KJV: For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
YLT: because we have not the wrestling with blood and flesh, but with the principalities, with the authorities, with the world-rulers of the darkness of this age, with the spiritual things of the evil in the heavenly places;
Darby: because our struggle is not against blood and flesh, but against principalities, against authorities, against the universal lords of this darkness, against spiritual power of wickedness in the heavenlies.
ASV: For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places .
ὅτι | because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
|
ἡμῖν | to us |
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
πάλη | wrestling |
Parse: Noun, Nominative Feminine Singular Root: πάλη Sense: wrestling (a contest between two in which each endeavours to throw the other, and which is decided when the victor is able to hold his opponent down with his hand upon his neck). |
|
πρὸς | against |
Parse: Preposition Root: πρός Sense: to the advantage of. |
|
αἷμα | blood |
Parse: Noun, Accusative Neuter Singular Root: αἷμα Sense: blood. |
|
σάρκα | flesh |
Parse: Noun, Accusative Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
|
ἀρχάς | rulers |
Parse: Noun, Accusative Feminine Plural Root: ἀρχή Sense: beginning, origin. |
|
ἐξουσίας | authorities |
Parse: Noun, Accusative Feminine Plural Root: ἐξουσία Sense: power of choice, liberty of doing as one pleases. |
|
κοσμοκράτορας | cosmic powers |
Parse: Noun, Accusative Masculine Plural Root: κοσμοκράτωρ Sense: lord of the world, prince of this age. |
|
τοῦ | of the |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
σκότους | darkness |
Parse: Noun, Genitive Neuter Singular Root: σκότος Sense: darkness. |
|
τούτου | this |
Parse: Demonstrative Pronoun, Genitive Neuter Singular Root: οὗτος Sense: this. |
|
πνευματικὰ | spiritual [forces] |
Parse: Adjective, Accusative Neuter Plural Root: πνευματικός Sense: relating to the human spirit, or rational soul, as part of the man which is akin to God and serves as his instrument or organ. |
|
τῆς | - |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
πονηρίας | of evil |
Parse: Noun, Genitive Feminine Singular Root: πονηρία Sense: depravity, iniquity, wickedness. |
|
ἐπουρανίοις | heavenly realms |
Parse: Adjective, Dative Neuter Plural Root: ἐπουράνιος Sense: existing in heaven. |
Greek Commentary for Ephesians 6:12
“To us the wrestling is not.” Παλη Palē is an old word from παλλω pallō to throw, to swing (from Homer to the papyri, though here only in N.T.), a contest between two till one hurls the other down and holds him down Note προς pros again (five times) in sense of “against,” face to face conflict to the finish. [source]
This phrase occurs here alone. In John 14:30 Satan is called “the ruler of this world” In 2 Corinthians 4:4 he is termed “the god of this age” The word κοσμοκρατωρ kosmokratōr is found in the Orphic Hymns of Satan, in Gnostic writings of the devil, in rabbinical writings (transliterated) of the angel of death, in inscriptions of the Emperor Caracalla. These “world-rulers” are limited to “this darkness” here on earth. The spiritual hosts of wickedness (τα πνευματικα της πονηριας ta pneumatika tēs ponērias). No word for “hosts” in the Greek. Probably simply, “the spiritual things (or elements) of wickedness.” Πονηρια Ponēria (from πονηρος ponēros) is depravity (Matthew 22:18; 1 Corinthians 5:8). In the heavenly places Clearly so here. Our “wrestling” is with foes of evil natural and supernatural. We sorely need “the panoply of God” (furnished by God). [source]
No word for “hosts” in the Greek. Probably simply, “the spiritual things (or elements) of wickedness.” Πονηρια Ponēria (from πονηρος ponēros) is depravity (Matthew 22:18; 1 Corinthians 5:8). [source]
Clearly so here. Our “wrestling” is with foes of evil natural and supernatural. We sorely need “the panoply of God” (furnished by God). [source]
Rev., more literally and correctly, our wrestling is. Πάλη wrestlingonly here. [source]
The Greek reverses the order. [source]
See on Colossians 1:16. [source]
Rev., more correctly, world-rulers of this darkness. World-Rulers only here. Compare John 14:30; John 16:11; 1 John 5:19; 2 Corinthians 4:4. [source]
Lit., the spiritual things of wickedness. Rev., spiritual hosts of wickedness. The phrase is collective, of the evil powers viewed as a body. Wickedness is active evil, mischief. Hence Satan is called ὁ πονηρός thewicked one. See on Luke 3:19; see on Luke 7:21; see on 1 John 2:13. [source]
Rev., more literally, in the heavenly places. Used in the general sense of the sky or air. See on Ephesians 2:2. [source]
Reverse Greek Commentary Search for Ephesians 6:12
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER- -DIVIDER- 2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER- 3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER- -DIVIDER- Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER- -DIVIDER- The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER- -DIVIDER- 4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER- 5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER- -DIVIDER- It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER- -DIVIDER- It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER- -DIVIDER- It must be carefully noted:-DIVIDER- 1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER- -DIVIDER- 2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER- -DIVIDER- 3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]
Equivalent to man. It is often used in the sense of a living creature - man or beast. Compare 1 Peter 1:24; Matthew 24:22; Luke 3:6. Generally with a suggestion of weakness, frailty, mortality; Septuagint, Jeremiah 17:5; Psalm 78:39; Ephesians 6:12. The word here has no doctrinal bearing. [source]
Superhuman beings to whom these titles are given, as Ephesians 6:12; 2 Corinthians 4:4; John 12:31; John 14:30. [source]
Abstract terms for different orders of spiritual and angelic powers; as Ephesians 1:21; Ephesians 3:10; Ephesians 6:12; Colossians 1:16. [source]
Referring to lxx text of Deuteronomy 32:17. It is probable that by ου τεωι ou theōi Paul means “to a no-god” as also in Deuteronomy 32:21 επ ουκ ετνει ep' ouk ethnei (by a no-people). This is Paul‘s reply to the heathen who claimed that they worshipped the gods represented by the images and not the mere wood or stone or metal idols. The word δαιμονια daimonia is an adjective δαιμονιος daimonios from δαιμων daimōn an inferior deity, and with same idea originally, once in this sense in N.T. (Acts 17:18). Elsewhere in N.T. it has the notion of evil spirits as here, those spiritual forces of wickedness (Ephesians 6:12) that are under the control of Satan. The word δαιμονια daimonia so common in the Gospels, occurs in Paul‘s writings only here and 1 Timothy 4:1. Demonology is a deep and dark subject here pictured by Paul as the explanation of heathenism which is a departure from God (Romans 1:19-23) and a substitute for the worship of God. It is a terrible indictment which is justified by the licentious worship associated with paganism then and now. [source]
The phrase occurs only here. Compare Ephesians 2:2; Ephesians 6:12; John 12:31; John 14:30. Satan is called god in the rabbinical writings. “The first God is the true God; but the second god is Samael.” “The matron said, 'Our god is greater than thy God; for when thy God appeared to Moses in the bush, he hid his face; when, however, he saw the serpent, which is my god, he fled.”' [source]
“Age,” more exactly, as in 1 Corinthians 1:20. Satan is “the god of this age,” a phrase nowhere else in the N.T., but Jesus uses the same idea in John 12:31; John 14:30 and Paul in Ephesians 2:2; Ephesians 6:12 and John in 1 John 5:19. Satan claimed the rule over the world in the temptations with Jesus. [source]
For the word στοιχεῖα in N.T. see Colossians 2:8, Colossians 2:20; Hebrews 5:12; 2 Peter 3:10, 2 Peter 3:12. See on 2 Peter 3:10. Interpretations differ. 1. Elements of knowledge, rudimentary religious ideas. See Hebrews 5:12. The meaning of world will then be, the material as distinguished from the spiritual realm. Elements of the world will be the crude beginnings of religion, suited to the condition of children, and pertaining to those who are not Christians: elementary religious truths belonging to mankind in general. Thus the Jewish economy was of the world as appealing to the senses, and affording only the first elements of a spiritual system. The child-heir was taught only faint outlines of spiritual truth, and was taught them by worldly symbols. 2. Elements of nature - of the physical world, especially the heavenly bodies. See 2 Peter 3:10, 2 Peter 3:12; Wisd. 7:17. According to this explanation, the point would be that the ordering of the religious life was regulated by the order of nature; “the days, months, times,” etc. (Galatians 4:10), as well as the heathen festivals, being dependent on the movements of the heavenly bodies. This was the patristic view (Ambrose, Augustine, Chrysostom, Theodoret). 3. The elements of the world are the personal, elemental spirits. This seems to be the preferable explanation, both here and in Colossians 2:8. According to Jewish ideas, all things had their special angels. In the Book of Jubilees, chapter 2, appear, the angel of the presence (comp. Isaiah 63:9); the angel of adoration; the spirits of the wind, the clouds, darkness, hail, frost, thunder and lightning, winter and spring, cold and heat. In the Book of Enoch, 82:10-14, appear the angels of the stars, who keep watch that the stars may appear at the appointed time, and who are punished if the stars do not appear (18:15). In the Revelation of John we find four angels of the winds (14:18); the angel of the waters (16:5); the angel in the sun (19:17). In Hebrews 1:7we read, “who maketh his angels winds.” Paul also recognizes elemental forces of the spiritual world. The thorn is “a messenger of Satan” (2 Corinthians 12:7); Satan prevents his journey to Thessalonica (1 Thessalonians 2:18); the Corinthian offender is to be “delivered to Satan” (1 Corinthians 5:5); the Kingdom of God is opposed by “principalities and powers” (1 Corinthians 15:24); Christians wrestle against “the rulers of the darkness of this world; against the spiritual hosts of wickedness in the upper regions” (Ephesians 6:12). In this passage the elements of the world are compared with overseers and stewards. This would seem to require a personal interpretation. In Galatians 4:8, “did service to them which by nature are no gods,” appears to be = “in bondage under the elements,” suggesting a personal interpretation of the latter. The Galatians had turned again to the observance of times and seasons (Galatians 4:10), which were controlled by the heavenly bodies and their spirits. -DIVIDER- -DIVIDER- [source]
Always in N.T. with a suggestion of human weakness or ignorance. See Matthew 16:17; 1 Corinthians 15:50; Ephesians 6:12. [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]
These words usually refer to angelic powers; either good, as Ephesians 3:10; Colossians 1:16; Colossians 2:10; or bad, as Ephesians 6:12; 1 Corinthians 15:24; Colossians 2:15; or both, as Romans 8:38. See on Colossians 1:16; see on Colossians 2:15. Here probably good, since the passage relates to Christ's exaltation to glory rather than to His victory over evil powers. [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 Ephesians 1:21; Ephesians 3:10; Ephesians 6:12; 1 Corinthians 15:24; Romans 8:38; Colossians 2:10, Colossians 2:15; Titus 3:1. In Titus 3:1, they refer to earthly dignities, and these are probably included in 1 Corinthians 15:24. It is doubtful whether any definite succession of rank is intended. At any rate it is impossible to accurately define the distinctions. It has been observed that wherever principalities ( ἀρχαὶ ) and powers ( ἐξουσίαι ) occur together, principalities always precedes, and that δύναμις power(see Ephesians 1:21) when occurring with either of the two, follows it; or, when occurring with both, follows both. The primary reference is, no doubt, to the celestial orders; but the expressions things on earth, and not only in this world in the parallel passage, Ephesians 1:21, indicate that it may possibly include earthly dignities. Principalities and powers are used of both good and evil powers. See Ephesians 3:10; Ephesians 6:12; Colossians 2:15. The passage is aimed at the angel-worship of the Colossians (see Introduction); showing that while they have been discussing the various grades of angels which fill the space between God and men, and depending on them as media of communion with God, they have degraded Christ who is above them all, and is the sole mediator. Compare Hebrews 1:5-14, where the ideas of the Son as Creator and as Lord of the angels are also combined. Thrones occurs only here in enumerations of this kind. It seems to indicate the highest grade. Compare Revelation 4:4, θρόνοι thronesA.V. seats, and see note. Thrones here probably means the enthroned angels. Dominions or dominations, also Ephesians 1:21. Principalities or princedoms. In Romans 8:38, this occurs without powers which usually accompanies it. [source]
The connection is, “there are those who offer the gifts according to the law, such as ( οἵτινες ) serve,” etc. For λατρεύουσιν servesee on 2 Timothy 1:3. Omit unto. Rend. serve the copy and shadow, etc., or, as Rev., that which is a copy and shadow. For ὑπόδειγμα copysee on 1 Peter 5:3; see on 2 Peter 2:6. Comp. Hebrews 9:23. Τῶν ἐπουρανίων “of heavenly things.” Τὰ ἐπουράνια in N.T. usually “heavenly places.” See Ephesians 1:3; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12: “heavenly things,” John 3:12; Philemon 2:10; Hebrews 9:23. [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]
Literally, “beginning,” “rule,” (first place of power as in 1 Corinthians 15:24; Romans 8:38). In Acts 10:11 it is used for “corners” (beginnings) of the sheet. In Ephesians 6:12 the word is used for evil angels. See Deuteronomy 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels. [source]
First aorist active participle with negative μη mē with play on “kept not” and “he hath kept.”Principality (αρχην archēn). Literally, “beginning,” “rule,” (first place of power as in 1 Corinthians 15:24; Romans 8:38). In Acts 10:11 it is used for “corners” (beginnings) of the sheet. In Ephesians 6:12 the word is used for evil angels. See Deuteronomy 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels.But left Second aorist active participle of απολειπω apoleipō old verb, to leave behind (2 Timothy 4:13, 2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον to idion oikētērion). Old word for dwelling-place (from οικητηρ oikētēr dweller at home, from οικος oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος Aidios (from αει aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος aiōnios (Matthew 25:46). Mayor terms αιδιος aidios an Aristotelian word, while αιωνιος aiōnios is Platonic.Under darkness (υπο ζοπον hupo zophon). See 2 Peter 2:4 for ζοπος zophos In Wisdom 17:2 we find δεσμιοι σκοτους desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]