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Strong’s Greek 5231 portrays a spatial and metaphorical elevation—something or Someone positioned “over,” “above,” or “beyond.” While simple in concept, the term consistently marks an unsurpassed supremacy, whether it describes Christ’s exaltation or the cherubim overshadowing the mercy seat.

Occurrences in the New Testament

1.Ephesians 1:21 – The Father seats the risen Christ “far above all rule and authority, power and dominion, and every name that is named”.
2.Ephesians 4:10 – The ascended Christ is said to be “above all the heavens, in order to fill all things”.
3.Hebrews 9:5 – The writer recalls the tabernacle furnishings, noting the cherubim “above” the mercy seat, signifying the heavenly overshadowing of God’s atoning presence.

Christ’s Absolute Supremacy

In both Ephesian references, the term emphasizes the magnitude of Christ’s exaltation. After the humiliation of the cross, He is lifted far beyond every competing power, whether earthly or spiritual. This places all angelic, demonic, governmental, and human authorities under His sovereign feet. The language leaves no room for rival claims, reinforcing the confession that “Jesus Christ is Lord” (Philippians 2:11).

Cosmic Scope of Redemption

Ephesians 4 links Christ’s ascent “above all the heavens” with His intent “to fill all things.” His supremacy is not passive; it is missional. From His position of ultimate authority, Christ gifts the Church (Ephesians 4:11–12) so that His fullness reaches every corner of creation. The upward motion of ὑπεράνω guarantees a downward flow of grace to equip believers for works of service.

Heavenly Sanctuary and the Mercy Seat

Hebrews 9:5 shifts the focus from Christ’s exaltation to God’s covenantal presence in Israel’s worship. The cherubim stationed “above” the mercy seat symbolize divine oversight of atonement. By using ὑπεράνω, the author of Hebrews draws a verbal bridge between the earthly tabernacle and the true heavenly sanctuary, preparing readers for the argument that Christ, as High Priest, ministers in the higher, ultimate realm (Hebrews 9:24).

Historical Background

In Second Temple Judaism, heightened language about the heavenly realm underscored God’s transcendence while preserving His nearness through covenant. The Septuagint often employs analogous terms to describe God’s dwelling “above the heavens” (e.g.,Psalm 113:4), a backdrop that informs Paul’s and the Hebrews author’s usage. By adopting ὑπεράνω, the New Testament writers affirm continuity with this heritage while announcing its fulfillment in Christ.

Practical Ministry Implications

• Worship: Recognizing Christ’s place “far above” fosters reverence and assures believers that no earthly crisis escapes His authority.
• Spiritual Warfare: The term reminds the Church that demonic powers operate beneath the risen Lord, providing confidence for intercessory prayer and holy living.
• Unity and Service: Because the ascended Christ “fills all things,” every spiritual gift functions under His headship, encouraging humble cooperation within the body.
• Evangelism: Proclaiming a Savior who reigns ὑπεράνω all powers offers a compelling alternative to the transient authorities of this age.

Summary

Strong’s Greek 5231 serves as a verbal summit in the New Testament landscape, pointing either to Christ’s enthronement or to God’s overshadowing presence. Whether lifting eyes to the ascended Lord or recalling the cherubim above the mercy seat, the term consistently exalts the God who is both infinitely high and intimately present with His redeemed people.