Advancing the Revelation of Truth
The Earth Power, the meaning of the Greek Ta epigeia
Some explanation of my method of studying the scripture may be helpful. Here is part of a letter to OPEN FORUM from Mr.M.S.Lloyd:
"There exist among Bible students two distinct methods of approach to understanding Scripture:
With the first, a fully worked out scheme of interpretation is developed and held, to which texts are thereafter construed so as to bolster or support what has been embraced and to have settled and ready answers to every likely query.
With the second the exercise is to seek to discover by grammatical principles, word usage and context exactly what a certain passage is saying; and then to believe it as true. This may not always enable a full picture to be seen and often leaves problems that cannot at once be resolved.
It is my aim to avoid the former method and adhere to the latter.
Every one who studies Scripture makes assumptions; one cannot avoid doing so. But it is a common human failing to forget that an assumption has been made, particularly when it is a longstanding and widespread one and seems to be 'an established fact'. If one assumption is possible an alternative usually is also possible. If not, then it is a deduction, though unless the premises are sound it may not be valid."
The trouble with the first method is that it can lead to a bigoted attitude to the scriptures, the interpreter becoming entrenched in his error because he is either unable or unwilling to acknowledge it.
The trouble with the second is that there is often little idea of where the resolution of the problem is leading and therefore a lack of inspiration. The sense of adventure and joy in the work can be lost in the meticulous and careful detail, particularly when conveying it to those who are less familiar with the scripture.
As I understand the work of Mr. Otis Q.Sellers, he found a worthy balance between the two methods, relying always upon the 'still small voice' to point the way to a sound resolution of the Scriptural problem. He recognised also that any translation holds errors and inexactitudes. The God breathed Word recorded in Hebrew, Chaldee and Greek is the only sure base upon which to assess the meaning of God's purposes.
I also attempt to seek the best of both methods, particularly since I would like to enthuse my readers with the sense of adventure that motivates me. My notes therefore do not illustrate the depth, but rather the heights, of my study. This does not mean to say that the depths are non existent.
Now, with regard to the heading of this paper, we first need to know where the words 'ta epigeia' appear in the Scripture:. When The Christ was explaining to Nicodemus, the Pharisee and Member of The Sanhedrian, a number of fundamental activities of God, He relates His question regarding 'earthly things' to a previous time when Nicodemus was again present before Him.
Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things (ta epigeia), and ye believe not, how shall ye believe, if I tell you of heavenly things? [John 3:11]
In the passage below I give my reasons why the following is a description of that occasion:
The Jew's Passover was at hand, and Jesus went up to Jerusalem and found in The Temple those that sold oxen and sheep and doves, and the changers of money sitting And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things?
Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.
Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. [John 2:19]
The scripture passages referred to, are appended because my studies find their way to those who need such essential reminding of their contexts. Those who know them word perfectly can easily ignore them. Not all readers of my notes are prepared to sit down quietly and check the references. A number do not have the time.
God has said that His Word will never pass away. At this time when we are so limited in our knowledge of God's ways, it would be very difficult if not impossible to demonstrate from the scriptures, the principles of the electro-magnetic spectrum within which we all dwell. The scriptures seem to assume that man being familiar with his living environment does not need to be told how for example, seed germinates and grows. The statement is simple: 'A sower went forth to sow.....some fell into good ground and brought forth fruit..........' But as you will acknowledge the scriptures are very concerned with demonstrating good and evil. God seeks our maturity in discerning between them (HEB 5:14). I believe that, within this context, a careful study of ta epigeia has much to tell us, because the meaning of the phrase is not obvious as an examination of the of the six contextual applications of epigeios as an adjective and as a noun will show. I have become convinced that ta epigeia relates to:
an abstract condition of our earthly environment which interacts with living beings.
Does the God breathed Word demonstrate this ? The connection between ta epigeia and the earth is direct, geia is the Greek word for Earth. What we are considering is given a particular descriptive title in the words ta epigeia, literally something which relates to the earth, but not just one of many, but singularly ta....THE one.
The electro-magnetic spectrum has many facets. The earth has a magnetic field, and there are magnetic fields generated by man in many of his electro-mechanical devices. There is a gravity field of the earth of which man is at present only beginning to grasp the fundamentals in order to replicate for his own use. The power of gravity has always been experienced, the power of magnetism was recognized long ago through the lodestone.
Records of the manifestations of the many earth related affects which orthodox science refuses to recognize are increasing. The significance of the research into Ley Lines, Dowsing and Standing Stones illustrates but a few. Many are aware of this, I should not need to demonstrate them. You may be enlightened by the contents of the books written by the New Zealand author Bruce Cathie, on the subject of Earth Harmonics. It seeks to explain the function of an Earth Grid or Field as the source of these effects.
The name of the 'effect' that is the centre of this study is the phrase, the noun: ta epigeia not just epigeia or epigeios or epigeiOn, but ta epigeia [an adjective used as a noun], with the addition of the definite article ta. In the other uses, the adjective relates to living beings.
It is very important to note that in John 3:12, 'ta epigeia' was told to more than one person:
"since I have told you(pl) 'ta epigeia' and ye(singular) believed not".
This contrasts with Christ's statement in verse 3:7 where He says to Nicodemus:
"Marvel not because I told thee(sing): It behoves you to be born from above."
To be 'born from above' is a heavenly thing, therefore it cannot be the subject of 'ta epigeia'. Also, it was told only to Nicodemus as compared with 'ta epigeia' being told to a group.
Numerical value of ta epigeia' is 300+1 / 5 + 80 + 10 + 3 + 5 + 10 + 1 = 301 + 114 = 415.
ta 301......7 x 43
epi 95.....5 x 19
The number 19 points to The Perfection of Divine Order connected with judgement
Concerning ta epigeia,........ epi the prefix to geia, Thayer states that in composition 'epi denotes:.......
'continuance, rest, influence upon or over any person or thing'.
From this we can appreciate that the primary meaning in composition is as follows:
If an influence is at rest it is a potential. Continuance is the quality of being perpetual.
This potential is acting upon or over the earth and could be said therefore to be earth bound.
Continuance, rest, influence, upon or over the earth is therefore:
An earthbound perpetual-potential.
This phrase could describe the magnetic and the gravity fields of the earth, or an additional field about which the scriptures are seeking to inform us. Further, this potential is given considerable importance by the addition of the definite article ta epigeia
THE earthbound perpetual potential.
(The word 'bound' is used because it contrasts with epouranious or anOthen, and we are exhorted, although living within this potential, to seek those things which are above, thus working against the bonds)
To be precise regarding Christ's statement in John 2:19, from the point of view of the Pharisees, Christ had said to them 'Destroy this Temple, and in three days I will raise it up'. If, as I believe, Christ's words to Nicodemus...."Since I have told you (the) earthly things [ta epigeia] and you did not believe", relate to this particular statement in verse 19, we must consider precisely what they did not believe. Was it that the temple could be built again, or was it that Christ could do it in three days ? The incredulity expressed by the Pharisees clearly indicates that it was the latter. With our understanding of present day building methods, this feat is not so startling to us but to the people at that time it must have been a statement causing much ridicule. The fact that a distorted version was used when accusing Christ before Pilate, indicates that the physical aspect of this statement was the only understanding in peoples minds. The Pharisees did not believe that Christ could do this deed in three days, but Christ told Nicodemus that He could build the temple within three days by means of:
THE earthbound perpetual potential.
The fact that The Christ did not seek to correct the people's understanding of the statement with regard to the deeper Spiritual meaning, that it was His body to which he referred [John 2:21], does not diminish the fact that the Physical meaning carried considerable weight.
I would propose that ta epigeia relates to the word 'power', but clearly, after further consideration it could better be defined as 'the world wide source of the power'. Consider the relationship between the magnetic field of the earth and the power needed to move a compass needle. The field is the source of the power needed to move the needle. If the ancient Chinese had not recognised this peculiar property of lodestone, they would not have been prompted to seek an explanation for the lodestone's motivation. It is important to distinguish between the 'source of a power' and the 'mechanism' by which a living being can transform it to his own use. The purpose of an electric generator will not be discovered until the shaft is turned and an appropriate device is connected across the ends of the copper coil. A dormant generator can continue to exist but knowledge and wisdom must be applied in order that it may be used for good or evil. Since God, if he chose, could use such an item, how much more could he use a 'perpetual-potential, earthbound power source' of His own creation.
The adjective conditions the noun to which it is attached. Due to the wide variety of nouns that can be conditioned by any one adjective, we cannot say that the adjective is defined by the noun. But in the scripture it does indicate to us in what circumstances the adjective can be used.
Thayer's interpretation, as good as it is, is not specific, there are a multitude of perpetual potentials upon or over the earth. We must expect the context of the use of the adjective (epigeia) alone and the noun (ta epigeia) to indicate the full meaning. The references for each use of the word are as follows:
The nouns which the adjective qualifies:
1. In 1Cor 15:40 the adjective is used to describe types of bodies related to the earth, bodies-epigeia. This term is contrasted with types of bodies related to the heaven, bodies-epourania. The statement goes on to contrast their glory
We are told that there are bodies which are described as being perpetual-potential, earthbound bodies. these have one glory. There are bodies which are described as perpetual potential heavenbound. These, another glory. Jude verse 6 illustrates the limitations of the latter.
2. In 2Cor 5:1 the adjective is used to describe the noun 'house' which is already related to the word tabernacle. Our epigeios-house of the tabernacle
Otis Sellers defines the meaning of 'tabernacle' as 'centre of operations'. Our 'perpetual-potential, earth bound' dwelling place is a centre of operations. The phrase in question is here describing our living body. The verse refers to our body's possible destruction, it cannot therefore be describing our spirit.
3. In Phil 2:10 the genetive plural adjective relates to the noun 'knee', the Greek interlinear supplying another noun to complete the sense: every knee of epouraniOn [beings] and of epigeiOn [beings] and of katachthoniOn [beings].
Again, the adjective is used to differentiate between categories of living beings, now including 'under earth [beings]'. With regards to the earth, it probably includes other than human beings. Every knee of perpetual-potential, earthbound [beings] should bend.
4. In James 3:15 the adjective is used to describe wisdom which is not from above. It is used in conjunction with the other adjectives. [i] epigeios, [ii] psuchikE.........destitute of the Spirit of God, [iii] daimoniOdEs....... pertaining to demons. Three things, ingrediants of this earthly wisdom.
There is no doubt that in this context the adjective 'epigeios' is used in a derogatory manner to describe a certain wisdom pertaining to demons being destitute of the Spirit of God. This is a perpetual-potential, earthbound wisdom. It does not come down from above.
We are seeking the meaning of a phrase in the abstract, if we therefore take as an example such as the adjective 'round', we all know that a sentence including it cannot make sense without having or assuming the noun, proper noun or pronoun to which it refers. Should the adjective be used as A noun, such as the abstract 'a round', that which is sung by a choir, we have no need of another noun. Should we then add the definite article it becomes particular,'THE round' such as the winning round in a competition.
Having made these points of English grammar, I can now propose a suitable solution to the phrase 'ta epigeia' and attempt to draw a parallel with the grammatical example of the word 'round'. I have already used the word field in the sense of 'electric field' to illuminate the combined adjectives 'continuance, rest, influence' upon or over any person or thing. The thing in this case being the earth. The Perpetual-potential therefore becomes the field. Thus:
adjective: round [plates] epigeios 'earth-bound field' [beings]
noun: a round [plate] epigeia an 'earth-bound field'
gen.pl.adjve: of round [plates] epigeiOn of 'earth-bound field' [beings]
the nom.noun: THE round [plate] ta epigeia THE 'earth-bound field'
THE EARTH-BOUND FIELD in the sense of the gravity field or the magnetic field.
The gravity and magnetic fields are also of the earth. Can they also be termed 'ta epigeia' or do they differ in some way from the field which manifests dowsing etc. Is this the reason why 'ta epigeia' has the definite article ? After all it is attention to 'THE earth-bound field' which causes Paul to weep and causes James to describe it as the source of falsity to the truth. Would Paul weep because we find our way about using a compass ?
We must now look in greater detail at the interpretation of 'ta epigeia' in John 3:12.
1. Considering Christ's statement to Nicodemus, why should it be necessary to find a solution to its meaning outside the immediate context?"
Since I have told you (the) earthly things [ta epigeia] and you did not believe"
Because I understand, and by experience accept, that I should look for solutions to biblical problems:
first within their context,
secondly within the document containing the problem,
thirdly within the Testament and
finally within the whole scripture.
I am very hesitant to go outside this context. If the context required a solution only found within the habits of contemporary living, then I would search for those elsewhere.
2. Why should I claim that when Christ made this statement He was referring to His previous statement to the Jews outside the temple ?
Fact 1. The verb is in the 2nd aorist and correctly translated as 'told'. Because this indicates that the statement was made earlier, it is most likely to be found in the Gospel of John prior to John 3:12.
Fact 2. The case of the pronoun 'you', is dative plural, thus indicating that there was more than one person present when Nicodemus was told about 'ta epigeia'.
Fact 3. Examination of all the conversations in which Christ was involved prior to John 3:12 reveals only one that fits the facts. This was His statement at The Temple before the Pharisees [John 2:18]. This statement would not be found in the Old Testament, because Christ was speaking personally: "I told you 'ta epigeia' ".
After Examining all the statements and conversations of Christ which are recorded in John's Gospel prior to John 3:12, we can concluded that the one outside the temple was the only one to fit the facts because...
[1:38] Christ spoke to two disciples, [1:42] to one disciple, [1:43] to one disciple, [1:47-51] to one disciple, [2.4] to His mother, [2:7] to the servants, [2:16] to those that sold doves, [2:19] and to the Jews at the temple.
Since the plural pronoun is used [you], the circumstances referred to, could only be one of the following:
two disciples.....Nicodemus was not a disciple at that time.
the servants......Nicodemus, a member of the Sanhedrian, would hardly be a servant.
the dove sellers..Nicodemus, a member of the Sanhedrian would hardly be a dove seller.
the Jews............Nicodemus, being a Jew himself, could well have been amongst the Jews outside the temple.
3. Some might raise the argument that, since the condition 'ta epigeia' seems to have strong evil associations, Christ Himself, by means of it, would not raise the temple. However, it is evident that this 'perpetual potential' is a condition within which we dwell ('Our house of this tabernacle', our 'bodies', 'our knees'). It is a condition directly associated with the earth itself and is fundamental to our earthly existence in this tabernacle. This strongly suggests that the condition is part of the fundamental structure of the God-created earth. Even though it could be wrongly used, this could not prevent its use by a righteous God. If God Himself chose not to use it, this would have to be a self imposed limitation.
I have referred to the action of Bar-Jesus before Sergius Paulus in Acts 13-6. Paul calls Bar-Jesus 'a perverter of the straight ways of the Lord'. The KJV interprets him as 'sorcerer'. This last word in the Greek is 'magos' (numerology of the variations of this Greek word are given below), and is also used to describe the wise men who visited The Christ about two years after His birth. Are we to say therefore, that these wise men used an evil power to follow His star, discover where The Christ would be born, acknowledge that He is King of the Jews, worship Him and give Him gifts which illustrated His deity, His atoning death and His kingship ? Of course not ! These wise men used the power they had for a good purpose, Bar-Jesus used the same power for an evil purpose.
There is another example of the use of 'ta epigeia' to manifest 'magic arts' (mageuOn). This is described in Acts 8:9. A certain man, by name Simon, when using the power was described by the people of Samaria as 'This one is the power of God which is great'. An obvious counterfeit of the gifts of The Spirit of God. The character of the user, Simon, is given by Peter: 'the heart of thee is not right before God.....for in a gall of bitterness and a bond of unrighteouness I see thee to be' even though Simon was baptised. This is a warning to all those Christians who seek to apply Godly powers demonstrated in the churches of the period and recorded in the book of Acts of The Apostles, but now, because of the change of God's Administration to that of pure Grace, are NOT available. This Earthbound power is available now, but has no Godly legality as Paul explains whilst weeping.
4. Why should we believe that Jesus Christ's statement, 'Destroy this temple and in three days I will raise it up', was understood by the Jews as the Jerusalem temple of 69/70ad?
As with the story of Lazarus and the rich man[Luke 16:19], Christ when speaking to the Jews, related it to their erroneous understanding. So in this statement also, He refers to the erroneous understanding of Nicodemus by saying to him 'If I have told you earthly things, and ye believed not....." referring to Himself, but knowing that those unbelieving Jews that listened to Him would believe that His statement referred only to the Jerusalem Temple
5. An alternative solution to the meaning of 'ta epigeia' is proposed by relating it to Christ's statement to Nicodemus (John 3:7): 'being generated from above', suggesting that the phrase 'ei ta epigeia eipon humin' ('since I told you earthly things'), was referring to it. As pointed out in Fact 2 of Item 2 above, the 'you' in this phrase is a second person plural pronoun. Since only Nicodemus was present when this statement was made, it therefore could not apply to the phrase 'being generated from above'.
We have given importance to the Greek noun ta epigeia, which to many students may seem to be out of balance with its application in the Scripture. We had been drawn to consider its meaning because of the following evidence:
1. The Earth Power was used by the 'Wise Men', the MAGI, who followed the star of Christ in order to find Him and worship Him. They used the power with Spiritual legality, because their worship was not refused. By this power they had recognised that He was The King of The Jews. They showed their deep respect for Him in the character of the gifts they brought, recognising the features of Christ's Life; gold[crusos] representing His Kingship, frankincense[libanos] representing the putting forth of The Gospel, myrrh[smurna] for His protection after His death.
2. The Earth Power was used for a considerable time by a certain man, a Sorcerer named Simon. He was in the city of Samaria astonishing the nation, saying: 'This man is The Power of God, being called Great'. This Power was truly Great, being of God, but misused against the Work of The Spirit of God. The use of this power was not condemned by the Apostle, Philip. Rather it was ignored by him until much later when Simon himself came to believe the Gospel and was baptised. His mistake followed, when he offered Philip money for the power of the laying on of hands. For this he was condemned by Philip, but sought forgiveness of God. Concerning The Earth Power that Simon used, it is important to note that, at that time, in that particular Administration of God, its use was ignored, not condemned by Philip. Simon did not withstand The Truth after he had seen the work of The Holy Spirit amongst those who believed.
3. The MAGI, Barjesus, manifested very convincing miracles by the use of The Earth Power, in order to divert Sergius Paulus away from The Truth. This power was not that which blessed the Christians of the time, but was used by Barjesus to withstand and counterfeit The power of The Holy Spirit. The name, Barjesus was itself an insult, meaning 'son of Jesus'. Several words are used to describe him and his actions:
Meaning given in Thayer Lexicon
|Barjesus||barjEsous||Claiming to be: Son of Jesus|
|Elemas||elEmas||Derived from the Aramaic......Powerful|
|a certain man||andra tina||anEr tis Any male person, for anything done by men|
|a sorcerer||magon||magos A MAGI, that is 'a wise man', understanding the stars, signs for seasons and days and years. Using the power of The Earth Bound Field.|
|a false prophet||pseudoprophEthE||pseudoprophEtEs One who, acting the part of a divinely inspired prophet, utters falsehoods under the name of divine prophesies, a false prophet.|
|opposed||anthistato||anthistEmi To set oneself against, to withstand, resist, oppose.|
|de Moreover, but.|
|seeking||dzEtOn||dzEteO to seek, i.e. to desire, to endeavour|
|diastrephO To distort, to turn aside from the right path, to pervert, to corrupt.|
|full||plErEs||plErEs full, filled up|
|pas all, every|
|dolos bait, a lure, snare, hence: craft, deceit, guile.|
|fraud||radiourgias||radiourgia unscrupulousness, cunning, mischief|
|son||huie||huios one who is connected with or belongs to a thing by any kind of close relationship, a disciple and more, one who is identified with another, with authority.|
of the devil
|diabolos a calumniator, false accuser, slanderer.|
|enemy||echthre||echthros at enmity with God by their sin. [actively hostile, hating and opposing another]|
|pas all, the whole|
|dikaiosunE rightness, the condition acceptable to God|
|cease||pausE||pauO to make to cease, desist|
|diastrephO to distort, to turn aside from the right path, to corrupt|
the right ways
tas odous tas eutheias
The seriousness of the activity of Elymas is clear from this study of the meaning of the Greek Scripture words used to describe him and his actions. He was a particular man, acting on behalf of The Devil as a false prophet, by using the Earth Bound Power to ensnare others by withstanding The Truth of The Lord.
4. The undoubted evidence of spirit activity amongst such groups as the Pentecostal Churches, the Charismatic Movement and those taking part in the so called 'Toronto Blessing'. By our understanding of the principles underlying this present Administration of God's Grace, we cannot accept the continuance of the availability of The Spiritual Gifts, introduced for the purpose of establishing the Kingdom of God in Israel. These gifts were limited to the period of The Acts of The Apostles, being terminated when the Jews were Spiritually blinded and deafened because they would not wholeheartedly receive The Kingdom of God.......For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I [their God] should heal them.
5. The Apostle Paul's experience of those who opposed him using The Earth Power, is illustrated by his warning to the Philippian church in the following words: Many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of The Cross of Christ: whose end is destruction, whose god is their belly, and whose glory is in their shame who mind earthly things [ta epigeia...The Earth Bound Power]. Would Paul have wept over unbelievers who exercised this Earth Power? In the light of paragraph 2 above, I think not. So the question arises: Why would believers so need to use The Earth Power illegally? They were anxious to continue, what appeared to be, the use of The Holy Spirit's Gifts, not caring from whence they were gifted.
A little time before this letter to the Philippian church was written, in 62ad God had halted the giving of the gifts of The Spirit. They were no longer available to new believers. It is evident from the words used by Paul to describe Elymas the Magi, that the Earth Power could be used to counterfeit the gifts of The Spirit. For this to be done by Christians, was a very serious sin against the work of The Holy Spirit, so great a sin in fact, to cause Paul to weep and describe their end as 'destruction'.
Ta epourania is contrasted with ta epigeia
ei ta epigeia eipon humin kai ou pisteuete, pOs ean eipO humin ta epourania pisteusete
If the earthly things I told you and ye believed not, how if I tell you the heavenly things will ye believe.
In this John 3:12 statement, Christ contrasts belief in 'earthly things'[ta epigeia] with that in 'heavenly things' [ta epourania]. The word for heavenly things is again an adjective used as a noun with the definite article. It has been suggested that the meaning of 'earthly things' could throw light on the full meaning of the Greek word for 'heavenly things' and vice versa.
The noun ta epourania is to be found in the following 21 places:
heavenly: ................Phil 2:10 Mat 18:35 1Cor 15:48 1Cor 15:48 Eph 1:20 1Cor 15:49 2Tim 4:18 Heb 3:1 Heb 6:4 Heb 11:16 Heb 12:22
The heavenlies: ......Eph 1:3 Eph 2:6 Eph 3:10 1Cor 15:48
In heaven: ..............Eph 6:12
Heavenly things: ....John 3:12 Heb 8:5 Heb 9:23
Above heaven: .......1Cor 15:40 1Cor 15:40
The various uses of the noun 'epouranios(ou o E)' in the NT are as follows:
1. epourania..... nom. & acc. pl. neut.
2. epouranioi.... nom. pl. masc.
3. epouraniois... dat. pl. neut.
4. epouranion.... acc. sing. fem.
5. epouraniou.... gen. sing. masc. & fem.
6. epouraniO..... dat. sing. fem.
7. epouraniOn.... gen. pl.
The interpretation of this very important adjective used as a noun, is as follows:
Here is a passage from Maurice Lloyd's article 'THE MESSIANIC MYSTERY':
The exalting of The Christ, in its most extensive and all-embracing scope, is recounted in Ephesians in a parenthesis concerning the power of God. In the version by J.N.Darby, this reads:
"According to the working of the might of His strength, [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, above every principality, and authority, and power, and dominion, and every name named, not only in this age , but also in that to come." (Eph 1:20-21)
The above translation would be even more accurate if it read "out from among the dead ones" and "among the heavenlies", for the preposition 'en' employed with a plural noun is normally translated 'among', and here it has more validity than when used to amplify 'ek' in 'out from among'.
The Greek word translated by some as 'heavenlies', is 'epouraniois'. This is an adjective used as a noun, the latter being implied in the context. It is not necessary actually to insert a noun, any more than in English we speak of the 'young' or the 'old'. However, since some early translator gratuitously supplied the noun 'places', and this has been slavishly copied by others, its justification may be questioned. The author of the epistle, no doubt, envisaged no ambiguity; nor is there any when the context is examined.
Here in this passage are to be found those four categories of rule which in Colossians are called 'creations', except that 'power' is substituted for 'thrones'. Just whether every 'power and dominion' refers to those 'upon the earth' and to those 'visible' is not entirely clear, but it is quite certain that 'every principality and authority' does refer to 'those among the heavens'. The ones among the heavens, of course, are heavenly ones; that is 'heavenlies'.
As is only to be expected, this declaration shows balance in that Christ exalted by removal from among one class of being, i.e. those deceased, or dead ones, was translocated to be among another class of being, i.e. heavenly ones, over and above whom He has been placed.
If the passage had stated that the Christ was exalted from among the places of death, i.e. tombs (when the Greek would have to be 'taphos', not 'nekros'), then it would be valid to translate 'epouraniois' as 'heavenly places'. But it doesn't: and it's not.
This makes it clear that 'epouraniois' means 'heavenly ones' i.e. living beings in heaven. Above I have given cause to believe that 'ta epigeia' means: THE earthbound perpetual potential or, because of its similarity to a field, as in magnetic or electric field, THE earthbound field.
If the word 'epigeios' is used on its own, can it be shown to mean: 'living beings whose habitation is the earth' ?
2Cor 5:1.......e epigeios emOn oikeia tou skEnous kataluq
our earthly house of the tabernacle be destroyed [the whole body]
Phil 2:10.......pan gonu kampsE epouraniOn kai epigeiOn
every knee should bend of heavenly and earthly [the fleshly function of the body]
Jam 3:15.......ouk estin achtE [sophia anothen katercomenE alla epigeios
this wisdom is not coming down from above, but earthly. [mind function of the body]
Consider also the following words in parentheses:
CO1 15:46 Howbeit that was not first which is spiritual(pneumatikon), but that which is natural(psuchikon); and afterward that which is spiritual(pneumatikon).
CO1 15:47 The first man is of the earth(ek gEs), earthy(choikos); the second man is the Lord from heaven(ex ouranou).
CO1 15:48 As is the earthy(choikos), such are they also that are earthy(choikoi): and as is the heavenly(one) (epouranios), such are they also that are heavenly(ones)(epouranioi).
CO1 15:49 And as we have borne the image of the earthy(choikou), we shall also bear the image of the heavenly(one)(epouraniou).
CO1 15:50 Now this I say, brethren, that flesh and blood(sarx kai aima) cannot inherit the kingdom of God; neither doth corruption inherit incorruption.
CO1 15:51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed(allagEsometha)
In each sentence each noun relates to an earthly(epigeios) flesh and blood body. (In fact in Phil 2:10, it is paralleled by relating also to a heavenly knee. ('gonu epouraniois') 'Epigeios' and 'epouraniois' are therefore shown to have parallel meaning: an earthly being whose habitation is the earth, and a heavenly being whose habitation is the heaven. Can we therefore expect to find a similar parallel between 'ta epigeia' and 'ta epourania' i.e. 'earthly things' and 'heavenly things'?
From Mr. Lloyd's argument it has already been shown that 'epouraniois' means 'heavenly ones' or living beings whose 'oikEthrion' or habitation, is heaven, [See Jude 6].
Can 'ta epourania' be shown to mean: 'THE heavenbound perpetual potential' or alternatively in the electrical sense: 'THE heaven bound field' ? If this is so, it is that field of miraculous power by which God acts. Prominent examples include the acts of creation related to the original seven days and the act which created Adam in His own image. By ta epourania God created the heavens, the solar system, He created Satan, the covering cherub, and the New Man in us, in righteousness and true holiness.
Concerning 'epourania' and 'epouraniois' and 'ta epourania'.
Ephes 1:3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:
OR Resultant version: Exalted be the God and Father of our Lord Jesus Christ, Who exalts us in every spiritual exaltation among the most elevated in Christ;
Ephes 1:20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
OR Resultant version:Which is wrought in the Christ, raising Him from among the dead, and seating Him in His right among the most elevated,
Ephes 2:6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
OR Resultant version:And He raises us together, and He seats us together, among the most elevated in Christ Jesus,
Ephes 3:10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
OR Resultant version:That, now to the sovereignties and the authorities among the most elevated may be made known, through the outcalled One, the manifold wisdom of God.
Ephes 4:10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
OR Resultant version:He Who descended is the same Who re-ascended also, up over all of the heavens, in order to be filling all these.
Phil 2:10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
2Iim 4:18 And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.
1Cor 15:35 But some man will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened, except it die: And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: But God giveth it a body as it hath pleased him, and to every seed his own body. All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.
There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body.
There is a natural body, and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.
Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.
George Morris. 4th January 2005
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