Philippians 2:10

ἐν τῷ ὀνόμ. Ἰ. Perhaps the best explanation is that of Weiffenb. (op. cit., p. 51), “On the ground of this name (κύριος),” i.e., because of what it means for every worshipper. Of course, the worship is rendered to Him as Lord. Abbott (Notes on St. Paul's Epistles, p. 93) compares Psalms 63:4, “Thus will I bless Thee while I live: I will lift up my hands in Thy name”. Cf. also Psalms 20:5; Psalms 54:1. This name, which declares the true character and dignity of Jesus Christ, is both the basis and the object of worship. See the somewhat parallel use of εἰς τὸ ὀν. in Inscrr [1] (Dsm [2], BS [3], pp. 144 145). For the history of the phrase and its Semitic basis consult Die biblische “im Namen,” by J. Böhmer (Giessen, 1898). ἐπουρ. κ. ἐπιγ. κ. καταχθ. Aptly Thdrt [4], ἐπουρανίους καλεῖ τὰς ἀοράτους δυνάμεις, ἐπιγείους δὲ τοὺς ἔτι ζῶντας ἀνθρώπους καὶ καταξθονίους τοὺς τεθνεῶτας. ἐπουρ. The heavenly spirits. “Paul regards the higher world as divided into a series of ascending spheres” (Beysch., N.T. Th. [E.Tr.], ii., 100). καταχθ. It is needless to think of these in connexion with the Descent into Hades, although this subject had an extraordinary place in the minds of the early Christians (cf. Bruston, La Descente du Christ aux Enfers, Paris, 1897). Here simply = a general term for the dead. Often in sepulchral Inscrr [5] For the division of all beings into three regions Everling compares Ignat. ad Trall., 9, ἀληθῶς ἐσταυρώθη καὶ ἀπέθανεν, βλεπόντων τῶν ἐπουρανίων καὶ ἐπ γείων καὶ ὑποχθονίων (see his Paulinische Angelologie u. Dämonologie, Gött., 1888, pp. 83 84).

[1]nscrr. Inscriptions.

[2] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).

[3] Bibelstudien

[4]hdrt. Theodoret.

[5]nscrr. Inscriptions.