Lexical Summary epouranios: Heavenly, celestial Original Word: ἐπουράνιος Strong's Exhaustive Concordance celestial, heavenly, high. From epi and ouranos; above the sky -- celestial, (in) heaven(-ly), high. see GREEK epi see GREEK ouranos HELPS Word-studies 2032 epouránios (an adjective, derived from 1909 /epí, "on, fitting," which intensifies 3772 /ouranós, "heaven") – properly, heavenly, referring to the impact of heaven's influence on the particular situation or person. [The prefix (epi) shows this always "fits" – from the standpoint of heaven.] NAS Exhaustive Concordance Word Originfrom epi and ouranos Definition of heaven NASB Translation heaven (1), heavenly (14), heavenly one (1), heavenly things (3). Thayer's Greek Lexicon STRONGS NT 2032: ἐπουράνιοςἐπουράνιος, ἐπουράνιον (οὐρανός), properly, existing in or above heaven, heavenly; 1. existing in heaven: ὁ πατήρ ἐπουράνιος, i. e. God, Matthew 18:35 Rec. (Θεοί, Θεός, Homer, Odyssey 17, 484; Iliad 6, 131, etc.; 3Macc. 6:28 3Macc. 7:6); οἱ ἐπουράνιοι the heavenly beings, the inhabitants of heaven, (Lucian, dial. deor. 4, 3; of the gods, in Theocritus, 25, 5): of angels, in opposition to ἐπιγειοι and καταχθονιοι, Philippians 2:10; Ignat. ad Trall. 9 [ET], (cf. Polycarp, ad Philipp. 2 [ET]); σώματα, the bodies of the stars (which the apostle, according to the universal ancient conception, seems to have regarded as animate (cf. Lightfoot on Colossians, p. 376; Gfrorer, Philo etc. 2te Aufl., p. 349f; Siegfried, Philo von Alex., p. 306; yet cf. Meyer ed. Heinrici, at the passage), cf. Job 38:7; Enoch 18:14ff) and of the angels, 1 Corinthians 15:40; ἡ βασιλεία ἡ ἐπουράνιος (on which see p. 97), 2 Timothy 4:18; substantially the same as ἡ πατρίς ἡ ἐπουράνιος Hebrews 11:16 and Ἱερουσαλήμ ἐπουρανίῳ, Hebrews 12:22; κλῆσις, a calling made (by God) in heaven, Hebrews 3:1 (others would include a reference to its end as well as to its origin; cf. Lunem. at the passage), cf. Philippians 3:14 (Lightfoot cites Philo, plant. Noe § 6). The neut. τά ἐπουράνια denotes (cf. Winers Grammar, § 34, 2) a. the things that take place in heaven, i. e. the purposes of God to grant salvation to men through the death of Christ: John 3:12 (see ἐπίγειος). b. the heavenly regions, i. e. heaven itself, the abode of God and angels: Ephesians 1:3, 20 (where Lachmann text οὐρανοῖς); Ephesians 2:6; Ephesians 3:10; the lower heavens, or the heaven of the clouds, Ephesians 6:12 (cf. B. D. American edition, under the word c. the heavenly temple or sanctuary: Hebrews 8:5; Hebrews 9:23. 2. of heavenly origin and nature: 1 Corinthians 15:48f (opposite to χοϊκός); ἡ δωρεά ἡ ἐπουράνιος. Hebrews 6:4. The term rendered “heavenly” or “in the heavenly realms” threads together a rich tapestry of New Testament teaching. It gathers all that belongs to God’s sphere—His throne, His city, His worship, His Son’s present reign, the believer’s present position, and the Church’s future inheritance. Across nineteen occurrences the word refuses to be locked into mere geography; it speaks instead of a divine order that is already operative and yet still awaits full unveiling. Literary Distribution and Immediate Settings John places the word on Jesus’ lips to contrast “earthly things” with “heavenly things” (John 3:12). Paul uses it ten times: five in 1 Corinthians 15 to discuss resurrection glory, five in Ephesians and Philippians to describe Christ’s exaltation, the believer’s union with Him, and cosmic conflict. The Pastorals include it once in a doxology of certain deliverance (2 Timothy 4:18). Hebrews concentrates the remaining seven occurrences, presenting a “heavenly calling,” sanctuary, gift, city, and kingdom. Heavenly versus Earthly Reality The word consistently establishes a contrast. “There are also heavenly bodies and earthly bodies” (1 Corinthians 15:40), underscoring qualitative difference, not spatial distance. Jesus’ teaching likewise forces Nicodemus to admit that unbelief in mundane matters will never grasp “heavenly things” (John 3:12). Scripture therefore frames faith as the faculty that perceives the invisible realm already impacting history. Christ’s Exaltation and Session “He seated Him at His right hand in the heavenly realms” (Ephesians 1:20). The resurrection-ascension complex installs the Son as sovereign. His enthronement validates the Gospel, guarantees intercession (Hebrews 8:1–2), and defines Christian worship as participation in a reality centered on a living, reigning Lord. Believers’ Present Position and Future Hope “And God raised us up with Christ and seated us with Him in the heavenly realms in Christ Jesus” (Ephesians 2:6). Union with Christ relocates the believer’s identity; citizenship lies where Christ is (Philippians 3:20). Yet the text simultaneously points forward: “we shall bear the likeness of the heavenly Man” (1 Corinthians 15:49). Present solidarity anticipates bodily transformation at His return. Heavenly Pattern for Worship and Service Hebrews reminds that earthly tabernacle and priesthood are “a copy and shadow of what is in heaven” (Hebrews 8:5; 9:23). Christian ministry therefore derives its forms and power from the heavenly original. The Church, gathered around word and sacrament, participates in “Mount Zion, the heavenly Jerusalem” (Hebrews 12:22), joining angelic hosts in worship. Spiritual Conflict in the Heavenly Realm “Our struggle is … against the spiritual forces of evil in the heavenly realms” (Ephesians 6:12). The same sphere that houses Christ’s throne also hosts rebellious powers now being subdued. The believer’s armor is therefore spiritual, supplied by the reigning Christ, and victory is assured though conflict remains real. Heavenly Calling and Perseverance “Holy brothers, who share in the heavenly calling, fix your thoughts on Jesus” (Hebrews 3:1). The call originates in heaven and summons believers homeward. Apostasy warnings in Hebrews 6:4 underscore the gravity of spurning a gift sourced in that realm. Perseverance flows from gazing on the High Priest who has “passed through the heavens” (Hebrews 4:14). Heavenly Homeland and Kingdom The patriarchs “were longing for a better country, a heavenly one” (Hebrews 11:16). The heavenly kingdom is both destination and present reality: “The Lord will rescue me … and bring me safely into His heavenly kingdom” (2 Timothy 4:18). Thus Christian eschatology is not escapist but expectant, anticipating a perfected creation governed from the throne of God and the Lamb. Historical and Theological Notes 1. Jewish apocalyptic literature spoke of multiple heavens; the New Testament affirms the reality of unseen realms but centers them on Christ rather than speculative cosmology. Ministry Implications • Identity: Preaching and counseling root believers in their seated-with-Christ status, combating despair and worldliness. Summary Across the New Testament the “heavenly” realm denotes the arena of God’s decisive action in Christ, the believer’s current location by grace, and the Church’s ultimate inheritance. It commands faith, fuels hope, directs worship, and empowers ministry until the day the heavenly fully floods the earth. Englishman's Concordance John 3:12 Adj-ANPGRK: ὑμῖν τὰ ἐπουράνια πιστεύσετε NAS: if I tell you heavenly things? KJV: I tell you [of] heavenly things? INT: to you the things heavenly will you believe 1 Corinthians 15:40 Adj-NNP 1 Corinthians 15:40 Adj-GNP 1 Corinthians 15:48 Adj-NMS 1 Corinthians 15:48 Adj-NMP 1 Corinthians 15:49 Adj-GMS Ephesians 1:3 Adj-DNP Ephesians 1:20 Adj-DNP Ephesians 2:6 Adj-DNP Ephesians 3:10 Adj-DNP Ephesians 6:12 Adj-DNP Philippians 2:10 Adj-GMP 2 Timothy 4:18 Adj-AFS Hebrews 3:1 Adj-GFS Hebrews 6:4 Adj-GFS Hebrews 8:5 Adj-GNP Hebrews 9:23 Adj-ANP Hebrews 11:16 Adj-GFS Hebrews 12:22 Adj-DFS Strong's Greek 2032 |
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