KJV: Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
YLT: which He wrought in the Christ, having raised him out of the dead, and did set him at His right hand in the heavenly places,
Darby: in which he wrought in the Christ in raising him from among the dead, and he set him down at his right hand in the heavenlies,
ASV: which he wrought in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places ,
| ἐνήργηκεν | He worked |
|
Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: ἐνεργέω Sense: to be operative, be at work, put forth power. |
|
| τῷ | - |
|
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Χριστῷ | Christ |
|
Parse: Noun, Dative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
|
| ἐγείρας | having raised |
|
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐγείρω Sense: to arouse, cause to rise. |
|
| ἐκ | out from |
|
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
|
| νεκρῶν | [the] dead |
|
Parse: Adjective, Genitive Masculine Plural Root: νεκρός Sense: properly. |
|
| καθίσας | having set [Him] |
|
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: καθίζω Sense: to make to sit down. |
|
| ἐν | at |
|
Parse: Preposition Root: ἐν Sense: in, by, with etc. |
|
| δεξιᾷ | [the] right hand |
|
Parse: Adjective, Dative Feminine Singular Root: δεξιός Sense: the right, the right hand. |
|
| αὐτοῦ | of Him |
|
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| ἐπουρανίοις | heavenly realms |
|
Parse: Adjective, Dative Neuter Plural Root: ἐπουράνιος Sense: existing in heaven. |
|
Greek Commentary for Ephesians 1:20
Reading of A B rather than aorist ενηργησεν enērgēsen Perfect active indicative, “which he has wrought.” ην Hēn is cognate accusative of the relative referring to ενεργειαν energeian (energy) with ενηργηκεν enērgēken and note also κρατους kratous (strength) and ισχυος ischuos (might), three words trying to express what surpasses (υπερβαλλον huperballon) expression or comprehension. [source]
First aorist active participle of κατιζω kathizō in causative sense as in 1 Corinthians 6:4. Metaphorical local expression like δεχιαι dexiāi and εν τοις επουρ ανιοις en tois epour aniois f0). [source]
Refer to working (Ephesians 1:19). [source]
The best texts read ἐνήργηκεν , perfect tense, He hath wrought. The verb is kindred with working (Ephesians 1:19). [source]
In the case of Christ. Christ's dead body was the point on which this working of divine power was exhibited. See Romans 8:11; 2 Corinthians 4:14. [source]
Or, in that He raised. [source]
Rev., made Him to sit. The best texts read καθίσας havingseated, or in that He caused him to sit. [source]
See Acts 7:56. [source]
See on Ephesians 1:2. Local. Not merely of a spiritual state, which does not suit the local expressions made to sit and right hand. [source]
Reverse Greek Commentary Search for Ephesians 1:20
Swete notes that the author “passes beyond the field of history into that of theology,” an early and most cherished belief (Acts 7:55.; Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; Hebrews 8:1; Hebrews 10:12; Hebrews 12:2; 1 Peter 3:22; Revelation 3:21). [source]
Rising from the throne to protect and receive his servant. Usually Jesus is represented in the New Testament as seated at the Father's right hand. See Ephesians 1:20; Colossians 3:1; Hebrews 1:3. [source]
Full of the Holy Spirit, gazing steadfastly into heaven, he saw God‘s glory and Jesus “standing” as if he had risen to cheer the brave Stephen. Elsewhere (save Acts 7:56 also) he is pictured as sitting at the right hand of God (the Session of Christ) as in Matthew 26:64; Mark 16:19; Acts 2:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3. [source]
Compare set Him, Ephesians 1:20. Together is ambiguous. Render with Him, as Rev. “Even now we sit there in Him, and shall sit with Him in the end” (Andrews, cited by Ellicott). Compare Romans 8:30; Revelation 3:21. Meyer renders hath given us joint seat. [source]
Another keyword; one of the dominant thoughts of the epistle being the work of the ascended Christ. Places is supplied, the Greek meaning in the heavenlies. Some prefer to supply things, as more definitely characterizing spiritual blessing. But in the four other passages where the phrase occurs, Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12, the sense is local, and ἐπουράνιος heavenlyis local throughout Paul's epistles. The meaning is that the spiritual blessings of God are found in heaven and are brought thence to us. Compare Philemon 3:20. [source]
Και Kai is genuine here, though not in Colossians 1:3. The one article First aorist active participle of ευλογεω eulogeō the same word, antecedent action to the doxology (ευλογητος eulogētos). With So-called instrumental use of εν en though in is clear. Every spiritual blessing (πασηι ευλογιαι πνευματικηι pasēi eulogiāi pneumatikēi). Third use of the root ευλογ eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις patris (country) in Hebrews 11:16, with κλησις klēsis (calling) in Hebrews 3:1, with δωρεα dōrea (gift) in Hebrews 6:4, with βασιλεια basileia (kingdom) in 2 Timothy 4:18. [source]
So-called instrumental use of εν en though in is clear. Every spiritual blessing (πασηι ευλογιαι πνευματικηι pasēi eulogiāi pneumatikēi). Third use of the root ευλογ eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις patris (country) in Hebrews 11:16, with κλησις klēsis (calling) in Hebrews 3:1, with δωρεα dōrea (gift) in Hebrews 6:4, with βασιλεια basileia (kingdom) in 2 Timothy 4:18. [source]
is clear. Every spiritual blessing (πασηι ευλογιαι πνευματικηι pasēi eulogiāi pneumatikēi). Third use of the root ευλογ eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις patris (country) in Hebrews 11:16, with κλησις klēsis (calling) in Hebrews 3:1, with δωρεα dōrea (gift) in Hebrews 6:4, with βασιλεια basileia (kingdom) in 2 Timothy 4:18. [source]
In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις patris (country) in Hebrews 11:16, with κλησις klēsis (calling) in Hebrews 3:1, with δωρεα dōrea (gift) in Hebrews 6:4, with βασιλεια basileia (kingdom) in 2 Timothy 4:18. [source]
Compare Revelation 5:13; Ephesians 1:20, Ephesians 1:22. The words may apply either to all intelligent beings or to all things. The latter is in accord with Paul's treatment of the creation collectively in Romans 8:19-22, and with the Old-Testament passages, in which all nature is represented as praising God, as Psalm 148:1-14; Psalm 65:13. [source]
First aorist active subjunctive of καμπτω kamptō old verb, to bend, to bow, in purpose clause with ινα hina Not perfunctory genuflections whenever the name of Jesus is mentioned, but universal acknowledgment of the majesty and power of Jesus who carries his human name and nature to heaven. This universal homage to Jesus is seen in Romans 8:22; Ephesians 1:20-22 and in particular Revelation 5:13. [source]
See on remission, Romans 3:25; see on forgiven, James 5:15. Forgiveness defines redemption. Lightfoot's suggestion is very interesting that this precise definition may convey an allusion to the perversion of the term ἀπολύτρωσις by the Gnostics of a later age, and which was possibly foreshadowed in the teaching of the Colossian heretics. The Gnostics used it to signify the result of initiation into certain mysteries. Lightfoot quotes from Irenaeus the baptismal formula of the Marcosians “into unity and redemption ( ἀπολύτρωσιν ) and communion of powers.” The idea of a redemption of the world, and (in a perverted form) of the person and work of Christ as having part in it, distinctively marked the Gnostic schools. That from which the world was redeemed, however; was not sin, in the proper sense of the term, but something inherent in the constitution of the world itself, and therefore due to its Creator. In the following passage the person of Christ is defined as related to God and to creation; and absolute supremacy is claimed for Him. See Introduction to this volume, and compare Ephesians 1:20-23, and Philemon 2:6-11. -DIVIDER- -DIVIDER- [source]
Εὐδοκέω tothink it good, to be well pleased is used in the New Testament, both of divine and of human good-pleasure; but, in the former case, always of God the Father. So Matthew 3:17; Luke 12:32; 1 Corinthians 1:21. The subject of was well pleased, God, is omitted as in James 1:12, and must be supplied; so that, literally, the passage would read, God was well pleased that in Him, etc. Rev., it was the good pleasure of the Father. Fullness, Rev, correctly, the fullness. See on Romans 11:12; see on John 1:16. The word must be taken in its passive sense - that with which a thing is filled, not that which fills. The fullness denotes the sum-total of the divine powers and attributes. In Christ dwelt all the fullness of God as deity. The relation of essential deity to creation and redemption alike, is exhibited by John in the very beginning of his gospel, with which this passage should be compared. In John the order is: 1. The essential nature of Christ; 2. Creation; 3. Redemption. Here it is: 1. Redemption (Colossians 1:13); 2. Essential being of the Son (Colossians 1:15); 3. The Son as Creator (Colossians 1:16); 4. The Church, with Christ as its head (Colossians 1:18). Compare 2 Corinthians 5:19; Ephesians 1:19, Ephesians 1:20, Ephesians 1:23. Paul does not add of the Godhead to the fullness, as in Colossians 2:9since the word occurs in direct connection with those which describe Christ's essential nature, and it would seem not to have occurred to the apostle that it could be understood in any other sense than as an expression of the plenitude of the divine attributes and powers. Thus the phrase in Him should all the fullness dwell gathers into a grand climax the previous statements - image of God, first-born of all creation, Creator, the eternally preexistent, the Head of the Church, the victor over death, first in all things. On this summit we pause, looking, like John, from Christ in His fullness of deity to the exhibition of that divine fullness in redemption consummated in heaven (Colossians 1:20-22). -DIVIDER- -DIVIDER- There must also be taken into the account the selection of this word fullness with reference to the false teaching in the Colossian church, the errors which afterward were developed more distinctly in the Gnostic schools. Pleroma fullness was used by the Gnostic teachers in a technical sense, to express the sum-total of the divine powers and attributes. “From the pleroma they supposed that all those agencies issued through which God has at any time exerted His power in creation, or manifested His will through revelation. These mediatorial beings would retain more or less of its influence, according as they claimed direct parentage from it, or traced their descent through successive evolutions. But in all cases this pleroma was distributed, diluted, transformed, and darkened by foreign admixture. They were only partial and blurred images, often deceptive caricatures, of their original, broken lights of the great Central Light” (Lightfoot). Christ may have been ranked with these inferior images of the divine by the Colossian teachers. Hence the significance of the assertion that the totality of the divine dwells in Him. [source]
Comp. Psalm 110:1, Hebrews 8:1; Hebrews 10:12; Hebrews 12:2; Ephesians 1:20; Revelation 3:21. The verb denotes a solemn, formal act; the assumption of a position of dignity and authority The reference is to Christ's ascension. In his exalted state he will still be bearing on all things toward their consummation, still dealing with sin as the great high priest in the heavenly sanctuary. This is elaborated later. See Hebrews 8:1-13; Hebrews 9:12ff. Μεγαλωσύνη majestyonly here, Hebrews 8:1; Judges 1:25. Quite often in lxx. There is suggested, not a contrast with his humiliation, but his resumption of his original dignity, described in the former part of this verse. Ἐν ὑψηλοῖς , lit. in the high places. Const. with sat down, not with majesty. The phrase N.T.olxx, Psalm 92:4; Psalm 112:5. Ἐν τοῖς ὑψίστοις inthe highest (places ), in the Gospels, and only in doxologies. See Matthew 21:9; Mark 11:10; Luke 2:14. Ἐν τοῖς ἐπουρανίοις inthe heavenly (places ), only in Ephesians. See Ephesians 1:3, Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12. [source]
Absolute and timeless existence (present active participle of ειμι eimi) in contrast with γενομενος genomenos in Hebrews 1:4 like ην ēn in John 1:1 (in contrast with εγενετο egeneto in John 1:14) and like υπαρχων huparchōn and γενομενος genomenos in Philemon 2:6. The effulgence of his glory The word απαυγασμα apaugasma late substantive from απαυγαζω apaugazō to emit brightness The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. The very image of his substance (Χαρακτηρ charaktēr tēs hupostaseōs). χαρασσω Charaktēr is an old word from τηρ charassō to cut, to scratch, to mark. It first was the agent (note ending = χαραγμα tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαρακτηρ charagma (Acts 17:29; Revelation 13:16.). Menander had already used (Moffatt) υποστασις charaktēr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person. The word ψποστασις hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Hebrews 11:1 μορπη τεου hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philemon 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul‘s simpler phrase Λογος morphē theou (the form of God) has difficulties of its own. The use of περων τε Logos in John 1:1-18 is parallel to Hebrews 1:1-4. And upholding (περω pherōn te). Present active participle of ων pherō closely connected with τε ōn (being) by τωι ρηματι της δυναμεως αυτου te and like Colossians 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. By the word of his power (ρημα tōi rēmati tēs dunameōs autou). Instrumental case of ρηματι τεου rēma (word). See Hebrews 11:3 for αυτου rēmati theou (by the word of God) as the explanation of creation like Genesis, but here καταρισμον των αμαρτιων autou refers to God‘s Son as in Hebrews 1:2. Purification of sins (Καταρισμος katharismon tōn hamartiōn). καταριζω Katharismos is from ποιησαμενος katharizō to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle ευραμενος poiēsamenos like εκατισεν heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (κατιζω ekathisen). First aorist active of της μεγαλοσυνης εν υπσηλοις kathizō “took his seat,” a formal and dignified act. Of the Majesty on high (μεγας tēs megalosunēs en hupsēlois). Late word from εν υπσηλοις megas only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Judges 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase εν υπσιστοις en hupsēlois occurs in the Psalms (Psalm 93:4), here only in N.T., elsewhere εν τοις επουρανιοις en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3, Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. [source]
The word απαυγασμα apaugasma late substantive from απαυγαζω apaugazō to emit brightness The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. The very image of his substance (Χαρακτηρ charaktēr tēs hupostaseōs). χαρασσω Charaktēr is an old word from τηρ charassō to cut, to scratch, to mark. It first was the agent (note ending = χαραγμα tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαρακτηρ charagma (Acts 17:29; Revelation 13:16.). Menander had already used (Moffatt) υποστασις charaktēr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person. The word ψποστασις hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Hebrews 11:1 μορπη τεου hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philemon 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul‘s simpler phrase Λογος morphē theou (the form of God) has difficulties of its own. The use of περων τε Logos in John 1:1-18 is parallel to Hebrews 1:1-4. And upholding (περω pherōn te). Present active participle of ων pherō closely connected with τε ōn (being) by τωι ρηματι της δυναμεως αυτου te and like Colossians 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. By the word of his power (ρημα tōi rēmati tēs dunameōs autou). Instrumental case of ρηματι τεου rēma (word). See Hebrews 11:3 for αυτου rēmati theou (by the word of God) as the explanation of creation like Genesis, but here καταρισμον των αμαρτιων autou refers to God‘s Son as in Hebrews 1:2. Purification of sins (Καταρισμος katharismon tōn hamartiōn). καταριζω Katharismos is from ποιησαμενος katharizō to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle ευραμενος poiēsamenos like εκατισεν heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (κατιζω ekathisen). First aorist active of της μεγαλοσυνης εν υπσηλοις kathizō “took his seat,” a formal and dignified act. Of the Majesty on high (μεγας tēs megalosunēs en hupsēlois). Late word from εν υπσηλοις megas only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Judges 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase εν υπσιστοις en hupsēlois occurs in the Psalms (Psalm 93:4), here only in N.T., elsewhere εν τοις επουρανιοις en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3, Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. [source]