Ephesians 4:8
Ephesians 4:8 in Multiple Translations
This is why it says: “When He ascended on high, He led captives away, and gave gifts to men.”
Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
Wherefore he saith, When he ascended on high, he led captivity captive, And gave gifts unto men.
For this reason he says, He went up on high, taking his prisoners with him, and gave freely to men.
As Scripture says, “When he ascended to the heights he took captives with him, and gave gifts to humanity.”
Wherfore he saith, Whe he asceded vp on hie, he led captiuity captiue, and gaue gifts vnto men.
wherefore, he saith, 'Having gone up on high he led captive captivity, and gave gifts to men,' —
Therefore he says, “When he ascended on high, he led captivity captive, and gave gifts to people.”
Wherefore he saith, When he ascended on high, he led captivity captive, and gave gifts to men.
Wherefore he saith: Ascending on high, he led captivity captive; he gave gifts to men.
When Christ gave gifts to his people, it was similar to what the Psalmist said about God receiving tribute money from those whom he had conquered, When he ascended to heaven, he gave as gifts to people the things that he had taken from the people whom he captured:
A long time ago, God got one of his men to write this in his book, “He went up to the highest place, and he made lots of prisoners follow him. And he gave gifts to people.”
Berean Amplified Bible — Ephesians 4:8
BAB
Word Study
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Ephesians 4:8 Interlinear (Deep Study)
BIB
GRK
διο
λεγει
αναβας
εις
υψος
ηχμαλωτευσεν
αιχμαλωσιαν
και
εδωκεν
δοματα
τοις
ανθρωποις
διο
dio
G1352
therefore
Conj
λεγει
legō
G3004
to say
Verb-PAI-3S
αναβας
anabainō
G305
to ascend
Verb-2AAP-NSM
εις
eis
G1519
toward
Prep
υψος
hupsos
G5311
height
Noun-ASN
ηχμαλωτευσεν
aichmalōteuō
G162
to take captive
Verb-AAI-3S
αιχμαλωσιαν
aichmalōsia
G161
captivity
Noun-ASF
και
kai
G2532
and
Conj
εδωκεν
didōmi
G1325
to give
Verb-AAI-3S
δοματα
doma
G1390
gift
Noun-APN
τοις
ho
G3588
the/this/who
Art-DPM
ανθρωποις
anthrōpos
G444
a human
Noun-DPM
Greek Word Study
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Greek Word Reference — Ephesians 4:8
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.
λεγει
legō
G3004
"to say"
Verb-PAI-3S
This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.
Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)
Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.
αναβας
anabainō
G305
"to ascend"
Verb-2AAP-NSM
To ascend or go up, as in Matthew 20:17 and Luke 19:4. It can be physical, like climbing a tree, or metaphorical, like rising to a challenge. Ascending can also refer to spiritual growth or development.
Definition: ἀναβαίνω [in LXX chiefly for עָלָה ;] to go up, ascend, __(a) of persons: ἐπί συκομωρέαν, Luk.19:4; εἰς τ. πλοῖον, Mrk.6:51; εἰς Ἱεροσόλυμα, Mat.20:17; εἰς τ. ἱερόν, with inf. (M, Pr., 205), Luk.18:10; with mention of place of departure, Mat.3:16 (ἀπό), Act.8:39 (ἐκ); __(b) of things, to rise, spring up, come up: a fish, Mat.17:27; smoke, Rev.8:4; plants growing, Mat.13:7; metaphorically, of things coming up in one's mind (as Heb. לֵב אֵל עָלָה; 4Ki.12:4, al.), Luk.24:38, 1Co.2:9; of prayers, Act.10:4; messages, Act.21:31 (for late exx., see MM, VGT, see word) (AS)
Usage: Occurs in 76 NT verses. KJV: arise, ascend (up), climb (go, grow, rise, spring) up, come (up) See also: 1 Corinthians 2:9; Luke 2:4; Revelation 4:1.
εις
eis
G1519
"toward"
Prep
This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.
Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)
Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.
υψος
hupsos
G5311
"height"
Noun-ASN
This word means height or elevation, describing something that is high or lofty, like the sky or heaven, as in Luke 1:78 and Ephesians 4:8. It can also refer to dignity or a high position.
Definition: ὕψος, -ους, τό [in LXX for קוֹמָה, מָרוֹם, etc. ;] height: Eph.3:18 Jas.1:9, Rev.21:16; of heaven (EV, on high), ἐξ ὕ., Luk.1:78 24:49; εἰς ὕ., Eph.4:8 (LXX)† (AS)
Usage: Occurs in 6 NT verses. KJV: be exalted, height, (on) high See also: Ephesians 3:18; Luke 1:78; James 1:9.
ηχμαλωτευσεν
aichmalōteuō
G162
"to take captive"
Verb-AAI-3S
To take captive means to capture or lead someone away as a prisoner, as seen in Ephesians 4:8. It is about being held or controlled by something. The Bible uses this word to describe being captive to sin or other things.
Definition: αἰχμαλωτεύω (αἰχμάλωτος), [in LXX chiefly for שׁבה ;] = αἰχμαλωτίζω, which see, to lead captive: Eph.4:8 (LXX).† (AS)
Usage: Occurs in 2 NT verses. KJV: lead captive See also: 2 Timothy 3:6; Ephesians 4:8.
αιχμαλωσιαν
aichmalōsia
G161
"captivity"
Noun-ASF
Captivity refers to being held prisoner, like the captivity of God's people in Revelation 13:10. It can also mean a state of being controlled by something, as in Ephesians 4:8 where Paul talks about captivity to sin.
Definition: αἰχμαλωσία -ας, ἡ (αἰχμάλωτος), [in LXX chiefly for שְׁבִי, גּוֹלָה ;] captivity (Diod., al.): Rev.13:10; pl., abstr. for concr., = αἰχμάλωτοι, Eph.4:8 (LXX).† (AS)
Usage: Occurs in 2 NT verses. KJV: captivity See also: Ephesians 4:8; Revelation 13:10.
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.
εδωκεν
didōmi
G1325
"to give"
Verb-AAI-3S
To give, as seen in Matthew 4:9 and John 1:12, means to bestow or grant something to someone, often with a sense of generosity or sacrifice, like God giving his only son in John 3:16
Definition: δίδωμι, [in LXX chiefly for נָתַן (53 words in all) ;] to give—in various senses, accusative to context—bestow, grant, supply, deliver, commit, yield: absol., Act.20:35; with accusative of thing(s) and dative of person(s), Mat.4:9 5:31, Jhn.1:12, al. mult.; with dative of person(s), before ἐκ, Mat.25:8; id. with genitive part.. Rev.2:17; with accusative of person(s), Jhn.3:16, Rev.20:13, al.; δεξιάς, Gal.2:9; φίλημα, Luk.7:45; γνῶσιν, Luk.1:77; κρίσιν, Jhn.5:22; of seed yielding fruit, Mrk.4:7, 8; ἐργασίαν (Deiss., LAE, 117f.), Luk.12:58; with inf. fin., Mat.27:34, Mrk.5:43, Luk.8:55, Jhn.6:52, al.; with dative of person(s) and inf., Luk.1:74, al.; with accusative and inf., Act.2:27, Rev.3:9; with dupl. accusative, Mat.20:28, Mrk.10:45, Eph.1:22 4:11, 2Th.3:9, 1Ti.2:6, al.; ἑαυτὸν δ. εἰς (Polyb., al.), Act.19:31; with dative of person(s), before κατά (MM, Exp., xi), Rev.2:28 (LXX); δ. ἵνα, Rev.3:9; δέδωκα ἐνώπιόν σου θύραν ἀνεῳγμένην, Rev.3:8. SYN.: δωρέομαι. (AS)
Usage: Occurs in 380 NT verses. KJV: adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put, receive, set, shew, smite (+ with the hand), strike (+ with the palm of the hand), suffer, take, utter, yield See also: 1 Corinthians 1:4; Galatians 1:4; 1 Peter 1:21.
δοματα
doma
G1390
"gift"
Noun-APN
In the New Testament, this word means a present or gift, like the gifts God gives to those who ask in Matthew 7:11 and Luke 11:13. It refers to something given freely, without expectation of reward. This concept is seen in Ephesians 4:8 and Philippians 4:17.
Definition: δόμα, -τος, τό (δίδωμι), [in LXX for מַתָּנָה, etc. ;] a gift: Mat.7:11, Luk.11:13, Eph.4:8" (LXX), Php.4:17.† SYN.: δόσις, δῶρον, δωρεά, δώρημα (AS)
Usage: Occurs in 4 NT verses. KJV: gift See also: Ephesians 4:8; Matthew 7:11; Philippians 4:17.
τοις
ho
G3588
"the/this/who"
Art-DPM
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.
ανθρωποις
anthrōpos
G444
"a human"
Noun-DPM
This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.
Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)
Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.
Study Notes — Ephesians 4:8
Show Verse Quote Highlights
- Context
- Cross References
- Ephesians 4:8 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Ephesians 4:8
- Jamieson-Fausset-Brown on Ephesians 4:8
- Matthew Poole's Commentary on Ephesians 4:8
- Trapp's Commentary on Ephesians 4:8
- Ellicott's Commentary on Ephesians 4:8
- Adam Clarke's Commentary on Ephesians 4:8
- Cambridge Bible on Ephesians 4:8
- Barnes' Notes on Ephesians 4:8
- Whedon's Commentary on Ephesians 4:8
- Sermons on Ephesians 4:8
Context — Unity in the Body
6one God and Father of all, who is over all and through all and in all.
7Now to each one of us grace has been given according to the measure of the gift of Christ.
8This is why it says: “When He ascended on high, He led captives away, and gave gifts to men.”
9What does “He ascended” mean, except that He also descended to the lower parts of the earth? 10He who descended is the very One who ascended above all the heavens, in order to fill all things.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalms 68:18 | You have ascended on high; You have led captives away. You have received gifts from men, even from the rebellious, that the LORD God may dwell there. |
| 2 | Colossians 2:15 | And having disarmed the powers and authorities, He made a public spectacle of them, triumphing over them by the cross. |
| 3 | 1 Samuel 30:26 | When David arrived in Ziklag, he sent some of the plunder to his friends, the elders of Judah, saying, “Here is a gift for you from the plunder of the LORD’s enemies.” |
| 4 | Esther 2:18 | Then the king held a great banquet, Esther’s banquet, for all his officials and servants. He proclaimed a tax holiday in the provinces and gave gifts worthy of the king’s bounty. |
| 5 | Judges 5:12 | ‘Awake, awake, O Deborah! Awake, awake, sing a song! Arise, O Barak, and take hold of your captives, O son of Abinoam!’ |
Ephesians 4:8 Summary
[Ephesians 4:8 tells us that when Jesus ascended to heaven, He led captives away and gave gifts to men. This means that Jesus has power over sin and death, and He gives us special abilities to serve Him and others, as seen in Romans 12:6-8. He did this after descending to the lower parts of the earth, as explained in Ephesians 4:9-10, which shows His authority and love for us. By trusting in Jesus, we can experience His victory and receive His gifts to live a life that honors Him.]
Frequently Asked Questions
What does it mean that Jesus 'led captives away' in Ephesians 4:8?
This phrase refers to Jesus' victory over sin and death, where He freed those held captive by them, as seen in Psalm 68:18 and Isaiah 61:1, which this verse quotes.
What are the 'gifts' that Jesus gave to men in Ephesians 4:8?
These gifts are the spiritual abilities and ministries given to believers, as mentioned in Ephesians 4:7 and Romans 12:6-8, which are used to build up the body of Christ.
How does Ephesians 4:8 relate to Jesus' ascension and descent?
This verse highlights Jesus' triumphal ascent to heaven, where He distributed gifts to His people, after His descent to the lower parts of the earth, as explained in Ephesians 4:9-10, which emphasizes His authority and power.
What is the significance of Psalm 68:18 being quoted in Ephesians 4:8?
The quote from Psalm 68:18 in Ephesians 4:8 serves to illustrate Jesus' victorious ascension, where He received gifts for men, demonstrating His divine authority and provision for His church, as seen in the context of Psalm 68 and the book of Ephesians.
Reflection Questions
- What are some ways that Jesus has 'led captives away' in my own life, and how can I thank Him for His victory over sin and death?
- How have I experienced the 'gifts' that Jesus has given to me, and how can I use them to serve others and build up the body of Christ?
- What does it mean for Jesus to 'ascend on high', and how does this relate to His authority and power in my life?
- How can I apply the truth of Ephesians 4:8 to my daily life, trusting in Jesus' triumph and provision for me?
Gill's Exposition on Ephesians 4:8
Wherefore he saith,.... God in the Scripture, Psalms 68:18 when he ascended up on high; which is not to be understood of Moses's ascending up to the firmament at the giving of the law, as some Jewish
Jamieson-Fausset-Brown on Ephesians 4:8
Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
Matthew Poole's Commentary on Ephesians 4:8
Wherefore he saith; the psalmist. When he; Christ, God manifested in the flesh: and then what was spoken by the psalmist prophetically in the second person, is spoken by the apostle historically in the third. Ascended up on high; Christ ascended up on high after his death, both as to place, in his human nature, into heaven; and chiefly as to his state, in his being glorified. He led captivity captive; either led those captive who had taken us captive, or rather led them captive whom he had taken captive; captivity being here put for captives, as elsewhere poverty for poor, . This Christ did when, having conquered sin, death, Satan, he triumphed gloriously over them in his ascension, . It is spoken with allusion to conquering princes or generals, who in their triumphs had their captives attending upon their chariots. And gave gifts unto men; he alludes in this likewise to the custom of conquerors casting money among the people that were the spectators of their triumphs, or giving largesses to their soldiers. Christ upon his ascension sent the Holy Ghost on the disciples, , and continues ever since to furnish his church with gifts and graces: see on .
Trapp's Commentary on Ephesians 4:8
8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. Ver. 8. He led captivity captive, &c.] As in the Roman triumphs, the victor ascended up to the Capitol in a chariot of state, the prisoners following on foot with their hands bound behind, and they threw certain pieces of coin abroad, to be picked up by the common people; so Christ in the day of his solemn inauguration into his heavenly kingdom, triumphed over sin, death, and hell, Colossians 2:15, and gave gifts to men. And gave gifts unto men] The Hebrew hath it, Psalms 68:18; "Thou receivest, gifts for men." Christ received them that he might give them, and said, "It is a more blessed thing to give than to receive." The Psalmist adds, "Ever for the rebellious." To them also Christ gives common gifts, for the benefit of his people. Augustus in his solemn feast gave gifts; to some gold, to others trifles. So God in his ordinances, to some saving grace, to others common grace, and with this they rest content.
Ellicott's Commentary on Ephesians 4:8
(8) Wherefore he saith.—The reference is to Psalms 68—a psalm which (as the quotation from Numbers 10:35, in the first verse, shows) is a psalm celebrating some moving of the ark, traditionally (and most probably) connected with David’s bringing up of the ark (2 Samuel 6) to Mount Zion. The very change from the second person to the third person shows it to be a free quotation; and this is made far more evident by the remarkable variation from the text of the original, which runs, Thou receivedst gifts in man—i.e., probably, “among men;” and adds, “even the rebellious, that the Lord God might dwell among them”—a clause which (from Ephesians 4:29-31) we may suppose to refer to the homage of the heathen to the Lord Jehovah. Now, it has been noted that the word “received” is used constantly for “receiving,” or “fetching,” for another (Genesis 15:9; Genesis 18:5; Genesis 27:13, et al.); and it appears that the Chaldee Targum actually has here, as a gloss: “Thou hast given gifts to the sons of men,” interpreting the words, curiously enough, of Moses as a mediator between God and man. The psalm also was recognised as a Messianic psalm, foreshadowing the dwelling of “God with us” in the universal kingdom of the true Mediator. St. Paul accordingly uses it with a bold variation suiting his context. The key to this use is found in the truth enunciated of our Lord in Acts 2:33, that “being by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, He hath shed forth this.” Our Lord, as the Head of humanity, receives only in order to give. From the means, therefore, the Apostle passes to the end. He led captivity captive.—The modern use of these words as describing our Lord’s triumph over the power of evil, hitherto triumphant over man, and so giving freedom by leading captive the power of captivity, although in itself profoundly true, is not supported by the original, in which it is simply used for “a body of captives.” St. Paul’s use of it here is probably best interpreted by Colossians 2:15, where it is said of the “principalities and powers”—the powers of sin and death—that “He made a show of them openly, triumphing over them in the cross.” (See Note on this passage.)
Adam Clarke's Commentary on Ephesians 4:8
Verse 8. Wherefore he saith] The reference seems to be to Psalms 68:18, which, however it may speak of the removal of the tabernacle, appears to have been intended to point out the glorious ascension of Christ after his resurrection from the dead. The expositions of various commentators have made the place extremely difficult. I shall not trouble my reader with them; they may be seen in Rosenmuller. When he ascended up on high] The whole of this verse, as it stands in the psalm, seems to refer to a military triumph. Take the following paraphrase: Thou hast ascended on high: the conqueror was placed in a very elevated chariot. Thou hast led captivity captive: the conquered kings and generals were usually bound behind the chariot of the conqueror, to grace the triumph. Thou host received gifts for (Paul, given gifts unto) men: at such times the conqueror was wont to throw money among the crowd. Even to the rebellious: those who had fought against him now submit unto him, and share his munificence; for it is the property of a hero to be generous. That the Lord God might dwell among them: the conqueror being now come to fix his abode in the conquered provinces, and subdue the people to his laws.
All this the apostle applies to the resurrection, ascension, and glory of Christ; though it has been doubted by some learned men whether the psalmist had this in view. I shall not dispute about this; it is enough for me that the apostle, under the inspiration of God, applied the verse in this way; and whatever David might intend, and of whatever event he might have written, we see plainly that the sense in which the apostle uses it was the sense of the Spirit of God; for the Spirit in the Old and New Testaments is the same. I may venture a short criticism on a few words in the original: Thou hast received gifts for men, לקחת מתנות באדם lakachta mattanoth baadam, thou hast taken gifts in man, in Adam. The gifts which Jesus Christ distributes to man he has received in man, in and by virtue of his incarnation; and it is in consequence of his being made man that it may be said, The Lord God dwells among them; for Jesus was called Immanuel, God with us, in consequence of his incarnation. This view of the subject is consistent with the whole economy of grace, and suits well with the apostle's application of the words of the psalmist in this place.
Cambridge Bible on Ephesians 4:8
8. Wherefore he saith] Or it, i.e. the Scripture, saith. St Paul’s usage in quotation leaves the subject of the verb undetermined here and in similar cases (see e.g. ch. Ephesians 5:14). For him, the word of the Scripture and the word of its Author are convertible terms.—“Wherefore”:—as if to say, “the Scripture statement of course answers to the spiritual fact just given.”When he ascended, &c.] Psalms 68 (LXX. 67) 18. The Heb. there is lit., “Thou didst ascend on high; Thou didst lead captive a captivity (a band of captives); Thou didst take gifts amongst men,” or more lit., “in man.” The LXX. renders, “When Thou didst ascend on high, Thou didst lead captive a captivity; Thou didst take gifts in man.” The Targum, or Chaldee paraphrase, which is little likely to have been influenced by this passage, renders, “Thou hast given to them gifts, even to the sons of men.”On this quotation, we first examine the discrepancy between “take gifts” and “give gifts,” and between “among men” and “for” or “to men,” and then briefly remark on the use made of the Psalmist’s words by the Apostle.á. The first discrepancy is not to be reconciled by an attempt to make the Heb. verb mean both “give” and “take.” But what if the “taking” was for the purpose of “giving”? The Conqueror, Divine or human, in Psalms 68 may well be conceived as receiving grants for distribution among his vassals. If so, the Targum (see above) and the Apostle rightly convey the intention of the Psalmist.“Among men”; “for men.” The great compression of Hebrew poetical diction makes it quite possible to explain, “so as to be among men.” Thus again “to,” or “for,” will rightly convey the intention of the Psalmist, whatever were his precise and conscious thought in depicting the Conqueror as making gifts and grants to “man.”â. The “first reference” of Psalms 68 is a large and difficult question.
See Dean Perowne’s full statement of problems and theories in his Commentary on the Psalms; see too Dr Kay’s notes. It is enough here to say that the Psalm celebrates, apparently, some great sacred triumph, or triumphs, at the Sanctuary of Zion; an occasion on which the supreme Conqueror, Jehovah, is represented as “ascending” after battle to His throne. One type of criticism will see in this nothing beyond a national Ode of Victory, and will regard the Apostle’s quotation as an “unscientific” accommodation. For ourselves, believing that our Lord taught a very different view of the Ancient Scriptures, we feel free to recognize any “first reference” fairly provable, but also bound to believe that the Divine Author worked through the human author, so as to convey eternal and permanent truth through his imagery and words, and so as to make the whole terminate on Christ, whether or no the human author was aware of it.
Barnes' Notes on Ephesians 4:8
Wherefore he saith - The word “he” is not in the original; and it may mean “the Scripture saith,” or “God saith.” The “point” of the argument here is, that Christ, when he ascended to heaven,
Whedon's Commentary on Ephesians 4:8
8. Wherefore—In illustration of these gifts, St. Paul now quotes a passage (Psalms 68:18, where see note) in which Jehovah is represented as having ascended on high, and applies it to the ascended
Sermons on Ephesians 4:8
| Sermon | Description | |
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(1 Peter - Part 29): False Teaching on Obscure Teaching by A.W. Tozer | In this sermon, the preacher discusses the concept of salvation and the role of baptism in it. He emphasizes that very few people were saved in the past, highlighting the importanc |
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Baptism of the Spirit by Leonard Ravenhill | In this sermon, the preacher emphasizes the importance of learning from history and not repeating the mistakes of the past. He highlights the 400 years of captivity that the Israel |
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(Spiritual Gifts): Gifts of the Spirit 2 by A.W. Tozer | In this sermon, the preacher emphasizes the importance of music in the worship of God. He highlights instances in the Bible where music played a significant role, such as during th |
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(Gospel in the Book of Esther) 3. Haman Hanged on His Gallows by Roy Hession | In this sermon, the preacher discusses the purpose of Jesus' crucifixion and the role of Satan in trying to thwart God's plan. The preacher emphasizes that Jesus willingly went to |
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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 |
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Word of Reconciliation by Leonard Ravenhill | In this sermon, the preacher reflects on the challenges and uncertainties that Christians face in life. He emphasizes that despite the difficulties, the best is yet to come for bel |
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The Horizon of Divine Purpose - Part 6 by T. Austin-Sparks | In this sermon, the speaker emphasizes the importance of Jesus as a prophet and a supreme example of God's sovereignty. The purpose of Jesus' life was to rebuke and show what God r |