Ephesians Chapter 1 verse 21 Holy Bible
far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come:
read chapter 1 in ASV
Far over all rule and authority and power and every name which is named, not only in the present order, but in that which is to come:
read chapter 1 in BBE
above every principality, and authority, and power, and dominion, and every name named, not only in this age, but also in that to come;
read chapter 1 in DARBY
Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
read chapter 1 in KJV
read chapter 1 in WBT
far above all rule, and authority, and power, and dominion, and every name that is named, not only in this age, but also in that which is to come.
read chapter 1 in WEB
far above all principality, and authority, and might, and lordship, and every name named, not only in this age, but also in the coming one;
read chapter 1 in YLT
Ephesians 1 : 21 Bible Verse Songs
- Name Above All Names by Jimmy D Psalmist
- Speak The Name by Koryn Hawthorne + Natalie Grant
- There Is A King by Elevation Worship
- What Joy is Found by Jeremy Riddle
- Hay Un Gran Rey (There Is A King) by Elevation Worship
- Above All by Lenny LeBlanc
- Above All by Paul Baloche
- Power by Tasha Cobbs + Kierra Sheard
- I Serve A Living God - Na you dey reign by Mercy Chinwo
- Authority (In The Name Of Jesus) by Stars Go Dim
Pulpit Commentary
Pulpit CommentaryVerse 21. - Far above all rule, and power, and might, and dominion. Separate shades of meaning may doubtless be found for these expressions, but the main effect of the accumulation is to expand and deepen the idea of Christ's universal lordship. Hardly anything is revealed to us on the various orders of the spiritual powers, unfallen and fallen; and the speculations on them in which the Fathers used to indulge are of no value; but whatever may be true of them, Christ is exalted far above them all - far above every creature in earth, heaven, or hell (comp. Psalm 2; Psalm 72; Psalm 110; Daniel 7:13, 14, etc.). And every name that is named, not only in this world, but also in that which is to come. The pro-eminence of his Name is to be eternal. It shall never be eclipsed by any other name, nor shall there ever be a name worthy to be coupled with his Name. In human history we find no name that can be fitly coupled with Christ's. In the world to come, it shall ever shine forth with an unapproached effulgence. All this is said to exalt our sense of the Divine power that so raised up and exalted the God-Man, Christ Jesus - the same power that still works in believers.
Ellicott's Commentary
Ellicott's Commentary for English Readers(21) Far above all principality, and power, and might, and dominion.--The words here used are intended to include all possible forms of power, corresponding to the exhaustive enumeration in Philippians 2:10, "of things in heaven, and things in earth, and things under the earth." The words rendered "principality and power" (more properly signifying "government and the authority committed to it") are used in Luke 12:11; Luke 20:20; Titus 3:1, distinctively for earthly-powers; in 1Corinthians 15:24, generally for all created powers whatever. But St. Paul mostly employs this whole group of words, especially in the Epistles of the Captivity, with a manifest reference to angelic powers of good or evil. Thus in Romans 8:38 we read, of "angels, and principalities, and powers" (as in 1Peter 3:22, "angels, and authorities, and powers"); in Ephesians 3:10 of this Epistle, of "principalities and powers in the heavenly places;" and in Ephesians 6:12, of "wrestling not against flesh and blood, but against principalities and powers," &c.; and in Colossians 1:16, of "things in heaven and earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers." It is likely that he was induced so to do by the half-Gnostic speculation on the nature and worship of angels, prevalent in the later Judaism, of which we have a specimen at Colossae (Colossians 2:18)--in the same spirit which leads the author of the Epistle to the Hebrews to dwell so emphatically (in Ephesians 1, 2) on the infinite superiority of the Son of God to all angels. We observe that his references to these orders or aspects of the angelic hierarchy vary both in fulness and in order. (Comp., for instance, this passage with Colossians 1:16.) Hence we gain no encouragement for the elaborate speculation in which men have indulged as to the right succession and relation of the hosts of heaven. In this passage the names rather point to different aspects, than to different orders, of superhuman power. The first two words signify appointed government and the authority which is committed to it; the last two the actual force and the moral force of dignity or lordship in which it is clothed. In the Colossian passage the words here placed first come last, though in the same mutual connection, and the words "dignities or lordships" is connected with the word "thrones," not here found. His purpose is, indeed, better served by this comparative vagueness: for that purpose is to exalt the majesty of our Lord over all other, whatever it may be, and whatever name it may wear. . . .
