KJV: He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
YLT: he who went down is the same also who went up far above all the heavens, that He may fill all things --
Darby: He that descended is the same who has also ascended up above all the heavens, that he might fill all things;
ASV: He that descended is the same also that ascended far above all the heavens, that he might fill all things.)
| ὁ | The [One] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| καταβὰς | having descended |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: καταβαίνω Sense: to go down, come down, descend. |
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| αὐτός | the same |
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Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ὁ | [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀναβὰς | having ascended |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀναβαίνω Sense: ascend. |
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| ὑπεράνω | above |
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Parse: Preposition Root: ὑπεράνω Sense: above. |
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| οὐρανῶν | heavens |
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Parse: Noun, Genitive Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| πληρώσῃ | He might fill |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: πληρόω Sense: to make full, to fill up, i.e. to fill to the full. |
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| τὰ | - |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| πάντα | all things |
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Parse: Adjective, Accusative Neuter Plural Root: πᾶς Sense: individually. |
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Greek Commentary for Ephesians 4:10
Rather, “the one who came down (ο καταβας ho katabas the Incarnation) is himself also the one who ascended (ο αναβας ho anabas the Ascension).” [source]
See note on Ephesians 1:21. All the heavens (παντων των ουρανων pantōn tōn ouranōn). Ablative case after υπερανω huperanō For the plural used of Christ‘s ascent see note on Hebrews 4:14 and note on Hebrews 7:27. Whether Paul has in mind the Jewish notion of a graded heaven like the third heaven in 2 Corinthians 12:2 or the seven heavens idea one does not know. That he might fill all things This purpose we can understand, the supremacy of Christ (Colossians 2:9.). [source]
Ablative case after υπερανω huperanō For the plural used of Christ‘s ascent see note on Hebrews 4:14 and note on Hebrews 7:27. Whether Paul has in mind the Jewish notion of a graded heaven like the third heaven in 2 Corinthians 12:2 or the seven heavens idea one does not know. [source]
This purpose we can understand, the supremacy of Christ (Colossians 2:9.). [source]
Compare Ephesians 1:23. [source]
Reverse Greek Commentary Search for Ephesians 4:10
Ephesians 4:9and Ephesians 4:10are parenthetical, showing what the ascension of Christ presupposes. By descending into the depths and ascending above all, He entered upon His function of filling the whole universe, in virtue of which function He distributes gifts to men. See Ephesians 1:23. Rev., properly, inserts this, thus giving the force of the article which calls attention to the fact of ascension alluded to in the quotation. “Now the or this 'He ascended.”' [source]
If the αναβας anabas is the Ascension of Christ, then the καταβας katabas would be the Descent (Incarnation) to earth and της γης tēs gēs would be the genitive of apposition. What follows in Ephesians 4:10 argues for this view. Otherwise one must think of the death of Christ (the descent into Hades of Acts 2:31). [source]
Rev., subject. See on James 4:7. It is more than merely subdue. It is to bring all things within His divine economy; to marshal them all under Himself in the new heaven and the new earth in which shall dwell righteousness. Hence the perfected heavenly state as depicted by John is thrown into the figure of a city, an organized commonwealth. The verb is thus in harmony with Phlippians 3:20. The work of God in Christ is therefore not only to transform, but to subject, and that not only the body, but all things. See 1 Corinthians 15:25-27; Romans 8:19, Romans 8:20; Ephesians 1:10, Ephesians 1:21, Ephesians 1:22; Ephesians 4:10. [source]
Both words are emphatic. Ἔστιν is, is used as in John 8:58(see note), to express Christ's absolute existence. “He emphasizes the personality, is the preexistence ” (Lightfoot). For similar emphasis on the pronoun, see Ephesians 2:14; Ephesians 4:10, Ephesians 4:11; 1 John 2:2; Revelation 19:15. [source]
Rev., better, through Him and unto Him. See on Romans 11:36. Compare in Him at the beginning of the verse. There Christ was represented as the conditional cause of all things. All things came to pass within the sphere of His personality and as dependent upon it. Here He appears as the mediating cause; through Him, as 1 Corinthians 8:6. Unto Him. All things, as they had their beginning in Him, tend to Him as their consummation, to depend on and serve Him. Compare Revelation 22:13; and Hebrews 2:10; “for whose sake ( δι ' ὃν ) and through whose agency ( δι ' οὗ ) are all things” Rev., “for whom and through whom.” See also Ephesians 1:10, Ephesians 1:23; Ephesians 4:10; Philemon 2:9-11; 1 Corinthians 15:28. The false teachers maintained that the universe proceeded from God indirectly, through a succession of emanations. Christ, at best, was only one of these. As such, the universe could not find its consummation in Him. [source]
Lit. from the heavens. Comp. 1 Corinthians 15:47; 1 Thessalonians 4:16; 2 Thessalonians 1:7. Paul uses the unclassical plural much oftener than the singular. Although the Hebrew equivalent has no singular, the singular is almost universal in lxx, the plural occurring mostly in the Psalm. Οὐρανός is from a Sanscrit word meaning to cover or encompass. The Hebrew shamayim signifies height, high district, the upper regions. Similarly we have in N.T. ἐν ὑψίστοις inthe highest (places), Matthew 21:9; Luke 2:14: ἐν ὑψηλοῖς inthe high (places), Hebrews 1:3. Paul's usage is evidently colored by the Rabbinical conception of a series of heavens: see 2 Corinthians 12:2; Ephesians 4:10. Some Jewish teachers held that there were seven heavens, others three. The idea of a series of heavens appears in patristic writings, in Thomas Aquinas's doctrine of the celestial hierarchies, and in Dionysius the Areopagite, Through the scholastic theologians it passed into Dante's Paradiso with its nine heavens. The words to await his Son from heaven strike the keynote of this Epistle. [source]
Comp. Ephesians 4:10, Hebrews 4:14. [source]
Up above, in local sense as in Ephesians 4:10, with ablative case αυτης autēs (it, the ark). Cherubim of glory Hebrew word (dual form), two in number, made of gold (Exodus 25:18-22). They are called ζωα zōa (living creatures) in the lxx (Isaiah 6:2f.; Ezek 1:5-10; 10:5-20). Overshadowing Present active participle of κατασκιαζω kataskiazō old verb to shadow down on, cover with shade, only here in the N.T. The mercy seat The pinions of the Cherubim spread over the rectangular gold slab on top of the ark termed the mercy seat. Here the adjective ιλαστηριος hilastērios has to mean mercy seat, the place, not the propitiatory gift or propitiation, as in Romans 3:25 (Deissmann, Bible Studies, pp. 124-35). Severally In detail, distributive use of κατα kata with μερος meros (part). [source]