Philippians 2:9

← Philippians 2:8 Philippians 2:10 →

Philippians 2:9 in Multiple Translations

Berean Standard Bible BSB

Therefore God exalted Him to the highest place and gave Him the name above all names,

King James Version KJV

Wherefore God also hath highly exalted him, and given him a name which is above every name:

American Standard Version ASV

Wherefore also God highly exalted him, and gave unto him the name which is above every name;

Bible in Basic English BBE

For this reason God has put him in the highest place and has given to him the name which is greater than every name;

Free Bible Version FBV

That's why God placed him in the position of greatest honor and power, and gave him the most prestigious name—

Geneva Bible 1599 GNV

Wherefore God hath also highly exalted him, and giuen him a Name aboue euery name,

Young's Literal Translation YLT

wherefore, also, God did highly exalt him, and gave to him a name that [is] above every name,

World English Bible WEB

Therefore God also highly exalted him, and gave to him the name which is above every name,

Noah Webster Bible WBS

Wherefore God also hath highly exalted him, and given him a name which is above every name:

Douay-Rheims 1899 DRV

For which cause God also hath exalted him, and hath given him a name which is above all names:

Translation for Translators T4T

As a result, God promoted him to a rank that is above every other rank.

Plain English Version PEV

So then God made him alive again and lifted him up to the most important place in heaven. And God made him more powerful than everyone else.

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — Philippians 2:9

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Philippians 2:9 Interlinear (Deep Study)

BIB

GRK διο και ο θεος αυτον υπερυψωσεν και εχαρισατο αυτω ονομα το υπερ παν ονομα

διο dio G1352 therefore Conj

και kai G2532 and Conj

ο ho G3588 the/this/who Art-NSM

θεος theos G2316 God Noun-NSM

αυτον autos G846 it/s/he Pron-ASM

υπερυψωσεν huperupsoō G5251 to exalt Verb-AAI-3S

και kai G2532 and Conj

εχαρισατο charizō G5483 to give grace Verb-ADI-3S

αυτω autos G846 it/s/he Pron-DSM

ονομα onoma G3686 name Noun-ASN

το ho G3588 the/this/who Art-ASN

υπερ huper G5228 above/for Prep

παν pas G3956 all Adj-ASN

ονομα onoma G3686 name Noun-ASN

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — Philippians 2:9

διο dio G1352 "therefore" Conj

Therefore is a word that shows a consequence or a reason, like in Matthew 27:8 and Romans 1:24. It explains why something happens.

Definition: διό conjunct. for δι᾽ ὅ, wherefore, on which account: Mat.27:8, Luk.7:7, Act.15:19, Rom.1:24, al.; δ. καί, Luk.1:35, Act.10:29 24:26, Rom.4:22 15:22, 2Co.1:20 4:13 5:9, Php.2:9, Heb.11:12 13:12 (see Ellic. on Gal.4:31). (AS)

Usage: Occurs in 50 NT verses. KJV: for which cause, therefore, wherefore See also: 1 Corinthians 12:3; Ephesians 4:8; 1 Peter 1:13.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεος theos G2316 "God" Noun-NSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

υπερυψωσεν huperupsoō G5251 "to exalt" Verb-AAI-3S

This word means to lift someone or something up to the highest position of honor. In Philippians 2:9, it describes God exalting Jesus to the highest place. It's about supreme elevation and glory.

Definition: ὑπερ-υψόω, -ῶ [in LXX: Psa.37:35 (עָרִיץ) Psa.97:9 (עָלָה ni.), Da TH Dan.4:34 11:12 (רוּם), ib. LXX TH Dan.3:52 ff.* ;] __1. to exalt beyond measure, exalt to the highest place: Php.2:9. __2. to extol (Da, ll. with).† (AS)

Usage: Occurs in 1 NT verses. KJV: highly exalt See also: Philippians 2:9.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εχαρισατο charizō G5483 "to give grace" Verb-ADI-3S

To give something freely or show kindness, as in Luke 7:21 and Acts 3:14. This word means to grant a favor or pardon, often used to describe God's graciousness towards humanity.

Definition: χαρίζομαι (χάρις), [in LXX: Est.8:7 (נָתַן), Sng.1:4 א, Sir.12:3, 2 -4Ma.9:1-32 * ;] __1. to show favour or kindness: with dative of person(s), Gal.3:18. __2. to give freely, bestow: with accusative and dative, Luk.7:21, Act.3:14 25:11, 16 27:24, Rom.8:32, 1Co.2:12, Php.1:29 2:9, Phm 22. __3. In late Gk. (= Lat. condonare), to grant forgiveness, forgive freely: of debt, Luk.7:42-43 (EGT, in l); of sin, 2Co.2:7 2:10 12:13, Eph.4:32, Col.2:13 3:13 (cf. DB, ii, 57a).† (AS)

Usage: Occurs in 19 NT verses. KJV: deliver, (frankly) forgive, (freely) give, grant See also: 1 Corinthians 2:12; Colossians 3:13; Romans 8:32.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

ονομα onoma G3686 "name" Noun-ASN

A name refers to a person's character or authority, as in Matthew 10:2 and John 18:10. It represents who someone is or what they are known for. Jesus taught about the importance of a good name and reputation.

Definition: ὄνομα, -τος, τό, [in LXX chiefly for שֵׁם ;] __1. in general, the name by which a person or thing is called: Mat.10:2, Mrk.3:16, Luk.1:63, Jhn.18:10, al.; ἄνθρωπος (etc.), ᾧ (οὗ) ὄ. (τ. ὄ), sc. ἦν or ἐστίν (BL, §30, 3), Mrk.14:32, Luk.1:26, 27; with same ellipsis, καὶ τ. ὄ. αὐτοῦ, Luk.1:5, Jhn.1:6, al.; ὀνόματι, before nom. prop., Mat.27:32, Mrk.5:22, Luk.1:5, Act.5:1, al.; accusative absol. (Bl., §34, 7), τοὔνομα (= τ. ὄνομα), Mat.27:57; ὄ. μοι (sc. ἐστίν; cf. Hom., Od., ix, 366), Mrk.5:9 (cf. Luk.8:30); ἔξειν ὄ., Rev.9:11; καλεῖν (ἐπιτιθέναι) ὄ. (Bl., §33, 1), Mat.1:21, Mrk.3:16; τ. ὄ. ἐν (τ.) βίβλῳ ζωῆς (cf. Deiss., LAE, 121), Php.4:3, Rev.13:8, cf. Luk.10:20 (ἐν τ. οὐρανοῖς); ὄ. βλασφημίας, Rev.13:1; the name as opposite to the reality, Rev.3:1 (cf. Hdt., vii, 138); as a title: Eph.1:21, Php.2:9, 10 (Lft., in l.). __2. By a usage similar to that with ref. to Heb. שֵׁם (Lft., Notes, 106f.), but also common in Hellenistic (M, Pr., 100; Bl., §39, 4; Deiss, BS, 146f., 196f.; LAE, 123:4, of all that the name implies, of rank, authority, character, etc.: of acting on one's authority or in his behalf, ἐν (εἰς) ὄ., with genitive of person(s) (see reff. supr.), Mat.10:41 21:9 28:19, Mrk.11:9, Luk.13:35, Jhn.5:43, Act.8:16, 1Co.1:13; of the name Christian, 1Pe.4:16; esp. of the name of God as expressing the divine attributes: ἁγιάζειν (ἅγιον) τὸ ὄ. (τ. Πατρός, Κυρίου), Mat.6:9, Luk.1:49 11:2; ψάλλειν (ὁμολογεῖν) τῷ ὀ., Rom.15:9, Heb.13:15; δοξάζειν (φανεροῦν, φοβεῖσθαι) τὸ ὄ., Jhn.12:28 17:6, 26 Rev.11:18 15:4; βλασφημεῖν, Rom.2:24, 1Ti.6:1, Rev.13:6; similarly, of the name of Christ: τ. καλὂν ὄ. (Deiss., LAE, 276); πιστεύειν τῷ ὀ., 1Jn.3:23; π. εἰς τ. ὄ. (Bl., §39, 4), Jhn.1:12 2:23 3:18; ὀνομάζειν τὸ ὄ., 2Ti.2:19; κρατεῖν, Rev.2:13; οὐκ ἀρνεῖσθαι, Rev.3:8; ἐν τ. ὀ. (see reff. supr.), Mrk.9:38 16:[17], Luk.10:17, Jhn.14:13 16:23, 24 20:31, Act.3:6 4:12, Eph.5:20, 1Pe.4:14, al.; εἰς τ. ὄ. συνάγεσθαι, Mat.18:20; ἕνεκεν τοῦ ὀ., Mat.19:29; διὰ τὸ ὄ., Mat.10:22, Mrk.13:13, al.; διὰ τοῦ ὀ., 1Co.1:10; ὑπὲρ τοῦ ὀ., Act.9:16, Rom.1:5, al.; id. absol., Act.5:41, 3Jo.7; πρὸς τὸ ὄ., Act.26:9. __3. cause, ground, reason (in cl., usually in bad sense, pretext): Mrk.9:41 (Swete, in l.; Dalman, Words, 305f.). __4. In late Greek (Deiss., BS., 196f.), an individual, a person: Act.1:15, Rev.3:4 11:13. (AS)

Usage: Occurs in 214 NT verses. KJV: called, (+ sur-)name(-d) See also: 1 Corinthians 1:2; John 16:23; 1 Peter 4:14.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

υπερ huper G5228 "above/for" Prep

Above or for something, often used to describe doing something for someone's benefit. In Matthew 5:44 and Romans 10:1, it means praying for or on behalf of others.

Definition: ὑπέρ (when following subst.—poët.—ὕπερ; so as adv., 2Co.11:23), prep. with genitive, accusative __I. C. genitive, primarily of place (rest or motion), over, above, across, beyond, hence, metaphorically, __1. for, on behalf of: of prayer, Mat.5:44, Act.8:24, Rom.10:1, Jas.5:16, al.; of laying down life, Jhn.10:11, Rom.9:3, al.; esp. of Christ giving his life for man's redemption, Mrk.14:24, Jhn.10:15, Act.21:13, Rom.5:6-8, al.; opposite to κατά, Mrk.9:40, Luk.9:50, Rom.8:31. __2. Causal, for, because of, for the sake of: with genitive of person(s), Act.5:41, Rom.1:5, Php.1:29, 2Co.12:10, al.; with genitive of thing(s), Jhn.11:4, Rom.15:8, 2Co.1:6, al. __3. = ἀντί (see M, Pr., 105), for, instead of, in the name of: 1Co.15:29, 2Co.5:15, 21 Gal.3:13, Col.1:7, Phm 13 (cf. Field, Notes, 225). __4. In more colourless sense, = περί (M, Pr., l.with), for, concerning, with regard to: Rom.9:27, 2Co.1:6 8:23 12:8, Php.1:7, 2Th.2:1, al. __II. C. accusative, primarily of place, over, beyond, across, hence, metaphorically, of measure or degree in excess, above, beyond, over, more than: Mat.10:24, 37 Luk.6:40, Act.26:13, 1Co.10:13, 2Co.1:8, Eph.1:22 3:20, Phm 16, al.; after comparatives = than (Jdg.11:25, al.), Luk.16:8, Heb.4:12. __III. As adv. (see supr. ad init.), more: ὕπερ ἐγώ, I more, 2Co.11:23; in compounds, see: ὑπεράνω, ὑπερλίαν, ὑπερπερισσῶς. __IV. In composition: over (ὑπεραίρω), beyond (ὑπερβάλλω), more (ὐπερνικάω), on behalf of (ὐπερεντυγχάνω). (AS)

Usage: Occurs in 142 NT verses. KJV: (+ exceeding, abundantly) above, in (on) behalf of, beyond, by, + very chiefest, concerning, exceeding (above, -ly), for, + very highly, more (than), of, over, on the part of, for sake of, in stead, than, to(-ward), very See also: 1 Corinthians 1:13; Ephesians 3:20; 1 Peter 2:21.

παν pas G3956 "all" Adj-ASN

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

ονομα onoma G3686 "name" Noun-ASN

Usage: Occurs in 214 NT verses. KJV: called, (+ sur-)name(-d) See also: 1 Corinthians 1:2; John 16:23; 1 Peter 4:14.

Study Notes — Philippians 2:9

Show Verse Quote Highlights

Context
Cross References
Philippians 2:9 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Philippians 2:9
Jamieson-Fausset-Brown on Philippians 2:9
Matthew Poole's Commentary on Philippians 2:9
Trapp's Commentary on Philippians 2:9
Ellicott's Commentary on Philippians 2:9
Adam Clarke's Commentary on Philippians 2:9
Cambridge Bible on Philippians 2:9
Barnes' Notes on Philippians 2:9
Whedon's Commentary on Philippians 2:9
Sermons on Philippians 2:9

Context — The Mind of Christ

7but emptied Himself, taking the form of a servant, being made in human likeness. 8And being found in appearance as a man, He humbled Himself and became obedient to death— even death on a cross.

9Therefore God exalted Him to the highest place and gave Him the name above all names,

10that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Cross References

	Reference	Text (BSB)
1	Revelation 19:16	And He has a name written on His robe and on His thigh: KING OF KINGS AND LORD OF LORDS.
2	Matthew 28:18	Then Jesus came to them and said, “All authority in heaven and on earth has been given to Me.
3	1 Peter 3:22	who has gone into heaven and is at the right hand of God, with angels, authorities, and powers subject to Him.
4	Isaiah 52:13	Behold, My Servant will prosper; He will be raised and lifted up and highly exalted.
5	Hebrews 2:9	But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because He suffered death, so that by the grace of God He might taste death for everyone.
6	Ephesians 1:20–23	which He exerted in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly realms, far above all rule and authority, power and dominion, and every name that is named, not only in the present age but also in the one to come. And God put everything under His feet and made Him head over everything for the church, which is His body, the fullness of Him who fills all in all.
7	Revelation 5:12	In a loud voice they were saying: “Worthy is the Lamb, who was slain, to receive power and riches and wisdom and strength and honor and glory and blessing!”
8	Daniel 7:14	And He was given dominion, glory, and kingship, that the people of every nation and language should serve Him. His dominion is an everlasting dominion that will not pass away, and His kingdom is one that will never be destroyed.
9	Hebrews 1:4	So He became as far superior to the angels as the name He has inherited is excellent beyond theirs.
10	Psalms 72:17–19	May his name endure forever; may his name continue as long as the sun shines. In him may all nations be blessed; may they call him blessed. Blessed be the LORD God, the God of Israel, who alone does marvelous deeds. And blessed be His glorious name forever; may all the earth be filled with His glory. Amen and amen.

Philippians 2:9 Summary

This verse means that God lifted Jesus up to the highest position of power and authority because of His humility and obedience, even to the point of death on the cross, as seen in Philippians 2:8. Now, Jesus has a name that is above every other name, which is 'Lord', as stated in Philippians 2:11 and also in Romans 10:9. This means that Jesus is in charge of everything, and one day every person will recognize and honor Him as Lord, as also prophesied in Isaiah 45:23. As believers, we can learn from Jesus' example of humility and obedience, and we can give Him the honor and recognition that He deserves, as we strive to live out our faith in everyday life, with the help of verses like 1 Peter 5:6 and James 4:10.

Frequently Asked Questions

What does it mean that God exalted Jesus to the highest place?

This means that God lifted Jesus up to a position of supreme authority and power, far above any other being or name, as a result of His obedience and humility, as seen in Philippians 2:8 and also in Ephesians 1:20-22.

What is the name above all names that was given to Jesus?

The name above all names is 'Lord', as stated in Philippians 2:11, and it signifies Jesus' sovereignty and dominion over all creation, as also declared in Romans 10:9.

How does this verse relate to the rest of the passage in Philippians 2:7-11?

This verse is a direct result of Jesus' humility and obedience, as described in Philippians 2:7-8, and it sets the stage for the universal recognition of Jesus as Lord, as described in Philippians 2:10-11, which is also supported by Isaiah 45:23.

What does this verse teach us about God's response to humility and obedience?

This verse teaches us that God responds to humility and obedience with exaltation and glory, as seen in the case of Jesus, and this principle is also applied to believers in 1 Peter 5:6 and James 4:10.

Reflection Questions

What does it mean for Jesus to be exalted to the highest place in my life, and how can I practically acknowledge His supremacy?
How can I follow Jesus' example of humility and obedience, even in the face of hardship or suffering, as seen in Philippians 2:8?
What are some ways that I can give Jesus the honor and recognition that He deserves, as the one who has been given the name above all names?
How can I apply the principle of humility and obedience in my relationships with others, and what are the potential consequences of doing so, as seen in Matthew 23:12 and Proverbs 29:23?

Gill's Exposition on Philippians 2:9

Wherefore God also hath highly exalted him,.... The apostle proceeds to observe the exaltation of Christ, for the encouragement of meek and humble souls; that whereas Christ, who so exceedingly

Jamieson-Fausset-Brown on Philippians 2:9

Wherefore God also hath highly exalted him, and given him a name which is above every name: Wherefore - the just consequence of his self-humiliating obedience (Psalms 8:5-6; Psalms 110:1; Psalms

Matthew Poole's Commentary on Philippians 2:9

Wherefore; some take this particle illatively, connoting the consequent of Christ’ s exaltation, upon his antecedent humiliation, as elsewhere, ; the apostle showing the sequel of his sufferings to be glory, according to that of . This the Ethiopic version favours. Christ respecting not himself, but us, and our good, the glory that he had eternally, but veiled for a time, emerging (as the sun out of a cloud) upon his finishing the work his Father gave him to do, . Others take the particle causally, intimating Christ’ s meriting his own exaltation and our salvation, and his accepting of superexcellent glory as a reward of his unparalleled obedience, though he might have challenged it by virtue of the personal union, , with : obedience superior to angels’ required a recompence superior to their glory, and Christ might, upon his exquisite obedience, demand his own mediatory glory, as being our Head, and that being the beginning and cause of ours. However, whether the particle of order note that of consequence, or causality, or both, there is no need of controversy, (because of the communication of properties), since the person of Christ, as God-man, was glorified. God also hath highly exalted him; the Greek elegancy imports superexalted, or exalted with all exaltation, answering to his gradual humiliation; above the grave in his resurrection, the earth in his ascension, and above the heavens, at his Father’ s right hand, upon the throne of his glory, to judge the world, 4:10. And given him a name: some take name literally, restraining it to Jesus, but those letters and syllables are not above every name, it being common to others, 10:18 , though upon a different account it was to Christ, even before his incarnation, . Others, for the name of the only begotten Son of God the Father, , , who was more eminently manifested in his exaltation, to angels and to men, than before. Others, not for any title, but the thing consequent upon his humiliation, surpassing that of all creatures, potentates on earth, and angels in heaven, ,21. Name imports power, 4:7 ; of the Christ, the Saviour, ,12 10:43, at God’ s right hand, where he living to intercede, makes all comfortable to us, who in his name alone do believe, pray, praise, and do all that shall find acceptance, 28:19 3:18 14:13 ,14 Colossians 3:17. Power to confer all for the good of his church being given him upon his death, when with respect to the creatures he received a glory, not in regard of himself, and in itself, but in regard of its patefaction to others; from which glory, during the time of his humiliation, he had by a voluntary dispensation abstained; and the exercise of that authority conferred upon him as Mediator in that human nature, he had so obediently subjected himself to the cross. Though as God there was a manifestation, yet there was no intrinsical addition of glory; he did as man receive the name, or glory, he had from all eternity as God.

Trapp's Commentary on Philippians 2:9

9 Wherefore God also hath highly exalted him, and given him a name which is above every name: Ver. 9. Wherefore God also, &c.] "Wherefore" denoteth not the cause, but the order of Christ’ s exaltation, as a consequent of his sufferings, as some conceive.

Ellicott's Commentary on Philippians 2:9

(9) Wherefore God also hath highly exalted him.—The exaltation, like the humiliation, belongs to Him, as Son of Man; for He was “lifted up,” as on the cross, so in the Ascension. It raises Him to the throne of the Mediatorial kingdom, on which He entered by the Ascension, sitting at the right hand of God till He has put all enemies under His feet, and then ready “to deliver up the kingdom to the Father, that God may be all in all.” (See 1 Corinthians 15:24-28.) For it is the “Son of Man” who “cometh in the clouds of heaven” (Daniel 7:13; Matthew 26:64), and has “authority to execute judgment” (John 5:27). Hath given him a name.—Or, rather, the Name above every name. “The Name” (for this seems to be the best reading) is clearly “the Name” of God. It is properly the name Jehovah, held in the extremest literal reverence by the Jews, and it came to signify (almost like “the Word”) the revelation of the presence of God. See Revelation 19:12-13, where “the name which no man knew but Himself” is the “Word of God.” This is, indeed, made clear by the following verse; for the adoration there described is in the original passage (Isaiah 45:23; comp. Romans 14:11), claimed as the sole due of God Himself. The name JESUS, “Jehovah the Saviour” (like “Jehovah our Righteousness,” in Jeremiah 23:6), does contain, as an integral element, the incommunicable name of God, while the addition of “Saviour” points to the true humanity. Therefore in that Name, of Him who is at once God and Man, “every knee is to bow” with direct worship to Him.

Adam Clarke's Commentary on Philippians 2:9

Verse 9. Wherefore God also hath highly exalted him] If by his humiliation he has merited pardon and final salvation for the whole world, is it to be wondered that the human body, in which this fulness of the Godhead dwelt, and in which the punishment due to our sins was borne upon the tree, should be exalted above all human and all created beings? And this is the fact; for he hath given him a name, τοονομα, the name, which is above every name: το is prefixed to ονομα here by ABC, 17, Origen, Dionysius Alexandrinus, Eusebius, Cyril, and Procopius. This makes it much more emphatic. According to Ephesians 1:20-21, the man Christ Jesus is exalted to the right hand of God, 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. From which it appears that no creature of God is so far exalted and so glorious as the man Christ Jesus, human nature being in him dignified infinitely beyond the angelic nature; and that this nature has an authority and pre-eminence which no being, either in heaven or earth, enjoys. In a word, as man was in the beginning at the head of all the creatures of God, Jesus Christ, by assuming human nature, suffering and dying in it, has raised it to its pristine state. And this is probably what is here meant by this high exaltation of Christ, and giving him a name which is above every name. But if we refer to any particular epithet, then the name JESUS or Saviour must be that which is intended; as no being either in heaven or earth can possess this name as he who is the Redeemer of the world does, for he is the only Saviour; none has or could redeem us to God but he; and throughout eternity he will ever appear as the sole Saviour of the human race. Hence, before his birth, Gabriel stated that his name should be called JESUS; giving for reason, he shall SAVE his people from their sins. The qualifications of the Saviour of the world were so extraordinary, the redeeming acts so stupendous, and the result of all so glorious both to God and man, that it is impossible to conceive a higher name or title than that of JESUS, or Saviour of the world.

Cambridge Bible on Philippians 2:9

9. Wherefore] From the point of view of this passage, the glorification of the Crucified Lord was the Father’s recognition and reward of His infinitely kind and gracious “looking upon the things of others.” The argument is, of course, that similarly the Christian who humbles himself shall be exalted.hath highly exalted] Better, with R.V., highly exalted; at Resurrection and Ascension. Cp. John 17:4-5; Acts 2:23-24; Acts 2:32-33; Acts 2:36; Acts 3:13; Acts 5:30-31; Romans 1:4; Ephesians 1:20-22; 1 Peter 1:21, &c.“Highly exalted:”—one compound verb in the Greek. Compounds expressive of greatness or excess are a characteristic of St Paul’s style. Of about seventeen of them in the N.T. quite twelve are found in St Paul’s writings only, or very rarely elsewhere.given him] Better, as again R.V. (see last note), gave. The verb indicates a gift of love and approval.a name] Lit. and better, the name. What is this Name? Is it the sacred personal Name Jesus? (Alford, Ellicott). Or is it Name in the sense of revealed majesty and glory? (Lightfoot). The difficulty of the former explanation is that Jesus, the human Name of the Lord, was distinctively His before His glorification, so that the “giving” of it on His glorification is a paradox. The reply will be that its elevation for ever into the highest associations, in the love and worship of the saints, was as it were a new giving of it, a giving of it as new. Still the usage is unlikely. And it is to be noticed that in the Epistles and Revelation, compared with the narrative parts of the N.T., the holy Name Jesus is but sparingly used alone. (See, as examples of such use, Romans 10:9; 1 Corinthians 12:3; Hebrews 2:9; Hebrews 4:14; 1 John 5:5; Revelation 22:16; Revelation 22:20; cp. Acts 7:55; Acts 7:59; Acts 8:16.) Very much more frequent is Jesus Christ. And on the other hand there are clear cases for the use of the word “Name” in the N.T. to denote recognized dignity or glory; see especially Ephesians 1:21. We believe that the true explanation lies in this direction. The “Name given” is the supreme Name, The Lord, Jehovah. In other words, the lowly and suffering Jesus is, as the abased and slain One, now to be found and worshipped on the eternal Throne; recognized there by all creation as He who for man’s sake, in preexistent glory and Godhead, willed to be humiliated even to the Cross.—As in the study of the whole mystery of the Incarnation of the Eternal Son, so here, we trace throughout the wonderful progression a perfect Personal Identity, while the unique presence in the Incarnate One of two Natures, with each its will, under one Personality, allows a range of language which speaks of the eternally glorious Son of God as being de novo glorified and exalted after the Humiliation which in His Second Nature He underwent.above every name] Cp. Ephesians 1:21 just referred to.

Barnes' Notes on Philippians 2:9

Wherefore - As a reward of this humiliation and these sufferings.

Whedon's Commentary on Philippians 2:9

b. The exaltation given because of this humiliation, Philippians 2:9-11.9.

Sermons on Philippians 2:9

	Sermon	Description
	Normal Christian Life Ch 8 by Watchman Nee	In this sermon, the preacher emphasizes the importance of repentance and baptism as conditions for receiving forgiveness of sins. Repentance is described as a change of mind, where
	In Tribute to Kathryn Kuhlman - Part 2 by Kathryn Kuhlman	In this video, a woman from Milton, Massachusetts shares her testimony of experiencing a miraculous healing. She had been in pain for many years but during a church service, she fe
	Do You Know God? by John Piper	This sermon emphasizes the importance of truly knowing and honoring God through Jesus Christ. Jesus challenges those who claim to know God but reject Him, stating that if they trul
	God Is Good (Compilation) by Compilations	In this sermon, the preacher emphasizes the importance of leaving behind the old flesh and dedicating oneself to prayer, supplication, fasting, and spending time with the Lord. The
	Go Hide Thyself - Elijah, God's Man by Leonard Ravenhill	In this sermon, the preacher emphasizes the importance of seeking eternal things rather than being consumed by the temporal. He expresses gratitude for the holy men of God who were
	The Ancient of Days on the Judgment Throne by W.F. Kumuyi	This sermon emphasizes the importance of being prepared for the second coming of Christ, highlighting the need for repentance, righteousness, and readiness for judgment. It delves
	a.w. Tozer Reading Poetry by A.W. Tozer	The sermon transcript is a prayer-like invocation to God, asking for His guidance and power. The speaker asks for strength to overcome sin and to spread the message of salvation. T