Book of Philipians Chapter 3 Vs. 21

October 21, 2025

 Straining Toward the Goal

Philippians 3:21 "Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself."

Who...

ὅς

hós; fem. hḗ, neut. hó; relative pron. Who, which, what, that.

(I) As a demonstrative pron. it means this, that, only in distinctions and distributions with mén, a particle of affirmation, dé, an adversative particle in the expressions hós mén / hós dé, meaning that one / this one, the one / the other, equal to hó mén / hó dé (Mat. 13:4, 13:8; 21:35, "one . . . another"; Mat. 25:15; Luke 23:33; Rom. 9:21; 2Cor. 2:16, "to the one . . . to the other").

(II) As a relative pron., meaning who, which, what, that, strictly implying two clauses, in the first of which there should stand with the verb a noun (the antecedent), and in the second clause the corresponding relative pron., each in the case which the verb of its own clause demands, the relative pron. also agreeing with the antecedent in gender and number. But the form and power of the relative pron. is varied much, both in construction and meaning and by the connection with its other particles.

(A) In construction: (1) As to gender, the relative pron. agrees regularly with its antecedent (Mat. 2:9; Luke 5:3; John 6:51). Thus hós relates to a more remote antecedent in 1Cor. 1:8, referring to tṓ Theṓ (ho Theós, God of 1Cor. 1:4 [cf. ho Theós of 1Cor. 1:9]). From this rule there are two departures: (a) Where the relative pron. with the verb "to be" conforms in gender to the following noun (Gal. 3:16, spérmatí sou, hós esti Christós, "And to thy seed, which is Christ"; Eph. 1:14; 6:17, máchairan, hó esti rhḗma Theoú, "and the sword of the Spirit, which is the word of God"). (b) Where it takes the gender implied in the antecedent, and not that of its own external form (Rom. 9:23, skeúē eléous, há proētoímasen . . . hoús kaí ekálesen, "vessels of mercy, which he had afore prepared"; Gal. 4:19; Php. 2:15; 2Pet. 3:16, en pásais taís epistolaís [fem.] . . . en hoís, referring to the implied grámmasi, letters [masc.]; 2Jn. 1:1). So the neut. hó often refers to a masc. or fem. antecedent taken in the general sense of "thing" (Mat. 1:23, Emmanouḗl, hó esti methermēneuómenon [Emmanouḗl, masc.; hó, neut.]; Mat. 27:33; Mark 3:17; 12:42, leptá dúo, hó esti kodrántēs [leptá, pl.; hó, sing.]; Mark 15:16, 15:42; Heb. 7:2). Also where the neut. hó refers to a whole preceding clause (Mark 15:34; 1Jn. 2:8)

shall change...

μετασχηματίζω

metaschēmatízō; fut. metaschēmatísō, from metá, denoting change of place or condition, and schēmatízō (n.f.), to form, which is from schḗma, shape, outward form. To transform, change the outward form or appearance of something. Occurs only in 1Cor. 4:6; 2Cor. 11:13-15; Php. 3:21.

This outward change is best illustrated by contrasting metaschēmatízō with metamorphóō, to transform. If one were to change a Japanese garden into an Italian one, this would be metaschēmatízō. But if one were to transform a garden into something wholly different, as a ball-field, it is metamorphṓ. It is possible for Satan to metaschēmatízō, transform himself into an angel of light (2Cor. 11:14), i.e., he can change his whole outward semblance. But it would be impossible to apply metamorphóō to any such change for this would imply an internal change, a change not of appearance but of essence, which lies beyond his power.

In the metaschēmatismós, a transformation of the bodies (Php. 3:21; 1Cor. 15:53), there is to be seen a transition but no absolute dissolution of continuity. The outer physical transformation of believers at the end of the days (1Cor. 15:44 ff., 1Cor. 15:51 f.) is called by Paul in Php. 3:21 metaschēmatízō, but such transformation has already begun in this life from within. Paul speaks of the final metaschēmatismós, outer transformation, shaping.

The Greek word for “transform” gives us the word “schematic,” which is an internal design of something. Those who are already dead in Christ, but alive with Him in spirit in heaven, will receive new bodies at the resurrection and rapture of the church, when those alive on earth will have their bodies transformed.

our...

ἡμῶν

hēmṓn; personal pron. gen. pl. of egṓ, I. Us.

Syn.: hēmetérōn, pl. gen. of hēméteros, our.

Ant.: humṓn and humetérōn, the gen. pl. of huméteros, your.

Vile...

ταπείνωσις

tapeínōsis; gen. tapeinṓseōs, fem. noun from tapeinóō, to humble, abase. The act of humiliation. In Luke 1:48 the virgin Mary is described as being of tapeínōsis, a humble origin or lowly estate. In Acts 8:33, tapeínōsis refers to our Lord's humiliation. In Php. 3:21 tapeínōsis is translated vile, referring to our present body being a sinful one. See Sept.: 2Sam. 16:12; Psm. 136:23. In Jas. 1:10 the rich is made low (tapeínōsis) in recognition that his riches can not extend his life or gain the approbation of God.

Syn.: aischúnē, shame, disgrace; atimía, indignity, disgrace.

Ant.: megaleiótēs, magnificence, majesty; timḗ, honor, respect; dóxa, glory.

body,...

σῶμα

sṓma; gen. sṓmatos, neut. noun. Body, an organized whole made up of parts and members.

(I) Generally of any material body, as plants (1Cor. 15:37-38); bodies celestial and terrestrial, the sun, moon, stars (1Cor. 15:40-41).

(II) Specifically of creatures, living or dead.

(A) Of a human body different from sárx, flesh, which word denotes the material body. (1) A living body (Mat. 5:29-30; 6:25; 26:12; Mark 5:29; 14:8; Luke 12:22-23; John 2:21; Rom. 1:24; 4:19; 1Cor.6:13; 15:44; 2Cor. 4:10; 10:10; Col. 2:23; Heb. 10:5; 1Pet. 2:24). In Col. 1:22 the expression "in the body of his flesh sárx" means in his body incarnate, flesh that forms an organized whole. This is the antithesis of hē psuchḗ, the soul (Mat. 10:28; Luke 12:4), and tó pneúma, the spirit (Rom. 8:10; 1Cor. 5:3; 7:34); or where sṓma, psuchḗ and pneúma make a periphrasis for the whole man (1Th. 5:23). See Sept.: Gen. 47:18; Lev. 6:10; 14:10; Dan. 4:30; 10:6. As the seat of sinful affections and appetites (cf. Sárx II, C). See Rom. 6:6; 7:23-24; 8:13; Col. 2:11. (2) A dead body, corpse, generally (Mat. 14:12; 27:52, 27:58-59; Luke 23:52, 23:55; 24:3, 24:23; John 19:31; Acts 9:40; Jude 1:9). Specifically of the communion bread, as representing the body of Christ crucified for the salvation of man (Mat. 26:26; Mark 14:22; Luke 22:19; 1Cor. 10:16; 11:24, 11:27, 11:29).

(B) Spoken of living beasts (Jas. 3:3); a dead body of a beast, meaning a carcass (Luke 17:37 [cf. Mat. 24:28 where the word ptṓma, corpse, is used]); of victims slain as sacrifices (Heb. 13:11 [cf. Exo. 29:14; Num. 19:3, 19:5]).

The believer’s new body will be like Christ’s after His resurrection, and will be redesigned and adapted for heaven. “Subdue” meaning to subject: The Greek word refers to arranging things in order of rank or managing something. Christ has the power both to providentially create natural laws and miraculously overrule them.

Thank goodness, we shed this old body of flesh which has caused us so much trouble, and take on a heavenly body. The best explanation of this I can give is in the following Scripture.

I Cor. 15:44 "It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body."

Praise God this natural body will return to the dust that it came from and we will have a new heavenly body. Refer back to 1 Corinthians chapter 15 beginning with the 35th verse to remember the full picture.

that it...

αὐτός

autós; fem. autḗ, neut. autó., pron. Self; him, her, it; the same (with the art. preceding it).

(I) Self, in all the persons, i.e., myself, thyself, himself.

(A) Self, used as an intens. for emphasis. It sets the individual apart from everything else. (1) With proper names: Mark 6:17, "Herod himself"; Mark 12:36-37; Luke 20:42 "David himself"; Luke 24:15 "Jesus himself" in distinction from His disciples; John 4:2; 2Cor. 10:1, "Now I Paul myself." With other nouns: Rom. 8:26, "the Spirit itself"; 1Cor. 15:28, "the Son also himself"; Gal. 6:13, "For neither they themselves . . . the circumcised ones" (a.t.); 1Th. 4:16; Heb. 9:23; 3Jn. 1:12; Rev. 21:3, "God himself." With a personal pron. as autós egṓ (egṓ I), Luke 24:39; Acts 10:26, "I myself"; Rom. 15:14, I myself; Mark 6:31, "you yourselves" (a.t.); John 3:28, "yourselves," you or you yourselves; 1Cor. 11:13. The same with other pron. as autoí hoútoi (hoútoi, these), Acts 24:15, 24:20, themselves, meaning they themselves; Mat. 27:57; Mark 15:43, "who also himself" (a.t.). See also Sept.: 1Sam. 10:19. (2) With the meaning of even, implying comparison and distinction: 1Cor. 11:14, "Does not even nature herself teach?" (a.t.); 2Cor. 11:14, "for even Satan himself" (a.t.). See also Rom. 8:21; Heb. 11:11. (3) As marking the strongest emphasis and prominence, the very: John 5:36, "The very works which I do" (a.t.); Heb. 9:24, "unto the very heaven" (a.t.). (4) As marking the exclusion of all else, self alone: 2Cor. 12:13, "I alone" (a.t.), meaning exclusive of the other Apostles; Rev. 19:12, "except himself alone" (a.t.). With mónos, alone, subjoined as in John 6:15, "himself alone." (5) Of oneself, of one's own accord, voluntarily: John 16:27, "the Father himself [of His own accord, without compulsion] loveth you." See 1Pet. 2:24.

(B) Used alone with the personal pron. being omitted or implied, mainly in the nom. for "I myself," "he himself," with various degrees of emphasis; in the oblique cases (any cases except the nom. and voc.) only at the beginning of the construction. (1) Generally and often having kai, and. In the nom. in Luke 6:42, "thyself not seeing the beam" (a.t.), and so forth; Luke 11:4, "for we also forgive"; Luke 11:46, 11:52; 15:14; John 7:4; 9:21; Acts 2:34; 13:14; 17:25; 21:24; Php. 2:24, "that I also myself shall come shortly"; Col. 1:17; 1Jn. 1:7. Also in the oblique cases (any except the nom. and voc.) at the beginning of a construction: Luke 24:24, "but him they saw not"; John 9:21, "ask him." (2) For special emphasis when used for a person distinguished from all others, whom all know and respect, and so forth. Of Jesus, i.e., He, as used for the Master, the Lord, and so forth; Mat. 8:24, "but he was asleep"; Mark 4:38; 6:47; 8:29; Luke 5:16-17; 8:54; 9:51; 10:38; 11:17; 14:1. Of God as in Heb. 13:5.

(C) Where several words intervene between the subj. and verb., autós is put emphatic instead of repeating the subj. itself. (1) In the sense of hoútos, this one, or ekeínos, that one, and often to be expressed in Eng. by an emphatic "he," "she," "it," "they," and so forth: Mat_. , "for he [and no other] shall save his people from their sins"; Mat. 5:4, "for they [of all others] shall be comforted" (see the same in Mat. 5:5-10). Mat. 6:4, "[He] shall reward thee openly"; Mat. 11:14, "this is Elias" (a.t.); Mat. 12:50 (cf. Mark 3:35, where hoútos, this, occurs); Mat. 25:17; Mark 1:8; 14:15; Luke 1:17, 1:36; 11:14; John 14:10; Acts 10:42; Heb. 8:9; 1Jn. 2:2; Sept.: Psm. 19:6; Isa. 53:5, 53:7, 53:12. (2) With ordinals, autós implies oneself with the others included in the number. Rev. 17:11, "he is the eighth," i.e., he was with the seven and is one of them (cf. 2Pet. 2:5).

may be fashioned...

γίνομαι

gínomai; fut. genḗsomai, 2d aor. egenómēn, perf. part. gegenēménos, 2d perf. gégona, 2d pluperf. egegónein, aor. pass. egenḗthēn for egenómēn. This verb is mid. deponent intrans. primarily meaning to begin to be, that is, to come into existence or into any state; and in the aor. and 2d perf. to have come into existence or simply to be. Thus egenómēn, egenḗthēn, and gégona serve likewise as the past tenses of to be (eínai.

(I) To begin to be, to come into existence as implying origin (either from natural causes or through special agencies), result, change of state, place, and so forth.

(A) As implying origin in the ordinary course of nature. (1) Spoken of persons, to be born (John 8:58; Jas. 3:9), followed by ek, out of, followed by the gen., to be born of, descended from (Rom. 1:3; Gal. 4:4; 1Pet. 3:6; Sept.: Gen. 21:3, 21:5). (2) Of plants and fruits, to be produced, grow (Mat. 21:19; 1Cor. 15:37). (3) Of the phenomena, occurrences of nature to arise, to come on, occur, e.g., seismós, earthquake (Mat. 8:24); laílaps, storm, tempest (Mark 4:37); galḗnē, tranquillity (Mat. 8:26; Mark 4:39); skótos, darkness (Mat. 27:45; Mark 15:33); nephélē, cloudiness (Mark 9:7; Luke 9:34); brontḗ, thunder (John 12:29). So also of a voice or cry, tumult as phōnḗ, voice (John 12:30); kraugḗ, clamor, cry (Mat. 25:6); thórubos, disturbance, uproar (Mat. 26:5; 27:24); stásis, an uprising (Luke 23:19); schísma, division (John 7:43); zḗtēsis, questioning (John 3:25); sigḗ, silence (Acts 21:40; Rev. 8:1). Also of emotions as thlípsis, tribulation, affliction (Mat. 13:21; see also Luke 15:10; 22:24; 1Tim. 6:4). (4) Spoken of time such as day, night, evening to come or come on, approach (Mat. 8:16; 14:15, 14:23; 27:1; Mark 6:2; 11:19; 15:33; Luke 22:14; John 6:16; 21:4; Acts 27:27).

(II) As implying origin through an agency specially exerted, to be made, created, equal to poioúmai, the mid. pass. of poiéō, to make or to do.

(A) Spoken of the works of creation (John 1:3, 1:10; 1Cor. 15:45; Heb. 4:3; 11:3; Sept.: Gen. 2:4; Isa. 48:7).

(B) Of works of art (Acts 19:26, "with hands").

(C) Of miracles and the like, to be wrought, performed (Mat. 11:20; Acts 4:22; 8:13); with diá, through or with (Mark 6:2; Acts 2:43; 4:16); with hupó, by (Luke 9:7; 13:17).

(D) Of a promise, plot to be made (Acts 26:6; 20:3); of waste, apṓleia, loss, waste (Mark 14:4).

(E) Of the will or desire (thélēma of someone, to be done, fulfilled; (Mat. 6:10; 26:42; Luke 11:2; Acts 21:14); aítēma, petition, request (Luke 23:24).

(F) Of a meal, to be prepared, made ready (John 13:2); of a judicial investigation, to be made, initiated (Acts 25:26); so also of a change of law (Heb. 7:12, 7:18).

(G) Of particular days, festivals to be held or celebrated (Mat. 26:2; John 2:1; 10:22; Sept.: 2Kgs. 23:22).

(H) Of persons advanced to any station or office, to be made, constituted, appointed (1Cor. 1:30; Col. 1:23, 1:25; Heb. 5:5; 6:20); so also with epánō, upon (Luke 19:19).

(I) Of customs, institutes to be appointed, instituted (Mark 2:27, the Sabbath; Gal. 3:17, the existing law).

(J) Of what is done to or in someone (Luke 23:31, "what shall be done in the dry?"; Gal. 3:13, "being [himself] made a curse for us," i.e., suffering the penalty to which we were subject).

like unto...

σύμμορφος

súmmorphos; gen. summórphou, masc.-fem., neut. súmmorphos, adj. from sún, together with, and morphḗ, form. In Rom. 8:29 it refers to the conformity of children of God "to the image of His Son"; in Php. 3:21 of their physical conformity to His body of glory.

Deriv.: summorphóō, becoming conformed.

his... see that it above.

glorious...

δόξα

dóxa; gen. dóxēs, fem. noun from dokéō, to think, recognize. Glory.

A look at the root word of dóxa, i.e., dokéō, to think or suppose, is necessary. Etymologically, the word primarily means thought or opinion, especially favorable human opinion, and thus in a secondary sense reputation, praise, honor (true and false), splendor, light, perfection, rewards (temporal and eternal). Thus the dóxa of man is human opinion and is shifty, uncertain, often based on error, and its pursuit for its own safety is unworthy. But there is a glory of God which must be absolutely true and changeless. God's opinion marks the true value of things as they appear to the eternal mind, and God's favorable opinion is true glory. This contrast is well seen in John 5:44 as the Lord speaks of the glory that the people were receiving among themselves and the only glory that comes from God (see John 12:43). Glory, therefore, is the true apprehension of God or things. The glory of God must mean His unchanging essence. Giving glory to God is ascribing to Him His full recognition. The true glory of man, on the other hand, is the ideal condition in which God created man. This condition was lost in the fall and is recovered through Christ and exists as a real fact in the divine mind. The believer waits for this complete restoration. The glory of God is what He is essentially; the glory of created things including man is what they are meant by God to be, though not yet perfectly attained (Heb. 2:10; Rom. 8:18-21).

(I) Spoken of honor due or rendered, i.e., praise, applause (Luke 14:10; John 5:41, 5:44; 7:18; 8:50, 8:54; 2Cor. 6:8; 1Th. 2:6); of God, e.g., to the honor and glory of God, i.e., that God may be honored, glorified (John 11:4; Rom. 3:7; 15:7; Php. 1:11). In Rev. 4:11, "to receive the glory" (a.t.) means to be extolled in praises. In ascription's of glory or praise to God (Luke 2:14; Rom. 11:36; Gal. 1:5; 1Pet. 4:11; Sept.: 1Chr. 16:28-29 [cf. Psm. 29:9; 104:35; 106:48]). By metonymy, spoken of the ground, occasion or source of honor or glory (1Cor. 11:15; 2Cor. 8:23; Eph. 3:13; 1Th. 2:20).

Basically, in the Bible it refers to the recognition, honor or renown belonging to a person. When we read in Rom. 3:23 that they "come short of [or lack] the glory of God," it means they are not what God intended them to be. They lack His image and character. The predominant meaning of the noun dóxa in Scripture is recognition. It may denote form, aspect, or that appearance of a person or thing which catches the eye, attracts attention, or commands recognition. It is thus equivalent to splendor, brilliance, glory attracting the gaze, which makes it a strong syn. of eikṓn, image (Rom. 1:23).

Dóxa embraces all which is excellent in the divine nature, coinciding with God's self-revelation. It comprises all that God will manifest Himself to be in His final revelation to us (Luke 2:9; Rom. 5:2; 6:4; Rev. 21:23). God's glory revealed itself in and through Jesus Christ (John 1:14; 2Cor. 4:6; Heb. 1:3).

His Second Coming is spoken of as the blessed hope and the appearing of His glory. It is not "the glorious appearing" as the translation has it, but epipháneia tēs, the) dóxēs, "the appearance of the glory of the great God and our Savior Jesus Christ" (a.t. [Tit. 2:13]). Then, at Christ's Second Coming, He will be truly recognized for all that He is. The glory of the Son of Man in Mat. 19:28; 25:31; Mark 10:37 (cf. Luke 9:32; 24:26) is to be understood in contrast with His earthly manifestation (John 17:22, 17:24; Php. 3:21). It is brought by Christ Himself in connection with the dóxa, glory, which He had before His humiliation in the incarnation (John 17:5 [cf. John 12:41; Php. 2:11]).

The NT idea of dóxa is represented in the OT by the word kabod with the root idea of heaviness (i.e., weight) and, metaphorically, worthiness. When it is ascribed to men, it refers to their splendor or reputation. When the glory of Jehovah is spoken about, it refers to the revelation of God's person, nature, and presence to mankind, sometimes with visible phenomena. The glory of Jehovah went with His people out of Egypt and was shown in the cloud which led them through the wilderness (Exo. 16:7, 16:10). The cloud rested on Mt. Sinai where Moses saw God's glory (Exo. 24:15-18). No man could see God's face and live (Exo. 33:20), but some vision of His glory was granted (Exo. 33:21-23; 34:5-8). Thus we have the glory appearing to Israel at Sinai (Exo. 24:16-17); at the door of the tent (Lev. 9:23; Num. 14:10; 16:19); at the dedication of Solomon's temple (1Kgs. 8:10-11); in the visions of Isaiah (Isa. 6:1-3) and Ezekiel (Ezk. 1:28; 3:23; 8:4). Similarly the messianic hopes of Israel are expressed under the figure of glory dwelling in the land (Psm. 85:9). The glory of God also filled the tabernacle (Exo. 40:34-35) and appeared especially in the hour of sacrifice (Lev. 9:6, 9:23; see Num. 14:21-22; Psm. 96:3; Isa. 6:1-4; 40:4-5; 60:1-3; Ezk. 1:28). In the NT, the same concept of glory is seen in Luke's account of the nativity (Luke 2:9) and of the transfiguration (Luke 9:28 ff.) where the glory of Christ shines forth visibly in the dazzling brightness of His countenance. It encompasses the forms of Moses and Elijah (Luke 9:30), and even transfigures material objects like Christ's clothing (Luke 9:29). With this passage may be compared the visions of Stephen (Acts 7:55); Saul of Tarsus (Acts 9:3; 22:6-11; 26:13); and the Apostle John in Patmos (Rev. 1:13-16).

body,... see above.

according...

κατά

katá; prep. governing the gen. and acc. with the primary meaning of down. Down from, down upon, down in.

(I) With the gen.:

(A) Of place: (1) Indicating motion meaning down from a higher to a lower place, down a precipice into the sea as in Mat. 8:32; Mark 5:13; Luke 8:33. In 1Cor. 11:4, katá kephalḗs (kephalḗs, head) and échō, have), where it means to hang down from the head like a veil. (2) Of motion meaning down upon a lower place, upon (Mark 14:3). (3) Generally of motion or direction upon, towards or through any place or object: (a) Particularly in the sense of upon, against (Acts 27:14). (b) In the sense of through, throughout, where katá with the acc. is more usual (Luke 4:14, "through the whole area" [a.t.]; Luke 23:5, "through all Judea" [a.t.]; Acts 9:31, 9:42; 10:37). For adv., kath’ hólou. (c) After verbs of swearing, i.e., to swear upon or by anything, at the same time stretching out the hand over, upon, or toward it (Mat. 26:63; Heb. 6:13, 6:16; Sept.: 2Chr. 36:13; Isa. 45:23).

(B) Metaphorically, of the object toward or upon which something tends or aims. Upon, in respect to (1Cor. 15:15; Jude 1:15). More usually in a hostile sense: against; or after words of speaking, accusing, warring, and the like (Mat. 5:11, 5:23; 10:35; 12:14, 12:30; 26:59; Mark 11:25; 14:55 ff.; Luke 23:14; John 18:29; Acts 4:26; 16:22; 21:28; 2Cor. 13:8; Gal. 5:17).

to the...

ὁ

ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.

(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).

(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."

(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).

(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.

(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).

working...

ἐνέργεια

enérgeia; gen. energeías, fem. noun from energḗs, at work, operative, active. Energy, the being at work, operation, efficiency, active power. In Eph. 1:19, according to the efficiency, active exhibition of His power in raising up Jesus. See Eph. 3:7; 4:16; Col. 1:29. Especially power as exhibited in mighty works, miracles, e.g., of God (Php. 3:21; Col. 2:12); of Satan (2Th. 2:9). By metonymy, the works or miracles themselves (2Th. 2:11, enérgeian plánēs, fraudulence, deceit, i.e., false miracles, delusive signs, meaning those mentioned in 2Th. 2:9-10).

Syn.: dúnamis, power; ischús, ability, strength; exousía, authority; krátos, power, dominion; ergasía, work.

Ant.: scholḗ, leisure; katápausis, cessation of work.

whereby... see to the above.

he... see his above.

is able...

δύναμαι

dúnamai; imperf. edunámēn (Mat. 22:46), with double augment ēdunámēn (Mat. 26:9; Luke 1:22), fut. dunḗsomai, aor. ēdunḗthēn (Mat. 17:16, 17:19), pres. indic. 2d person sing. dúnē for dúnasai (Rev. 2:2), mid. deponent. To be able, have power, whether by virtue of one's own ability and resources (Rom. 15:14), through a state of mind or favorable circumstances (1Th. 2:6), by permission of law or custom (Acts 24:8, 24:11), or simply to be able, powerful (Mat. 3:9; 2Tim. 3:15).

(I) Followed by the inf. expressed:

(A) Of the pres., as expressing continued action (Mat. 6:24; 7:18; Mark 2:7, 2:19; Luke 6:39; John 5:19, 5:30; 6:60; Acts 27:15; Rom. 15:14; 1Cor. 10:21; 1Th. 2:6; Sept.: Gen. 37:4; 43:32).

(B) More commonly of the aor., implying transient or momentary action, either past or pres. (Mat. 3:9; 10:28; Mark 1:45; 6:5; Luke 5:12; 8:19; John 7:34, 7:36; 10:35; Acts 4:16; 17:19; 1Cor. 2:14; Jas. 4:2; Rev. 3:8; 13:4; Sept.: Gen. 15:5; 19:19). Also where the action in itself might be expressed either as continued or transient, but the writer chooses to express it as transient (Mat. 5:14; Luke 1:20, 1:22; John 3:3; Acts 13:39; Heb. 9:9; Rev. 2:2).

(II) With an inf. implied which is readily suggested by the context (Mat. 16:3; Mark 6:19; Luke 9:40; Acts 27:39; 1Cor. 3:2; Sept.: 1Kgs. 22:22). Construction with the acc. and the inf. poieín, to do, which is implied, or an acc. of manner (Mark 9:22; 2Cor. 13:8).

Deriv.: dúnamis, power, ability, strength; dunástēs, ruler; dunatós, powerful, strong.

Syn.: ischúō, to be strong, prevail, but indicating a more forceful strength or ability than is involved in dúnamai; exischúō, to be thoroughly strong; katischúō, to overpower, prevail; éxesti, it is permitted, and, in question form, "May I?"; krataióō, to strengthen, sustain; sthenóō, to strengthen.

Ant.: adunatéō, to be unable.

even...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John. 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; Mat. 27:28 ff.; Mark 1:31 ff.; Mark 3:13 ff.; Luke 2:25 ff.; Luke 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

to subdue...

ὑποτάσσω

hupotássō

ὑποτάττω

hupotáttō; fut. hupotáxō from hupó, and tássō, to place in order. To place under in an orderly fashion.

(I) Act., to subjugate, place in submission.

(A) In Rom. 8:20, "For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope." "Was made subject" is hupetágē (aor. pass. indic. 3d person sing. of hupotássomai). God is the implied agent of the action of subjugation. The word "creature" is ktísis, meaning creation, and by extension creature, which is more particularly expressed in ktísma. Reference here is to the whole creation, animate and inanimate. The word ktísis in Rom. 8:22 is correctly translated "creation" and presented as travailing or being in distress. God made the whole creation including mankind "subject" to vanity because of man's disobedience to God's specific command (Gen. 2:16-17). Man did not believe God's threatened judgment of death as the consequence of disobedience (parakoḗ). Had God not imposed this, He would have proven Himself untrue. God subjugated man and his environment to vanity (mataiótēs, futility, aimlessness). Because God alone can give true meaning and lasting purpose to life, autonomous man (kósmos, the world of fallen humanity) separated from God in death, is left to define and give purpose to his existence, a task at which he has dismally failed. Apart from God, he has a meaningless existence. Thus the pass. use of the word hupotássō is similar to the act. use. God subdues and the creation is subdued. There is not a voluntary acquiescence by the creation. This is clearly expressed with the phrase ouch hekoúsa (ouch, from ou, not; hekoúsa, fem. of hekṓn, voluntarily, willingly), "not willingly." The second use of hupotássō is in the aor. act. part. hupotáxanta, the one who subdued. God imposed futility upon creation, but as He did He gave hope. Right from the beginning He planned man's redemption (Rom. 8:22-23) in and through His only begotten Son, Jesus Christ (Gen. 3:15; Rom. 5:1, 5:5).

(B) Other instances of the act. voice of hupotássō, to subdue: (1) 1Cor. 15:27, "For he hath put all things under his feet [hupétaxen, aor. act. 3d person sing. referring to forcible subjection]. But when he saith, All things are put under him [hupotétaktai, perf. pass. ind. indicating forcible subjugation], it is manifest that he is excepted, which did put all things under him [hupotáxanti, aor. act. indic. 3d person, indicating forcible subjugation]." This speaks of Christ (1Cor. 15:24) when in the end He will hand over the kingdom to God the Father. After Christ "has put all things under His feet," He then submits Himself to the Father as the Messiah, having accomplished His task of redemption. (2) Php. 3:21, "Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." The word "subdue" is hupotáxai (aor. act. inf.) and indicates the total subjugation of everything including the body of our humiliation (tapeínōsis), a humiliation brought about by our disobedience and fall in and through Adam. (3) Heb. 2:5, "For not unto the angels hath he put in subjection [hupétaxen, aor. act. 3d person, speaking of God not placing the world under angels, but under His Son] the world to come, whereof we speak." See Heb. 2:8 where the act. hupétaxas (aor. act. 2d person), hupotáxai (aor. act. inf.), and hupotetagména (perf. pass. part.) are used.

all things...

πάς

pás; fem. pása, neut. pán, masc. gen. pantós, fem. gen. pásēs, neut. gen. pantós. All.

(I) Includes the idea of oneness, a totality or the whole, the same as hólos, the whole. In this sense, the sing. is used with the noun having the art. The pl. also stands with the art. when a def. number is implied, or without the art. when the number is indef.

(A) Sing. before a subst. with the art. (Mat. 6:29; 8:32; Mark 5:33; Luke 1:10; 4:25; John 8:2; Acts 1:8; Rom. 3:19; 4:16) Also used metonymically with the names of cities or countries to speak of the inhabitants (Mat. 3:5; Mark 1:5; Luke 2:1). With proper nouns, sometimes without the art. (Mat. 2:3; Rom. 11:26). After a subst. with the art. (John 5:22; Rev. 13:12). On rare occasions between the art. and the subst. where pás is then emphatic (Gal. 5:14; 1Tim. 1:16).

Deriv.: hápas, whole, all; diapantós, continually, always.

Syn.: hólos, all, whole; hápas, absolutely all; holóklēros, complete in every part, entire; hékastos, each one.

Ant.: oudeís, no one, none, or nothing; mēdeís, no one, none, or nothing.

unto himself...

ἑαυτού

heautoú; contracted hautoú, fem. heautḗs contracted hautḗs, neut. heautoú contracted hautoú, acc. masc. heautón, fem. heautḗn, neut. heautó, a 3d person. reflexive pron. Of himself, herself, or itself.

(I) In the 3d person. sing. and pl. (Mat. 8:22; 27:42; Luke 9:25; John 5:18).

(II) As a general reflexive standing also for the 1st and 2d persons. For 1st person pl. hēmṓn autṓ, meaning ourselves (Rom. 8:23; see also 1Cor. 11:31; 2Cor. 1:9; 10:12, 10:14; 1Jn. 1:8). For the 2d person sing. masc. seautoú, fem. seautḗs, neut. seautoú, meaning thyself (Rom. 13:9, hōs heautón, "as thyself"). Also for 2d person pl., humṓn autṓn, yourselves (1Cor. 6:19, ouk esté heautṓn). See also Heb. 10:34.

(III) Pl. in a reciprocal sense for allḗlōn, e.g., légontes prós heautoús, i.e., prós allḗlous, to one another, one to another (Mark 10:26; John 12:19; Rom. 1:24; Col. 3:13, 3:16; Jude 1:20).

(IV) With prep.:

(A) Aph’ heautoú (apó III, B, 3], from), of oneself, meaning of one's own accord, by his own authority (Luke 12:57; 21:30; John 5:19; 15:4).

(B) Di’ heautoú (with diá, through or by itself) meaning through, by itself, in its own nature (Rom. 14:14).

(C) En heautṓ (en, in) meaning in himself, in mind, generally (Mat. 13:21; Mark 5:30; 9:50; John 11:38; Acts 10:17; 1Jn. 5:10). Also légō en heautṓ (légō, to say, or with the aor. eípon, to say or said within oneself), meaning to think (Mat. 3:9; 9:3, 9:21; Sept.: Est. 6:6; Psm. 36:1). Also in one's own self, person, nature (John 5:26; 6:53; Eph 2:15). In the phrase gínomai en heautṓ, to become in oneself, to become (Acts 12:11), and sometimes with érchomai, to come, eis heautón (Luke 15:17).

(D) Ex heautoú (with ex or ek, of), meaning of or by oneself (2Cor. 3:5).

(E) Kath’ heautón (with katá, according to or by) meaning by himself, alone (Acts 28:16, see Acts 28:30; Jas. 2:17, faith in itself).

(F) Meth’ heautoú (with the prep. metá, with) meaning with oneself, alone with (Mat. 12:45; Mark 8:14).

(G) Par’ heautṓ (with the prep. pará, by, near or with) meaning by himself at home (1Cor. 16:2).

(H) Prós heautón (with prós, toward) meaning to one's house, home (Luke 24:12; John 20:10; Sept.: Num. 24:25). With the meaning of, with, or in himself, i.e., in mind, in thought (Luke 18:11).

Book of Philipians