as radiant, morally qualified glory (bridal imagery; near-synonymous with ἁγία καὶ ἄμωμος). NIDNTTE (Silva) and Trench (Synonyms §xci) frame it as one coherent word bearing both stems of its heritage.